2 Kings 14:24

KJV

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.

KJV (with Strong's)

And he did {H6213} that which was evil {H7451} in the sight {H5869} of the LORD {H3068}: he departed {H5493} not from all the sins {H2403} of Jeroboam {H3379} the son {H1121} of Nebat {H5028}, who made Israel {H3478} to sin {H2398}.

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.

Commentary

### SUMMARY
Second Kings 14:24 offers a profound spiritual evaluation of King Jeroboam II, whose lengthy and prosperous reign over the Northern Kingdom of Israel was marked by significant military and economic achievements. Despite these outward successes, the verse delivers a stark and recurring theological verdict: Jeroboam II "did [that which was] evil in the sight of the LORD" and "departed not from all the sins of Jeroboam the son of Nebat, who made Israel to sin." This concise assessment underscores the divine standard by which all leaders are judged, revealing that worldly accomplishments are ultimately secondary to covenant faithfulness and obedience to God.

### CONTEXT
* **Literary Context:** This verse is part of the formulaic assessment of Israelite kings in the Book of Kings. Following the standard introduction of Jeroboam II's reign (his father, length of reign, capital city in [2 Kings 14:23](/2_kings/14-23 "2 Kings 14:23 - Jeroboam II's Reign Begins")), verse 24 immediately provides the spiritual verdict. This pattern—introduction, spiritual assessment, and then a summary of significant events (like Jeroboam II's territorial restoration in [2 Kings 14:25-28](/2_kings/14-25 "2 Kings 14:25-28 - Jeroboam II's Military Successes"))—is characteristic of the Deuteronomistic history. The placement of the spiritual judgment *before* the account of his successes emphasizes that God's perspective on a king's righteousness (or lack thereof) is paramount, superseding any human achievements. The subsequent verses detail his accomplishments and death, but the spiritual condemnation of verse 24 remains the defining characteristic of his reign in God's eyes.

* **Historical & Cultural Context:** Jeroboam II reigned during a period of relative prosperity and territorial expansion for the Northern Kingdom, the longest reign of any Israelite king (41 years, c. 793–753 BC). This resurgence was largely due to the temporary weakening of Assyria, Israel's dominant regional power, which allowed Israel to reclaim lost territories, including those from Damascus. Economically, this period saw significant wealth accumulation, particularly among the elite, but it was also marked by social injustice and oppression of the poor, as condemned by contemporary prophets like Amos and Hosea. Spiritually, however, the nation remained entrenched in the idolatrous practices established by Jeroboam I (the "sins of Jeroboam the son of Nebat"), which involved the worship of golden calves at Bethel and Dan. These cultic centers were established to prevent the Northern tribes from returning to Jerusalem for worship, thereby securing Jeroboam I's political power but leading the nation into profound spiritual apostasy, a violation of the foundational commands of the [Mosaic Covenant](/exodus/20 "Exodus 20 - The Ten Commandments").

* **Key Themes:**
* **Persistent Idolatry and Disobedience:** The verse vividly portrays the entrenched nature of spiritual rebellion in the Northern Kingdom. Even during a time of national strength, Jeroboam II continued the idolatrous practices that defined the "sins of Jeroboam the son of Nebat." This phrase became a theological shorthand for the state-sponsored calf worship and syncretism that characterized Israel's apostasy from the true worship of Yahweh, a direct violation of the first two commandments against having other gods and making carved images (cf. [Exodus 20:3-5](/exodus/20-3 "Exodus 20:3-5 - The First Two Commandments")). Jeroboam II's failure to "depart" from these sins illustrates a deep-seated spiritual complacency and a deliberate refusal to return to exclusive worship of the LORD, despite the warnings of prophets like Jonah (cf. [2 Kings 14:25](/2_kings/14-25 "2 Kings 14:25 - Jonah's Prophecy")) and the later, more severe condemnations of Amos and Hosea.
* **Divine Judgment and Displeasure:** The declaration that "he did [that which was] evil in the sight of the LORD" is a profound theological statement. It emphasizes that God's perspective on human actions, particularly those of leaders, is paramount. Regardless of political or economic success, actions contrary to God's covenant and His holiness incur His displeasure. This divine judgment serves as a reminder that worldly prosperity does not equate to divine approval, and true blessing is contingent upon obedience and faithfulness to God's revealed will.
* **The Corrupting Influence of Leadership:** By perpetuating the idolatry established by Jeroboam I (cf. [1 Kings 12:28-30](/1_kings/12-28 "1 Kings 12:28-30 - Jeroboam I's Establishment of Calf Worship")), Jeroboam II continued to "make Israel to sin." This highlights the immense responsibility of those in authority to lead their people in righteousness. When leaders instead guide their people into spiritual error, either by active promotion of idolatry or by passive allowance of it, the devastating impact extends throughout the nation, perpetuating a cycle of disobedience and incurring divine wrath.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Evil (Hebrew, _ra'_):** This term is a broad descriptor in the Old Testament, encompassing not only moral wickedness but also anything that is displeasing, harmful, or contrary to God's will and covenant. In the context of the kings of Israel, it specifically denotes actions that violate the covenant relationship with Yahweh, particularly through idolatry and disobedience to His commands. It signifies a profound spiritual misalignment with God's character and expectations.
* **Departed not (Hebrew, _lo' sar_):** This phrase, using the negative particle _lo'_ with the verb _sar_ (to turn aside, remove, depart), emphasizes a deliberate and persistent refusal to change course. It indicates a lack of repentance and a stubborn adherence to established sinful patterns. Jeroboam II consciously chose not to abandon the idolatrous practices, demonstrating a hardened heart and a continuation of the spiritual rebellion that plagued the Northern Kingdom.
* **Made Israel to sin (Hebrew, _hachati' et-Yisrael_):** This is a causative verb (Hiphil stem of _chata'_, to sin), meaning "caused to sin" or "led into sin." It highlights the active and direct role of the king in leading the nation astray. Jeroboam I's initial establishment of the golden calves was a deliberate act to secure his throne, and subsequent kings, including Jeroboam II, perpetuated this system, thereby actively maintaining the spiritual apostasy of the entire nation, not merely tolerating it.

#### Verse Breakdown
* **"And he did [that which was] evil in the sight of the LORD":** This opening clause serves as the divine verdict on Jeroboam II's reign, immediately establishing God's perspective as the ultimate standard of judgment. Despite any worldly successes, his actions were fundamentally contrary to God's character and covenant commands. This phrase is a recurring theological assessment in the Book of Kings, signaling a king's failure to uphold the exclusive worship of Yahweh.
* **"he departed not from all the sins of Jeroboam the son of Nebat":** This clause specifies the nature of Jeroboam II's evil: his unwavering adherence to the idolatrous practices initiated by Jeroboam I. These "sins" primarily refer to the establishment of golden calves at Bethel and Dan, the creation of an illegitimate priesthood, and alternative festivals, all designed to prevent the people from worshipping in Jerusalem. This phrase became a shorthand for the systemic apostasy of the Northern Kingdom, signifying a deep-seated rejection of the covenant with Yahweh.
* **"who made Israel to sin":** This final clause clarifies the lasting and devastating impact of Jeroboam I's original sin. His actions were not merely personal transgressions but foundational acts that led the entire nation into idolatry. By perpetuating these sins, Jeroboam II, like his predecessors, continued to be an instrument of national spiritual corruption, demonstrating the profound and often generational consequences of unrighteous leadership.

#### Literary Devices
The passage employs several key literary devices to convey its 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 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.

* [Deuteronomy 12:29-32](/deuteronomy/12-29 "Deuteronomy 12:29-32 - Warning Against Adopting Pagan Practices")
* [1 Samuel 15:22-23](/1_samuel/15-22 "1 Samuel 15:22-23 - Obedience Over Sacrifice")
* [Romans 1:21-23](/romans/1-21 "Romans 1:21-23 - The Futility of Idolatry")

### 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
* **In what areas of my life might I be pursuing worldly success or comfort at the expense of spiritual faithfulness and obedience to God?**
* **Are there any "sins of Jeroboam"—persistent patterns of disobedience, spiritual compromise, or subtle idolatries—that I need to identify and actively repent of in my own life or family?**
* **How does my influence, in whatever sphere I operate, either lead others towards or away from God, and what steps can I take to ensure I am a guide to righteousness?**

### 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!" (cf. [1 Kings 12:28-30](/1_kings/12-28 "1 Kings 12:28-30 - Jeroboam I's Establishment of Calf Worship")). 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 (cf. [2 Kings 14:25](/2_kings/14-25 "2 Kings 14:25 - Jonah's Prophecy")), 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 (cf. [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses")), 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 (cf. [Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience")), never departing from God's will. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), 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](/john/4-24 "John 4:24 - Worship in Spirit and Truth"), no longer bound by the generational patterns of disobedience. Jesus is the [Good Shepherd](/john/10-11 "John 10:11 - Jesus 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](/romans/14-17 "Romans 14:17 - The Kingdom of God"), a stark contrast to the fleeting and spiritually compromised reign of Jeroboam II.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.