Solomon’s idolatrous practices caused God to reject him and take part of the nation from the house of David. God stated, “Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. Notwithstanding in thy days I will not do it for David thy father’s sake: but I will rend it out of the hand of thy son. Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant’s sake, and for Jerusalem’s sake which I have chosen.” (1 Kings 11.11-13). Following the death of Solomon this came about as Rehoboam angered the people with his insensitivity to the state of the nation. The period of the divided kingdom had begun. Ten tribes formed the Northern kingdom of Israel and two tribes, Judah and Benjamin, formed the Southern kingdom of Judah.
Jereboam is described as a “mighty man of valor” who oversaw the “house of Joseph” in Solomon’s work force (1 Kings 11.28). God sent the prophet Ahijah to Jereboam with a message that he was to be king over the ten Northern tribes. Taking a new garment Jereboam was wearing, Ahijah tore it into twelve pieces and instructed Jereboam to take ten of them (1 Kings 11.29-31). The prophet told Jereboam that God had given him the kingdom and stated “...if thou wilt hearken to all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee.” (1 Kings 11.38).
Solomon learned of this and sought to kill Jereboam who fled, taking refuge in Egypt (1 Kings 11.40) until Solomon’s death. When Rehoboam met with Israel at Shechem to be made king, Jereboam was there as well (1 Kings 12.1-3). The son of Solomon was questioned about how he would govern, to which, as we have seen, he answered in hostile terms. Israel also answered in a similar fashion stating, “What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David.” (1 Kings 12.16). In accordance with the word spoken by Ahijah the record tells us that “when all Israel heard that Jereboam was come again, that they sent and called him unto the congregation, and made him king over all Israel...” (1 Kings 12.20).
One of the most tragic stories in the scriptures has to be the story of Jereboam. God promised to establish Jereboam’s house if he was faithful to the Lord. Given these promises, Jereboam could easily have settled into the role of monarch without fear. In spite of God’s word however Jereboam was not convinced. He feared that the people would lose their allegiance to him if they worshiped in Jerusalem. Jereboam’s pride and insecurity led to his downfall and the corruption of the nation.
Jereboam immediately cut off the worship of God. Jereboam reasoned, “If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again to their Lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah.” (1 Kings 12.27). Jereboam erected two golden calves at Dan and Bethel (1 Kings 12.29). Jereboam’s evil manifests as he tells the people, “....behold thy gods, O Israel, which brought thee up out of the land of Egypt.” (1 Kings 12.28). Jereboam demonstrates his unfaithfulness and lack of respect for God who had given him a kingdom and a promise to perpetuate it. Jereboam was willing to substitute truth for a lie in order to feel better about himself.
Jereboam transformed and distorted the worship of God, appointed priests of the lowest sort (1 Kings 12.31), set feasts in accordance with his own mind (1 Kings 12.32) and sacrificed to calves he made telling the people these were the gods that delivered their fathers from Egypt (1 Kings 12.32). Jereboam provided a tired nation with a religion of convenience produced by his insecurity and selfishness. The physical separation from Jerusalem was only secondary to the spiritual separation from God that came about because of this idolatry.
The history of Israel from this point on is one of digression and evil without returning to the Lord. This story emphasizes how one individual can influence millions of lives and the course of a nation. The subsequent rulers of the Northern kingdom follow a similar path that Jereboam introduced, doing as they pleased and ignoring God. The eventual destruction of the kingdom is attributed to the introduction of idolatrous influences and practices. Following is a brief summary of the kings of Israel and a few highlights of each king’s reign. A pattern takes form as the story unfolds.s24 Corruption in the nation increases progressively from king to king without a restoration of true worship. God is merciful and patient as he delays their destruction for many years leaving the door of repentance open should they decide to return to Him.
Jereboam’s failure to live in accordance with God’s law brought the Lord’s judgment against him. Jereboam refused to keep the commandments of the Lord as David had and for that his house would be destroyed. God stated that he would take away the remnant of the house of Jereboam “as a man taketh away dung, till it be all gone. Him that dieth of Jereboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat: for the Lord hath spoken it.” (1 Kings 14.7-11). The curse God pronounced against Jereboam was as great as the blessings that were promised earlier. Jereboam had been given a sacred duty to lead the people of God which he had failed to do. The spiritual life of the entire nation was lost as a result of this transgression against God.
Nadab, the son of Jereboam followed his father as king over Israel and reigned for two years (1 Kings 15.25). Not much is stated of the brief reign of Nadab except that “he did evil in the sight of the Lord, and walked in the way of his father, and in his sin wherewith he made Israel to sin.” (1 Kings 15.26). Nadab was murdered by Baasha of the tribe of Issachar (1 Kings 15.27).
Baasha reigned over Israel for twenty-four years (1 Kings 15.33). Once he assumed the throne, Baasha destroyed the house of Jereboam as God decreed (1 Kings 15.29). The destruction of Jereboam’s house was for the sins he committed and the digression that resulted in Israel (1 Kings 15.30). The elimination of Jereboam’s posterity is an example of how God sometimes uses a person or nation to punish another. Baasha, however, “did evil in the sight of the Lord, and walked in the way of Jereboam, and in his sin wherewith he made Israel to sin.” (1 Kings 15.34).
God sent the prophet Jehu to Baasha with a message. “Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel; and thou hast walked in the way of Jereboam, and hast made my people Israel to sin, to provoke me to anger with their sins; behold, I will take away the posterity of Baasha, and the posterity of his house; and will make thy house like the house of Jereboam the son of Nebat. Him that dieth of Baasha in the city shall the dogs eat; and him that dieth of his in the fields shall the fowls of the air eat.” (1 Kings 16.1-4).
Elah, the son of Baasha reigned next for a period of two years (1 Kings 16.8). Elah was murdered by Zimri who was captain of half of Elah’s chariots (1 Kings 16.9). Elah was assassinated while getting drunk in the house of Arza his steward in the capital of Tirzah (1 Kings 16.9). Little is said of the reign of Elah except that he did evil in the sight of God (1 Kings 16.13).
Once Zimri assumed the throne he destroyed the house of Baasha as God decreed (1 Kings 16.12). Zimri’s reign only lasted seven days (1 Kings 16.15). His conspiracy against the king was not received well by the people who rebelled and made Omri, the captain of the host, their king (1 Kings 16.16). Zimri’s reign, although brief, is characterized as evil. The scriptures state he walked “in the sin of Jereboam, and in his sin which he did, to make Israel to sin.” (1 Kings 16.19). Zimri, seeing he was besieged, and the city taken by Omri, set fire to the palace, killing himself in the process (1 Kings 16.18).
Omri’s assumption of power was not without difficulty. A civil war erupted between Omri and Tibni the son of Ginath (1 Kings 16.21-22). Eventually Omri and his followers won the war. Omri began his reign in the capital of Tirzah for six of his twelve years (1 Kings 16.23). He purchased the “hill of Samaria” and built a new capital where he completed his reign. “But Omri wrought evil in the eyes of the Lord, and did worse than all that were before him. For he walked in all the way of Jereboam the son of Nebat, and in his sin wherewith he made Israel to sin, to provoke the Lord God of Israel to anger with their vanities.” (1 Kings 16.26). In spite of the potential lessons that could be gained by the fate of his predecessors, Omri perpetuated the evil practices introduced by Jereboam.
The reign of Ahab, Omri’s son, perhaps marks the lowest point in the history of Israel. Ahab reigned in Samaria for twenty-two years and “did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jereboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove: and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.” (1 Kings 16.30-33).
A great deal of space is devoted to the reign of Ahab because of his evil ways. One of the greatest prophets of God, Elijah the Tishbite, opposed Ahab during the most evil reign in the history of the Northern kingdom. It was Elijah who prayed that there would be no rain for three years and six months (1 Kings 18.1, James 5.17) and challenged four hundred and fifty prophets of Baal at mount Carmel (1 Kings 18.19-40) whose defeat demonstrated that God is truly Lord.
Ahaziah, the son of Ahab, reigned over Israel for a period of two years (1 Kings 22.51). We are told that Ahaziah “did evil in the sight of the Lord, and walked in the way of his father, and in the way of his mother, and in the way of Jereboam the son of Nebat, who made Israel to sin: for he served Baal, and worshipped him, and provoked to anger the Lord God of Israel, according to all that his father had done.” (1 Kings 22.52-53). After falling through a lattice in his upper chamber (2 Kings 1.2), Ahaziah sent messengers to inquire of Baal-zebub the god of Ekron concerning his condition (2 Kings 1.2). God intervened, sending Elijah to the king’s messengers with His judgment. “Is it not because there is not a God in Israel, that thou sendest to enquire of Baal-zebub the god of Ekron? Therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die.” (2 Kings 1.3-4,6). Ahaziah died “according to the word of the Lord which Elijah had spoken.” (2 Kings 1.17).
Jehoram, the next king of Israel, reigned for twelve years (2 Kings 3.1). Jehoram, Ahaziah’s brother assumed the throne since Ahaziah did not have a son (2 Kings 1.17). Jehoram “wrought evil in the sight of the Lord; but not like his father, and like his mother: for he put away the image of Baal that his father had made. Nevertheless he cleaved unto the sins of Jereboam the son of Nebat, which made Israel to sin; he departed not therefrom.” (2 Kings 3.23). Jehoram was killed by Jehu as part of God’s judgment against the house of Ahab (2 Kings 9.24).
Elisha, Elijah’s successor, sent “one of the children of the prophets” to anoint Jehu as king over Israel with a message from God (2 Kings 9.1-13). The message was simple and direct. “I have anointed thee king over the people of the Lord, even over Israel. And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the Lord, at the hand of Jezebel. For the whole house of Ahab shall perish: and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel: and I will make the house of Ahab like the house of Jereboam the son of Nebat, and like the house of Baasha the son of Ahijah: and the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her.” (2 Kings 9.6-10).
Jehu shot Jehoram with a bow during battle (2 Kings 9.24), ordered the death of Jezebel (2 Kings 9.30-37) and Ahaziah, king of Judah (2 Kings 9.27). Jehu also killed seventy sons of Ahab (2 Kings 10.1-7) as God’s judgment against the wicked king’s heritage (2 Kings 10.17). In addition to this, Jehu destroyed the servants of Baal by tricking them. “And Jehu gathered all the people together, and said unto them, Ahab served Baal a little; but Jehu shall serve him much. Now therefore call unto me all the prophets of Baal, all his servants, and all his priests; let none be wanting: for I have a great sacrifice to do to Baal; whosoever shall be wanting, he shall not live. But Jehu did it in subtility, to the intent that he might destroy the worshippers of Baal.” (2 Kings 10.18-19).
Once the servants of Baal were gathered together Jehu gave instructions to “search, and look that there be here no servants of the Lord but the worshippers of Baal only.” (2 Kings 10.23). Having done this Jehu commanded eighty of his men to kill all of the servants of Baal (2 Kings 10.24-25). He then ordered the destruction of the images that were in the house of Baal. “And they brought forth the images out of the house of Baal, and burned them. And they brake down the image of Baal, and brake down the house of Baal, and made it a draught house unto this day. Thus Jehu destroyed Baal out of Israel.” (2 Kings 10.26-28).
Jehu showed promise in the beginning of his reign by destroying the worship of Baal. God told Jehu, “Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy children of the fourth generation shall sit on the throne of Israel.” (2 Kings 10.30). In spite of this message from the Lord we are told, “Jehu took no heed to walk in the law of the Lord God of Israel with all his heart: for he departed not from the sins of Jereboam, which made Israel to sin.” (2 Kings 10.31). As a result of this “...the Lord began to cut Israel short...” (2 Kings 10.32). God’s patience was running out.
Jehoahaz, the son of Jehu, became the eleventh king of Israel. Similar to those who had gone before him, Jehoahaz forsook God. His epitaph in the scriptures is similar to the other kings of Israel in that he “did that which was evil in the sight of the Lord, and followed the sins of Jereboam the son of Nebat, which made Israel to sin; he departed not therefrom.” (2 Kings 13.2). God became angry with the nation and began to allow their enemies to afflict them more than they had in the past. The unusual thing about Jehoahaz is that he actually went to God on behalf of himself and the people when the Syrians under Hazael began to trouble Israel (2 Kings 13.3-4).
The mercy of God can easily be seen in this example. Jehoahaz, already identified as an evil king, turned to God for help. God answered this request by giving them a savior (2 Kings 13.5). Even though God helped them, and the oppression of the Syrians was lifted, the nation did not return to Him. The record states, “And the Lord gave Israel a savior, so that they went out from under the hand of the Syrians: and the children of Israel dwelt in tents, as beforetime. Nevertheless they departed not from the sins of the house of Jereboam, who made Israel sin, but walked therein...” (2 Kings 13.5-6).
Criticisms of the Bible and God should be reconsidered when examples such as this are encountered. God had no obligation to assist sinful Israel who had done everything to put him out of their lives. Instead of manifesting Himself as hateful, breathing threats and sending destruction, the Lord shows a ready willingness to aid His people, desiring their repentance and return to Him. Israel limited God’s blessings by their evil ways and indifference to the Lord.
Joash follows Jehoahaz in this long record of evil kings. Joash, the son of Jehoahaz, reigned over Israel for sixteen years (2 Kings 13.9-10). Joash also “did that which was evil in the sight of the Lord; he departed not from all the sins of Jereboam the son of Nebat, who made Israel sin: but he walked therein.” (2 Kings 13.11). During the days of Joash, or Jehoash as he is also known, there was war between Israel and Judah.
Amaziah, king of Judah, sent messengers to Joash challenging him to meet (2 Kings 14.8). Amaziah was successful against Edom (2 Kings 14.1-7) and felt bold enough to attack the Northerners. Joash replied to this challenge, stating, “Thou hast indeed smitten Edom, and thine heart hath lifted thee up: glory of this, and tarry at home: for why shouldest thou meddle to thy hurt, that thou shouldest fall, even thou, and Judah with thee?” (2 Kings 14.10). Amaziah was determined to press the issue and forced Joash to meet his demand (2 Kings 14.11). The battle did not go well for Amaziah and “Judah was put to the worse before Israel; and they fled every man to their tents.” (2 Kings 14.12). Joash “came to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate, four hundred cubits. And he took all the gold and silver, and all the vessels that were found in the house of the Lord, and in the treasures of the king’s house, and hostages, and returned to Samaria.” (2 Kings 14.13-14).
It may be difficult to understand why God allowed this to happen. Amaziah began his reign as a good king (2 Kings 14.3) so why did be lose a battle to an evil ruler such as Joash? Although Amaziah was faithful to God at the start of his rule he fell away, serving the gods of Seir, or Edom (2 Chronicles 25.14-15). Another factor is that God did not authorize war between Judah and Israel. It is true that God brought judgment against various kings through foreign enemies or others sanctioned by God, such as Jehu and the house of Ahab, but God never upset the balance of power between the Northern and Southern kingdoms. The Lord had forbidden them to fight each other during the reign of Rehoboam (1 Kings 12.24). Amaziah placed Judah at risk in this instance deceived by his pride.
Jereboam, or Jereboam II, came to the throne of Israel following Joash. Jereboam II was the son of Joash and he too “did that which was evil in the sight of the Lord: he departed not from all the sins of Jereboam the son of Nebat, who made Israel to sin.” (2 Kings 14.24). Jereboam’s reign was somewhat easier than what Israel had experienced prior to this due to the love that God had for His people. “For the Lord saw the affliction of Israel, that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel. And the Lord said not that he would blot out the name of Israel from under heaven: but he saved them by the hand of Jereboam the son of Joash.” (2 Kings 14.26-27). During his reign Jereboam “restored the coast of Israel from the entering of Hamath unto the sea of the plain...” (2 Kings 14.25) and he “recovered” Damascus (2 Kings 14.28).
During the reign of Jereboam II the prophets Hosea and Amos spoke against the idolatry of Israel. God stated through Hosea, “...I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel.... For I will no more have mercy upon the house of Israel; but I will utterly take them away.” (Hosea 1.4,6). Hosea reveals the reason for this coming destruction, stating, “Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.....My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing that thou hast forgotten the law of thy God, I will also forget thy children.” (Hosea 4.1,6).
Hosea reveals the mercy of God as well as the coming judgment against the nation. The prophet states, “For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him. I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.” (Hosea 5.14-15). While there was a physical component in the judgment of God against His people, the reason for this is spiritual as Hosea indicates. “Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth. for I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings. But they like men have transgressed the covenant: there have they dealt treacherously with me.” (Hosea 6.5-7).
The spiritual state of Israel is further clarified by Hosea who identifies the reason for God’s judgment against them. Hosea states, “Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images. Their heart is divided; now shall they be found faulty: he shall break down their altars, he shall spoil their images.” (Hosea 10.1-2).
God advised the kingdoms of Israel in the North and Judah in the South to “Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the Lord, till he come and rain righteousness upon you.” (Hosea 10.12). The message of Hosea is clear. God wanted his people to repent and in order to bring this about He allowed them to be chastised by their enemies (Hosea 10.10). Israel remained stubborn until the last without repenting of their error in God’s sight. God reminded them why they fell and where salvation could be found. “O Israel, thou hast destroyed thyself; but in me is thine help.” (Hosea 13.9).
The final chapters of Hosea summarize Israel’s evil, the judgment of God and His mercy for the future of the nation. “When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died. And now they sin more and more, and have made molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves. Therefore shall they be as the morning cloud, and as the early dew that passeth away, as the chaff that is driven with the whirlwind out of the floor, and as the smoke of the chimney. Yet I am the Lord thy God from the land of Egypt, and thou shalt know no God but me: for there is no saviour beside me.” (Hosea 13.1-4). The Northern kingdom of Israel is often referred to in the prophets as Ephraim. This is a figure of Jereboam, Israel’s first king, who was of the tribe of Ephraim. Jereboam set a precedent for idolatry and rejection of God that characterized the nation thereafter.
God calls the nation to repent stating, “O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity. Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips.” (Hosea 14.1-2). God then adds a positive note stating, “I will heal their backsliding, I will love them freely; for mine anger is turned away from him.” (Hosea 14.4). God indicates a time would come when those who turned to Him from the heart would be joined to Him in repentance and remembrance of the Law they had rejected.
Amos, a prophet from Judah, also took a message to the Northern kingdom which he delivered at Bethel. Amos states, “For thus saith the Lord unto the house of Israel, seek ye me and ye shall live: but seek not Bethel, nor enter into Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought. Seek the Lord and ye shall live; lest he break out like fire in the house of Joseph, and devour it, and there be none to quench it in Bethel.” (Amos 5.4-6).
God’s judgments were pronounced against the idolatrous nation by Amos without effect. Amos records that “Amaziah the priest of Bethel sent to Jereboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear his words....Also Amaziah said unto Amos, O thou seer, go flee away into the land of Judah, and there eat bread, and prophesy there: but prophesy not again any more at Bethel: for it is the king’s chapel, and it is the king’s court.” (Amos 7.10,12-13).
The Northerners did not want to be confronted with their unacceptable deeds. Rejection only brought their destruction closer. Amos responded to Amaziah’s rebuke, stating, “I was no prophet, neither was I a prophet’s son; but I was an herdman, and a gatherer of sycamore fruit: and the Lord took me as I followed the flock, and the Lord said unto me, Go, Prophesy unto my people Israel. Now therefore hear thou the word of the Lord: thou sayest, prophesy not against Israel, and drop not thy word against the house of Isaac. Therefore thus saith the Lord; thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.” (Amos 7.14-17).
This story exemplifies two attitudes that characterize the faithful and the unrighteous. Amaziah’s attitude is typical of the unfaithful when confronted with God’s word. Condemnation is difficult to listen to and stirs a desire to silence the messenger in order to restore a sense of calm. Amaziah tries to accomplish this telling Amos to go home and leave them alone. The attitude manifested by Amos is the opposite of Amaziah’s. Amos confirms the message he delivered was from God, not himself. The messenger may be ignored but that does not remove the judgment of God. The Lord will execute His will whether mankind listens or not. His word is filled with ample instructions and warnings for those who will listen and obey. Amos and Hosea’s writings are filled with warnings and pleas for Israel to repent. The message however went unheard.
The prophet Jonah also ministered during the reign of Jereboam II. During this time God “saw the affliction of Israel, that it was very bitter....but he saved them by the hand of Jereboam the son of Joash.” (2 kings 14.26,27). Jereboam “restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the Lord God of Israel, which he spake by the hand of his servant Jonah, the son of Amittai the prophet, which was of Gathhepher.” (2 Kings 14.25).
One of the best known stories in the Bible occurs during the reign of Jereboam II. God told Jonah, “Arise go to Nineveh, that great city and cry against it; for their wickedness is come up before me.” (Jonah 1.2). Jonah attempted to avoid the task but was unable to do so (Jonah 1.3-17). God prepared a great fish to swallow the reluctant prophet where he remained for three days (Jonah 1.17, Matthew 12.39-40). Jonah’s prayer for deliverance summarizes the consequences of living in opposition to God. Jonah states, “When my soul fainted within me I remembered the Lord: and my prayer came unto thee, into thine holy temple. They that observe lying vanities forsake their own mercy. But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the Lord.” (Jonah 2.7-9). Seeing Jonah’s repentance, God “spake unto the fish, and it vomited out Jonah upon the dry land.” (Jonah 2.10).
The story of Jonah is considered a myth by some, but Christ spoke of the event as fact. In response to a challenge to perform a sign, Christ stated, “An evil and adulterous generation seeketh after a sign; and there shall no sign be given, but the sign of Jonas: for as Jonas was three days and three nights in the whale’s belly; so shall the son of man be three days and three nights in the heart of the earth.” (Matthew 12.39-40). The story of Jonah provides a link between the Old and New Testament periods verifying that God used certain events to prepare the way for Christ and the complete fulfillment of His will.
Zachariah, the son of Jereboam, became ruler over the kingdom of Israel after his father died and reigned for six months (2 Kings 15.8). Zachariah “did that which was evil in the sight of the Lord, as his fathers had done: he departed not from the sins of Jereboam the son of Nebat, who made Israel to sin.” (2 Kings 15.9). He was murdered by Shallum who then assumed the throne (2 Kings 15.10). Zachariah was the fourth descendant of Jehu to sit on the throne as God had promised. God told Jehu, “Thy sons shall sit on the throne of Israel unto the fourth generation. And so it came to pass.” (2 Kings 15.12). God kept His promise once more demonstrating integrity and faithfulness to His word.
Shallum reigned for one month before being killed by Menahem the son of Gadi (2 Kings 15.13-14). Shallum is remembered in the scriptures as a conspirator against the king of Israel (2 Kings 15.15).
Menahem reigned for a period of ten years and “did that which was evil in the sight of the Lord: he departed not from the sins of Jereboam the son of Nebat, who made Israel to sin.” (2 Kings 15.18). Menahem is characterized as a violent king. He “smote Tiphsah, and all that were therein, and the coast thereof from Tirzah: because they opened not to him, therefore he smote it; and all the women therein that were with child he ripped up.” (2 Kings 15.16). During his reign Pul, the king of Assyria, came up against the land and “Menahem gave Pul a thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand. And Menahem exacted the money of Israel, even of all the mighty men of wealth, of each man fifty shekels of silver, to give to the king of Assyria. So the king of Assyria turned back, and stayed not there in the land.” (2 Kings 15.19-20).
Pekahiah, the son of Menahem, reigned next over Israel and reigned for two years (2 Kings 15.23). “And he did that which was evil in the sight of the Lord: he departed not from the sins of Jereboam the son of Nebat, who made Israel to sin.” (2 Kings 15.24). He was murdered by Pekah, one of his captains, who conspired against him and “smote him” in the palace in Samaria (2 Kings 15.25).
Pekah, the son of Remaliah, reigned over Israel for twenty years (2 Kings 15.27). “And he did that which was evil in the sight of the Lord: he departed not from the sins of Jereboam the son of Nebat, who made Israel to sin.” (2 Kings 15.28). Pekah formed an alliance with Rezin the king of Syria and together they invaded Judah, besieging king Ahaz, but were not able to overthrow Jerusalem (2 Kings 16.5). Pekah was murdered by Hoshea who then assumed the throne of Israel (2 Kings 15.30).
Hoshea, the son of Elah, was the last king of Israel. During the reign of Pekah, Tiglath-pileser, king of Assyria invaded Israel and took the land of Naphtali, Galilee and other territories carrying them captive to Assyria (2 Kings 15.29). The end of the Northern kingdom approached even as Hoshea took the throne. He reigned for nine years and “did that which was evil in the sight of the Lord, but not as the kings of Israel that were before him.” (2 Kings 17.1-2). Hoshea became the “servant” of Shalmaneser, king of Assyria, but later conspired with So, king of Egypt (2 Kings 17.3-4). Because of this action Shalmaneser “shut him up, and bound him in prison.” (2 Kings 17.4).
It was at this time that the Assyrians “came up throughout all the land, and went up to Samaria, and besieged it three years. In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and Habor by the river of Gozan, and in the cities of the Medes.” (2 Kings 17.5-6).
The scriptures state that the reason for Israel’s destruction was that “the children of Israel had sinned against the Lord their God, which had brought them up out of the land of Egypt. from under the hand of Pharaoh king of Egypt, and had feared other gods, and walked in the statutes of the heathen, whom the Lord cast out from before the children of Israel, and of the kings of Israel, which they had made. And the children of Israel did secretly those things that were not right against the Lord their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city. And they set them up images and groves in every high hill, and under every green tree: and there they burnt incense in all the high places, as did the heathen whom the Lord carried away before them; and wrought wicked things to provoke the Lord to anger: for they served idols, whereof the Lord had said unto them, Ye shall not do this thing.” (2 Kings 17.7-12).
God demonstrated patience and love toward his people even though they sinned against Him. God warned Israel by the prophets that were sent to them until they were beyond hope of recovering their spiritual heritage in the Lord (2 Kings 17.23). God warned Israel through Moses generations earlier that these consequences would befall them if they failed to revere the Lord (Deuteronomy 28-29).
While some cling to the notion that God was destructive, the preceding summaries of Israel’s kings provides enough information to show otherwise. God allowed the nation to continue along the path of evil until there was no saving them or turning their hearts back to Him. The history of the Northern kingdom is a study of human stubbornness and hatefulness toward God. Israel eventually suffered the same fate as the pagan nations who inhabited Canaan before them. Israel’s desire to “be like” the nations around them had come true (1 Samuel 8.19-20). Israel became corrupt in g2057 spite of God’s efforts to call them to repentance.
The story of Israel provides ample opportunity to compare the nature and character of God with mankind. God desired to save His people, even providing them with relief when oppressed, but they refused to listen. The only thing standing between them and God was their unwillingness to adhere to the Law which would have continued the Lord’s blessings on their land. As Moses prophesied, they had only themselves to blame for their spiritual misfortune and the physical consequences they suffered as a result of ignoring God’s warnings and goodness.