TRV
Translation
King James Version
And Jeroboam slept with his fathers, even with the kings of Israel; and Zachariah his son reigned in his stead.
Complete Jewish Bible
Yarov'am slept with his ancestors the kings of Isra'el, and Z'kharyah took his place as king.
Berean Standard Bible
And Jeroboam rested with his fathers, the kings of Israel. And his son Zechariah reigned in his place.
American Standard Version
And Jeroboam slept with his fathers, even with the kings of Israel; and Zechariah his son reigned in his stead.
World English Bible Messianic
Jeroboam slept with his fathers, even with the kings of Israel; and Zechariah his son reigned in his place.
Geneva Bible (1599)
So Ieroboam slept with his fathers, euen with the Kings of Israel, and Zachariah his sonne reigned in his steade.
Young's Literal Translation
And Jeroboam lieth with his fathers, with the kings of Israel, and reign doth Zechariah his son in his stead.
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In the KJVVerse 9,926 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
This verse succinctly records the conclusion of King Jeroboam II's exceptionally long and prosperous reign over the Northern Kingdom of Israel and the commencement of his son Zachariah's rule. While seemingly a routine historical notation, it marks a pivotal moment, signifying the end of Israel's last period of significant strength and stability before its rapid and irreversible decline into political chaos and eventual destruction.
CONTEXT
Literary Context: This verse serves as the concluding summary of Jeroboam II's reign, a standard formulaic ending found throughout the Books of Kings. Immediately preceding it, 2 Kings 14:23-28 details his impressive 41-year rule, highlighting his military successes in restoring Israel's borders, including Damascus and Hamath, as prophesied by Jonah. Crucially, the text also notes his continued adherence to "the sins of Jeroboam the son of Nebat," the foundational idolatry of the Northern Kingdom. Following this verse, 2 Kings 15 immediately plunges the reader into a period of intense instability, marked by a rapid succession of short, violent reigns and assassinations, beginning with Zachariah's brief and tragic rule. The contrast between Jeroboam II's long, stable reign and the ensuing chaos underscores the verse's significance as a narrative turning point.
Historical & Cultural Context: Jeroboam II reigned during a unique window of opportunity in the ancient Near East. The dominant Assyrian Empire was experiencing a period of internal weakness and reduced external aggression, allowing smaller states like Israel to assert themselves. This geopolitical vacuum enabled Jeroboam II to recover significant territory lost to Aram (Syria) and foster a period of economic prosperity and military strength, making his reign the most powerful and stable for the Northern Kingdom since the division of the monarchy. However, this outward success masked deep internal rot: rampant social injustice, oppression of the poor, moral decay, and pervasive idolatry, particularly the worship of the golden calves at Bethel and Dan, established by Jeroboam I. Prophets like Amos and Hosea ministered during this time, vehemently condemning Israel's spiritual apostasy and foretelling the impending judgment and downfall that would swiftly follow Jeroboam II's death.
Key Themes: This verse powerfully contributes to several overarching themes within the Books of Kings. Firstly, it highlights the theme of dynastic succession, a central concern in ancient monarchies, where the transfer of power from father to son symbolized continuity and legitimacy. However, in the Northern Kingdom, this succession was often tenuous and frequently interrupted by coups, a pattern that would immediately re-emerge after Jeroboam II. Secondly, it underscores the theme of divine sovereignty over human history. Despite Jeroboam II's impressive human achievements, the biblical narrative implicitly reminds the reader that God is ultimately in control of the rise and fall of kings and nations, fulfilling His purposes and prophecies. Finally, the verse marks the end of an era for the Northern Kingdom. Jeroboam II's death signals the close of its last period of strength, ushering in a rapid acceleration of decline and judgment, ultimately leading to the Assyrian conquest and exile, a consequence of the nation's persistent idolatry and covenant unfaithfulness, as warned by prophets like Hosea and Amos.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. The phrase "slept with his fathers" is a classic euphemism, softening the stark reality of death while conveying its finality. More broadly, the entire verse utilizes formulaic language, a consistent literary pattern found throughout the Books of Kings to mark the end of a king's reign and the beginning of his successor's. This formula provides narrative rhythm, emphasizes the cyclical nature of kingship, and allows for subtle deviations to highlight unusual circumstances. Furthermore, while presented as a simple historical record, the verse subtly employs foreshadowing. Jeroboam II's death, though marking the end of a long and prosperous reign, paradoxically ushers in an era of unprecedented instability and rapid decline for the Northern Kingdom. The immediate succession of Zachariah, whose reign would be violently cut short within six months (2 Kings 15:8-10), serves as a grim harbinger of the chaos and eventual destruction that would engulf Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
The conclusion of Jeroboam II's reign, despite its outward success, serves as a profound theological statement on the transient nature of human power and the ultimate consequences of spiritual compromise. His long and prosperous rule, achieved through military might and political shrewdness, ultimately could not secure Israel's future because it was built upon a foundation of persistent idolatry and social injustice. The biblical narrative consistently judges Jeroboam II not by his geopolitical achievements but by his failure to turn Israel back to the Lord, continuing the "sins of Jeroboam son of Nebat." This verse, therefore, is not merely a historical record but a theological marker, illustrating that true and lasting security for a nation, or an individual, rests not in human strength or prosperity, but in faithfulness to God's covenant. It underscores God's ultimate sovereignty, demonstrating His control over the rise and fall of nations, even when human leaders seem to be at their zenith.
REFLECTION AND APPLICATION
The brief, formulaic record of Jeroboam II's death and Zachariah's succession carries weighty implications for contemporary believers. It serves as a potent reminder that all human achievements, power, and prosperity are ultimately fleeting. Jeroboam II's reign, though outwardly impressive, was spiritually bankrupt, leading to a legacy of decline rather than enduring stability. This challenges us to examine the foundations of our own lives and pursuits. Are we building on the shifting sands of worldly success, or on the unshakeable rock of God's truth and righteousness? The rapid unraveling of Israel after Jeroboam's death underscores the fragility of any institution or life not grounded in faithfulness to God. It calls us to prioritize spiritual integrity over material gain, divine approval over human acclaim, and eternal legacy over temporal achievements. Our true impact and lasting inheritance are found not in what we accumulate or accomplish in this world, but in our devotion to Christ and our contribution to His eternal kingdom.
Questions for Reflection
FAQ
Was Jeroboam II considered a "good" king by biblical standards?
Answer: From a purely political and military standpoint, Jeroboam II was arguably the most successful king of the Northern Kingdom after the division, restoring significant territory and bringing about a period of economic prosperity. However, the biblical narrative consistently judges him as an evil king because he perpetuated the idolatrous practices of Jeroboam I, specifically the worship of golden calves at Bethel and Dan. The biblical standard for a "good" king was faithfulness to the Lord and adherence to His covenant, which Jeroboam II conspicuously failed to meet. His reign highlights the stark contrast between worldly success and divine approval.
What happened to Zachariah, Jeroboam II's son, who succeeded him?
Answer: Zachariah's reign was remarkably brief and ended tragically. He ruled for only six months before being assassinated by Shallum, fulfilling the prophecy given to Jehu's house that his descendants would reign for four generations (2 Kings 10:30). His death marked the end of Jehu's dynasty and plunged the Northern Kingdom into a period of extreme instability, characterized by a rapid succession of coups and short reigns, ultimately leading to its final destruction and exile by the Assyrians.
CHRIST-CENTERED FULFILLMENT
The consistent pattern of human kingship in the Old Testament, exemplified by Jeroboam II's reign, ultimately points to its inherent limitations and failures, thereby foreshadowing the necessity of a perfect, divine King. While Jeroboam II achieved remarkable earthly success, his reign, like all others, ended in death, and his spiritual compromise led to the eventual downfall of his kingdom. This cycle of flawed human leaders, who "slept with their fathers" and left behind legacies tainted by sin and instability, underscores the profound need for a different kind of King—one whose reign is eternal, righteous, and brings true, lasting salvation. Jesus Christ is the ultimate fulfillment of this longing. He is the true King of Israel, the promised Son of David, whose kingdom is not of this world (John 18:36) and will never end (Luke 1:33). Unlike earthly kings who succumb to death, Christ conquered death through His resurrection, offering eternal life and a secure, unshakeable reign to all who believe (1 Corinthians 15:54-57). The transient, flawed reign of Jeroboam II serves as a stark backdrop, illuminating the eternal, perfect, and unfailing reign of Christ, who truly takes away the sin of the world and establishes a kingdom of righteousness and peace.