2 Kings 14:27

KJV

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.

KJV (with Strong's)

And the LORD {H3068} said {H1696} not that he would blot out {H4229} the name {H8034} of Israel {H3478} from under heaven {H8064}: but he saved {H3467} them by the hand {H3027} of Jeroboam {H3379} the son {H1121} of Joash {H3101}.

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.

Commentary

### 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
* **Literary Context:** This verse serves as the theological climax and interpretive key to understanding the reign of Jeroboam II, which is summarized in [2 Kings 14:23-29](/2_kings/14-23-29 "2 Kings 14:23-29 - The Reign of Jeroboam II"). Preceding this, Israel had suffered severe oppression under Aram, with their military strength significantly diminished to a mere "fifty horsemen, and ten chariots, and ten thousand footmen" ([2 Kings 13:7](/2_kings/13-7 "2 Kings 13:7 - Israel's Weakness Under Aram")). The narrative explicitly states Jeroboam II's personal wickedness, noting that 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" ([2 Kings 14:24](/2_kings/14-24 "2 Kings 14:24 - Jeroboam II's Wickedness")). Yet, paradoxically, it was through this unrighteous king that God brought about a significant period of national recovery, territorial expansion, and prosperity for Israel, fulfilling a prophecy delivered by Jonah, the son of Amittai ([2 Kings 14:25](/2_kings/14-25 "2 Kings 14:25 - Jonah's Prophecy Fulfilled")). Verse 27, therefore, functions as the divine explanation for this surprising intervention, emphasizing God's mercy and covenant fidelity over Israel's deserving judgment.
* **Historical & Cultural Context:** Jeroboam II reigned over the Northern Kingdom of Israel from approximately 793 to 753 BC. This period is often referred to as Israel's "Golden Age" of the Northern Kingdom, marked by a temporary resurgence of power, wealth, and territorial expansion. This prosperity was largely facilitated by the weakening of Aram (Syria) due to the rising threat of the Neo-Assyrian Empire, which diverted Aram's attention and military resources. Jeroboam II successfully recovered territories previously lost, including parts of Hamath and Damascus, restoring Israel's borders to their former glory, as prophesied by Jonah ([2 Kings 14:25](/2_kings/14-25 "2 Kings 14:25 - Jeroboam II's Conquests")). However, this material prosperity was tragically accompanied by profound spiritual decay, rampant idolatry, social injustice, and moral corruption, as vehemently condemned by contemporary prophets such as Amos (e.g., [Amos 2:6-8](/amos/2-6-8 "Amos 2:6-8 - Social Injustice in Israel")) and Hosea (e.g., [Hosea 4:1-2](/hosea/4-1-2 "Hosea 4:1-2 - Israel's Spiritual Corruption")). The phrase "blot out the name" (Hebrew: *machah shem*) was a common ancient Near Eastern idiom signifying complete annihilation, often found in curses, treaties, or divine judgments, implying the eradication of a people's memory, lineage, and very existence from the earth. God's explicit declaration *not* to do this underscores His unique covenant fidelity and His patience.
* **Key Themes:** [2 Kings 14:27](/2_kings/14-27 "2 Kings 14:27 - God's Preservation of Israel") powerfully underscores several foundational theological themes. First, it highlights **God's Unwavering Covenant Faithfulness**. Despite Israel's persistent idolatry, covenant breaking, and rebellion, God's commitment to His promises made to Abraham, Isaac, and Jacob (e.g., [Genesis 12:1-3](/genesis/12-1-3 "Genesis 12:1-3 - The Abrahamic Covenant")) remained steadfast. He would not allow His chosen people to be utterly destroyed, demonstrating His enduring grace and the unconditional nature of His foundational covenant with them (compare [Deuteronomy 7:7-8](/deuteronomy/7-7-8 "Deuteronomy 7:7-8 - God's Love and Election of Israel")). Second, the verse showcases **Divine Sovereignty and Providence**. God, in His absolute control over all of history and human affairs, utilized an unrighteous king, Jeroboam II, as an instrument to fulfill His redemptive purposes and bring temporary relief to His afflicted people. This illustrates that God's plans are not contingent on human righteousness but on His own sovereign will and mercy, demonstrating His ability to work through any means, even those that seem unlikely or morally compromised (compare [Daniel 2:21](/daniel/2-21 "Daniel 2:21 - God's Sovereignty Over Kingdoms")). Third, it reveals **Mercy Amidst Judgment**. While Israel's profound sins justly deserved divine wrath and complete annihilation, God's compassion for their suffering and affliction (as noted in [2 Kings 14:26](/2_kings/14-26 "2 Kings 14:26 - God Sees Israel's Affliction")) led Him to intervene with mercy, providing a temporary reprieve and preventing total destruction. This act of salvation was a demonstration of His patience and grace, not an endorsement of Israel's spiritual state or their sinful practices.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **blot out (Hebrew, _machah'_):** This verb (H4229) signifies to wipe clean, erase, obliterate, or annihilate. In a theological context, particularly regarding a people or nation, it refers to the complete destruction of their existence, memory, and lineage, as if their name were erased from a register or their presence wiped from the face of the earth. God's explicit declaration *not* to "blot out the name of Israel" emphasizes His deliberate choice to preserve their identity and continued existence, even when their actions justly warranted utter destruction.
* **name (Hebrew, _shem'_):** More than just an appellation, "name" (H8034) in Hebrew thought represents one's identity, reputation, character, authority, and very existence. To "blot out the name" means to erase all trace and memory, to bring about complete non-existence and dishonor. God's commitment to Israel's "name" underscores His promise to maintain them as His distinct covenant people, ensuring their continued presence in history as a testament to His enduring covenant and faithfulness.
* **saved (Hebrew, _yasha'_):** This verb (H3467) means to deliver, rescue, or bring salvation. It implies active, decisive intervention to bring relief from distress, danger, or oppression. Here, God "saved" Israel from the severe oppression of Aram, providing a period of respite and recovery. The phrase "by the hand of" (H3027, _yâd_) indicates that Jeroboam II was merely the human instrument or means through whom God's divine salvation and deliverance were enacted, highlighting God's ultimate agency and power in the situation.

#### Verse Breakdown
* **"And the LORD said not that he would blot out the name of Israel from under heaven":** This opening clause reveals God's sovereign decision, profound restraint, and enduring covenant faithfulness. Despite Israel's persistent idolatry, spiritual decline, and covenant unfaithfulness—actions that often warranted severe divine judgment, including complete annihilation—God explicitly chose *not* to bring about their utter destruction. This declaration underscores His enduring covenant love and His commitment to preserve a remnant of His people, preventing their complete erasure from history and the earth. It speaks to a divine patience and steadfast faithfulness that transcends human merit and rebellion.
* **"but he saved them by the hand of Jeroboam the son of Joash":** This second clause presents the paradoxical and unexpected means of God's salvation. Instead of judging Israel with total destruction, God actively intervened to "save" them from their oppressors, the Arameans, who had severely afflicted them. Crucially, this deliverance was accomplished "by the hand of" King Jeroboam II, a king who "did evil in the sight of the LORD" ([2 Kings 14:24](/2_kings/14-24 "2 Kings 14:24 - Jeroboam II's Wickedness")) and continued in the sins of his namesake. This highlights God's absolute sovereignty and His ability to use even unrighteous human instruments to accomplish His divine purposes and manifest His mercy, independent of the instrument's moral character or worthiness.

#### 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](/exodus/34-6 "The Lord's Character")). 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.

* [Deuteronomy 9:14](/deuteronomy/9-14 "God Threatens to Blot Out Israel's Name")
* [Psalm 106:43-46](/psalms/106-43-46 "God's Mercy Despite Israel's Rebellion")
* [Romans 9:6-8](/romans/9-6-8 "God's Faithfulness to His Chosen People")

### 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
* **How does God's decision not to "blot out the name of Israel" challenge your understanding of divine justice and mercy in the face of persistent sin?**
* **In what ways have you seen God use "unlikely" or "unworthy" instruments to accomplish His purposes in your life, your community, or the world around you?**
* **How does the assurance of God's unwavering faithfulness, even amidst human unfaithfulness, impact your trust and hope in Him during difficult and uncertain times?**
* **What specific "affliction" (as seen in [2 Kings 14:26](/2_kings/14-26 "God's Compassion for Israel's Suffering")) might God be seeing in your life or community today, and how might He be working to bring "salvation" or relief through unexpected means?**

### 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](/romans/9-17 "God's Purpose in Pharaoh")) or Cyrus the Great, a pagan king, to restore Israel from exile (as prophesied in [Isaiah 45:1-6](/isaiah/45-1-6 "God's Anointed Cyrus")), He can raise up or bring down rulers and nations as He wills ([Daniel 2:21](/daniel/2-21 "God Changes Times and Seasons")). 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](/2_kings/17-6-18 "The Fall of Israel and Assyrian Exile")) 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](/2_kings/14-27 "God's Preservation of Israel"), 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](/hebrews/4-15 "Jesus, Our Sympathetic High Priest")). 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](/romans/5-8 "God's Love Through Christ's Death")). 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](/revelation/3-5 "The Victor's Name in the Book of Life")). 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](/ephesians/1-11-14 "Our Inheritance in Christ")). 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](/john/1-29 "Jesus, the Lamb of God")).

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.

Cross-References

2 Kings 13:23

And the LORD was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his presence as yet.

2 Kings 13:5

(And the LORD gave Israel a saviour, so that they went out from under the hand of the Syrians: and the children of Israel dwelt in their tents, as beforetime.

Exodus 32:32

Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.

Exodus 32:33

And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.

2 Kings 5:1

¶ Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, [but he was] a leper.

Deuteronomy 29:20

The LORD will not spare him, but then the anger of the LORD and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the LORD shall blot out his name from under heaven.

Romans 11:2

God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,