II Kings 14:28 · Bible study
2 Kings 14:28 Commentary: God's Sovereignty Through an Unworthy King
Hebrew · 8 what the commentators say
Meaning in one sentence
Explore how God used evil Jeroboam II to restore Israel's territory, fulfilling His mercy despite the king’s sin.
Research Summary
- Meaning: God used a wicked king to restore Israel’s ancient boundaries, showing His mercy over Israel’s affliction.
- Key words: “Recovered” (heishiv, Hiphil of shuv) indicates bringing back lost territory; “might” (gevurah) connotes valiant deeds.
- Main debate: Whether the recovered territories were restored to Judah or annexed by Israel, the Hebrew phrase liYhudah b’Yisra’el is ambiguous.
- Theological theme: God’s sovereignty works through human sin to accomplish His compassionate purposes.
- Best use: A case study in how God’s mercy, not human worthiness, drives salvation history.
Translation Comparison
BSB Berean Standard Bible 2020
As for the rest of the acts of Jeroboam, along with all his accomplishments and might, and how he waged war and recovered both Damascus and Hamath for Israel from Judah, are they not written in the Book of the Chronicles of the Kings of Israel?
WEB World English Bible 2000
Now the rest of the acts of Jeroboam, and all that he did, and his might, how he fought, and how he recovered Damascus, and Hamath, which had belonged to Judah, for Israel, aren’t they written in the book of the chronicles of the kings of Israel?
KJV King James Version 1769
Now the rest of the acts of Jeroboam, and all that he did, and his might, how he warred, and how he recovered Damascus, and Hamath, which belonged to Judah, for Israel, are they not written in the book of the chronicles of the kings of Israel?
ASV American Standard Version 1901
Now the rest of the acts of Jeroboam, and all that he did, and his might, how he warred, and how he recovered Damascus, and Hamath, which had belonged to Judah, for Israel, are they not written in the book of the chronicles of the kings of Israel?
YLT Young's Literal Translation 1898
And the rest of the matters of Jeroboam, and all that he did, and his might with which he fought, and with which he brought back Damascus, and Hamath of Judah, into Israel, are they not written on the book of the Chronicles of the kings of Israel?
Darby Darby Bible 1890
And the rest of the acts of Jeroboam, and all that he did, and his might, how he warred, and how he recovered for Israel that [which had belonged] to Judah in Damascus and in Hamath, are they not written in the book of the chronicles of the kings of Israel?
Douay-Rheims Douay-Rheims Bible 1899
But the rest of the acts of Jeroboam, and all that he did, and his valour, wherewith he fought, and how he restored Damascus and Emath to Juda, in Israel, are they not written in the book of the words of the days of the kings of Israel?
Translations in other languages (10 available)
Y lo demás de los hechos de Jeroboam, y todas las cosas que hizo, y su valentía, y todas las guerras que hizo, y cómo restituyó á Judá en Israel á Damasco y á Hamath, ¿ no está escrito en el libro de las crónicas|strong="H1697, H3117" de los reyes de Israel?
E o demais dos feitos de Jeroboão, e todas as coisas que fez, e sua valentia, e todas as guerras que fez, e como restituiu a Judá em Israel a Damasco e a Hamate, não está escrito no livro das crônicas dos reis de Israel?
Le reste des actions de Jéroboam, tout ce qu’ il a fait, ses exploits à la guerre, et comment il fit rentrer sous la puissance d’ Israël Damas et Hamath qui avaient appartenu à Juda, cela n’ est-il pas écrit dans le livre des Chroniques des rois d’ Israël?
Was aber mehr von Jerobeam zu sagen ist und alles, was er getan hat, und seine Macht, wie er gestritten hat, und wie er Damaskus und Hamath wiedergebracht an Juda in Israel, siehe, das ist geschrieben in der Chronik der Könige Israels.
Het overige nu der geschiedenissen van Jerobeam, en al wat hij gedaan heeft, en zijn macht, hoe hij gekrijgd heeft, en hoe hij Damaskus en Hamath, tot Juda behorende, aan Israel wedergebracht heeft, zijn die niet geschreven in het boek der kronieken der koningen van Israel?
Il rimanente delle azioni di Geroboamo, e tutto quello che fece, e il suo valore in guerra, e come riconquistò a Israele Damasco e Hamath che aveano appartenuto a Giuda, si trova scritto nel libro delle Cronache dei re d’Israele.
A inne sprawy Jeroboamowe, i wszystko co czynił, i moc jego, którą walczył, i którą przywrócił Damaszek i Emat Judzkie Izraelowi, azaż tego nie zapisano w kronikach o królach Izraelskich?
Прочее об Иеровоаме и обо всем, что он сделал, и о мужественных подвигах его, как он воевал и как возвратил Израилю Дамаск и Емаф, принадлежавших Иуде, написано в летописи царей Израильских.
耶羅波安 其餘 的事，凡 他所 行 的和他的勇力，他怎樣 爭戰，怎樣 收回 大馬士革 和 先前屬猶大 的哈馬 歸以色列，都 寫 在 以色列 諸王 記上。
Now the rest of the acts of Jeroboam, and all he did, and his power, and how he went to war with Damascus, causing the wrath of the Lord to be turned away from Israel, are they not recorded in the book of the history of the kings of Israel?
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 14:28
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse closes Jeroboam II’s reign with a terse summary of military success. The key datum: God used a king who “did that which was evil” (v.24) to deliver Israel because He “saw the affliction of Israel” (v.26). Matthew Henry notes the irony that Jeroboam II bears the same name as the founder of the northern kingdom’s idolatry, yet God employed him as a savior. Barnes and Keil & Delitzsch highlight the phrase he restored Damascus and Hamath: these territories had belonged to Judah during David’s and Solomon’s reigns (2 Sam 8:6; 1 Chr 18:5, 6; 2 Chr 8:3, 4). The verb heishiv (Hiphil of shuv, H7725) carries the force of bringing back what was lost. Adam Clarke adds that David had placed garrisons in Damascus, and Jeroboam II recovered what had been taken by Syria. The precise beneficiary, “for Israel” (b’Yisra’el) and “which belonged to Judah” (liYhudah), is debated, but all affirm the underlying reality: God used a flawed ruler to accomplish His merciful purposes.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- God’s sovereign use of wicked instruments: God's mercy on Israel (v.26) overrides Jeroboam's sin; parallels with Cyrus in Isaiah 45:1.
- Territorial recovery as proof of covenant faithfulness: The recovery of lands lost since Solomon shows God keeping His promises to restore Israel despite their sin (cf. Deut 30:3-5).
- Ambiguous beneficiary: Judah or Israel?: The phrase 'li Yhudah b'Yisra'el' is read either as 'to Judah within Israel' (Barnes) or as a genitive 'of Judah' annexed to Israel (Keil & Delitzsch).
What is clear: God had compassion on afflicted Israel and used Jeroboam II as the agent to deliver them and restore territory—regardless of the king’s personal evil.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| God's use of an evil king | Jeroboam II sinned against God by following the idolatry of Jeroboam I (v.24). | Some emphasize God's sovereignty overriding human sin; others stress that God's mercy does not endorse evil but works despite it. |
| Recovery of Damascus and Hamath | These territories had belonged to Judah during David and Solomon's reigns and were lost after the split. | Interpreters differ on whether Jeroboam restored them to Judah or annexed them to Israel. The phrase 'liYhudah b'Yisra'el' is read as 'to Judah, in Israel' (Geneva, Barnes) or as a periphrastic genitive indicating what was Judah's now became Israel's (Keil & Delitzsch). |
| Jeroboam II's character and legacy | He did evil and did not depart from the sins of Jeroboam son of Nebat. | Some see his long reign and military success as evidence of God's patience; others note that his evil is not mitigated by his achievements. |
| Fulfillment of prophecy | Jeroboam's restoration of borders fulfilled the word of Jonah son of Amittai (v.25). | Whether this implies prophetic specificity or general encouragement is not debated; all agree the prophecy was realized. |
Historical & Cultural Context
After Solomon’s death, the united kingdom split. The northern kingdom of Israel quickly fell into idolatry under Jeroboam I, and the southern kingdom of Judah continued under David’s line. For two centuries, the Aramean kingdom of Damascus had been a persistent threat, often oppressing Israel (1 Ki 20, 2 Ki 13). By Jeroboam II’s reign (c. 786, 746 BC), Assyria was temporarily weakened, allowing Israel to expand. The text states that Jeroboam “restored the border of Israel from the entrance of Hamath to the sea of the Arabah” (v.25), fulfilling a prophecy of Jonah son of Amittai.
The territories mentioned, Damascus and Hamath, carry deep history. David had conquered Damascus and placed garrisons there (2 Sam 8:6). Hamath became a tributary under David and later was fortified by Solomon as a storage city (2 Chr 8:4). After the kingdom divided, these areas slipped from Israelite control. Jeroboam II’s recovery thus restored a boundary not seen since Solomon. The Hebrew phrase liYhudah (“to Judah”) followed by b’Yisra’el (“in Israel”) has sparked interpretation: some read it as “to Judah (i.e., the people of God) through Israel,” others as a genitive (“Hamath of Judah”). Keil & Delitzsch argue it means “whatever in these kingdoms had formerly belonged to Judah” was now annexed to Israel. The cultural setting underscores the low ebb from which God raised deliverance.
Textual Notes
The supplied commentaries and lexical apparatus note no significant textual variants for II Kings 14:28. The formulaic closing (“the rest of the acts… are they not written in the book of the chronicles of the kings of Israel”) is consistent with the standard pattern in the Books of Kings. The Hebrew text is stable.
Reception History
This passage has rarely been a focal point in liturgy or major theological controversy. Early Jewish and Christian interpreters generally read it within the larger story of the divided monarchy, emphasizing God’s sovereign control over history. Matthew Henry (1710) used it to illustrate that “God sometimes raises up instruments of deliverance even from among the worst of men.” In the Reformation tradition, the verse was cited to argue that God’s mercy does not depend on human merit, Jeroboam II’s evil did not prevent God from saving Israel. More recently, commentators have noted the historical irony that the king who shares the name of Israel’s archetypal sinner became its deliverer, pointing to the depth of God’s compassion for a desperate people.
Preaching This Verse
Three-point outline
- God’s mercy is not limited by human worthiness. Jeroboam II did evil, but God saw Israel’s bitter affliction (v.26) and acted. The instrument’s character does not limit the Deliverer.
- God keeps His promises through unexpected agents. The prophecy of Jonah (v.25) was fulfilled by a king who continued the sins of Jeroboam I. God’s word stands regardless of who carries it out.
- God’s victories restore what was lost. The recovery of Damascus and Hamath points to a larger restoration, physical land, but also a reminder that God redeems what sin has squandered.
Five-point outline
- Context: Israel’s desperation and God’s compassion (vv.26, 27)
- The unlikely king: Jeroboam II, evil, yet chosen (v.24)
- The military success: recovering ancient boundaries (v.25, 28)
- The debated detail: “to Judah, for Israel”, territorial belonging
- The closing formula: pointing beyond the reign to God’s ongoing story
Illustration hooks
- A reluctant employee who becomes the key to a company’s turnaround, no one would have chosen them, but the results are undeniable.
- A broken tool that still gets the job done: the owner uses it not because it’s good, but because it’s what’s at hand.
- A military strategy that relies on a flawed commander, the general’s character is poor, but the battle is won; the victory belongs to the one who planned it.
Questions your congregation is asking
- “Why does God sometimes use people who don’t follow Him to accomplish good things?”
- “Does God’s use of an evil person mean He approves of their sin?”
- “What does this passage say about God’s patience with His people?”
Leading a Discussion
This passage forces us to confront a tension: an evil king becomes the agent of deliverance. In your group, sit with the discomfort. Notice that God does not endorse Jeroboam’s sin, the text plainly calls it evil (v.24). Yet God’s compassion for Israel overflows, and He uses whatever means are at hand. This is not about excuse-making; it’s about the breadth of God’s mercy.
Discussion questions
- What do verses 24, 27 tell you about God’s attitude toward Israel at this moment?
- Why do you think the writer includes the detail that Jeroboam “did that which was evil” before describing his victories?
- What does the recovery of Damascus and Hamath, territories lost since Solomon, show about God’s faithfulness over centuries?
- How does this passage challenge the idea that only “good” people can be used by God?
- In what ways have you seen God work through flawed people, including yourself?
- The closing formula points to a lost source. How does the Bible’s honesty about incomplete records affect your trust in its message?
- What does this story teach about the relationship between human sin and divine deliverance?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Samuel 3:11 | He could not answer Abner another word, because he was afraid of him. |
| II Samuel 8:6 | Then David put garrisons in Syria of Damascus; and the Syrians became servants to David, and brought tribute. Yahweh gave victory to David wherever he went. |
| I Kings 11:24 | He gathered men to himself, and became captain over a troop, when David killed them of Zobah. They went to Damascus and lived there, and reigned in Damascus. |
| I Chronicles 18:5 | When the Syrians of Damascus came to help Hadadezer king of Zobah, David struck twenty-two thousand men of the Syrians. |
| I Chronicles 18:6 | Then David put garrisons in Syria of Damascus; and the Syrians became servants to David and brought tribute. Yahweh gave victory to David wherever he went. |
| II Chronicles 8:3 | Solomon went to Hamath Zobah, and prevailed against it. |
| II Chronicles 8:4 | He built Tadmor in the wilderness, and all the storage cities, which he built in Hamath. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights the historical cycle behind Jeroboam's victory: David had conquered Syria and made Damascus tributary, but Syria later threw off that yoke and seized Israelite territory. Jeroboam now recovered those lands—places that belonged to Judah under David but were lost to Syria—and brought them back under Israelite control.
Barnes' Notes on the Bible Protestant 1832
Barnes interprets the recovery of Damascus and Hamath as a restoration to the people of God as a whole, accomplished through the northern kingdom of Israel. He sees Jeroboam II as reclaiming territory that belonged to Judah, but the benefit came by means of Israel's success.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator frames Jeroboam's conquests not as new gains but as a recovery of territory that had belonged under David and Solomon. Damascus and Hamath had both been under Israelite control before the kingdom divided, and Jeroboam was reclaiming lands that had since become independent.
Geneva Bible Notes Reformed 1599
The Geneva Notes draw attention to Jeroboam's military strength and his restoration of Damascus and Hamath to Judah in Israel, a territorial achievement the historian records. The commentator then directs readers to the official chronicles of Israel's kings as the source for the full account of these deeds.
Gill's Exposition of the Bible Baptist 1748
Gill notes that Jeroboam recovered Damascus and Hamath, cities that once belonged to Judah under David and Solomon but had fallen to Syria. He mentions two views: some say Jeroboam annexed them to Israel, while Rabbi Kimchi held that he restored them to Judah.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch clarify that the phrase "Damascus and Hamath of Judah" means those territories that had once belonged to the kingdom of Judah under David and Solomon. They note that Hamath refers to the kingdom, not the city, since the city itself never belonged to Israel and lay outside Moses' boundaries.
Lange's Commentary Reformed 1857
Lange reads the phrase "he did in all things as Joash his father had done" as marking an initial loyalty to Jehovah that later gave way to tolerating foreign gods, just as Joash had permitted Asherah worship. He sees this as the writer's deliberate parallel between father and son.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes the telling detail that Jehu's dynasty named its heir after the infamous Jeroboam, showing their continued affection for the sins that had made Israel stumble. He finds it striking that a name so stigmatized in Scripture became their chosen honor.