TRV
Translation
King James Version
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.
Complete Jewish Bible
ADONAI did not threaten to blot out the name of Isra'el from under heaven, but saved them through Yarov'am the son of Yo'ash.
Berean Standard Bible
and since the LORD had said that He would not blot out the name of Israel from under heaven, He saved them by the hand of Jeroboam son of Jehoash.
American Standard Version
And Jehovah 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.
World English Bible Messianic
The LORD didn’t say that he would blot out the name of Israel from under the sky; but he saved them by the hand of Jeroboam the son of Joash.
Geneva Bible (1599)
Yet the Lord had not decreed to put out the name of Israel from vnder the heauen: therefore he preserued them by the hand of Ieroboam the sonne of Ioash.
Young's Literal Translation
and Jehovah hath not spoken to blot out the name of Israel from under the heavens, and saveth them by the hand of Jeroboam son of Joash.
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In the KJVVerse 9,924 of 31,102
Study This Verse
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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SUMMARY
Second Kings 14:27 provides a profound theological commentary on God's unwavering covenant faithfulness to the Northern Kingdom of Israel, even in the midst of their deep spiritual apostasy and persistent idolatry. Despite Israel's deserving utter destruction for their rebellion, the Lord mercifully declared His explicit intention not to completely annihilate them. Instead, in a remarkable display of sovereign providence, He raised up King Jeroboam II, a morally compromised ruler, to deliver His people from severe oppression and restore their territorial integrity, thereby demonstrating His enduring commitment to His chosen nation and preserving their existence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey its profound theological message. Idiom is prominently featured in the phrase "blot out the name of Israel from under heaven," which is a well-established ancient Near Eastern expression for complete and utter destruction, signifying the eradication of a people's memory, lineage, and very existence. The use of this idiom emphasizes the severity of the judgment Israel deserved and the magnitude of God's mercy in withholding it. There is also a striking element of Divine Irony, as God chooses to "save" His people and bring about a period of national restoration through an unrighteous king, Jeroboam II, who continued in the very sins that provoked God's wrath. This ironic twist underscores God's absolute sovereignty and His capacity to work through unexpected and even morally flawed instruments to achieve His divine will, demonstrating that His purposes are not dependent on human righteousness. Furthermore, the verse presents a clear Contrast between Israel's deserving judgment due to their persistent sin and God's unwavering faithfulness and mercy, which ultimately prevented their total annihilation, highlighting the tension between divine justice and divine grace.
THEOLOGICAL AND THEMATIC CONNECTIONS
Second Kings 14:27 is a profound testament to God's enduring covenant faithfulness, a theme woven throughout the entire biblical narrative from Genesis to Revelation. It demonstrates that God's commitment to His promises is not contingent upon human performance or righteousness but flows from His own unchanging character and sovereign will. Even when His people are deeply unfaithful and deserving of severe judgment, God's mercy prevails, preventing their complete annihilation and preserving a remnant for His ultimate redemptive purposes. This divine patience and steadfast love are central to understanding God's relationship with humanity, pointing to a God who is "merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness" (Exodus 34:6). The verse foreshadows the broader biblical truth that God's plan for salvation would ultimately be realized not through human merit, but through His unmerited favor and sovereign grace.
REFLECTION AND APPLICATION
Second Kings 14:27 offers profound encouragement and a powerful challenge for believers today. It reminds us that God's faithfulness is not dependent on our own, nor is His power limited by the instruments He chooses to use. In our personal lives, when we face the consequences of our own failures, when we feel overwhelmed by the spiritual decline around us, or when we observe seemingly unrighteous leadership, this verse assures us that God's covenant promises and His character of mercy remain steadfast. He sees our affliction, and in His sovereign wisdom, He can bring about unexpected deliverance and restoration, often through means we might not anticipate or deem worthy. This truth calls us to profound humility, recognizing that any blessing, relief, or period of peace we experience is ultimately a testament to His grace and providential care, not our deserving. It also challenges us to trust in God's overarching plan, even when circumstances seem bleak or when unrighteous leaders are in power, knowing that He remains sovereign over all human affairs and can use any situation to advance His purposes. Our hope is firmly rooted in His unchanging character and His unfailing love.
Questions for Reflection
FAQ
Why did God use an unrighteous king like Jeroboam II to save Israel?
Answer: God's use of Jeroboam II highlights His absolute sovereignty and His ability to work through any means, even those that are morally flawed or rebellious, to accomplish His divine purposes. This does not imply God's endorsement of Jeroboam's wickedness, but rather demonstrates that God's plans are not dependent on human righteousness or merit. Just as God used Pharaoh for His glory (as seen in Romans 9:17) or Cyrus the Great, a pagan king, to restore Israel from exile (as prophesied in Isaiah 45:1-6), He can raise up or bring down rulers and nations as He wills (Daniel 2:21). His primary concern here was the preservation of His covenant people and the fulfillment of His promises, which He achieved through Jeroboam II's military successes, despite Jeroboam's personal spiritual failures.
Does this verse mean God would never judge Israel, even if they continued in sin?
Answer: No, this verse does not mean God would never judge Israel. The phrase "blot out the name" refers to complete and utter annihilation, a final eradication of their identity and existence as a distinct people. While God declared He would not do that to Israel, He certainly did bring severe judgments upon them for their continued sin and idolatry, culminating in the Assyrian exile of the Northern Kingdom (as recounted in 2 Kings 17:6-18) and later the Babylonian exile of the Southern Kingdom. However, even in judgment, God always preserved a remnant, demonstrating His faithfulness to His covenant and His ultimate purpose to bring about salvation through them. This verse signifies God's patience, His enduring love, and His commitment to preserve a future for Israel, even amidst their present failings, preventing their complete disappearance from history.
CHRIST-CENTERED FULFILLMENT
The divine restraint and sovereign mercy displayed in 2 Kings 14:27, where God refused to "blot out the name of Israel," find their ultimate and most profound fulfillment in Jesus Christ. Israel's tumultuous history, marked by repeated unfaithfulness and God's persistent, undeserved grace, points forward to the perfect faithfulness of God embodied in His Son. Jesus is the true Israel, the perfectly obedient Son who never departed from the Lord's ways, unlike the kings of Israel (as affirmed in Hebrews 4:15). Through His atoning sacrifice on the cross, God provided the ultimate "salvation" for His people, not merely from physical oppressors or temporary afflictions, but from the eternal bondage of sin and death (as declared in Romans 5:8). Just as God preserved Israel from total annihilation to fulfill His covenant promises, so too in Christ, He ensures that the "name" of those who believe will never be blotted out from the book of life (as promised in Revelation 3:5). The New Covenant, established through Christ's blood, guarantees an enduring and unbreakable relationship with God, where His faithfulness triumphs over all human failure, securing an eternal inheritance for all who are "in Christ" (Ephesians 1:11-14). This Old Testament passage thus serves as a powerful echo of God's unwavering commitment to His people, culminating in the comprehensive and eternal salvation offered through the Lamb of God, who takes away the sin of the world (John 1:29).