(15) Jehonadab the son of Rechab.--Comp. Jeremiah 35:6-11; and 1Chronicles 2:55. Ewald supposes that the Rechabites were one of the new societies formed after the departure of Elijah for the active support of the true religion. Their founder in this sense was Jonadab, who, despairing of being able to practise the legitimate worship in the bosom of the community, retired into the desert with his followers, and, like Israel of old, preferred the rough life of tents to all the allurements of city life. Only unusual circumstances could induce them (like their founder, in the present instance) to re-enter the circle of common life. "The son of Rechab" means the Rechabite.

And he saluted him.--It was important to Jehu to be seen acting in concert with a man revered for sanctity, and powerful as a leader of the orthodox party.

Is thine heart right, as my heart is with thy heart?--The Hebrew is: Is there with thy heart right (sincerity)? but this does not agree with the rest of the question. Some MSS. omit the particle 'eth ("with"); but the original reading is probably preserved in the Vatican LXX: "Is thy heart right [i.e., sincere, honest] with my heart, as my heart with thy heart?" This secures a parallelism of expression. (Syriac: "Is there in thy heart sincerity, like that of my heart with thy heart?")

If it be.--Literally, An it be (the old English idiom, i.e., and it be). Jehu makes this reply. The LXX. (Alex.) has: "And Jehu said;" Vulg., saith he; Syriac, "It is, and it is; and he said to him" (perhaps an accidental transposition).

Give me thine hand.--As a pledge of good faith and token of amity. Striking hands sealed a compact. (Comp. Isaiah 2:6; and Cheyne's Note.)

Verses 15-17. - Jehonadab the son of Rechab associated by Jehu in his acts. Verse 15. - And when he was departed thence, he lighted on Jehonadab the son of Rechab. Between Beth-Eked and Samaria Jehu fell in with the great Kenite chief, Jehonadab, the founder of the remarkable tribe and sect of the Rechabites (Jeremiah 35:6-19). Jehonadab is mentioned only here and in the passage of Jeremiah just quoted; but it is evident that he was an important personage. His tribe, the Kenites, was probably of Arab origin, and certainly of Arab habits. It attached itself to the Israelites during their wanderings in the Sinaitic desert, and was given a settlement in "the wilderness of Judah," on the conquest of Palestine (Judges 1:16). Jehonadab seems to have been of an ascetic turn, and to have laid down for his tribe a rule of life stricter and more severe than any known previously. He required them not merely to dwell in tents, and, unless under the compulsion of war, never to enter cities, but also to abstain wholly from the use of wine, and to have neither house, nor field, nor vineyard (Jeremiah 35:8-10). Gautama, between three and four centuries later, enjoined a somewhat similar rule upon his disciples. It is indicative of much strength of character in either case, that so strict a rule was accepted, adopted, and acted upon for centuries. On the present occasion, Jehu, it would seem, desired the sanction of Jehonadab to the proceedings upon which he was about to enter, as calculated to legitimate them in the eyes of some who might otherwise have regarded them with disapproval. Jehonadab had, no doubt, the influence which is always wielded by an ascetic in Oriental countries. Coming to meet him. This expression tells us nothing of Jehonadab's intent. The meeting may have been merely a chance one. And he saluted him, and said to him, Is thine heart right, as my heart is with thy heart? literally, he blessed him; but the word used (barak) has frequently the sense of "to salute" (see 1 Samuel 13:10; 1 Samuel 25:14; 2 Kings 4:29, etc.). Jehu's inquiry was made to assure himself of Jehonadab's sympathy, on which no doubt he counted, but whereof he was glad to receive a positive promise. Jehonadab must have been known as a zealous servant of Jehovah, and might therefore be assumed to be hostile to the house of Ahab. And Jehonadab answered, It is. Unhesitatingly, without a moment's pause, without the shadow of a doubt, the Kenite chief cast in his lot with the revolutionist. Heart and soul he would join him in an anti-Ahab policy. If it he, Give me thine hand. The Hebrews did not clench agreements, like the Greeks and Romans, by grasping each other's hands. Jehu merely means to say, "If this is so, if thou art heart and. soul with me in the matter, put out thy hand, and I will take thee into my chariot." Jehu intended at once to do honor to the Kenite chief, and to strengthen his own position by being seen to be so familiar with him. And he - i.e. Jehonadab - gave him - i.e. Jehu - his hand; and he took him up to him into the chariot. There was always room in a chariot for at least three or four persons - the charioteer and the owner of the chariot in front, and one or two guards behind.

10:15-28 Is thine heart right? This is a question we should often put to ourselves. I make a fair profession, have gained a reputation among men, but, is my heart right? Am I sincere with God? Jehonadab owned Jehu in the work, both of revenge and of reformation. An upright heart approves itself to God, and seeks no more than his acceptance; but if we aim at the applause of men, we are upon a false foundation. Whether Jehu looked any further we cannot judge. The law of God was express, that idolaters were to be put to death. Thus idolatry was abolished for the present out of Israel. May we desire that it be rooted out of our hearts.And when he was departed thence,.... From Betheked, or the shearing house:

he lighted on Jehonadab the son of Rechab coming to meet him; a Kenite, a descendant of Jethro, the father-in-law of Moses, a wise and good man, as appears by the laws and rules he gave to his posterity, who continued to the times of Jeremiah, and were then observant of them, Jeremiah 35:6 this good man hearing of Jehu's coming to the throne, and of his destruction of the idolatrous family of Ahab, and of his zeal for the worship of God, and against idolatry, came forth from his tent to meet him, and congratulate him upon it:

and he saluted him; Jonadab saluted Jehu, according to Abarbinel; or "blessed him" (r), wished him all happiness in his kingdom, and success in the reformation of it; though most understand it of Jehu's saluting Jonadab, which seems best to agree with the following:

and said to him, is thy heart right, as my heart is with thy heart? that is, hast thou the same cordial affection and sincere respect for me as I have for thee?

and Jehonadab answered, it is: to which some join the next clause, and read, "and it is"; which is doubling the answer, for the confirmation of it, as Kimchi says; though he also observes, that the latter may be interpreted as the answer of Jehu, by way of interrogation, "is it?":

then give me thine hand; and to the same purpose is our version:

if it be, and he gave him his hand; Jonadab gave Jehu his hand as a token of sincere friendship (s), and cordial respect, and for the confirmation of the covenant between them, as Ben Melech; who also observes, that Jehu might bid him give him his hand to help him up into the chariot, since it follows:

and he took him up to him into the chariot; to ride with him to Samaria; the company of such a man, so famous for wisdom and goodness, he knew would give him much countenance among the people, and sanction to what he did.

(r) "et benedixit ei", V. L. Montanus. (s) "Ipse pater dextram Anchises", &c. Virgil. Aeneid. l. 3. prope finem. Vid. Servium in ib. Vid. Cornel. Nepot. Vit. Themistocl. l. 2. c. 8. & Datam. l. 14. c. 10.