And he did evil in the sight of the LORD and did not turn away from all the sins that Jeroboam son of Nebat had caused Israel to commit. And he did evilThe phrase "did evil" in Hebrew is "וַיַּעַשׂ הָרַע" (vaya'as hara). This expression is frequently used in the Old Testament to describe the actions of kings who failed to follow God's commandments. The term "evil" here is not merely about moral failure but signifies actions that are in direct opposition to God's will. In the context of Israel's history, this often involved idolatry and the abandonment of the covenant with Yahweh. The repetition of this phrase throughout the books of Kings serves as a somber reminder of the consequences of disobedience and the importance of faithfulness to God. in the sight of the LORD
This phrase underscores the omnipresence and omniscience of God. The Hebrew word for "sight" is "בְּעֵינֵי" (be'enei), which literally means "in the eyes of." It conveys the idea that all actions, whether public or private, are visible to God. This serves as a powerful reminder that human actions are always under divine scrutiny, and it calls believers to live with integrity and accountability, knowing that nothing is hidden from the Lord. and did not turn away
The Hebrew root for "turn away" is "סוּר" (sur), which means to depart or remove oneself from a path. In the biblical context, it often refers to repentance or the act of turning back to God. The failure to "turn away" indicates a stubbornness or unwillingness to repent and change one's ways. This highlights the importance of repentance in the life of a believer and the need for a heart that is willing to return to God. from all the sins of Jeroboam son of Nebat
Jeroboam son of Nebat was the first king of the northern kingdom of Israel after the division of the united monarchy. His "sins" primarily involved the establishment of golden calves at Bethel and Dan, leading Israel into idolatry (1 Kings 12:28-30). The phrase "sins of Jeroboam" became a shorthand for idolatry and false worship. This historical reference serves as a warning against the dangers of leading others astray and the long-lasting impact of sinful leadership. who had caused Israel to sin
The Hebrew word for "caused to sin" is "הֶחֱטִיא" (hechti), which means to lead into sin or to cause to stumble. This phrase indicates the responsibility of leaders for the spiritual direction of their people. Jeroboam's actions set a precedent that led the nation away from God, illustrating the profound influence leaders have over their followers. It serves as a cautionary tale about the responsibility of leadership and the importance of guiding others toward righteousness. Persons / Places / Events 1. Jeroboam IIThe king of Israel during the time of this verse. He continued the sinful practices initiated by Jeroboam son of Nebat. 2. Jeroboam son of NebatThe first king of the northern kingdom of Israel who led Israel into sin by establishing idol worship. 3. IsraelThe northern kingdom, which was often led astray by its kings into idolatry and disobedience to God. 4. The LORDThe God of Israel, who is the ultimate judge of the actions of kings and nations. 5. Evil in the sight of the LORDA phrase indicating actions that are contrary to God's commands and desires. Teaching Points The Consequences of LeadershipLeaders have a profound impact on the spiritual direction of their people. Jeroboam II's failure to turn from sin led Israel further away from God. The Danger of IdolatryIdolatry is a recurring sin in Israel's history, showing the human tendency to replace God with tangible objects or ideas. Generational SinThe sins of Jeroboam son of Nebat had long-lasting effects, influencing successive generations. This highlights the importance of breaking cycles of sin. God's Perspective on SinWhat may seem acceptable in human eyes can be evil in the sight of the LORD. We must align our actions with God's standards. Repentance and ChangeThe failure to turn away from sin is a missed opportunity for repentance and renewal. God desires a heart that seeks Him and turns from evil. Bible Study Questions 1. How does the leadership of Jeroboam II reflect the influence of Jeroboam son of Nebat's initial sins? 2. In what ways can we identify and avoid modern forms of idolatry in our lives? 3. How can we break cycles of sin in our own families or communities, similar to the generational sins seen in Israel? 4. What steps can we take to ensure our actions are aligned with God's perspective rather than societal norms? 5. How does the concept of repentance play a role in our daily walk with God, and what practical steps can we take to turn away from sin? Connections to Other Scriptures 1 Kings 12:26-33This passage describes how Jeroboam son of Nebat set up golden calves in Bethel and Dan, leading Israel into idolatry. This is the sin that Jeroboam II continued. 2 Kings 13:11Similar to 2 Kings 14:24, this verse describes how Jehoahaz, another king of Israel, also did evil in the sight of the LORD by following the sins of Jeroboam son of Nebat. Exodus 20:3-4The Ten Commandments, where God commands against idolatry, which Jeroboam son of Nebat violated and Jeroboam II continued. People Ahaziah, Amaziah, Amittai, Azariah, David, Edomites, Hepher, Jehoaddan, Jehoahaz, Jehoash, Jehu, Jeroboam, Joahaz, Joash, Jonah, Nebat, Zachariah, ZechariahPlaces Beth-shemesh, Corner Gate, Damascus, Edom, Elath, Ephraim Gate, Gath-hepher, Hamath, Israel, Jerusalem, Joktheel, Lachish, Lebanon, Lebo-hamath, Samaria, Sea of the Arabah, Sela, Syria, Valley of SaltTopics Aside, Caused, Commit, Depart, Departed, Didn't, Evil, Jeroboam, Jerobo'am, Nebat, Sight, Sin, Sins, Turn, Turning, WherewithDictionary of Bible Themes 2 Kings 14:24 6627 conversion, nature of 2 Kings 14:21-29 5366 king 2 Kings 14:23-24 8739 evil, examples of Library The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the …
Ernst Wilhelm Hengstenberg—Christology of the Old TestamentThe Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the …
E. P. Barrows—Companion to the Bible The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north …
John Lightfoot—From the Talmud and Hebraica The Figurative Language of Scripture.
1. When the psalmist says: "The Lord God is a sun and shield" (Psa. 84:11), he means that God is to all his creatures the source of life and blessedness, and their almighty protector; but this meaning he conveys under the figure of a sun and a shield. When, again, the apostle James says that Moses is read in the synagogues every Sabbath-day (Acts 15:21), he signifies the writings of Moses under the figure of his name. In these examples the figure lies in particular words. But it may be embodied …
E. P. Barrows—Companion to the Bible Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 2 Kings 14:24 NIV2 Kings 14:24 NLT2 Kings 14:24 ESV2 Kings 14:24 NASB2 Kings 14:24 KJV
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