2 Kings 15:14

KJV

For Menahem the son of Gadi went up from Tirzah, and came to Samaria, and smote Shallum the son of Jabesh in Samaria, and slew him, and reigned in his stead.

KJV (with Strong's)

For Menahem {H4505} the son {H1121} of Gadi {H1424} went up {H5927} from Tirzah {H8656}, and came {H935} to Samaria {H8111}, and smote {H5221} Shallum {H7967} the son {H1121} of Jabesh {H3003} in Samaria {H8111}, and slew {H4191} him, and reigned {H4427} in his stead.

Complete Jewish Bible

Menachem the son of Gadi went up from Tirtzah, came to Shomron, struck Shalum the son of Yavesh in Shomron and killed him. Then he took his place as king.

Berean Standard Bible

Then Menahem son of Gadi went up from Tirzah to Samaria, struck down and killed Shallum son of Jabesh, and reigned in his place.

American Standard Version

And Menahem the son of Gadi went up from Tirzah, and came to Samaria, and smote Shallum the son of Jabesh in Samaria, and slew him, and reigned in his stead.

Commentary

### SUMMARY
Second Kings 15:14 meticulously records a decisive and violent transfer of power in the Northern Kingdom of Israel, detailing how Menahem, originating from Tirzah, executed a successful coup against Shallum in Samaria. This verse succinctly captures the assassination of Shallum and Menahem's immediate ascension to the throne, marking yet another instance of regicide and political instability that profoundly characterized Israel's tumultuous history during this period of decline.

### CONTEXT
* **Literary Context:** This verse is strategically placed within a rapid succession of short-lived kings in the Northern Kingdom of Israel, immediately following the relatively long and prosperous reign of Jeroboam II. The preceding verses in [2 Kings 15](/2_kings/15 "2 Kings 15 - Instability and Decline in Israel and Judah") establish a disturbing pattern of political chaos: Zechariah, the last king of the Jehu dynasty, is assassinated by Shallum in [2 Kings 15:10](/2_kings/15-10 "2 Kings 15:10 - Shallum Assassins Zechariah"), thereby fulfilling a prophecy given to Jehu in [2 Kings 10:30](/2_kings/10-30 "2 Kings 10:30 - God's Promise to Jehu's Dynasty"). Shallum himself reigns for a mere month before Menahem's violent takeover, as described in this verse. This swift and brutal turnover of power starkly highlights the profound instability and moral decay plaguing Israel, standing in sharp contrast to the more stable, albeit not flawless, Davidic line in Judah, whose contemporary king, Azariah (Uzziah), is also introduced in this very chapter.
* **Historical & Cultural Context:** The mid-8th century BCE was a period of significant geopolitical flux across the ancient Near East, with the rising power of Assyria looming large. While the Northern Kingdom had experienced a period of renewed prosperity under Jeroboam II, the death of a strong ruler frequently triggered internal power struggles, particularly in kingdoms like Israel that lacked a divinely established, hereditary succession akin to Judah's Davidic dynasty. The practice of regicide, or the assassination of a reigning monarch, was a common, though illegitimate, means of transferring power in Israel, reflecting a deep-seated rejection of covenant faithfulness and divine order. Tirzah, mentioned as Menahem's point of origin, held historical significance as the first capital of the Northern Kingdom before Omri relocated the capital to Samaria ([1 Kings 16:23-24](/1_kings/16-23 "1 Kings 16:23-24 - Omri Builds Samaria")). Menahem's strategic move from Tirzah to Samaria can be interpreted as a calculated military maneuver, launching an assault on the current seat of power from a location that may have harbored lingering loyalties or symbolic potency.
* **Key Themes:** The events recounted in [2 Kings 15:14](/2_kings/15-14 "2 Kings 15:14 - Menahem's Coup") powerfully illustrate several recurring and critical themes woven throughout the book of Kings. Firstly, **Usurpation and Regicide** are dominant motifs, underscoring the chronic instability of the Northern Kingdom, where power was frequently seized through brutal violence rather than legitimate or divinely sanctioned succession. This stands in stark contrast to the enduring promise of the Davidic covenant in Judah, despite its own internal challenges ([2 Samuel 7:12-16](/2_samuel/7-12 "2 Samuel 7:12-16 - The Davidic Covenant and Eternal Dynasty")). Secondly, the verse highlights **Political Instability** as a direct and inevitable consequence of Israel's persistent idolatry and profound covenant unfaithfulness. The relentless cycle of coups, assassinations, and short reigns is consistently presented as a manifestation of divine judgment upon a nation that had strayed far from God's laws and prophetic warnings, as seen in the broader narrative of [2 Kings](/2_kings "The Book of 2 Kings - Decline, Exile, and God's Sovereignty"). Lastly, the **Cycle of Violence** is vividly portrayed, as Shallum himself had gained the throne through the assassination of Zechariah ([2 Kings 15:10](/2_kings/15-10 "2 Kings 15:10 - Shallum Kills Zechariah")), only to suffer the very same fate. This relentless and self-destructive pattern foreshadows the ultimate downfall and exile of the Northern Kingdom.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Menahem (Hebrew, _Mᵉnachêm'_):** From the root _naḥam_, meaning "to comfort" or "to console." This name, ironically, belongs to a king who brought anything but comfort or peace to Israel. His reign was marked by extreme brutality, including the infamous sacking of Tiphsah ([2 Kings 15:16](/2_kings/15-16 "2 Kings 15:16 - Menahem's Cruelty at Tiphsah")), and he ultimately paid a substantial tribute to the Assyrian king Pul (Tiglath-Pileser III) to secure his precarious throne ([2 Kings 15:19](/2_kings/15-19 "2 Kings 15:19 - Menahem Pays Tribute to Assyria")), further oppressing and burdening his own people.
* **Smote (Hebrew, _nâkâh'_):** A primitive root meaning "to strike" (lightly or severely, literally or figuratively), "to hit," or "to wound." In the context of regicide, its use here clearly denotes a violent, decisive, and often lethal blow that incapacitates or kills. Its immediate presence in the narrative conveys the brutal and forceful nature of Menahem's takeover, leaving no ambiguity about the method employed.
* **Slew (Hebrew, _mûwth'_):** A primitive root meaning "to die" or, causatively, "to kill." Following the verb "smote," this word explicitly confirms the fatal outcome of Menahem's action. The combination of "smote" and "slew" emphasizes Menahem's direct and undeniable responsibility for Shallum's death, leaving no room for interpretation that Shallum merely succumbed to injuries; he was intentionally and definitively killed.

#### Verse Breakdown
* **"For Menahem the son of Gadi went up from Tirzah":** This clause introduces Menahem, identifying him by his paternal lineage, "the son of Gadi," a common biblical practice for establishing identity. His origin from Tirzah, the former capital of the Northern Kingdom, suggests he may have garnered support from a region with historical significance, potentially leveraging a sense of loyalty to an older order, or simply using it as a strategic base to launch his campaign against the current capital.
* **"and came to Samaria":** This phrase indicates Menahem's military advance and his ultimate objective. Samaria was the established capital and the seat of Shallum's brief power, making it the necessary target for a successful coup. His arrival signifies the direct confrontation and challenge to the existing authority.
* **"and smote Shallum the son of Jabesh in Samaria":** This is the core action of the verse, detailing the violent confrontation. Menahem directly attacks and violently strikes Shallum, the reigning king, within the very heart of the kingdom, Samaria. The additional identification "the son of Jabesh" further specifies Shallum, emphasizing the particular individual targeted by Menahem's assault.
* **"and slew him":** This concise declaration confirms the immediate and fatal outcome of Menahem's attack. Shallum was not merely wounded or defeated; he was killed outright, bringing his short reign and his life to an abrupt end. This stark statement underscores the ruthless efficiency and finality of the coup.
* **"and reigned in his stead":** This final clause states the successful and immediate conclusion of Menahem's violent act. By eliminating Shallum, Menahem instantaneously usurped the throne, establishing himself as the new king of Israel. This phrase encapsulates the recurring cycle of violence, illegitimate power transfer, and political instability that plagued the Northern Kingdom.

#### Literary Devices
The narrative in [2 Kings 15:14](/2_kings/15-14 "2 Kings 15:14 - Menahem's Violent Coup") employs several potent literary devices to convey its stark and impactful message. **Brevity and Conciseness** are paramount, as the verse delivers a complete narrative of usurpation—from the usurper's origin to the violent outcome and new reign—in a single, declarative sentence. This directness is characteristic of the historical summaries found throughout the book of Kings and emphasizes the swift and brutal nature of the event. The deliberate **Repetition** of "in Samaria" serves to underscore the precise and significant location of the regicide, highlighting that the violence occurred at the very center of Israelite power, further emphasizing the kingdom's profound internal decay and lack of secure leadership. There is also an implicit **Contrast** between Tirzah, Menahem's point of origin (an older, perhaps symbolically potent, capital), and Samaria, the current capital, symbolizing the shift in power and the violent challenge to the established, albeit brief, order. The use of strong, active verbs like "went up," "came," "smote," "slew," and "reigned" contributes significantly to the **Vividness** and immediacy of the account, leaving no doubt about the violent and decisive means by which Menahem seized the throne.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The violent overthrow of Shallum by Menahem is far more than a mere historical record of political machinations; it stands as a profound theological statement on the devastating consequences of a nation's persistent departure from God. This incessant cycle of regicide and instability in the Northern Kingdom stands in stark contrast to the divine promise of an enduring dynasty to David in Judah ([2 Samuel 7:12-16](/2_samuel/7-12 "2 Samuel 7:12-16 - God's Eternal Covenant with David")), even amidst Judah's own failings. The pervasive chaos and moral decay in Israel are consistently presented throughout the book of Kings as a direct result of their persistent idolatry, particularly the calf worship instituted by Jeroboam I ([1 Kings 12:28-30](/1_kings/12-28 "1 Kings 12:28-30 - Jeroboam's Idolatry and Sin")), and their wholesale rejection of the covenant with Yahweh. The profound instability underscores a crucial biblical principle: true peace, lasting authority, and genuine national well-being are derived from divine appointment and unwavering faithfulness to God's law, not from human ambition, violent seizure of power, or political expediency. This relentless pattern of judgment for unfaithfulness ultimately culminates in Israel's devastating exile.
* [Hosea 8:4](/hosea/8-4 "Hosea 8:4 - Israel's Kings without God's Approval")
* [Proverbs 28:2](/proverbs/28-2 "Proverbs 28:2 - The Instability of Wicked Rule")
* [Psalm 75:7](/psalms/75-7 "Psalm 75:7 - God Exalts and Abases")

### REFLECTION AND APPLICATION
The stark and unvarnished account of Menahem's violent ascent to power in [2 Kings 15:14](/2_kings/15-14 "2 Kings 15:14 - Menahem's Violent Usurpation") serves as a timeless and sobering warning about the destructive nature of unchecked ambition and the relentless pursuit of power through illegitimate means. When human leaders disregard divine authority, moral principles, and the sanctity of human life, the inevitable outcome is a descent into chaos, violence, and profound instability, as vividly portrayed in the tragic history of the Northern Kingdom. This narrative powerfully reminds us that true, lasting authority and genuine peace do not originate from human might, cunning political maneuvering, or the ruthless suppression of rivals, but from God alone and from humble adherence to His righteous ways. For believers, this passage calls for a deep and honest reflection on the source of our own authority and influence, urging us to seek God's will above all else and to wield any power or position we hold with profound humility, unwavering integrity, and a steadfast commitment to justice, rather than succumbing to the pervasive temptations of worldly ambition and self-aggrandizement. It also highlights the fleeting and ultimately self-destructive nature of earthly power gained through violence, as Menahem's own reign, though longer than Shallum's, was marked by brutality and ultimately contributed to Israel's irreversible decline.

#### Questions for Reflection
* **How does the cycle of violence depicted in 2 Kings 15 reflect the consequences of a society that has departed from God's moral order and covenant?**
* **In what ways might the pursuit of power and ambition, even in modern contexts (personal, professional, or political), lead to similar patterns of instability and moral compromise?**
* **How can believers ensure that their pursuit of influence or leadership is rooted in God's will and a desire to serve, rather than in personal ambition or self-interest?**
* **What does this passage teach us about the fundamental difference between true, God-given authority and power that is merely seized through human force?**

### FAQ
**Why was there so much instability and regicide in the Northern Kingdom of Israel compared to Judah?**

Answer: The chronic instability and frequent regicide in the Northern Kingdom of Israel, profoundly exemplified by the events in [2 Kings 15](/2_kings/15 "2 Kings 15 - Political Chaos and Decline in Israel"), stand in sharp contrast to the relative continuity of the Davidic dynasty in Judah. The primary theological reason for this stark difference, as consistently presented in the biblical narrative, is Israel's persistent idolatry and their fundamental rejection of the covenant with Yahweh, particularly the calf worship established by Jeroboam I at Bethel and Dan ([1 Kings 12:28-30](/1_kings/12-28 "1 Kings 12:28-30 - Jeroboam's Idolatry and Sin")). Unlike Judah, which was blessed with the divinely promised and enduring Davidic line, a covenant that guaranteed a king on the throne ([2 Samuel 7:12-16](/2_samuel/7-12 "2 Samuel 7:12-16 - The Davidic Covenant")), Israel lacked a stable, God-ordained dynastic succession. Kings often ascended to power through military coups, assassination, and other violent means, rather than through divine anointing or legitimate hereditary succession. This absence of a divinely sanctioned royal lineage, coupled with widespread spiritual apostasy and a rejection of prophetic warnings, created a political vacuum where power was seized by force, resulting in a continuous and destructive cycle of violence, short reigns, and national decline, ultimately culminating in the Assyrian conquest and the exile of the Northern Kingdom ([2 Kings 17:6-23](/2_kings/17-6 "2 Kings 17:6-23 - The Fall of Israel and Its Reasons")).

### CHRIST-CENTERED FULFILLMENT
The tumultuous and violent transfer of power in [2 Kings 15:14](/2_kings/15-14 "2 Kings 15:14 - Menahem's Violent Seizure of Power"), where Menahem seizes the throne through regicide, stands in profound theological and redemptive contrast to the reign of Jesus Christ. The earthly kings of Israel, like Menahem, established their rule through force, bloodshed, and political maneuvering, leading to cycles of instability, oppression, and ultimately national destruction. In stark opposition, Christ's kingship is not of this world ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")), nor is it established by violence or human ambition. He came not to be served, but to serve, and to willingly give His life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve and Give His Life")). His authority is divinely bestowed, not seized, as He is the rightful and eternal heir of the Davidic covenant, the Son of God, whose throne will endure forever ([Luke 1:32-33](/luke/1-32 "Luke 1:32-33 - Jesus, Son of David and Son of God")). The kingdom He inaugurates is one of peace, justice, and righteousness ([Romans 14:17](/romans/14-17 "Romans 14:17 - The Kingdom of God is Righteousness, Peace, and Joy in the Holy Spirit")), breaking the cycle of sin, violence, and death that has plagued human history since the Fall. Unlike Menahem's fleeting and brutal reign, Christ's reign is eternal, bringing true comfort, ultimate salvation, and everlasting peace to all who believe, fulfilling the very meaning of "Menahem" (comforter) in a way no earthly king ever could ([Hebrews 1:8](/hebrews/1-8 "Hebrews 1:8 - Christ's Eternal Throne and Righteous Scepter")).

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

1 Kings 14:17

And Jeroboam's wife arose, and departed, and came to Tirzah: [and] when she came to the threshold of the door, the child died;

1 Kings 15:21

And it came to pass, when Baasha heard [thereof], that he left off building of Ramah, and dwelt in Tirzah.

1 Kings 15:33

In the third year of Asa king of Judah began Baasha the son of Ahijah to reign over all Israel in Tirzah, twenty and four years.

1 Kings 16:17

And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.

1 Kings 16:15

¶ In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. And the people [were] encamped against Gibbethon, which [belonged] to the Philistines.

1 Kings 16:8

In the twenty and sixth year of Asa king of Judah began Elah the son of Baasha to reign over Israel in Tirzah, two years.

1 Kings 16:9

And his servant Zimri, captain of half [his] chariots, conspired against him, as he was in Tirzah, drinking himself drunk in the house of Arza steward of [his] house in Tirzah.