Why did Pekah continue the sins of Jeroboam in 2 Kings 15:28? Text Under Consideration “In the days of Pekah king of Israel, Tiglath-Pileser king of Assyria came and captured Ijon, Abel-beth-maacah, Janoah, Kedesh, Hazor, Gilead, and Galilee – all the land of Naphtali – and he deported the people to Assyria. … He did evil in the sight of the LORD; he did not turn away from the sins that Jeroboam son of Nebat had caused Israel to commit.” (2 Kings 15:29, 28) Historical Setting of Pekah’s Reign Pekah son of Remaliah seized the throne (ca. 752–732 BC) during a time of intense international pressure. Assyria was resurging under Tiglath-Pileser III. Israel’s northern tribes were economically weakened, politically fragmented, and spiritually compromised. Internal coups (Zechariah, Shallum, Menahem, Pekahiah) left the nation accustomed to bloodshed and instability (2 Kings 15:8-26). Pekah’s twenty-year reign (counting an earlier co-regency, cf. Assyrian Eponym Canon) ended when Hoshea assassinated him (2 Kings 15:30), a fact corroborated by Tiglath-Pileser’s annals where “Pakaha of Israel” is deposed. Defining “the Sins of Jeroboam” Jeroboam I (1 Kings 12:25-33) institutionalized four interlocking transgressions: 1. Idolatrous symbols – golden calves at Bethel and Dan. 2. Counterfeit worship centers – rival altars to supplant Jerusalem. 3. Illicit priesthood – non-Levitical clergy “from all the people.” 4. Unauthorized calendar – a feast “in the eighth month” mimicking Tabernacles. These were not mere political moves; Scripture labels them sin because they violated the first two commandments (Exodus 20:3-6) and the centralized-worship mandate (Deuteronomy 12). Political Expediency: Power Retention Pekah inherited a kingdom whose very identity was tied to Jeroboam’s system. Pilgrimage to Jerusalem would have eroded northern sovereignty (cf. Jeroboam’s fear, 1 Kings 12:26-27). Abandoning calf worship threatened Pekah’s legitimacy amid rival claimants. Maintaining the status quo united tribal factions around a common national religion, however corrupt (note the political value of Bethel situated near the Ephraim-Benjamin frontier). Cultural Entrenchment and Social Momentum Two centuries of normalized idolatry produced generational inertia. Archaeological digs at Tel Dan (A. Biran, 1977-1999) confirm an expansive high place active through the 8th century BC, complete with sacrificial installations matching Jeroboam’s description. Ivory plaques from Samaria’s palace (now in the Israel Museum) display Phoenician-style deities, evidencing syncretism. Such artifacts show that calf worship had become woven into Israel’s identity, economy (artisan guilds, pilgrim trade), and calendar. Leaders reflect, as well as direct, their culture; Pekah chose the path of least resistance. Religious Syncretism under Foreign Influence Assyria’s pantheon and the Canaanite Baal cult flourished along Israel’s northern border. Hosea, prophesying during Pekah’s reign, laments, “They kiss the calves!” (Hosea 13:2). He links political alliances with spiritual adultery (Hosea 5:13; 7:11). Pekah’s anti-Assyrian coalition with Aram-Damascus (the Syro-Ephraimite alliance, Isaiah 7) likely involved invoking local deities for protection. Maintaining Jeroboam’s cult enabled syncretistic absorption of surrounding gods. Prophetic Warnings Rejected Yahweh sent Amos and Hosea to Israel and Isaiah to Ahaz of Judah concurrently. Their oracles denounced calf worship and social injustice (Amos 5:5; Hosea 8:5-6). Scripture highlights Pekah’s deafness: “he did not turn away.” This culpable refusal, not mere ignorance, deepens his guilt. God’s patience (2 Kings 17:13) eventually yields to judgment (the Assyrian deportations begin under Pekah). Spiritual Anatomy: Hardened Heart and Depravity Human nature, fallen since Adam, gravitates toward idolatry (Romans 1:23). Leadership amplifies that bent. Pekah illustrates how political ambition and spiritual blindness reinforce each other. Apart from divine regeneration promised under the New Covenant (Jeremiah 31:31-34) and fulfilled in Christ (John 3:3-6), rulers recycle sin patterns. Pekah’s story anticipates the ultimate King who never sins and turns hearts back to God (Ezekiel 36:26-27). The Deuteronomistic Lens: Covenant Failure The author of Kings evaluates monarchs by covenant fidelity. Every northern king is graded by the Jeroboam yardstick, culminating in 2 Kings 17:21-23: “Israel was carried away… because they walked in all the sins of Jeroboam.” Pekah’s continuation is thus theological commentary: persistent idolatry is the root cause of exile. His reign serves as one link in a chain of rebellion demonstrating the justice of 722 BC. Extra-Biblical Corroboration • Tiglath-Pileser III Inscription (Nimrud Prism, col. III): lists “Gaulána, Qadsi, Hatarika… and the region of Naphtali” conquered, matching 2 Kings 15:29 geography. • Iran Stela of TP III mentions deportation of 13,520 Israelites, verifying biblical exile details. • Kuntillet Ajrud inscriptions (c. 800 BC) phrase “Yahweh of Samaria and his Asherah,” illustrating syncretistic worship contemporaneous with Pekah. These data align with Scripture’s portrayal of pervasive idolatry. Theological Implications A. God’s Patience: More than a dozen prophetic warnings precede the final blow. B. Corporate Responsibility: Leaders’ sin infects the populace; yet individuals are still accountable (Ezekiel 18). C. Divine Sovereignty: Assyria is called “the rod of My anger” (Isaiah 10:5) – God orchestrates history to discipline His people. Practical and Pastoral Applications 1. Leadership Matters – Spiritual compromise at the top normalizes sin below. 2. Beware Cultural Idols – What is convenient and popular may be covenant-breaking. 3. Heed God’s Word Early – Repeated warnings ignored lead to severe consequences. Christological Fulfillment Unlike Pekah, Jesus fulfills Deuteronomy 17:14-20 perfectly, shunning idolatry and leading His people in true worship (John 4:23). His resurrection validates His kingship (Romans 1:4). Redemption from the “calf” of self-made religion is found only in Him (Acts 4:12). Key Cross-References • 1 Kings 12:25-33 – Inauguration of Jeroboam’s sin • Hosea 8:5-6; 13:2 – Condemnation of calf worship during Pekah • 2 Kings 17:21-23 – Summary judgment on Israel • Amos 5:21-27 – God rejects syncretistic feasts • Isaiah 7 – Pekah’s alliance and prophetic rebuke Conclusion Pekah perpetuated Jeroboam’s sins because political expediency, cultural entrenchment, foreign influence, and personal hardness of heart converged under a national religion already severed from covenant foundations. Scripture, archaeology, and extrabiblical texts converge to present a coherent picture: persistent idolatry, once institutionalized, seldom relinquishes its grip without radical divine intervention – ultimately provided in the person and work of Jesus Christ. |
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