TRV
Translation
King James Version
¶ In the fifteenth year of Amaziah the son of Joash king of Judah Jeroboam the son of Joash king of Israel began to reign in Samaria, and reigned forty and one years.
Complete Jewish Bible
It was in the fifteenth year of Amatzyah the son of Yo'ash, king of Y'hudah, that Yarov'am the son of Yo'ash, king of Isra'el, began to reign in Shomron; and he ruled for forty-one years.
Berean Standard Bible
In the fifteenth year of the reign of Amaziah son of Joash over Judah, Jeroboam son of Jehoash became king of Israel, and he reigned in Samaria forty-one years.
American Standard Version
In the fifteenth year of Amaziah the son of Joash king of Judah Jeroboam the son of Joash king of Israel began to reign in Samaria, and reigned forty and one years.
World English Bible Messianic
In the fifteenth year of Amaziah the son of Joash king of Judah, Jeroboam the son of Joash king of Israel began to reign in Samaria for forty-one years.
Geneva Bible (1599)
In the fifteenth yeere of Amaziah the sonne of Ioash King of Iudah, was Ieroboam the sonne of Ioash made King ouer Israel in Samaria, and reigned one and fourtie yeere.
Young's Literal Translation
In the fifteenth year of Amaziah son of Joash king of Judah, reigned hath Jeroboam son of Joash king of Israel in Samaria--forty and one years,
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In the KJVVerse 9,920 of 31,102
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Commentary on 2 Kings 14 verses 23–29
23 ¶ In the fifteenth year of Amaziah the son of Joash king of Judah Jeroboam the son of Joash king of Israel began to reign in Samaria, and reigned forty and one years.
24 And he did that which was evil in the sight of the LORD: he departed not from all the sins of Jeroboam the son of Nebat, who made Israel to sin.
25 He restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the LORD God of Israel, which he spake by the hand of his servant Jonah, the son of Amittai, the prophet, which was of Gathhepher.
26 For the LORD saw the affliction of Israel, that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel.
27 And the LORD said not that he would blot out the name of Israel from under heaven: but he saved them by the hand of Jeroboam the son of Joash.
28 Now the rest of the acts of Jeroboam, and all that he did, and his might, how he warred, and how he recovered Damascus, and Hamath, which belonged to Judah, for Israel, are they not written in the book of the chronicles of the kings of Israel?
29 And Jeroboam slept with his fathers, even with the kings of Israel; and Zachariah his son reigned in his stead.
Here is an account of the reign of Jeroboam the second. I doubt it is an indication of the affection and adherence of the house of Jehu to the sins of Jeroboam the son of Nebat, who made Israel to sin, that they called an heir-apparent to the crown by his name, thinking that an honourable name which in the book of God is infamous and stigmatized as much as any.
I. His reign was long, the longest of all the reigns of the kings of Israel: He reigned forty-one years; yet his contemporary Azariah, the king of Judah, reigned longer, even fifty-two years. This Jeroboam reigned just as long as Asa had done (Kg1 15:10), yet one did that which was good and the other that which was evil. We cannot measure men's characters by the length of their lives or by their outward prosperity. There is one event to the righteous and to the wicked.
II. His character was the same with that of the rest of those kings: He did that which was evil (Kg2 14:24), for he departed not from the sins of Jeroboam; he kept up the worship of the calves, and never left that, thinking there was no harm in it, because it had been the way of all his ancestors and predecessors. But a sin is never the less evil in God's sight, whatever it is in ours, for its being an ancient usage; and a frivolous plea it will be against doing good, that we have been accustomed to do evil.
III. Yet he prospered more than most of them, for though, in that one thing, he did evil in the sight of the Lord, yet it is likely, in other respects, there was some good found in him and therefore God owned him, 1. By prophecy. He raised up Jonah the son of Amittai, a Galilean (so much were those mistaken that said, Out of Galilee ariseth no prophet, Joh 7:52), and by him intimated the purposes of his favour to Israel, notwithstanding their provocations, encouraged him and his kingdom to take up arms for the recovery of their ancient possessions, and (which would contribute not a little to their success) assured them of victory. It is a sign that God has not cast off his people if he continue faithful ministers among them; when Elisha, who strengthened the hands of Joash, was removed, Jonah was sent to encourage his son. Happy is the land that has a succession of prophets running parallel with a succession of princes, that the word of the Lord may endure for ever. Of this Jonah we read much in that little book of scripture that bears his name. It is probable that it was when he was a young man, and fit for such an expedition, that God sent him to Nineveh, and that it was when he had yet been but a little conversant with the visions of God that he flew off and fretted as he did; and, if so, this is an undoubted evidence of the forgiveness of his faults and follies, that he was afterwards employed as a messenger of mercy to Israel. A commission amounts to a pardon, and he that had himself found mercy, notwithstanding his provocations, could the better encourage them with the hope of mercy notwithstanding theirs. Some that have been foolish and passionate, and have gone about their work very awkwardly at first, yet afterwards have proved useful and eminent. Men must not be thrown away for every fault. 2. By providence. The event was according to the word of the Lord: his arms were successful; he restored the coast of Israel, recovered those frontier-towns and countries that lay from Hamath in the north to the sea of the plain, (that is, the sea of Sodom) in the south, all which the Syrians had possessed themselves of, v. 25. Two reasons are here given why God blessed them with those victories: - (1.) Because their distress was very great, which made them the objects of his compassion, v. 26. Though he saw not any signs of their repentance and formation, yet he saw their affliction, that it was very bitter. Those that lived in those countries which the enemies were masters of were miserably oppressed and enslaved, and could call nothing their own; the rest, we may suppose, were much impoverished by the frequent incursions the enemy made upon them to plunder them, and continually terrified by their threatenings, so that there was none shut up or left, both towns and countries were laid waste and stripped of their wealth, and no helper appeared. To this extremity were they reduced, in many parts of the country, in the beginning of Jeroboam's reign, when God, in mere pity to them, heard the cry of their affliction (for no mention is made here of the cry of their prayers), and wrought this deliverance for them by the hand of Jeroboam. Let those whose case is pitiable take comfort from the divine pity; we read of God's bowels of mercy (Isa 63:15; Jer 31:20) and that he is full of compassion, Psa 86:15. (2.) Because the decree had not yet gone forth for their utter destruction; he had not as yet said he would blot out the name of Israel (Kg2 14:27), and because he had not said it he would not do it. If this be understood of the dispersion of the ten tribes, he did say it and do it, for that name still remains under heaven in the gospel Israel, and will to the end of time; and because they, at present, bore that name which was to have this lasting honour, he showed them this favour, as well as for the sake of the ancient honour of that name, Kg2 13:23.
IV. Here is the conclusion of Jeroboam's reign. We read (Kg2 14:28) of his might, and how he warred, but (Kg2 14:29) he slept with his fathers; for the mightiest must yield to death, and there is no discharge in that war. Many prophets there had been in Israel, a constant succession of them in every age, but none of the prophets had left any of their prophecies in writing till those of this age began to do it, and their prophecies are part of the canon of scripture. It was in the reign of this Jeroboam that Hosea (who continued very long a prophet) began to prophesy, and he was the first that wrote his prophecies; therefore the word of the Lord by him is called the beginning of the word of the Lord, Hos 1:2. Then that part of the word of the Lord began to be written. At the same time Amos prophesied, and wrote his prophecy, soon afterwards Micah, and then Isaiah, in the days of Ahaz and Hezekiah. Thus God never left himself without witness, but, in the darkest and most degenerate ages of the church, raised up some to be burning and shining lights in it to their own age by their preaching and living, and a few by their writings to reflect light upon us on whom the ends of the world have come.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 23–29. Public domain.
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Ephrem the SyrianAD 373
ON THE SECOND BOOK OF KINGS 14:23
“In the fifteenth year of King Amaziah son of Joash of Judah, King Jeroboam son of Joash of Israel began to reign in Samaria; he reigned forty-one years. He restored the border of Israel from Lebo-hamath as far as the Sea of the Arabah, according to the word of the Lord, the God of Israel, which he spoke by his servant Jonah son of Amittai, the prophet.” This is the same Jonah who preached the repentance of Nineveh. And the Sea of Arabah is the same that the Scripture calls elsewhere the “salt sea,” situated on the border with Canaan, of which the city of Hamath, beside the Mount Lebanon, is the other northern border. Jeroboam honored the prophet Jonah as his father had honored Elisha and recurred to his useful work, so that, being encouraged by his predictions and advice, was able to conquer back the cities occupied by the Syrians.
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
This verse precisely chronicles the ascension of Jeroboam II to the throne of the Northern Kingdom of Israel, establishing his reign in Samaria during the fifteenth year of Amaziah, king of Judah. It notably records his exceptionally long rule of forty-one years, setting the stage for a period of significant national resurgence and prosperity for Israel, yet one paradoxically marked by profound spiritual decline and prophetic warnings. This chronological anchor is crucial for understanding the intertwined histories of the divided monarchy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily functions as a Chronological Marker, a foundational literary device in the Books of Kings. It meticulously dates the commencement of Jeroboam II's reign by cross-referencing it with the reign of the contemporary king of Judah, Amaziah. This precise dating provides a clear historical framework for the reader, enabling the synchronization of events between the two kingdoms and highlighting the meticulous nature of the biblical record. Furthermore, the verse acts as a Framing Device, introducing a significant and extended period in Israel's history. By stating the remarkable length of Jeroboam II's reign upfront, it sets the stage for the subsequent narrative detailing his accomplishments and the complex spiritual climate of his era. There is also an element of subtle Foreshadowing in the mention of the "forty and one years," hinting at the substantial and impactful reign that is about to be described—a reign that would be characterized by both national resurgence and profound spiritual decay, as later elaborated by the prophets Amos and Hosea.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Kings 14:23, while a seemingly straightforward historical record, carries significant theological weight. It underscores God's meticulous involvement in human history, even in the succession of kings who may not fully align with His will. The precise dating and the mention of a long reign for Jeroboam II, a king "who did evil in the eyes of the Lord" (2 Kings 14:24), illustrate the paradox of divine sovereignty: God permits and even orchestrates the rise and fall of leaders for His purposes, sometimes granting prosperity even to the unrighteous, to fulfill His larger redemptive plan or to demonstrate His patience. This period of national strength under Jeroboam II, despite spiritual apostasy, serves as a powerful reminder that worldly success is not always an indicator of divine approval or spiritual health. The true measure of a nation or leader, from a biblical perspective, is faithfulness to God's covenant and the pursuit of justice and righteousness.
REFLECTION AND APPLICATION
The seemingly dry historical data of 2 Kings 14:23 offers profound insights for contemporary reflection and application. It reminds us that God's hand is actively at work in the grand sweep of history, orchestrating the reigns of leaders, even those who do not acknowledge Him or walk in His ways. Jeroboam II's long and prosperous reign, despite his spiritual failings, serves as a sobering caution: material success or national strength does not automatically equate to divine blessing or spiritual integrity. In our own lives and societies, we must guard against equating worldly prosperity with spiritual health. Are we, like Jeroboam's Israel, experiencing outward success while our hearts or communities drift from God's commands and justice? This verse calls us to look beyond superficial indicators and to prioritize righteousness, justice, and faithful adherence to God's word, recognizing that true flourishing is found not in accumulated wealth or power, but in a right relationship with the Creator and obedience to His will. It challenges us to examine our own priorities and to ensure that our pursuit of success is always tempered by a commitment to spiritual integrity.
Questions for Reflection
FAQ
Why is the precise dating of Jeroboam II's reign so important in this verse?
Answer: The precise dating of Jeroboam II's reign, synchronized with the fifteenth year of Amaziah of Judah, is crucial for several reasons. Firstly, it provides a vital chronological anchor for the biblical narrative, allowing historians and readers to accurately place events within the broader timeline of the divided monarchy. The Books of Kings consistently use this method to interweave the histories of Judah and Israel, creating a coherent and verifiable historical record. Secondly, it underscores the historical reliability and meticulous attention to detail of the biblical authors in documenting the succession of kings. Finally, it sets the stage for understanding the interconnectedness of the two kingdoms, even in their separation, as their destinies often influenced one another. This chronological precision allows for a fuller appreciation of the prophetic messages delivered during this era, such as those of Amos and Hosea, who ministered during Jeroboam II's long and impactful reign, addressing the specific spiritual and social conditions of that time.
CHRIST-CENTERED FULFILLMENT
The historical account of Jeroboam II's reign, introduced in 2 Kings 14:23, finds its ultimate theological fulfillment in the person and work of Jesus Christ. While Jeroboam II brought a temporary period of prosperity and territorial expansion to Israel, his rule, like all human kingships, was ultimately flawed and transient, marked by continued spiritual apostasy and leading eventually to national judgment. This highlights the inherent limitations of earthly kings and their inability to bring about true, lasting salvation or spiritual restoration. The longing for a perfect, righteous king who would not merely restore borders but heal the heart and establish an eternal kingdom is a pervasive theme throughout the Old Testament. Jesus Christ is the ultimate fulfillment of this longing. He is the true King, not of a temporal kingdom like Israel, but of an eternal, spiritual kingdom (John 18:36). Unlike Jeroboam II, who "did evil in the sight of the Lord" (2 Kings 14:24), Jesus is the perfectly righteous King who perfectly obeyed the Father (Hebrews 4:15). His reign brings not just material prosperity, but spiritual abundance, forgiveness of sins, and eternal life (John 10:10). The temporary nature of Jeroboam's "forty and one years" contrasts sharply with Christ's eternal reign, "of His kingdom there will be no end" (Luke 1:33). Thus, the historical record of Jeroboam II serves as a backdrop, pointing to the essential need for and ultimate glory of the perfect, everlasting reign of Christ.