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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 15:28 delivers a concise yet profound indictment of Pekah, the eighteenth king of Israel, encapsulating the spiritual decay that permeated the Northern Kingdom. His reign, like many before him, was characterized by actions deemed "evil in the sight of the LORD," a recurring divine judgment in the books of Kings. The verse specifically highlights his failure to deviate from "the sins of Jeroboam the son of Nebat," underscoring the deep-seated and foundational idolatry that had become an entrenched part of Israel's national identity, leading the people further from covenant faithfulness and toward inevitable divine judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that amplify its theological message. Formulaic Language is prominently featured in the recurring phrase "he did evil in the sight of the LORD" and the specific indictment, "departed not from the sins of Jeroboam." This repetition establishes a rhythmic, almost liturgical, condemnation throughout the books of Kings, underscoring the consistent failure of Israel's monarchs and the overarching theological framework of divine judgment. The use of Repetition of "the sins of Jeroboam" powerfully emphasizes the entrenched nature of the apostasy and its devastating generational impact on the nation. There is also an element of Foreshadowing, as the consistent failure of kings like Pekah to turn from idolatry clearly points towards the inevitable divine judgment and exile that will befall the Northern Kingdom. Finally, a poignant Irony is present: these kings, who were divinely appointed to lead God's people in righteousness and covenant faithfulness, instead became instruments of their spiritual downfall, actively "making Israel to sin."
THEOLOGICAL AND THEMATIC CONNECTIONS
The persistent failure of kings like Pekah to depart from the sins of Jeroboam highlights a profound theological truth: the devastating consequences of covenant disobedience and the pervasive nature of idolatry. This verse reminds us that true worship is not merely a matter of ritual or tradition but of exclusive devotion to the one true God, as stipulated in the first commandment. The narrative of Israel's decline, marked by such verses, serves as a stark warning about the corrupting influence of ungodly leadership and the spiritual inertia that can perpetuate patterns of sin across generations. It underscores God's unwavering standard of righteousness and His ultimate sovereignty over human history, even in the execution of judgment.
REFLECTION AND APPLICATION
Pekah's inability to break free from the "sins of Jeroboam" serves as a powerful and sobering reminder for believers today. It illustrates how deeply entrenched patterns of disobedience, whether personal or corporate, can become, affecting not only individuals but entire communities and generations. We are called to a radical commitment to God's truth, which often requires discerning and actively breaking from ungodly traditions or inherited spiritual compromises that contradict His Word. This verse challenges us to examine our own lives: are we passively continuing patterns of thought, behavior, or worship that are "evil in the sight of the LORD," even if they are culturally accepted, historically entrenched, or simply comfortable? True spiritual leadership, whether in the church, family, or personal sphere, demands a courageous commitment to God's Word, a willingness to repent from all forms of idolatry, and the resolve to lead ourselves and others toward genuine faithfulness, rather than perpetuating spiritual decline.
Questions for Reflection
FAQ
What were the "sins of Jeroboam" specifically, and why were they so foundational?
Answer: The "sins of Jeroboam" refer to the religious innovations introduced by Jeroboam I, the first king of the Northern Kingdom of Israel, immediately after the division of the united monarchy (c. 931 BCE). Fearing that his people would return to Jerusalem to worship at the Temple, thereby shifting their allegiance back to the Davidic dynasty in Judah, Jeroboam established two golden calves as objects of worship at Bethel and Dan, declaring, "Here are your gods, Israel, who brought you up out of Egypt" (1 Kings 12:28). He also built shrines on high places, appointed non-Levitical priests, and instituted new feast days, fundamentally altering the divinely ordained worship system. These actions were a direct and egregious violation of the Mosaic Law, particularly the prohibition against idolatry (Exodus 20:3-5) and the command to worship Yahweh exclusively at His chosen sanctuary. They were foundational because they institutionalized a false religious system that became the default spiritual path for nearly every subsequent king and the entire Northern Kingdom, leading them further and further away from true covenant faithfulness and ultimately contributing to their downfall.
Why is this phrase repeated so often in the books of Kings?
Answer: The phrase "he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin" is a recurring theological indictment throughout the books of Kings. Its repetition serves several critical purposes within the Deuteronomistic history. First, it underscores the chronic and systemic nature of Israel's apostasy, highlighting that the Northern Kingdom's spiritual failure was not an isolated incident but a deep-seated, generational problem rooted in foundational disobedience. Second, it functions as a consistent theological explanation for the eventual downfall and exile of Israel; the Deuteronomistic historian attributes the nation's demise directly to its persistent idolatry and covenant infidelity, tracing this spiritual corruption back to Jeroboam's initial rebellion. Third, it emphasizes the profound responsibility of leadership, showing how the choices of one king could establish a destructive legacy that subsequent rulers failed to break, ultimately leading the entire nation astray and incurring divine judgment. The repetition reinforces the idea that God's covenant demands were clear, and Israel's kings consistently failed to meet them, leading to the inevitable consequences foretold in the Law.
CHRIST-CENTERED FULFILLMENT
The tragic narrative of Pekah and the kings of Israel, consistently failing to depart from the sins of Jeroboam, powerfully underscores humanity's desperate need for a perfect King. These Old Testament monarchs, despite their divine calling, repeatedly led their people into idolatry and disobedience, demonstrating the inherent limitations and failures of human leadership. In stark contrast stands Jesus Christ, the true and eternal King, who perfectly fulfilled all righteousness and never deviated from the will of His Father. Unlike the kings of Israel who "made Israel to sin," Jesus came as the Lamb of God, who takes away the sin of the world!. He is the ultimate fulfillment of the Davidic covenant, the King whose reign is marked not by apostasy but by perfect obedience and sacrificial love (Hebrews 5:8-9). Through His life, death, and resurrection, Jesus breaks the cycle of sin initiated by figures like Jeroboam, offering redemption and the power to live in true worship and faithfulness to God. He is the one who leads His people not into sin, but into righteousness and eternal life (Romans 5:19).