TRV
Translation
King James Version
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.
Complete Jewish Bible
He did what was evil from ADONAI's perspective; he did not turn from all the sins of Yarov'am the son of N'vat, who made Isra'el sin.
Berean Standard Bible
And he did evil in the sight of the LORD and did not turn away from all the sins that Jeroboam son of Nebat had caused Israel to commit.
American Standard Version
And he did that which was evil in the sight of Jehovah: he departed not from all the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin.
World English Bible Messianic
He did that which was evil in the sight of the LORD: he didn’t depart from all the sins of Jeroboam the son of Nebat, with which he made Israel to sin.
Geneva Bible (1599)
And he did euill in the sight of the Lord: for he departed not from all the sinnes of Ieroboam the sonne of Nebat, which made Israel to sinne.
Young's Literal Translation
and he doth the evil thing in the eyes of Jehovah, he hath not turned aside from all the sins of Jeroboam son of Nebat that he caused Israel to sin.
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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
Second Kings 14:24 delivers a concise yet profound theological assessment of King Jeroboam II, whose lengthy and outwardly prosperous reign over the Northern Kingdom of Israel was ultimately deemed a failure in the divine court. Despite significant military and economic achievements, the verse declares that "he did [that which was] evil in the sight of the LORD" because "he departed not from all the sins of Jeroboam the son of Nebat, who made Israel to sin." This recurring verdict underscores the biblical principle that worldly success is secondary to covenant faithfulness and obedience to God, revealing the persistent spiritual apostasy that plagued the Northern Kingdom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several key literary devices to convey its powerful message. Formulaic Language is prominent, with the recurring phrase "he did [that which was] evil in the sight of the LORD" serving as a consistent evaluative framework for the kings of Israel, immediately signaling their spiritual failure. This is often paired with the specific Allusion to "the sins of Jeroboam the son of Nebat," which functions as a concise theological shorthand, instantly recalling the foundational idolatry of the Northern Kingdom and its persistent nature. This Repetition across the narratives of various kings underscores the deep-seated spiritual apostasy of Israel and the consistent divine judgment against it. Furthermore, there is a subtle Irony present: despite Jeroboam II's significant military and economic achievements detailed in the surrounding verses, the spiritual assessment in verse 24 prioritizes his failure to worship Yahweh alone, highlighting the stark contrast between human measures of success and God's ultimate standard of righteousness.
THEOLOGICAL AND THEMATIC CONNECTIONS
The condemnation of Jeroboam II in 2 Kings 14:24 underscores several enduring theological truths. It powerfully illustrates that God's ultimate standard for human conduct, especially for those in leadership, is not measured by worldly success, political stability, or economic prosperity, but by covenant faithfulness and exclusive devotion to Him. The persistent "sins of Jeroboam" highlight the insidious nature of idolatry, which often masquerades as practical politics or cultural tradition, yet fundamentally undermines the relationship with the one true God. This verse serves as a stark reminder that true worship demands undivided loyalty and that any deviation, even if seemingly minor or inherited, constitutes "evil in the sight of the LORD." It also emphasizes the profound responsibility of leaders, whose choices have far-reaching spiritual consequences, shaping the moral and spiritual trajectory of those they govern.
REFLECTION AND APPLICATION
The spiritual assessment of Jeroboam II in 2 Kings 14:24 offers timeless and challenging lessons for contemporary believers. It compels us to look beyond outward appearances and worldly metrics of success, reminding us that true flourishing, in God's eyes, is defined by our faithfulness and obedience to Him, not by our material wealth, social status, or professional achievements. This verse calls us to a radical re-evaluation of what we truly value and pursue. Furthermore, the persistent nature of "the sins of Jeroboam" challenges us to examine our own lives and communities for inherited patterns of disobedience, spiritual compromise, or subtle forms of idolatry that may have become normalized over time. We are called to actively break these generational cycles, seeking God's grace for genuine repentance and transformation, rather than passively continuing in paths that are "evil in the sight of the LORD." Finally, for those in any position of influence—whether in family, church, workplace, or society—this verse serves as a solemn warning and a profound call to integrity. Our choices and examples have far-reaching spiritual consequences for those we lead, underscoring the vital importance of living a life of unwavering devotion to God, ensuring that our leadership guides others towards righteousness, not away from it.
Questions for Reflection
FAQ
What exactly were "the sins of Jeroboam the son of Nebat" that are so frequently condemned?
Answer: "The sins of Jeroboam the son of Nebat" refer primarily to the religious innovations introduced by Jeroboam I after the division of the kingdom (c. 931 BC). To prevent his people from returning to Jerusalem for worship, which he feared would lead to their political allegiance shifting back to the Davidic dynasty, Jeroboam I established alternative cultic centers at Bethel and Dan. At these sites, he set up golden calves for the people to worship, declaring, "Here are your gods, O Israel, who brought you up out of the land of Egypt!" (1 Kings 12:28-30). He also appointed non-Levitical priests and instituted new festivals. These actions constituted a direct violation of the first two commandments, leading Israel into idolatry and syncretism, and became the defining spiritual apostasy by which all subsequent kings of the Northern Kingdom were judged.
Why is Jeroboam II condemned if he brought prosperity and restored Israel's borders, fulfilling prophecy?
Answer: Jeroboam II's condemnation highlights a crucial biblical principle: God's judgment is based on covenant faithfulness and spiritual obedience, not on political, economic, or military success. While Jeroboam II did indeed restore Israel's borders and usher in a period of prosperity, even fulfilling a prophecy through Jonah (2 Kings 14:25), these achievements did not negate his fundamental failure to lead the nation in true worship of Yahweh. The prosperity may have been a temporary reprieve, perhaps due to God's mercy despite their sin, or a natural consequence of the geopolitical landscape (e.g., Assyria's temporary weakness). However, God's ultimate concern was Israel's spiritual fidelity to the covenant (Deuteronomy 28), which Jeroboam II, like his predecessors, utterly failed to uphold by perpetuating the idolatry of the golden calves. His worldly success was ultimately hollow in the face of his spiritual rebellion.
Is this a common pattern in the Book of Kings, this kind of formulaic condemnation?
Answer: Yes, the formulaic condemnation of kings, particularly those of the Northern Kingdom, is a pervasive literary and theological device in the Book of Kings. For nearly every king of Israel, the recurring phrase "he did [that which was] evil in the sight of the LORD" followed by the specific indictment "he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin" serves as a consistent evaluative standard. This repetition powerfully underscores the deep-seated and persistent spiritual apostasy of the Northern Kingdom, which never truly turned back to exclusive worship of Yahweh. It highlights the Deuteronomistic theology that obedience to the covenant brings blessing, while disobedience, particularly idolatry, brings judgment and eventually, exile.
CHRIST-CENTERED FULFILLMENT
The spiritual failure of King Jeroboam II, who perpetuated the "sins of Jeroboam the son of Nebat" and "made Israel to sin," powerfully foreshadows the desperate need for a perfect King, one who would not lead His people astray but would guide them in righteousness. The consistent condemnation of Israel's kings for their idolatry and disobedience reveals humanity's pervasive tendency to turn from the true God and create idols, whether literal golden calves or the more subtle idols of prosperity, power, or self-reliance. Unlike Jeroboam II, whose reign, despite its worldly success, was spiritually bankrupt, Jesus Christ is the true and faithful King. He perfectly obeyed the Father, even to the point of death on a cross (Philippians 2:8), never departing from God's will. He is the Lamb of God who takes away the sin of the world, providing the ultimate sacrifice that cleanses us from the very idolatry and rebellion that characterized the kings of Israel. Through faith in Him, we are freed from the power of sin and enabled to worship God in spirit and truth, no longer bound by the generational patterns of disobedience. Jesus is the Good Shepherd who leads His sheep in paths of righteousness, establishing a kingdom not of this world, but one founded on righteousness, peace, and joy in the Holy Spirit, a stark contrast to the fleeting and spiritually compromised reign of Jeroboam II.