TRV
Translation
King James Version
And he did that which was evil in the sight of the LORD, according to all that his father had done.
Complete Jewish Bible
He did what was evil from ADONAI's perspective, following the example of everything his father had done.
American Standard Version
And he did that which was evil in the sight of Jehovah, according to all that his father had done.
World English Bible Messianic
He did that which was evil in the sight of the LORD, according to all that his father had done.
Geneva Bible (1599)
And he did euill in the sight of the Lord, according to all that his father had done.
Young's Literal Translation
and he doth the evil thing in the eyes of Jehovah, according to all that his fathers did.
In the KJVVerse 10,212 of 31,102
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Commentary on 2 Kings 24 verses 8–20
8 ¶ Jehoiachin was eighteen years old when he began to reign, and he reigned in Jerusalem three months. And his mother's name was Nehushta, the daughter of Elnathan of Jerusalem.
9 And he did that which was evil in the sight of the LORD, according to all that his father had done.
10 At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem, and the city was besieged.
11 And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it.
12 And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers: and the king of Babylon took him in the eighth year of his reign.
13 And he carried out thence all the treasures of the house of the LORD, and the treasures of the king's house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said.
14 And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of the people of the land.
15 And he carried away Jehoiachin to Babylon, and the king's mother, and the king's wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon.
16 And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon.
17 And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah.
18 Zedekiah was twenty and one years old when he began to reign, and he reigned eleven years in Jerusalem. And his mother's name was Hamutal, the daughter of Jeremiah of Libnah.
19 And he did that which was evil in the sight of the LORD, according to all that Jehoiakim had done.
20 For through the anger of the LORD it came to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon.
This should have been the history of king Jehoiachin's reign, but, alas! it is only the history of king Jehoiachin's captivity, as it is called, Eze 1:2. He came to the crown, not to have the honour of wearing it, but the shame of losing it. Ideo tantum venerat, ut exiret - He came in only to go out.
I. His reign was short and inconsiderable. He reigned but three months, and then was removed and carried captive to Babylon, as his father, it is likely, would have been if he had lived but so much longer. What an unhappy young prince was this, that was thrust into a falling house, a sinking throne! What an unnatural father had he, who begat him to suffer for him, and by his own sin and folly had left himself nothing to bequeath to his son but his own miseries! Yet this young prince reigned long enough to show that he justly smarted for his fathers' sins, for he trod in their steps (Kg2 24:9): He did that which was evil in the sight of the Lord, as they had done; he did nothing to cut off the entail of the curse, to discharge the incumbrances of his crown, and therefore (transit cum onere - the incumbrance descends with the crown) with his own iniquity that of his fathers shall come into the account.
II. The calamities that came upon him, and his family, and people, in the very beginning of his reign, were very grievous. 1. Jerusalem was besieged by the king of Babylon, Kg2 24:10, Kg2 24:11. He had sent his forces to ravage the country, Kg2 24:2. Now he came himself, and laid siege to the city. Now the word of God was fulfilled (Deu 28:49, etc.), The Lord shall bring a nation against thee from far, of fierce countenance, that shall first eat of the fruit of thy land and then besiege thee in all thy gates. 2. Jehoiachin immediately surrendered at discretion. As soon as he heard the king of Babylon had come in person against the city, his name having at this time become very formidable, he beat a parley and went out to him, Kg2 24:12. Had he made his peace with God, and taken the method that Hezekiah did in the like case, he needed not to have feared the king of Babylon, but might have held out with courage, honour, and success (one should have chased a thousand); but, wanting the faith and piety of an Israelite, he had not the resolution of a man, of a soldier, of a prince. He and his royal family, his mother and wives, his servants and princes, delivered themselves up prisoners of war; this was the consequence of their being servants of sin. 3. Nebuchadnezzar rifled the treasuries both of the church and of the state, and carried away the silver and gold of both, Kg2 24:13. Now the word of God by Isaiah was fulfilled (Kg2 20:17), All that is in thy house shall be carried to Babylon. Even the vessels of the temple which Solomon had made, and laid up in store to be used as the old ones were worn out, he cut off from the temple, and began to cut them in pieces, but, upon second thoughts, reserved them for his own use, for we find Belshazzar drinking wine in them, Dan 5:2, Dan 5:3. 4. He carried away a great part of Jerusalem into captivity, to weaken it, that he might effectually secure to himself the dominion of it and prevent its revolt, and to enrich himself with the wealth or service of those he took away. There had been some carried away eight years before this, in the first year of Nebuchadnezzar and the third of Jehoiakim, among whom were Daniel and his fellows. See Dan 1:1, Dan 1:6. They had approved themselves so well that this politic prince coveted more of them. Now he carried off, (1.) The young king himself and his family (Kg2 24:15), and we find (Kg2 25:27-29) that for thirty-seven years he continued a close prisoner. (2.) All the great men, the princes and officers, whose riches were kept for the owners thereof to their hurt (Ecc 5:13), tempting the enemies to make a prey of them first. (3.) All the military men, the mighty men of valour (Kg2 24:14), the mighty of the land (Kg2 24:15), the men of might, even all that were strong and apt for war, Kg2 24:16. These could not defend themselves, and the conqueror would not leave them to defend their country, but took them away, to be employed in his service. (4.) All the craftsmen and smiths who made weapons of war; in taking them he did, in effect, disarm the city, according to the Philistines' policy, Sa1 13:19. In this captivity Ezekiel the prophet was carried away (Eze 1:1, Eze 1:2) and Mordecai, Est 2:6. This Jehoiachin was also called Jeconiah (Ch1 3:16), and in contempt (Jer 22:24, where his captivity is foretold) Coniah.
III. The successor whom the king of Babylon appointed in the room of Jehoiachin. God had written him childless (Jer 22:30) and therefore his uncle was entrusted with the government. The king of Babylon made Mattaniah king, the son of Josiah; and to remind him, and let all the world know, that he was his creature, he changed his name and called him Zedekiah, Kg2 24:17. God had sometimes charged it upon his people, They have set up kings, but not by me (Hos 8:4), and now, to punish them for that, the king of Babylon shall have the setting up of their kings. Those are justly deprived of their liberty that use it, and insist upon it, against God's authority. This Zedekiah was the last of the kings of Judah. The name which the king of Babylon gave him signifies The justice of the Lord, and was a presage of the glorifying of God's justice in his ruin. 1. See how impious this Zedekiah was. Though the judgments of God upon his three immediate predecessors might have been a warning to him not to tread in their steps, yet he did that which was evil, like all the rest, Kg2 24:19. 2. See how impolitic he was. As his predecessor lost his courage, so he his wisdom, with his religion, for he rebelled against the king of Babylon (Kg2 24:20), whose tributary he was, and so provoked him whom he was utterly unable to contend with, and who, if he had continued true to him, would have protected him. This was the most foolish thing he could do, and hastened the ruin of his kingdom. This came to pass through the anger of the Lord, that he might cast them out from his presence. Note, When those that are entrusted with the counsels of a nation act unwisely, and against their true interest, we ought to take notice of the displeasure of God in it. It is for the sins of a people that God removes the speech of the trusty and takes away the understanding of the aged, and hides from their eyes the things that belong to the public peace. Whom God will destroy he infatuates.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–20. Public domain.
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Ambrose of MilanAD 397
On the Duties of the Clergy 2.28.137
The church has gold, not stored up but to lay out and to spend on those who need. What necessity is there to guard what is of no good? Do we not know how much gold and silver the Assyrians took out of the temple of the Lord? Is it not much better that the priests should melt it down for the sustenance of the poor, if other supplies fail, than that of a sacrilegious enemy should carry it off and defile it? Would not the Lord say, Why did you allow so many needy to die of hunger? Surely you had gold? You should have given them sustenance. Why are so many captives brought to the slave market, and why are so many unredeemed left to be slain by the enemy? It had been better to preserve living vessels than gold ones.
John CassianAD 435
CONFERENCE 5.12
There is an excellent and significant illustration in the book of Kings, showing how the sin of fornication is prevented by an attack of pride. When the children of Israel had been taken captive by Neco, king of the Egyptians, Nebuchadnezzar, king of the Assyriaans, came up and brought them back from the borders of Egypt to their own country, not indeed meaning to restore them to their former liberty and their native land, but meaning to carry them off to his own land and to transport them to a still more distant country than the land of Egypt in which they had been prisoners. And this illustration exactly applies to the case before us. For though there is less harm in yielding to the sin of pride than to fornication, yet it is more difficult to escape from the dominion of pride. For somehow or other the prisoner who is carried off to a greater distance will have more difficulty in returning to his native land and the freedom of his fathers, and the prophet’s rebuke will be deservedly aimed at him: “Why have you grown old in a strange country? Indeed a man is rightly said to have grown old in a strange country, if he has not broken up the ground of his sins.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Kings 24:9 offers a stark and concise theological assessment of King Jehoiachin of Judah, declaring that he "did [that which was] evil in the sight of the LORD, according to all that his father had done." This declaration encapsulates the spiritual and moral failure of Judah's penultimate king, highlighting his deviation from divine covenantal expectations and underscoring the tragic continuity of sin within the Davidic monarchy that ultimately precipitated the nation's downfall and exile. It serves as a profound reminder of the consequences of royal unfaithfulness and the pervasive nature of disobedience in the final, tumultuous days of the Southern Kingdom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The brevity and formulaic nature of 2 Kings 24:9 are themselves significant literary choices employed by the Deuteronomistic historian. The most prominent device is Formulaic Language/Repetition. The phrase "did evil in the sight of the LORD" is a recurring motif throughout the books of Kings, serving as a consistent and decisive theological judgment against unfaithful monarchs. Its application to Jehoiachin, like so many kings before him, highlights a pervasive pattern of disobedience and underscores God's unchanging standard for righteous leadership. This repetition creates a profound sense of inevitability regarding Judah's downfall, as the consistent failure of its kings to adhere to God's covenant leads inexorably to divine judgment. Furthermore, the verse employs Foreshadowing, as the concise indictment of the king directly foreshadows the impending and severe judgment of exile that will imminently befall Judah, presented as a direct and just consequence of such royal unfaithfulness. There is also an element of poignant Irony in the kings of Judah, who were divinely appointed to be God's representatives and lead the people in righteousness, consistently doing "evil in the sight of the LORD" and thereby leading the nation further into sin and away from their sacred covenant obligations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Second Kings 24:9 powerfully encapsulates the central theological premise of the Deuteronomistic History: covenant faithfulness brings divine blessing and national stability, while persistent disobedience inevitably brings judgment and calamity. Jehoiachin's actions, described as "evil in the sight of the LORD" and explicitly linked to his father's pattern, represent the culmination of centuries of royal unfaithfulness that ultimately exhausted God's patience and led directly to the traumatic Babylonian exile. This verse profoundly underscores God's absolute sovereignty and His unwavering commitment to justice, demonstrating that even kings, despite their earthly power, are fully accountable before Him. It also highlights the immense and enduring impact of leadership, where the moral and spiritual choices of those in authority can profoundly shape the destiny of an entire nation, for good or for ill. The tragic continuity of sin across generations, while never negating individual responsibility, vividly illustrates the pervasive nature of spiritual decay and the inherent difficulty of breaking established patterns of rebellion against God's holy will.
REFLECTION AND APPLICATION
The brief, yet potent, assessment of King Jehoiachin in 2 Kings 24:9 carries profound and enduring implications for contemporary believers. It serves as a sober reminder that God's holy standards are unchanging, and His ultimate assessment of our lives is based on His righteous character, not on fleeting human opinion, cultural trends, or personal convenience. Despite the undeniable influence of his father and the pervasive wickedness of his era, Jehoiachin was held fully accountable for his own choices, powerfully emphasizing the timeless principle of personal responsibility before God. We are called to diligently examine our own lives, acknowledging that while our upbringing, environment, and societal pressures can certainly influence us, we are ultimately and individually responsible for our decisions and actions. This verse challenges us to actively break cycles of sin, whether they are inherited patterns or those we have self-perpetuated, and to intentionally and consistently pursue righteousness and unwavering obedience to God's revealed will. Furthermore, for those in any position of leadership—whether in families, churches, workplaces, or broader communities—it highlights the immense weight of influence we carry. Our actions, whether good or evil, create a lasting legacy that can profoundly impact those who follow, underscoring the sacred call to lead with uncompromised integrity, genuine humility, and unwavering faithfulness to God.
Questions for Reflection
FAQ
What was Jehoiachin's specific "evil" that he committed in the sight of the LORD?
Answer: The biblical text, characteristic of the Deuteronomistic history, does not provide specific, detailed accounts of Jehoiachin's "evil" actions, unlike some other kings where explicit idolatry or particular injustices are meticulously mentioned. Instead, it employs the formulaic phrase "did [that which was] evil in the sight of the LORD," which functions as a comprehensive theological indictment rather than a descriptive list of individual sins. This phrase, consistently applied throughout the books of Kings, implies a general and pervasive failure to adhere to the Mosaic covenant, a profound lack of faithfulness to Yahweh, and most likely included the continuation of the idolatrous practices and social injustices that had characterized his father Jehoiakim's reign (as noted in 2 Kings 23:37). It signifies a fundamental rejection of God's ways and a perpetuation of the spiritual apostasy that had become tragically endemic in the Southern Kingdom's final, desperate years, thereby justly leading to divine judgment.
How does Jehoiachin's reign compare to other kings of Judah assessed with this phrase?
Answer: Jehoiachin's reign is notably and tragically brief, lasting only three months and ten days (2 Kings 24:8). While many kings of Judah (e.g., Manasseh, Jehoiakim, Ahaz) are described as doing "evil in the sight of the LORD," Jehoiachin's assessment is unique in its extreme brevity and its explicit linkage to his father's actions. This suggests that his wickedness was not necessarily a long reign of flagrant and innovative rebellion, but rather an immediate and unrepentant continuation of the established pattern of unfaithfulness that had already sealed Judah's fate. His very short reign and swift deportation underscore the accelerating pace and severity of God's judgment on the nation, where even a brief period of unrighteous rule was sufficient to confirm the kingdom's irreversible spiritual decline and impending doom.
Does this verse imply that Jehoiachin was not personally responsible for his actions because of his father's influence?
Answer: No, the verse emphatically does not absolve Jehoiachin of personal responsibility. While it explicitly states that his actions were "according to all that his father had done," this highlights the powerful and often corrupting influence of leadership and generational patterns of sin, rather than serving as an excuse for individual accountability. The Bible consistently and clearly teaches that each person is ultimately responsible for their own choices and actions before God (e.g., Ezekiel 18:20). Jehoiachin, like all kings and indeed all individuals, possessed the moral agency to choose to turn from the wicked ways of his predecessors and lead Judah in righteousness. His failure to do so, despite the pervasive influence of his father and the surrounding culture, was his own sin for which he was held personally accountable, contributing directly to the nation's profound judgment and his own ignominious exile.
CHRIST-CENTERED FULFILLMENT
The tragic assessment of King Jehoiachin in 2 Kings 24:9, that he "did [that which was] evil in the sight of the LORD, according to all that his father had done," stands in profound and illuminating contrast to the perfect, righteous, and eternally redemptive reign of Jesus Christ. While Jehoiachin perpetuated a destructive legacy of sin and led his people further into divine judgment and exile, Jesus, the true King of Israel and the promised Son of David, came precisely to break the cycle of human disobedience and to fulfill all righteousness. Unlike the earthly kings who consistently failed to uphold God's covenant, Jesus lived a life of absolute and unwavering obedience, declaring, "For I have come down from heaven, not to do my own will but the will of Him who sent Me" (John 6:38). He is the ultimate, sinless Lamb of God who takes away the sin of the world (John 1:29), precisely because He never did "evil in the sight of the LORD" in any measure. Through His perfect life, atoning sacrifice on the cross, and glorious resurrection, Jesus bore the full weight of the "evil" of humanity, offering complete redemption and reconciliation to all who believe. His kingdom is not one of fleeting reigns, generational sin, or eventual exile, but an eternal kingdom of righteousness, peace, and joy in the Holy Spirit (Romans 14:17). Where Jehoiachin's reign tragically foreshadowed national judgment and exile, Christ's reign promises eternal life, spiritual restoration, and an everlasting inheritance, inviting us to be part of a new, divine lineage—one rooted in faith and unwavering obedience to the perfect King.