and since the LORD had said that He would not blot out the name of Israel from under heaven, He saved them by the hand of Jeroboam son of Jehoash. And since the LORDThe phrase "And since the LORD" introduces the divine initiative and sovereignty of God in the affairs of Israel. The Hebrew term for "LORD" here is "Yahweh," the covenant name of God, emphasizing His faithfulness and unchanging nature. This sets the stage for understanding that the actions that follow are rooted in God's character and His covenant promises to Israel, despite their unfaithfulness. had not said
This phrase underscores the importance of God's spoken word and His promises. In the Hebrew context, what God "had not said" is as significant as what He has declared. It reflects the idea that God's plans and purposes are not arbitrary but are based on His covenantal commitments. The absence of a divine decree to destroy Israel highlights His mercy and patience. that He would blot out
The imagery of "blotting out" is powerful, suggesting total eradication or removal. In ancient Near Eastern cultures, to blot out a name was to erase one's existence or memory. Here, it signifies the potential for complete destruction, yet it is something God chooses not to do. This reflects His grace and the hope of redemption, even when judgment is deserved. the name of Israel
The "name of Israel" represents the identity and legacy of the nation chosen by God. In biblical terms, a name is more than a label; it embodies character, destiny, and divine purpose. Israel's name is tied to the promises made to the patriarchs, and its preservation is a testament to God's faithfulness to His covenant. from under heaven
This phrase indicates a universal scope, suggesting that Israel's existence is significant not just in a local or national sense but in the cosmic order established by God. It implies that Israel's fate is of concern to the entire creation, reflecting the broader narrative of God's redemptive plan for the world. He saved them
The act of saving is central to God's relationship with His people. The Hebrew root "yasha" conveys deliverance, rescue, and salvation. This divine intervention is not based on Israel's merit but on God's mercy and commitment to His promises. It foreshadows the ultimate salvation offered through Christ in the New Testament. by the hand of Jeroboam son of Jehoash
Jeroboam II, the son of Jehoash, is the instrument through which God enacts His deliverance. Despite being a flawed and imperfect leader, God uses him to achieve His purposes. This highlights a recurring biblical theme: God often works through unlikely or imperfect individuals to fulfill His divine will, demonstrating His sovereignty and grace. Persons / Places / Events 1. The LORD (Yahweh)The covenant-keeping God of Israel, who shows mercy and faithfulness to His people despite their unfaithfulness. 2. IsraelThe northern kingdom, often characterized by idolatry and rebellion against God, yet still under His providential care. 3. Jeroboam IIThe son of Jehoash, king of Israel, through whom God delivered Israel. His reign was marked by military success and territorial expansion. 4. Jehoash (Joash)The father of Jeroboam II, who was also a king of Israel, known for his conflicts with Judah and Syria. 5. HeavenSymbolic of God's eternal domain, emphasizing the divine perspective and authority over earthly matters. Teaching Points God's Mercy and FaithfulnessDespite Israel's persistent sin, God remains faithful to His covenant promises. His mercy is not dependent on human faithfulness but on His character. Divine Sovereignty in LeadershipGod can use imperfect leaders to accomplish His purposes. Jeroboam II, despite his flaws, was used by God to deliver Israel. Hope in God's PromisesEven when circumstances seem dire, God's promises provide hope. He had not decreed the end of Israel, showing that His plans are not thwarted by human failure. The Importance of RepentanceWhile God shows mercy, the call to repentance remains. Israel's temporary deliverance was a chance to return to God, highlighting the need for genuine repentance. God's Long-term PerspectiveGod's actions are often beyond immediate understanding, as He works with a long-term view of His redemptive plan. Bible Study Questions 1. How does the mercy shown to Israel in 2 Kings 14:27 reflect God's character as seen throughout the Bible? 2. In what ways can we see God's sovereignty in the leadership of our own nations, and how should this influence our prayers for our leaders? 3. How can we find hope in God's promises during times of personal or national crisis, as Israel did during Jeroboam II's reign? 4. What are some areas in our lives where we need to heed the call to repentance, recognizing God's mercy as an opportunity for change? 5. How can understanding God's long-term perspective help us trust Him more fully in our daily lives and decisions? Connections to Other Scriptures 2 Kings 13:23This verse highlights God's compassion and covenant with Abraham, Isaac, and Jacob, which prevented Him from destroying Israel, similar to His actions in 2 Kings 14:27. Amos 7:8Amos prophesies about the plumb line, indicating God's judgment, yet His mercy is evident as He does not completely destroy Israel. Hosea 1:7God promises to save Judah not by military might but by His own intervention, paralleling His deliverance of Israel through Jeroboam II. 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 Blot, Didn't, Heaven, Heavens, Jehoash, Jeroboam, Jerobo'am, Joash, Jo'ash, Saved, Saveth, Saviour, Sky, SpokenDictionary of Bible Themes 2 Kings 14:27 5043 names, significance 2 Kings 14:21-29 5366 king 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 14:27 NIV2 Kings 14:27 NLT2 Kings 14:27 ESV2 Kings 14:27 NASB2 Kings 14:27 KJV
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