of a divine purpose. There was a 'Zelotes' in the Apostolate; but the
coarse, sanguinary 'zeal' of his party must have needed much purifying
before it learned what manner of spirit the zeal of a true disciple
was of.

Another point of interest is the divine emphatic approval of Jehu's
bloody acts (ver. 30). The massacre of the Baal worshippers is not
included in the acts which God declares to have been 'according to all
that was in Mine heart,' and it may be argued that it was not part of
Jehu's commission. Certainly the accompanying deceit was not 'right in
God's eyes,' but the slaughter in Baal's temple was the natural sequel
of the civil revolution, and is most probably included in the deeds
approved.

Perhaps Elisha brought Jehu the message in verse 30. If so, what a
contrast between the two instruments of God's purposes! At all events,
Jehovah's approval was distinctly given. What then? There need be no
hesitation in recognising the progressive character of Scripture
morality, as well as the growth of the revelation of the divine
character, of which the morality of each epoch is the reflection. The
full revelation of the God of love had to be preceded by the clear
revelation of the God of righteousness; and whilst the Old Testament
does make known the love of God in many a gracious act and word, it
especially teaches His righteous condemnation of sin, without which
His love were mere facile indulgence and impunity. The slaughter of
that wicked house of Ahab and of the Baal priests was the act of
divine justice, and the question is simply whether that justice was
entitled to slay them. To that question believers in a divine
providence can give but one answer. The destruction of Baal worship
and the annihilation of its stronghold in Ahab's family were