Rode together after Ahab - The Assyrian sculptures make it probable that Josephus was right in interpreting this "rode side by side behind Ahab in his chariot." The Assyrian monarchs, when they go out to war, are frequently attended hy two guards, who stand behind them in the same chariot.

Burden - Compare the use of the same word in Isaiah (Isaiah 13:1; Isaiah 15:1, etc.), and in Lamentations Lam 2:14, for a denunciation of woe.

Cast him in the portion of the field - This was predicted, 1 Kings 21; and what now happened to the son of Ahab is foretold in 1 Kings 21:29 of that chapter.

Then said Jehu to Bidkar his captain,.... Not Joram's, but Jehu's captain, though he had been the former's, and his father Ahab's also:

take up, and cast him in the portion of the field of Naboth the Jezreelite; near to which they were:

for remember how that, when I and thou rode together after Ahab his father; either in the same chariot, or on horseback side by side, his guards or retinue following him two and two:

the Lord laid this burden upon him; this heavy denunciation of vengeance by Elijah the prophet; and they being together, and pretty near, heard it, as he might remember, which follows.

Jehu then commanded his aide-de-camp (שׁלישׁ, see at 2 Samuel 23:8) Bidkar to cast the slain man into the field of Naboth the Jezreelite, and said, "For remember how we, I and thou, both rode (or drove) behind his father Ahab, and Jehovah pronounced this threat upon him." ואתּה אני are accusatives, written with a looser connection for ואותך אתי, as the apposition רכבים shows: literally, think of me and thee, the riders. The olden translators were misled by אני, and therefore transposed זכר into the first person, and Thenius naturally follows them. צמדים רכבים, riding in pairs. This is the rendering adopted by most of the commentators, although it might be taken, as it is by Kimchi and Bochart, as signifying the two persons who are carried in the same chariot. משּׂא, a burden, then a prophetic utterance of a threatening nature (see the Comm. on Nahum 1:1). For the connection of the clauses וגו ויהוה, see Ewald, 338, a. In 2 Kings 9:26 Jehu quotes the word of God concerning Ahab in 1 Kings 21:19 so far as the substance is concerned, to show that he is merely the agent employed in executing it. "Truly (אם־לא, a particle used in an oath) the blood of Naboth and the blood of his sons have I seen yesterday, saith the Lord, and upon this field will I requite him." The slaying of the sons of Naboth is not expressly mentioned in 1 Kings 21:13, "because it was so usual a thing, that the historian might leave it out as a matter of course" (J. D. Mich., Ewald). It necessarily followed, however, from the fact that Naboth's field was confiscated (see at 1 Kings 21:14).

Then said Jehu to Bidkar his captain, Take up, and cast him in the portion of the field of Naboth the Jezreelite: for remember how that, when I and thou rode together after Ahab his father, the LORD laid this burden upon him;

25. cast him in the portion of the field of Naboth the Jezreelite, &c.-according to the doom pronounced by divine authority on Ahab (1Ki 21:19), but which on his repentance was deferred to be executed on his son.

9:16-29 Jehu was a man of eager spirit. The wisdom of God is seen in the choice of those employed in his work. But it is not for any man's reputation to be known by his fury. He that has rule over his own spirit, is better than the mighty. Joram met Jehu in the portion of Naboth. The circumstances of events are sometimes ordered by Divine Providence to make the punishment answer to the sin, as face answers to face in a glass. The way of sin can never be the way of peace, Isa 57:21. What peace can sinners have with God? No peace so long as sin is persisted in; but when it is repented of and forsaken, there is peace. Joram died as a criminal, under the sentence of the law. Ahaziah was joined with the house of Ahab. He was one of them; he had made himself so by sin. It is dangerous to join evil-doers; we shall be entangled in guilt and misery by it.