TRV
Translation
King James Version
¶ Howbeit from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them, to wit, the golden calves that were in Bethel, and that were in Dan.
Complete Jewish Bible
However, Yehu did not turn away from the sins of Yarov'am the son of N'vat, with which he had led Isra'el into sin, the gold calves that were in Beit-El and Dan.
Berean Standard Bible
but he did not turn away from the sins that Jeroboam son of Nebat had caused Israel to commit—the worship of the golden calves at Bethel and Dan.
American Standard Version
Howbeit from the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin, Jehu departed not from after them, to wit, the golden calves that were in Beth-el, and that were in Dan.
World English Bible Messianic
However from the sins of Jeroboam the son of Nebat, with which he made Israel to sin, Jehu didn’t depart from after them, the golden calves that were in Bethel, and that were in Dan.
Geneva Bible (1599)
But from the sinnes of Ieroboam the sonne of Nebat which made Israel to sinne, Iehu departed not from them, neither from the golden calues that were in Beth-el and that were in Dan.
Young's Literal Translation
only--the sins of Jeroboam son of Nebat, that he caused Israel to sin, Jehu hath not turned aside from after them--the calves of gold that are at Beth-El, and in Dan.
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In the KJVVerse 9,823 of 31,102
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Commentary on 2 Kings 10 verses 29–36
29 ¶ Howbeit from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them, to wit, the golden calves that were in Bethel, and that were in Dan.
30 And the LORD said unto Jehu, Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy children of the fourth generation shall sit on the throne of Israel.
31 But Jehu took no heed to walk in the law of the LORD God of Israel with all his heart: for he departed not from the sins of Jeroboam, which made Israel to sin.
32 In those days the LORD began to cut Israel short: and Hazael smote them in all the coasts of Israel;
33 From Jordan eastward, all the land of Gilead, the Gadites, and the Reubenites, and the Manassites, from Aroer, which is by the river Arnon, even Gilead and Bashan.
34 Now the rest of the acts of Jehu, and all that he did, and all his might, are they not written in the book of the chronicles of the kings of Israel?
35 And Jehu slept with his fathers: and they buried him in Samaria. And Jehoahaz his son reigned in his stead.
36 And the time that Jehu reigned over Israel in Samaria was twenty and eight years.
Here is all the account of the reign of Jehu, though it continued twenty-eight years. The progress of it answered not to the glory of its beginning. We have here,
I. God's approbation of what Jehu had done. Many, it is probable, censured him as treacherous and barbarous - called him a rebel, a usurper, a murderer, and prognosticated ill concerning him, that a family thus raised would soon be ruined; but God said, Well done (Kg2 10:30), and then it signified little who said otherwise. 1. God pronounced that to be right which he had done. It is justly questionable whether he did it from a good principle and whether he did not take some false steps in the doing of it; and yet (says God), Thou hast done well in executing that which is right in my eyes. The extirpating of idolaters and idolatry was a thing right in God's eyes, for it is an iniquity he visits as surely and severely as any: it was according to all that was in his heart, all he desired, all he designed. Jehu went through with his work. 2. God promised him a reward, that his children of the fourth generation from him should sit upon the throne of Israel. This was more than what took place in any of the dignities or royal families of that kingdom; of the house of Ahab there were indeed four kings, Omri, Ahab, Ahaziah, and Joram, but the last two were brothers, so that it reached but to the third generation, and that whole family continued but about forty-five years in all, whereas Jehu's continued in four, besides himself, and in all about 120 years. Note, No services done for God shall go unrewarded.
II. Jehu's carelessness in what he was further to do. By this it appeared that his heart was not right with God, that he was partial in his reformation. 1. He did not put away all the evil. He departed from the sins of Ahab, but not from the sins of Jeroboam - discarded Baal, but adhered to the calves. The worship of Baal was indeed the greater evil, and more heinous in the sight of God, but the worship of the calves was a great evil, and true conversion is not only from gross sin, but from all sin - not only from false gods, but from false worships. The worship of Baal weakened and diminished Israel, and made them beholden to the Sidonians, and therefore he could easily part with that; but the worship of the calves was a politic idolatry, was begun and kept up for reasons of state, to prevent the return of the ten tribes to the house of David, and therefore Jehu clave to that. True conversion is not only from wasteful sins, but from gainful sins - not only from those sins that are destructive to the secular interest, but from those that support and befriend it, in forsaking which is the great trial whether we can deny ourselves and trust God. 2. He put away evil, but he did not mind that which was good (Kg2 10:31): He took no heed to walk in the law of the Lord God of Israel. He abolished the worship of Baal, but did not keep up the worship of God, nor walk in his law. He had shown great care and zeal for the rooting out of a false religion; but in the true religion, (1.) He showed no care, took no heed, lived at large, was not at all solicitous to please God and to do his duty, took no heed to the scriptures, to the prophets, to his own conscience, but walked at all adventures. Those that are heedless, it is to be feared, are graceless; for, where there is a good principle in the heart, it will make men cautious and circumspect, desirous to please God and jealous of doing any thing to offend him. (2.) He showed no zeal; what he did in religion he did not do with his heart, with all his heart, but did it as if he did it not, without any liveliness or concern. It seems, he was a man that had little religion himself, and yet God made use of him as an instrument of reformation in Israel. It is a pity but that those that do good to others should always be good themselves.
III. The judgment that came upon Israel in his reign. We have reason to fear that when Jehu took no heed himself to walk in God's law the people were generally as careless as he, both in their devotions and in their conversations. There was a general decay of piety and increase of profaneness; and therefore it is not strange that the next news we hear is, In those days the Lord began to cut Israel short, Kg2 10:32. Their neighbours encroached upon them on every side; they were short in their duty to God, and therefore God cut them short in their extent, wealth, and power. Hazael king of Syria was, above any other, vexatious and mischievous to them, smote them in all the coasts of Israel, particularly the countries on the other side Jordan, which lay next him, and most exposed; on these he made continual inroads, and laid them waste. Now the Reubenites and Gadites smarted for the choice which their ancestors made of an inheritance on that side Jordan, which Moses reproved them for, Num. 32. Now Hazael did what Elisha foresaw and foretold he would do. Yet, for doing it, God had a quarrel with him and with his kingdom, as we may find, Amo 1:3, Amo 1:4. Because those of Damascus have threshed Gilead with threshing instruments of iron, therefore (says God) I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad.
Lastly, The conclusion of Jehu's reign, Kg2 10:34-36. Notice is taken, in general, of his might; but, because he took no heed to serve God, the memorials of his mighty enterprises and achievements are justly buried in oblivion.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 29–36. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Kings 10:29 delivers a profoundly sobering assessment of King Jehu's reign, immediately following his divinely commissioned and zealously executed purge of Baal worship from Israel. Despite his decisive and thorough actions against the house of Ahab and the prophets of Baal, Jehu tragically failed to fully eradicate idolatry from the Northern Kingdom. He persisted in the deeply entrenched and long-standing sin of Jeroboam I, the first king of Israel, who had strategically introduced the worship of golden calves in the significant religious centers of Bethel and Dan, thereby leading the nation into persistent spiritual compromise and disobedience to Yahweh. This verse serves as a stark reminder that partial obedience, even when accompanied by great zeal in some areas, falls short of God's complete demand for exclusive worship and faithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that amplify its theological weight. The most prominent is Repetition and Leitmotif, particularly with the phrase "the sins of Jeroboam, who made Israel to sin." This recurring phrase throughout the books of Kings serves as a constant, somber reminder of the foundational idolatry of the Northern Kingdom and its enduring, destructive consequences, creating a sense of tragic inevitability for Israel's spiritual decline. There is also profound Irony at play: Jehu, commissioned by God to purge Israel of one egregious form of idolatry (Baal worship), himself perpetuates another, deeply ingrained form of idolatry (the golden calves). His zeal is shown to be partial and politically expedient, highlighting the hypocrisy of a leader who cleanses the nation outwardly but fails to purify it, or himself, inwardly. Furthermore, the verse functions as a form of Foreshadowing, as Jehu's incomplete obedience signals the continued spiritual deterioration of Israel, ultimately leading to their exile, demonstrating that God's judgment is not averted by partial compliance but demands holistic faithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the biblical principle that God demands complete and uncompromising obedience, not selective or convenient adherence. Jehu's failure to dismantle the golden calf cult, despite his divinely empowered zeal against Baal, reveals a critical flaw in his spiritual commitment. His actions were perhaps motivated by political expediency—maintaining the religious status quo established by Jeroboam I to prevent his subjects from returning to Judah and the Jerusalem temple—rather than a pure devotion to Yahweh alone. This highlights the insidious nature of compromise, where even a divinely appointed leader can fall short of God's perfect standard, demonstrating that God's covenant demands exclusive worship and total allegiance, rejecting any syncretistic blending of true worship with humanly devised forms. The enduring legacy of Jeroboam's sin serves as a stark reminder of how deeply entrenched spiritual error can become, passing from generation to generation and resisting even zealous attempts at reform if they are not thorough and rooted in genuine repentance.
REFLECTION AND APPLICATION
The account of Jehu in 2 Kings 10:29 serves as a powerful and enduring warning for believers today, challenging us to examine the depth and sincerity of our own obedience to God. It's easy to be zealous in areas where our actions are visible, applauded, or align with our personal preferences, while neglecting hidden sins, areas of compromise, or commands that require greater sacrifice. Jehu's failure reminds us that God desires complete faithfulness, not just convenient or politically advantageous adherence. We are called to a radical, holistic discipleship that purges all forms of idolatry from our lives, whether they are overt acts of worship to false gods or subtle allegiances to anything that competes for God's rightful place in our hearts—such as comfort, success, approval, tradition, or even good works done in our own strength. True spiritual reformation, both individually and corporately, requires a thorough cleansing, not merely a superficial or partial one. This passage compels us to ask ourselves: where are our "golden calves" that we cling to, even as we outwardly serve God?
Questions for Reflection
FAQ
Why did Jehu not fully eradicate idolatry, despite his zeal against Baal?
Answer: Jehu's failure to remove the golden calves of Jeroboam was likely rooted in political pragmatism rather than a complete lack of religious conviction against idolatry itself. While he was zealous in destroying Baal worship, which was a foreign import associated with the corrupt Ahab dynasty, the golden calf cult had been the state-sanctioned religion of the Northern Kingdom since its inception under Jeroboam I (as detailed in 1 Kings 12). Removing these calves would have meant dismantling the very religious infrastructure that bound the northern tribes to his rule and prevented them from returning to worship in Jerusalem, potentially undermining his political stability and authority. Thus, Jehu's obedience was partial, driven by a complex mix of divine commission and human expediency, demonstrating that even those used by God can fall short of complete faithfulness when confronted with perceived political or personal costs.
CHRIST-CENTERED FULFILLMENT
The tragic account of Jehu's partial obedience and the enduring "sins of Jeroboam" in 2 Kings 10:29 powerfully underscores humanity's inherent inability to achieve full and sustained righteousness, pointing directly to our desperate need for a perfect deliverer. Jehu's zeal against Baal was commendable, yet his compromise with the golden calves reveals that even the most fervent human efforts fall short of God's absolute standard for worship and obedience. This narrative foreshadows the ultimate solution found in Jesus Christ. Unlike Jehu, who could only offer partial cleansing, Jesus perfectly fulfilled all righteousness through His life of flawless obedience to the Father, even unto death on the cross (as seen in Philippians 2:8). He is the true Lamb of God who takes away the sin of the world, not just a specific form of idolatry, but all sin, including the deep-seated idolatry of the human heart that clings to "golden calves" of comfort, self-reliance, or anything that usurps God's rightful place (John 1:29). Through His atoning sacrifice, Christ provides not merely an outward purge but a radical, inward transformation, giving us a new heart and a new spirit that enables us to walk in His statutes and keep His rules (as promised in Ezekiel 36:26-27). He calls us to worship God in spirit and truth, eradicating all forms of compromise and leading us into a complete and unblemished devotion to the One true God (see John 4:23-24).