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Commentary on 2 Kings 15 verses 8–31
The best days of the kingdom of Israel were while the government was in Jehu's family. In his reign, and the next three reigns, though there were many abominable corruptions and miserable grievances in Israel, yet the crown went in succession, the kings died in their beds, and some care was taken of public affairs; but, now that those days are at an end, the history which we have in these verses of about thirty-three years represents the affairs of that kingdom in the utmost confusion imaginable. Woe to those that were with child (Kg2 15:16) and to those that gave suck in those days, for then must needs be great tribulations, when, for the transgression of the land, many were the princes thereof.
I. Let us observe something, in general, concerning these unhappy revolutions and the calamities which must needs attend them - these bad times, as they may truly be called. 1. God had tried the people of Israel both with judgments and mercies, explained and enforced by his servants the prophets, and yet they continued impenitent and unreformed, and therefore God justly brought these miseries upon them, as Moses had warned them. If you will yet walk contrary to me, I will punish you yet seven times more, Lev 26:21, etc. 2. God made good his promise to Jehu, that his sons to the fourth generation after him should sit upon the throne of Israel, which was a greater favour than was shown to any of the royal families either before or after his. God had said it should be so (Kg2 10:30) and we are told in this chapter (Kg2 15:12) that so it came to pass. See how punctual God is to his promises. These calamities God long designed for Israel, and they deserved them, yet they were not inflicted till that word had taken effect to the full. Thus God rewarded Jehu for his zeal in destroying the worship of Baal and the house of Ahab; and yet, when the measure of the sins of the house of Jehu was full, God avenged upon it the blood then shed, called the blood of Jezreel, Hos 1:4. 3. All these kings did that which was evil in the sight of the Lord, for they walked in the sins of Jeroboam the son of Nebat. Though at variance with one another, yet in this they agreed, to keep up idolatry, and the people loved to have it so; though they were emptied from vessel to vessel, that taste remained in them, and that scent was not changed. It was sad indeed when their government was so often altered, yet never for the better - that among all those contending interests none of them should think it as much their interest to destroy the calves as others had done to support them. 4. Each of these (except one) conspired against his predecessor, and slew him - Shallum, Menahem, Pekah, and Hoshea, all traitors and murderers, and yet all kings awhile, one of them ten, another twenty, and another nine years; for God may suffer wickedness to prosper and to carry away the wealth and honours awhile, but, sooner or later, blood shall have blood, and he that dealt treacherously shalt be dealt treacherously with. One wicked man is often made a scourge to another, and every wicked man, at length, a ruin to himself. 5. The ambition of the great men made the nation miserable. Here is Tiphsah, a city of Israel, barbarously destroyed, with all the coasts thereof, by one of these pretenders (Kg2 15:16), and no doubt it was through blood that each of them waded to the throne, nor could any of these kings perish alone. No land can have greater pests, nor Israel worse troubles, than such men as care not how much the welfare and repose of their country are sacrificed to their revenge and affectation of dominion. 6. While the nation was thus shattered by divisions at home the kings of Assyria, first one (Kg2 15:19) and then another (Kg2 15:29), came against it and did what they pleased. Nothing does more towards the making of a nation an easy prey to a common enemy than intestine broils and contests for the sovereignty. Happy the land where that is settled. 7. This was the condition of Israel just before they were quite ruined and carried away captive, for that was in the ninth year of Hoshea, the last of these usurpers. If they had, in these days of confusion and perplexity, humbled themselves before God and sought his face, that final destruction might have been prevented; but when God judgeth he will overcome. These factions, the fruit of an evil spirit sent among them, hastened that captivity, for a kingdom thus divided against itself will soon come to desolation.
II. Let us take a short view of the particular reigns.
1.Zachariah, the son of Jeroboam, began to reign in the thirty-eighth year of Azariah, or Uzziah, king of Judah, Kg2 15:8. Some of the most critical chronologers reckon that between Jeroboam and his son Zachariah the throne was vacant twenty-two years, others eleven years, through the disturbances and dissensions that were in the kingdom; and then it was not strange that Zachariah was deposed before he was well seated on the throne: he reigned but six months, and then Shallum slew him before the people, perhaps as Caesar was slain in the senate, or he put him to death publicly as a criminal, with the approbation of the people, to whom he had, some way or other, made himself odious; so ended the line of Jehu.
2.But had Shallum peace, who slew his master? No, he had not (Kg2 15:13), one month of days measured his reign and then he was cut off; perhaps to this the prophet, who then lived, refers (Hos 5:7), Now shall a month devour them with their portions. That dominion seldom lasts long which is founded in blood and falsehood. Menahem, either provoked by his crime or animated by his example, soon served him as he had served his master - slew him and reigned in his stead, Kg2 15:14. Probably he was general in the army, which then lay encamped at Tirzah, and, hearing of Shallum's treason and usurpation, hastened to punish it, as Omri did that of Zimri in a like case, Kg1 16:17.
3.Menahem held the kingdom ten years, Kg2 15:17. But, whereas we have heard that the kings of the house of Israel were merciful kings (Kg1 20:31), this Menahem (the scandal of his country) was so prodigiously cruel to those of his own nation who hesitated a little at submitting to him that he not only ruined a city, and the coasts thereof, but, forgetting that he himself was born of a woman, ripped up all the women with child, Kg2 15:16. We may well wonder that ever it should enter into the heart of any man to be so barbarous, and to be so perfectly lost to humanity itself. By these cruel methods he hoped to strengthen himself and to frighten all others into his interests; but it seems he did not gain his point, for when the king of Assyria came against him, (1.) So little confidence had he in his people that he durst not meet him as an enemy, but was obliged, at a vast expense, to purchase a peace with him. (2.) Such need had he of help to confirm the kingdom in his hand that he made it part of his bargain with him (a bargain which, no doubt, the king of Assyria knew how to make a good hand of another time) that he should assist him against his own subjects that were disaffected to him. The money wherewith he purchased his friendship was a vast sum, no less than 1000 talents of silver (Kg2 15:19), which Menahem exacted, it is probable, by military execution, of all the mighty men of wealth, very considerately sparing the poor, and laying the burden (as was fit) on those that were best able to bear it; being raised, it was given to the king of Assyria, as pay for his army, fifty shekels of silver for each man in it. Thus he got clear of the king of Assyria for this time; he staid not to quarter in the land (Kg2 15:20), but his army now got so rich a booty with so little trouble that it encouraged them to come again, not long after, when they laid all waste. Thus was he the betrayer of his country that should have been the protector of it.
4.Pekahiah, the son of Menahem, succeeded his father, but reigned only two years, and then was treacherously slain by Pekah, falling under the load both of his own and of his father's wickedness. It is repeated concerning him as before that he departed not from the sins of Jeroboam. Still this is mentioned, to show that God was righteous in bringing that destruction upon them which came not long after, because they hated to be reformed, Kg2 15:24. Pekah, it seems, had some persons of figure in his interest, two of whom are here named (Kg2 15:25), and with their help he compassed his design.
5.Pekah, though he got the kingdom by treason, kept it twenty years (Kg2 15:27), so long it was before his violent dealing returned upon his own head, but it returned at last. This Pekah, son of Remaliah, (1.) Made himself more considerable abroad than any of these usurpers, for he was, even in the latter end of his time (in the reign of Ahaz, which began in his seventeenth year), a great terror to the kingdom of Judah, as we find, Isa 7:1, etc. (2.) He lost a great part of his kingdom to the king of Assyria. Several cities are here named (Kg2 15:29) which were taken from him, all the land of Gilead on the other side Jordan, and Galilee in the north containing the tribes of Naphtali and Zebulon, were seized, and the inhabitants carried captive into Assyria. By this judgment God punished him for his attempt upon Judah and Jerusalem. It was then foretold that within two or three years after he made that attempt, before a child, then born, should be able to cry My father and my mother, the riches of Samaria should be taken away before the king of Assyria (Isa 8:4), and here we have the accomplishment of that prediction. (3.) Soon after this he forfeited his life to the resentments of his countrymen, who, it is probable, were disgusted at him for leaving them exposed to a foreign enemy, while he was invading Judah, of which Hoshea took advantage and, to gain his crown, seized his life, slew him, and reigned in his stead. Surely he was fond of a crown indeed who, at this time, would run such a hazard as a traitor did; for the crown of Israel, now that it had lost the choicest of its flowers and jewels, was lined more than ever with thorns, had of late been fatal to all the heads that had worn it, was forfeited to divine justice, and now ready to be laid in the dust - a crown which a wise man would not have taken up in the street, yet Hoshea not only ventured upon it but ventured for it, and it cost him dear.
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SUMMARY
Second Kings 15:24 delivers a concise yet damning indictment of King Menahem of Israel, declaring his reign as "evil in the sight of the LORD." This assessment underscores his profound failure to deviate from the entrenched idolatry initiated by Jeroboam I, whose establishment of alternative worship sites at Dan and Bethel led the Northern Kingdom into systemic spiritual apostasy. The verse thus serves as a recurring judgment against the unfaithfulness prevalent among Israel's kings, highlighting the profound and lasting consequences of corrupt leadership and persistent disobedience to God's covenant.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Repetition and Formulaic Language, which are hallmarks of the Deuteronomistic History (Joshua-Kings). The phrase "did evil in the sight of the LORD" is a recurring judgment, while "departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin" is a specific, damning refrain applied to nearly every king of the Northern Kingdom. This repetition creates a sense of tragic inevitability and highlights the pervasive nature of Israel's apostasy, underscoring the consistent failure of leadership to adhere to the covenant. The use of Epithet ("Jeroboam the son of Nebat, who made Israel to sin") serves not just to identify Jeroboam but to perpetually link his name with the foundational sin of the Northern Kingdom, making him a symbol of national spiritual failure. This literary technique reinforces the idea of a corrupt spiritual lineage and the lasting consequences of initial disobedience, emphasizing the historical and theological weight of Jeroboam's actions.
THEOLOGICAL AND THEMATIC CONNECTIONS
The persistent "sins of Jeroboam" motif in 2 Kings 15:24 is a stark reminder of the principle of corporate responsibility and the enduring consequences of foundational spiritual compromise. It illustrates how institutionalized sin can become deeply entrenched, making it incredibly difficult for subsequent generations or leaders to break free. The consistent divine judgment ("evil in the sight of the LORD") underscores God's unwavering standard of holiness and His intolerance for idolatry, which is a direct violation of the first two commandments, demanding exclusive devotion to Yahweh and prohibiting the worship of images. This narrative also highlights the tragic irony of a people chosen to be a light to the nations falling into the very idolatry they were meant to eschew, demonstrating the destructive power of spiritual drift and the ultimate futility of worshiping anything other than the one true God.
REFLECTION AND APPLICATION
The account of Menahem's reign, summarized in 2 Kings 15:24, serves as a potent warning for all generations, particularly concerning the insidious nature of inherited sin and the profound impact of leadership. It challenges us to critically examine the traditions and patterns we uphold, asking whether they truly align with God's revealed will or if we are unwittingly perpetuating "sins of Jeroboam" in our own lives, families, or communities. True spiritual health demands a courageous willingness to dismantle ungodly structures and practices, even if they are deeply entrenched or socially accepted. Furthermore, it reminds us that while leaders bear immense responsibility, each individual is ultimately accountable before God for their own faithfulness, called to worship Him alone and in spirit and truth, regardless of the prevailing cultural or political climate. We must actively pursue personal and communal reformation, seeking to honor God in every aspect of our lives, rather than passively accepting spiritual compromises that lead to spiritual decline.
Questions for Reflection
FAQ
Why is Jeroboam's sin so frequently mentioned in the Books of Kings?
Answer: Jeroboam's sin is repeatedly cited because it represents the foundational act of apostasy that defined the Northern Kingdom's spiritual trajectory from its inception. By establishing golden calves at Dan and Bethel as alternative worship centers to Jerusalem, Jeroboam I directly violated God's commands regarding exclusive worship and a centralized sanctuary (1 Kings 12:26-30). This was not merely a personal sin but an institutionalized one, a state-sponsored idolatry that became the "original sin" of Israel. Subsequent kings, like Menahem, perpetuated this system, leading the entire nation into consistent disobedience and ultimately contributing to their downfall and exile. The repetition underscores the gravity of this initial compromise and its lasting, corrupting influence on generations of Israelite leadership and populace, serving as a constant reminder of the root cause of the nation's spiritual decline.
Does "evil in the sight of the LORD" imply that Menahem did nothing good at all?
Answer: The phrase "evil in the sight of the LORD" is a theological and covenantal assessment, not necessarily a comprehensive moral biography of every action a king took. It signifies that the overall character of his reign, particularly concerning his relationship with Yahweh and his adherence to the covenant, was fundamentally flawed and displeasing to God. While Menahem might have engaged in some politically astute or even personally benevolent acts (such as securing peace through tribute, though at a great cost), his failure to dismantle the idolatrous system of Jeroboam and his perpetuation of false worship meant that his rule was, from God's perspective, characterized by spiritual evil. This judgment prioritizes covenant faithfulness above all else, highlighting that political stability or military success did not negate spiritual rebellion in God's eyes. It emphasizes that the king's primary duty was to lead the people in true worship of Yahweh, and his failure to do so rendered his reign "evil" in God's ultimate judgment.
CHRIST-CENTERED FULFILLMENT
The recurring pattern of sin and failed leadership in 2 Kings 15:24, exemplified by Menahem's adherence to "the sins of Jeroboam," powerfully underscores humanity's desperate need for a perfect King and a new covenant. The inability of Israel's kings to break free from systemic idolatry highlights the pervasive nature of sin and the inadequacy of human leadership to truly redeem or transform a people. This narrative, therefore, points forward to Jesus Christ, the ultimate King who alone "did [that which was] good in the sight of the LORD" in every respect (John 8:29). Unlike Jeroboam, who "made Israel to sin" by leading them into idolatry and false worship, Jesus came to "take away the sin of the world" (John 1:29) and to lead His people in true worship. He is the faithful Shepherd who does not lead His flock astray but gathers them to Himself, establishing a new covenant where God's law is written on hearts, enabling genuine obedience and a definitive break from inherited patterns of sin (Jeremiah 31:31-34). Through His perfect sacrifice and glorious resurrection, Christ provides the only means by which humanity can truly "depart from the sins" of their spiritual ancestors and live a life pleasing to God, fulfilling the righteous requirements of the law and ushering in an eternal kingdom of righteousness and peace (Romans 8:3-4).