Text -- 2 Kings 17:21 (NET)

17:21 He tore Israel away from David’s dynasty, and Jeroboam son of Nebat became their king. Jeroboam drove Israel away from the Lord and encouraged them to commit a serious sin.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 17:21

Which action is here ascribed to the people, because they would not tarry 'till God by his providence, had invested Jeroboam with the kingdom which he had promised him; but rashly, and rebelliously, rose up against the house of David, to which they had so great obligations; and set him upon the throne without God's leave or advice.

Wesley: 2Ki 17:21

He not only dissuaded, but kept then, by force from God's worship at Jerusalem, the only place appointed for it.

Wesley: 2Ki 17:21

So the worship of the calves is called, to meet with that idle conceit of the Israelites, who esteemed it a small sin, especially when they were forced to it by severe penalties; which yet he shews did not excuse it from being a sin, and a great sin too.

TSK: 2Ki 17:21

For he rent : 1Ki 11:11, 1Ki 11:31, 1Ki 14:8; Isa 7:17

they made : 1Ki 12:19, 1Ki 12:20; 2Ch 10:15-19

Jeroboam drave : 1Ki 12:20, 1Ki 12:28-30, 1Ki 14:16; 2Ch 11:11, 2Ch 11:15

a great sin : Gen 20:9; Exo 32:21; 1Sa 2:17, 1Sa 2:24; Psa 25:11; Joh 19:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 17:21

The strong expression "drave Israel"is an allusion to the violent measures whereto Jeroboam had recourse in order to stop the efflux into Judea of the more religious portion of his subjects 2Ch 11:13-16, the calling in of Shishak, and the permanent assumption of a hostile attitude toward the southern kingdom.

Poole: 2Ki 17:21

They made Jeroboam king which action is here ascribed to the people, because they would not tarry till God, by his providence, had invested Jeroboam with the kingdom which he had promised him; but rashly, and unthankfully, and rebelliously rose up against the house of David, to which they had such great obligations, and set him upon the throne without God’ s leave or advice.

Jeroboam drave Israel from following the Lord he not only dissuaded, but kept them by force from God’ s worship at Jerusalem, the only place appointed for it.

A great sin so the worship of the calves is called, to meet with that idle conceit of the Israelites, who esteemed it a small sin, especially when they were forced to it by severe penalties; which yet he shows did not excuse it from being a sin, and a great sin too.

Gill: 2Ki 17:21

For he rent Israel from the house of David,.... In the times of Rehoboam the son of Solomon, when ten tribes revolted from him, signified by the rending of a garment in twelve pieces, ten of which were given to Jeroboam; and it is here ascribed to the Lord, being according to his purpose and decree, and which was brought about by his providence, agreeably to a prophecy of his, see 1Ki 11:30.

and they made Jeroboam the son of Nebat king; of themselves, without consulting the Lord and his prophets; and which was resented by him, though it was his will, and he had foretold it, that Jeroboam should be king, see Hos 8:4.

and Jeroboam drave Israel from following the Lord; forbidding them to go up to Jerusalem to worship; the Targum is,

"made them to err:"

and made them sin a great sin; obliging them to worship the calves he set up.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 17:21

¹ tn Heb “and they made Jeroboam son of Nebat king.”

² tc The consonantal text (Kethib) assumes the verb is נָדָא (nada’), an alternate form of נָדָה (nadah), “push away.” The marginal reading (Qere) assumes the verb נָדָח (nadakh), “drive away.”

³ tn Heb “a great sin.”

Geneva Bible: 2Ki 17:21

^{( m )} For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the LORD, and made them sin a great sin.

^{( m )} That is, God cut off the ten tribes, (1Ki 12:16, 1Ki 12:20).

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 17:1-41

1 Hoshea's wicked reign.

3 Being subdued by Shalmaneser, he conspires against him with So, king of Egypt.

5 Samaria for sinning is led into captivity.

24 The strange nations which were transplanted into Samaria, being plagued with lions, make a mixture of religions.

MHCC: 2Ki 17:7-23

Though the destruction of the kingdom of the ten tribes was but briefly related, it is in these verses largely commented upon, and the reasons of it given. It was destruction from the Almighty: the Assyrian was but the rod of his anger, Isa 10:5. Those that bring sin into a country or family, bring a plague into it, and will have to answer for all the mischief that follows. And vast as the outward wickedness of the world is, the secret sins, evil thoughts, desires, and purposes of mankind are much greater. There are outward sins which are marked by infamy; but ingratitude, neglect, and enmity to God, and the idolatry and impiety which proceed therefrom, are far more malignant. Without turning from every evil way, and keeping God's statutes, there can be no true godliness; but this must spring from belief of his testimony, as to wrath against all ungodliness and unrighteousness, and his mercy in Christ Jesus.

Matthew Henry: 2Ki 17:7-23

Though the destruction of the kingdom of the ten tribes was but briefly related, it is in these verses largely commented upon by our historian, and the reasons of it assigned, not taken from the second causes - the weakness of Israel, their impolitic management, and the strength and growing greatness of the Assyrian monarch (these things are overlooked) - but only from the First Cause. Observe, 1. It was the Lord that removed Israel out of his sight; whoever were the instruments, he was the author of this calamity. It was destruction from the Almighty; the Assyrian was but the rod of his anger, Isa 10:5. It was the Lord that rejected the seed of Israel, else their enemies could not have seized upon them, 2Ki 17:20. Who gave Jacob for a spoil, and Israel to the robbers? Did not the Lord? Isa 43:24. We lose the benefit of national judgments if we do not eye the hand of God in them, and the fulfilling of the scripture, for that also is taken notice of here (2Ki 17:23): The Lord removed Israel out of his favour, and out of their own land, as he had said by all his servants the prophets. Rather shall heaven and earth pass than one tittle of God's word fall to the ground. When God's word and his works are compared, it will be found not only that they agree, but that they illustrate each other. But why would God ruin a people that were raised and incorporated, as Israel was, by miracles and oracles? Why would he undo that which he himself had done at so vast an expense? Was it purely an act of sovereignty? No, it was an act of necessary justice. For, 2. They provoked him to do this by their wickedness. Was it God's doing? Nay, it was their own; by their way and their doings they procured all this to themselves, and it was their own wickedness that did correct them. This the sacred historian shows here at large, that it might appear that God did them no wrong and that others might hear and fear. Come and see what it was that did all this mischief, that broke their power and laid their honour in the dust; it was sin; that, and nothing else, separated between them and God. This is here very movingly laid open as the cause of all the desolations of Israel. He here shows,

I. What God had done for Israel, to engage them to serve him. 1. He gave them their liberty (2Ki 17:7): He brought them from under the hand of Pharaoh who oppressed them, asserted their freedom ( Israel is my son ), and effected their freedom with a high hand. Thus they were bound in duty and gratitude to be his servants, for he had loosed their bonds; nor would he that rescued them out of the hand of the king of Egypt have contradicted himself so far as to deliver them into the hand of the king of Assyria, as he did, if they had not, by their iniquity, betrayed their liberty and sold themselves. 2. He gave them their law, and was himself their king. They were immediately under a divine regimen. They could not plead ignorance of good and evil, sin and duty, for God had particularly charged them against those very things which here he charges them with (2Ki 17:15), That they should not do like the heathen. Nor could they be in any doubt concerning their obligation to observe the laws which they are here charged with rejecting, for they were the commandments and statutes of the Lord their God (2Ki 17:13), so that no room was left to dispute whether they should keep them or no. He had not dealt so with other nations, Psa 147:19, Psa 147:20. 3. He gave them their land, for he cast out the heathen from before them (2Ki 17:8), to make room for them; and the casting out of them for their idolatries was as fair a warning as could be given to Israel not to do like them.

II. What they had done against God, notwithstanding these engagements which he had laid upon them. 1. In general. They sinned against the Lord their God (2Ki 17:7), they did those things that were not right (2Ki 17:9), but secretly. So wedded were they to their evil practices that when they could not do them publicly, could not for shame or could not for fear, they would do them secretly - an evidence of their atheism, that they thought what was done in secret was from under the eye of God himself and would not be required. Again, they wrought wicked things in such a direct contradiction to the divine law that they seemed as if they were done on purpose to provoke the Lord to anger (2Ki 17:11), in contempt of his authority and defiance of his justice. They rejected God's statutes and his covenant (2Ki 17:15), would not be bound up either by his command or the consent they themselves had given to the covenant, but threw off the obligations of both, and therefore God justly rejected them, 2Ki 17:20. See Hos 4:6. They left all the commandments of the Lord their God (2Ki 17:16), left the way, left the work, which those commandments prescribed them and directed them in. Nay, lastly, they sold themselves to do evil in the sight of the Lord, that is, they wholly addicted themselves to sin, as slaves to the service of those to whom they are sold, and, by their obstinately persisting in sin, so hardened their own hearts that at length it had become morally impossible for them to recover themselves, as one that has sold himself has put his liberty past recall. 2. In particular. Though they were guilty (no doubt) of many immoralities, and violated all the commands of the second table, yet nothing is here specified, but their idolatry. This was the sin that did most easily beset them; this was, of all sins, most provoking to God: it was the spiritual adultery that broke the marriage-covenant, and was the inlet of all other wickedness. Hence it is again and again mentioned here as the sin that ruined them. (1.) They feared other gods (2Ki 17:7), that is, worshipped them and paid their homage to them, as if they feared their displeasure. (2.) They walked in the statutes of the heathen, which were contrary to God's statutes (2Ki 17:8), did as did the heathen (2Ki 17:11), went after the heathen that were round about them (2Ki 17:15), so prostituting the honour of their peculiarity, and defeating God's design concerning them, which was that they should be distinguished from the heathen. Must those that were taught of God go to school to the heathen - those that were appropriated to God take their measures from the nations that were abandoned by him? (3.) They walked in the statutes of the idolatrous kings of Israel (2Ki 17:8), in all the sins of Jeroboam, 2Ki 17:22. When their kings assumed a power to alter and add to the divine institutions they submitted to them, and thought the command of their kings would bear them out in disobedience to the command of their God. (4.) They built themselves high places in all their cities, 2Ki 17:9. If in any place there was but the tower of the watchmen (a country tower that had no walls, but only a tower to shelter the watch in time of danger), or but a lodge for shepherds, it must be honoured with a high place, and that with an altar. If there was a fenced city, it must be further fortified with a high place. Having forsaken God's only place, they knew no end of high places, in which every man followed his own fancy and directed his devotion to what god he pleased. Sacred things were hereby profaned and laid common, when their altars were as heaps in the furrows of the field, Hos 12:11. (5.) They set them up images and groves - Asherim (even wooden images, so some think the term, which we translate groves, should be rendered) or Ashtaroth (so others) - directed contrary to the second commandment, 2Ki 17:10. They served idols (2Ki 17:12), the works of their own hands and creatures of their own fancy, though God had warned them particularly not to do this thing. (6.) They burnt incense in all the high places, to the honour of strange gods, for it was to the dishonour of the true God, 2Ki 17:11. (7.) They followed vanity. Idols are called so, because they could do neither good nor evil, but were the most insignificant things that could be; those that worshipped them were like unto them, and so they became vain and good for nothing (2Ki 17:16), vain in their devotions, which were brutish and ridiculous, and so became vain in their whole conversation. (8.) Besides the molten images, even the two calves, they worshipped all the host of heaven - the sun, moon, and stars: for it is not meant of the heavenly host of angels; they could not rise so far above sensible things as to think of them. And, withal, they served Baal, the deified heroes of the Gentiles, 2Ki 17:16. (9.) They caused their children to pass through the fire, in token of their dedicating them to their idols. (10.) They used divinations and enchantments, that they might receive directions from the gods to whom they paid their devotions.

III. What means God used with them, to bring them off from their idolatries, and to how little purpose. He testified against them, showed them their sins and warned them of the fatal consequences of them by all the prophets and all the seers (for so the prophets had been formerly called), and pressed them to turn from their evil ways, 2Ki 17:13. We have read of prophets, more or less, in every reign. Though they had forsaken God's family of priests, he did not leave them without a succession of prophets, who made it their business to teach them the good knowledge of the Lord, but all in vain (2Ki 17:14); they would not hear, but hardened their necks, persisted in their idolatries, and were like their fathers, that would not bow their necks to God's yoke, because they did not believe in him, did not receive his truths, nor would venture upon his promises: it seems to refer to their fathers in the wilderness; the same sin that kept them out of Canaan turned these out, and that was unbelief.

IV. How God punished them for their sins. He was very angry with them (2Ki 17:18); for, in the matter of his worship, he is a jealous God, and resents nothing more deeply than giving that honour to any creature which is due to himself only. He afflicted them (2Ki 17:20) and delivered them into the hand of spoilers, in the days of the judges and of Saul, and afterwards in the days of most of their kings, to see if they would be awakened by the judgments of God to consider and amend their ways; but, when all these corrections did not prevail to drive out the folly, God first rent Israel from the house of David, under which they might have been happy. As Judah was hereby weakened, so Israel was hereby corrupted; for they made a man king who drove them from following the Lord and caused them to sin a great sin, 2Ki 17:21. This was a national judgment, and the punishment of their former idolatries; and, at length, he removed them quite out of his sight (2Ki 17:18, 2Ki 17:23), without giving them any hopes of a return out of their captivity.

Lastly, Here is a complaint against Judah in the midst of all (2Ki 17:19): Also Judah kept not the commandments of God; though they were not as yet quite so bad as Israel, yet they walked in the statutes of Israel; and this aggravated the sin of Israel, that they communicated the infection of it to Judah; see Eze 23:11. Those that bring sin into a country or family bring a plague into it and will have to answer for all the mischief that follows.

Keil-Delitzsch: 2Ki 17:7-23

The causes which occasioned this catastrophe. - To the account of the destruction of the kingdom of the ten tribes, and of the transportation of its inhabitants into exile in Assyria, the prophetic historian appends a review of the causes which led to this termination of the greater portion of the covenant-nation, and finds them in the obstinate apostasy of Israel from the Lord its God, and in its incorrigible adherence to idolatry. 2Ki 17:7. כּי ויהי , "and it came to pass when"(not because, or that): compare Gen 6:1; Gen 26:8; Gen 27:1; Gen 44:24; Exo 1:21; Jdg 1:28; Jdg 6:7, etc. The apodosis does not follow till 2Ki 17:18, as 2Ki 17:7-17 simply contain a further explanation of Israel's sin. To show the magnitude of the sin, the writer recalls to mind the great benefit conferred in the redemption from Egypt, whereby the Lord had laid His people under strong obligation to adhere faithfully to Him. The words refer to the first commandment (Exo 20:2-3; Deu 5:6-7). It is from this that the "fearing of other gods"is taken, whereas פּרעה יד מתּחת recall Exo 18:10.

2Ki 17:8

The apostasy of Israel manifested itself in two directions: 1. in their walking in the statutes of the nations who were cut off from before them, instead of in the statutes of Jehovah, as God had commanded (cf. Lev 18:4-5, and Lev 18:26, Lev 20:22-23, etc.; and for the formula וגו הורישׁ אשׁר הגּוים , which occurs repeatedly in our books - e.g., 2Ki 16:3; 2Ki 21:2, and 1Ki 14:24 and 1Ki 21:26 - compare Deu 11:23 and Deu 18:12); and 2. in their walking in the statutes which the kings of Israel had made, i.e., the worship of the calves. עשׂוּ אשׁר : it is evident from the parallel passage, 2Ki 17:19, that the subject here stands before the relative.

2Ki 17:9

דברים ויחפּאוּ : "they covered words which were not right concerning Jehovah their God,"i.e., they sought to conceal the true nature of Jehovah their God,"i.e., they sought to conceal the true nature of Jehovah by arbitrary perversions of the word of God. This is the explanation correctly given by Hengstenberg (Dissert. vol. i. p. 210, transl.); whereas the interpretation proposed by Thenius, "they trifled with things which were not right against Jehovah,"is as much at variance with the usage of the language as that of Gesenius ( thes. p. 5050, perfide egerunt res ... in Jehovam, since חפּא with על simply means to cover over a thing (cf. Isa 4:5). This covering of words over Jehovah showed itself in the fact that they built בּמות (altars on high places), and by worshipping God in ways of their own invention concealed the nature of the revealed God, and made Jehovah like the idols. "In all their cities, from the tower of the watchmen to the fortified city." נוצרים מגדּל is a tower built for the protection of the flocks in the steppes (2Ch 26:10), and is mentioned here as the smallest and most solitary place of human abode in antithesis to the large and fortified city. Such bamoth were the houses of high places and altars built for the golden calves at Bethel and Dan, beside which no others are mentioned by name in the history of the kingdom of the ten tribes, which restricts itself to the principal facts, although there certainly must have been others.

2Ki 17:10

They set up for themselves monuments and asherim on every high hill, etc., - a practice condemned in 1Ki 14:16, 1Ki 14:23, as early as the time of Jeroboam. In this description of their idolatry, the historian, however, had in his mind not only the ten tribes, but also Judah, as is evident from 2Ki 17:13, "Jehovah testified against Israel and Judah through His prophets,"and also from 2Ki 17:19.

2Ki 17:11

"And burned incense there upon all the high places, like the nations which Jehovah drove out before them." הגלה , lit., to lead into exile, is applied here to the expulsion and destruction of the Canaanites, with special reference to the banishment of the Israelites.

2Ki 17:12

They served the clods, i.e., worshipped clods or masses of stone as gods ( גּלּלים , see at 1Ki 15:12), notwithstanding the command of God in Exo 20:3., 2Ki 23:13; Lev 26:1, etc.

2Ki 17:13-14

And the Lord was not satisfied with the prohibitions of the law, but bore witness against the idolatry and image-worship of Israel and Judah through all His prophets, who exhorted them to turn from their evil way and obey His commandments. But it was all in vain; they were stiff-necked like their fathers. Judah is mentioned as well as Israel, although the historian is simply describing the causes of Israel's rejection to indicate beforehand that Judah was already preparing the same fate for itself, as is still more plainly expressed in 2Ki 17:19, 2Ki 17:20; not, as Thenius supposes, because he is speaking here of that which took place before the division of the kingdom. The Chethîb כל־חזה כּל־נביאו is not to be read וכל־חזה כּל־נביא (Houbig., Then., Ew. §156, e.), but after the lxx כּל־חזה כּל־נביאו , "through all His prophets, every seer,"so that כּל־חזה is in apposition to כּל־נביאו , and serves to bring out the meaning with greater force, so as to express the idea, "prophets of every kind, that the Lord had sent."This reading is more rhetorical than the other, and is recommended by the fact that in what follows the copula ו is omitted before חקּותי also on rhetorical grounds. וגו שׁלחתּי ואשׁר : "and according to what I demanded of you through my servants the prophets."To the law of Moses there was added the divine warning through the prophets. את־ערפּם יקשׁוּ has sprung from Deu 10:16. The stiff-necked fathers are the Israelites in the time of Moses.

2Ki 17:15

"They followed vanity and became vain:"verbatim as in Jer 2:5.

A description of the worthlessness of their whole life and aim with regard to the most important thing, namely, their relation to God. Whatever man sets before him as the object of his life apart from God is הבל (cf. Deu 32:21) and idolatry, and leads to worthlessness, to spiritual and moral corruption (Rom 1:21). "And (walked) after the nations who surrounded them,"i.e., the heathen living near them. The concluding words of the verse have the ring of Lev 18:3.

2Ki 17:16-17

The climax of their apostasy: "They made themselves molten images, two (golden) calves"(1Ki 12:28), which are called מסּכה after Exo 32:4, Exo 32:8, and Deu 9:12, Deu 9:16, "and Asherah,"i.e., idols of Astarte (for the fact, see 1Ki 16:33), "and worshipped all the host of heaven (sun, moon, and stars), and served Baal"- in the time of Ahab and his family (1Ki 16:32). The worshipping of all the host of heaven is not specially mentioned in the history of the kingdom of the ten tribes, but occurs first of all in Judah in the time of Manasseh (2Ki 21:3). The fact that the host of heaven is mentioned between Asherah and Baal shows that the historian refers to the Baal and Astarte worship, and has borrowed the expression from Deu 4:19 and Deu 17:3, to show the character of this worship, since both Baal and Astarte were deities of a sidereal nature. The first half of 2Ki 17:17 rests upon Deu 18:10, where the worship of Moloch is forbidden along with soothsaying and augury. There is no allusion to this worship in the history of the kingdom of the ten tribes, although it certainly existed in the time of Ahab. The second half of 2Ki 17:17 also refers to the conduct of Ahab (see at 1Ki 21:20).

2Ki 17:18-19

This conduct excited the anger of God, so that He removed them from His face, and only left the tribe (i.e., the kingdom) of Judah, although Judah also did not keep the commandments of the Lord and walked in the statutes of Israel, and therefore had deserved rejection. 2Ki 17:19 contains a parenthesis occasioned by וגו שׁבט רק (2Ki 17:18). The statutes of Israel in which Judah walked are not merely the worship of Baal under the Ahab dynasty, so as to refer only to Joram, Ahaziah, and Ahaz (according to 2Ki 8:18, 2Ki 8:27, and 2Ki 16:3), but also the worship on the high places and worship of idols, which were practised under many of the kings of Judah.

2Ki 17:20

ויּמאס is a continuation of יהוה ויּתאנּף in 2Ki 17:18, but so that what follows also refers to the parenthesis in 2Ki 17:19. "Then the Lord rejected all the seed of Israel,"not merely the ten tribes, but all the nation, and humbled them till He thrust them from His face. מאס differs from מפּניו השׁליך . The latter denotes driving into exile; the former, simply that kind of rejection which consisted in chastisement and deliverance into the hand of plunderers, that is to say, penal judgments by which the Lord sought to lead Israel and Judah to turn to Him and to His commandments, and to preserve them from being driven among the heathen. שׁסים בּיד נתן as in Jdg 2:14.

2Ki 17:21

וגו קרע כּי : "for He (Jehovah) rent Israel from the house of David."This view is apparently more correct than that Israel rent the kingdom from the house of David, not only because it presupposes too harsh an ellipsis to supply את־המּמלכה , but also because we never meet with the thought that Israel rent the kingdom from the house of David, and in 1Ki 11:31 it is simply stated that Jehovah rent the kingdom from Solomon; and to this our verse refers, whilst the following words וגו ויּמליכוּ recall 1Ki 12:20. The כּי is explanatory: the Lord delivered up His people to the plunderers, for He rent Israel from the house of David as a punishment for the idolatry of Solomon, and the Israelites made Jeroboam king, who turned Israel away from Jehovah, etc. The Chethîb וידא is to be read ויּדּא , the Hiphil of נדא = נדה , "he caused to depart away from the Lord."The Keri ויּדּה , Hiphil of נדח , he drove away, turned from the Lord (cf. Deu 13:11), is not unusual, but it is an unnecessary gloss.

2Ki 17:22-23

The sons of Israel (the ten tribes) walked in all the sins of Jeroboam, till the Lord removed them from His face, thrust them out of the land of the Lord, as He had threatened them through all His prophets, namely, from the time of Jeroboam onwards (compare 1Ki 14:15-16, and also Hos 1:6; Hos 9:16; Amo 3:11-12; Amo 5:27; Isa 28:1 etc.). The banishment to Assyria (see 2Ki 17:6) lasted "unto this day,"i.e., till the time when our books were written.

(Note: As the Hebrew דע , like the German bis , is not always used in an exclusive sense, but is frequently abstracted from what lies behind the terminus ad quem mentioned, it by no means follows from the words, "the Lord rejected Israel ... to this day ,"that the ten tribes returned to their own country after the time when our books were written, viz., about the middle of the sixth century b.c. And it is just as impossible to prove the opposite view, which is very widely spread, namely, that they are living as a body in banishment even at the present day. It is well known how often the long-lost ten tribes have been discovered, in the numerous Jewish communities of southern Arabia, in India, more especially in Malabar, in China, Turkistan, and Cashmir, or in Afghanistan (see Ritter's Erdkunde , x. p. 246), and even in America itself; and now Dr. Asahel Grant ( Die Nestorianer oder die zehn Stämme ) thinks that he has found them in the independent Nestorians and the Jews living among them; whereas others, such as Witsius ( Δεκαφυλ . c. iv.ff.), J. D. Michaelis ( de exsilio decem tribuum , comm. iii.), and last of all Robinson in the word quoted by Ritter, l. c. p. 245 ( The Nestorians , etc., New York, 1841), have endeavoured to prove that the ten tribes became partly mixed up with the Judaeans during the Babylonian captivity, and partly attached themselves to the exile who were led back to Palestine by Zerubbabel and Ezra; that a portion again became broken up at a still later period by mixing with the rest of the Jews, who were scattered throughout all the world after the destruction of Jerusalem by Titus, and a further portion a long time ago by conversion to Christianity, so that every attempt to discover the remnants of the ten tribes anywhere must be altogether futile. This view is in general the correct one, though its supporters have mixed up the sound arguments with many that are untenable. For example, the predications quoted by Ritter (p. 25), probably after Robinson (viz., Jer 50:4-5, Jer 50:17, Jer 50:19, and Eze 37:11.), and also the prophetic declarations cited by Witsius (v. §§11-14: viz., Isa 14:1; Mic 2:12; Jer 3:12; Jer 30:3-4; Jer 33:7-8), prove very little, because for the most part they refer to Messianic times and are to be understood spiritually. So much, however, may certainly be gathered from the books of Daniel, Ezra, Nehemiah, and Esther, that the Judaeans whom Nebuchadnezzar carried away captive were not all placed in the province of Babylonia, but were also dispersed in the different districts that constituted first the Assyrian, then the Chaldaean, and afterwards the Persian empire on the other side of the Euphrates, so that with the cessation of that division which had been so strictly maintained to suit the policy of the Israelitish kings, the ancient separation would also disappear, and their common mournful lot of dispersion among the heathen would of necessity bring about a closer union among all the descendants of Jacob; just as we find that the kings of Persia knew of no difference between Jews and Israelites, and in the time of Xerxes the grand vizier Haman wanted to exterminate all the Jews (not the Judaeans merely, but all the Hebrews). Moreover, the edict of Cyrus (Ezr 1:1-4), "who among you of all his people,"and that of Artaxerxes (Ezr 7:13), "whoever in my kingdom is willing of the people of Israel ,"gave permission to all the Israelites of the twelve tribes to return to Palestine. And who could maintain with any show of reason, that no one belonging to the ten tribes availed himself of this permission? And though Grant argues, on the other side, that with regard to the 50,000 whom Cyrus sent away to their home it is expressly stated that they were of those "whom Nebuchadnezzar had carried away into Babylon"(Ezr 2:1), with which 2Ki 1:5 may also be compared, "then rose up the heads of the tribes of Judah and Benjamin, and the priests and Levites, etc.;"these words apply to the majority of those who returned, and undoubtedly prove that the ten tribes as such did not return to Palestine, but they by no means prove that a considerable number of members of the remaining tribes may not have attached themselves to the large number of citizens of the kingdom of Judah who returned. And not only Lightfoot ( Hor. hebr. in Eph 1 ad Cor. Addenda ad c. 14, Opp. ii. p. 929) and Witsius (p. 346), but the Rabbins long before them in Seder Olam rab . c. 29, p. 86, have inferred from the fact that the number of persons and families given separately in Ezra 2 only amounts to 30,360, whereas in Ezr 2:64 the total number of persons who returned is said to have been 42,360 heads, besides 7337 men-servants and maid-servants, that this excess above the families of Judah, Benjamin, and Levi, who are mentioned by name, may have come from the ten tribes. Moreover, those who returned did regard themselves as the representatives of the twelve tribes; for at the dedication of the new temple (Ezr 6:17) they offered "sin-offerings for all Israel, according to the number of the twelve tribes. "And those who returned with Ezra did the same. As a thanksgiving for their safe return to their fatherland, they offered in sacrifice " twelve oxen for all Israel , ninety-six rams, seventy-seven sheep, and twelve he-goats for a sin-offering, all as a burnt-offering for Jehovah"(Ezr 8:35). There is no doubt that the overwhelming majority of those who returned with Zerubbabel and Ezra belonged to the tribes of Judah, Benjamin, and Levi; which may be explained very simply from the fact, that as they had been a much shorter time in exile, they had retained a much stronger longing for the home given by the Lord to their fathers than the tribes that were carried away 180 years before. But that they also followed in great numbers at a future time, after those who had returned before had risen to a state of greater ecclesiastical and civil prosperity in their own home, is an inference that must be drawn from the fact that in the time of Christ and His apostles, Galilee, and in part also Peraea, was very densely populated by Israelites; and this population cannot be traced back either to the Jews who returned to Jerusalem and Judaea under Zerubbabel and Ezra, or to the small number of Israelites who were left behind in the land when the Assyrian deportation took place.

On the other hand, even the arguments adduced by Grant in support of his view, viz., (1) that we have not the slightest historical evidence that the ten tribes every left Assyria again, (2) that on the return from the Babylonian captivity they did not come back with the rest, prove as argumenta a silentio but very little, and lose their force still more if the assumptions upon which they are based- namely, that the ten tribes who were transported to Assyria and Media had no intercourse whatever with the Jews who were led away to Babylon, but kept themselves unmixed and quite apart from the Judaeans, and that as they did not return with Zerubbabel and Ezra, they did not return to their native land at any later period-are, as we have shown above, untenable. Consequently the further arguments of Grant, (3) that according to Josephus ( Ant . xi. 5, 2) the ten tribes were still in the land of their captivity in the first century, and according to Jerome ( Comm. on the Prophets ) in the fifth; and (4) that in the present day they are still in the country of the ancient Assyrians, since the Nestorians, both according to their own statement and according to the testimony of the Jews there, as Beni Yisrael , and that of the ten tribes, and are also proved to be Israelites by many of the customs and usages which they have preserved ( Die Nestor . pp. 113ff.); prove nothing more than that there may still be descendants of the Israelites who were banished thither among the Jews and Nestorians living in northern Assyria by the Uramiah-lake, and by no means that the Jews living there are the unmixed descendants of the ten tribes. The statements made by the Jews lose all their importance from the fact, that Jews of other lands maintain just the same concerning themselves. And the Mosaic manners and customs of the Nestorians prove nothing more than that they are of Jewish origin. In general, the Israelites and Jews who have come into heathen lands from the time of Salmanasar and Nebuchadnezzar onwards, and have settled there, have become so mixed up with the Jews who were scattered in all quarters of the globe from the time of Alexander the Great, and more especially since the destruction of the Jewish state by the Romans, that the last traces of the old division into tribes have entirely disappeared.)

Constable: 2Ki 9:30--18:1

C. The Second Period of Antagonism 9:30-17:41

The kingdoms of Israel and Judah continued without an alliance between them for the rest of the time the Northern Kingdom existed. This period began with Jehu's accession to the throne in 841 B.C. and continued until the Assyrian captivity of the Northern Kingdom in 722 B.C.

Constable: 2Ki 17:7-41

17. The captivity of the Northern Kingdom 17:7-41

The writer of Kings took special pains to explain the reasons for and the results of Israel's captivity.

Constable: 2Ki 17:7-23

The reasons for the captivity 17:7-23

In this section the writer catalogued Israel's transgressions of God's Word that resulted in her going into captivity. Ironically Israel's last king had sought help from Egypt from which Israel had fled 724 years earlier.

They feared other gods (v. 7; cf. Exod. 20:3; Judg. 6:10).

They adopted Canaanite customs (v. 8; cf. Lev. 18:3; Deut. 18:9).

They adopted customs condemned by the Mosaic Law (v. 8; cf. 16:3; 17:19).

They practiced secret sins (v. 9).

They built pagan high places (v. 9; cf. Deut. 12:2-7, 13-14).

They made many sacred pillars and Asherim (v. 10; cf. Exod. 34:12-14).

They burned incense to other gods (v. 11).

They did evil things that provoked Yahweh (v. 11).

They served idols (v. 12; cf. Exod. 20:4).

They refused to heed God's warnings (vv. 13-14).

They became obstinate (v. 14; cf. Exod. 32:9; 33:3).

They rejected God's statutes (v. 15).

They rejected God's covenant (v. 15; cf. Exod. 24:6-8; Deut. 29:25).

They pursued vanity (v. 15; cf. Deut. 32:21).

They became vain (v. 15).

They followed foreign nations (v. 15; cf. Deut. 12:30-31).

They forsook Yahweh's commandments (v. 16).

They made molten calves (v. 16; cf. Exod. 20:4).

They made an Asherah (v. 16; cf. Exod. 20:4).

They worshipped the stars (v. 16; cf. Deut. 4:15, 19; Amos 5:26).

They served Baal (v. 16).

They practiced child sacrifice (v. 17; cf. Lev. 18:21; Deut. 12:31).

They practiced witchcraft (v. 17; cf. Lev. 19:26; Deut. 18:10-12).

They sold themselves to do evil (v. 17; cf. 21:20).

Though God allowed Judah to remain, she was not innocent (v. 19).

The cult of Jeroboam was a major source of Israel's apostasy (vv. 21-22).

Guzik: 2Ki 17:1-41

2 Kings 17 - The Fall of Israel

A. The fall of Samaria.

1. (1-2) The evil reign of Hoshea.

In the twelfth year of Ahaz king of Judah, Hoshea the son of Elah became king of Israel in Samaria, and he reigned nine years. And he did evil in the sight of the LORD, but not as the kings of Israel who were before him.

a. Hoshea the son of Elah: We last saw Hoshea in 2 Kings 15:30, as the man who led a conspiracy against Pekah, the king of Israel. After the successful assassination, Hoshea took the throne and started his own brief dynasty.

b. And he did evil in the sight of the LORD, but not as the kings of Israel who were before him: Hoshea was an evil man, but by no means the worst of the kings of Israel. Sadly, his bloody overthrow of the preceding king and violent ascent to power did not make him unusually evil among the kings of Israel.

i. "He seems not to have inaugurated or continued the anti-Yahwistic practices for which Israel itself is condemned." (Wiseman)

ii. This reminds us that judgment may not come at the height of sin. When God judges a nation or a culture, He has the big picture in view. For that reason, the actual events of judgment may come when things are not as bad in a relative sense.

iii. "It is not the last sand that exhausteth the hour-glass, nor the last stroke of the axe that felleth the tree; so here." (Trapp)

2. (3-4) Hoshea's futile resistance against Assyria.

Shalmaneser king of Assyria came up against him; and Hoshea became his vassal, and paid him tribute money. And the king of Assyria uncovered a conspiracy by Hoshea; for he had sent messengers to So, king of Egypt, and brought no tribute to the king of Assyria, as he had done year by year. Therefore the king of Assyria shut him up, and bound him in prison.

a. Hoshea became his vassal, and paid him tribute money: In the pattern of Mehahem before him (2 Kings 15:17-22), Hoshea accepted the status of vassal unto the king of Assyria. If he paid his money and did as the king of Assyria pleased, he would be allowed to continue on the throne of Israel.

i. Hoshea thought he had a strategic opportunity when a new king came to the Assyrian throne, but he was wrong. "When Tiglath-pileser III died in 727 B.C. and was succeeded by his own son Shalmaneser V (727-722), the time seemed ripe for certain western states to renounce their vassal status. Moreover, a seemingly important ally lay southward in the delta of Egypt." (Patterson and Austel)

b. And the king of Assyria uncovered a conspiracy by Hoshea: King Hoshea hoped to find help among the Egyptians, who were in a constant power struggle with the Assyrian Empire. On account of this conspiracy, and the failure to pay the yearly tribute money, Hoshea was imprisoned by the king of Assyria.

i. As we might expect among the kings of Israel, Hoshea did not look to the LORD for help - he looked to Egypt. Therefore, Hosea said of him: As for Samaria, her king is cut off like a twig on the water. (Hosea 10:7)

ii. The reference to So, king of Egypt, is probably better understood as a reference to a place - Sais, which was at that time the capital of Egypt. "Thus understood, v. 4 would read 'he had sent envoys to Sais (even unto) the king of Egypt.' " (Patterson and Austel)

3. (5-6) The northern kingdom of Israel is finally conquered by the Assyrians.

Now the king of Assyria went throughout all the land, and went up to Samaria and besieged it for three years. In the ninth year of Hoshea, the king of Assyria took Samaria and carried Israel away to Assyria, and placed them in Halah and by the Habor, the River of Gozan, and in the cities of the Medes.

a. The king of Assyria went throughout all the land, and went up to Samaria and besieged it for three years: This was a long, dedicated campaign to finally crush the rebellious Kingdom of Israel, who had defied the power of the Assyrian Empire. Though it took a three-year siege, it was worth it to the Assyrians.

i. Three years: "The fact that it took Assyria that long to break Samaria's resistance is a testimony to the good wall Omri and Ahab had built around the capital city." (Dilday)

ii. This shows us that when God brings His judgment, He may use human instruments to do it.

b. The king of Assyria took Samaria and carried Israel away to Assyria: When Samaria finally fell and the northern kingdom was conquered, the Assyrians implemented their policy towards conquered nations. They deported all but the very lowest classes back to the key cities of their empire, either to train and utilize the talented or to enslave the able.

i. 200 years and 19 kings after the time of Solomon (the last king over a united Israel), the northern kingdom of Israel fell. It was not because the God of Israel was unable to help them, but because they had so forsaken that God and ignored His guidance and correction that He finally stopped actively protecting them and let them rot and degrade according to their desire.

ii. As they carried Israel away to Assyria, they followed their typical custom. When the Assyrians depopulated and exiled a conquered community, they led the captives away on journeys of hundreds of miles, with the captives naked and attached together with a system of strings and fishhooks pierced through their lower lip. God would make sure they were led in this humiliating manner through the broken walls of their conquered cities (Amos 4:2-3).

iii. This shows another principle of God's judgment: When it comes, it is often humiliating and degrading.

iv. It seems that Sargon II, the brother and successor of Shalmaneser, finished this siege or at least took credit for it: "The men of Samaria with their king were hostile to me and consorted together not to carry out their vassal obligations and bring tribute to me, so they fought me . . . I clashed with them and took as booty 27,280 people with their chariots and their gods in whom they trusted. I incorporated 200 chariots into my army. The rest of the people I made to dwell within Assyria. I restored the city of Samaria and made it greater than before." (Inscribed Prisms of Sargon II from Nimrud, cited in Wiseman)

B. The reasons for the fall of the northern kingdom of Israel.

"The rest of this chapter is spent in vindicating the Divine providence and justice; showing the reason why God permitted such a desolation to fall on a people who had been so long his peculiar children." (Clarke)

1. (7) They disregarded the God of their redemption.

For so it was that the children of Israel had sinned against the LORD their God, who had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt; and they had feared other gods,

a. For so it was that the children of Israel had sinned against the LORD: In the following verses, the divine historian explains the fundamental reasons for the conquering and captivity of the northern kingdom. At the root, it was a problem with sin. It wasn't geopolitical changes or social causes - it was sin.

b. They had feared other gods: In the central act of redemption in Old Testament history, God brought Israel up out of the land of Egypt. Remembrance of this act alone should prompt Israel to a single-hearted commitment to the LORD. Yet they did not remember this and instead they feared other gods, breaking the covenant God made with His people.

i. However, the kingdom of Israel had feared other gods since their founding some 200 years before this. This shows us another principle of God's judgment: It is often a long time in coming, because God holds back His judgment as long as possible.

2. (8) They conformed themselves to the godless nations around them.

And had walked in the statutes of the nations whom the LORD had cast out from before the children of Israel, and of the kings of Israel, which they had made.

a. And had walked in the statutes of the nations whom the LORD had cast out from before the children of Israel: Before Israel occupied Canaan in the days of Joshua, the Promised Land was populated by degenerate, pagan peoples who practiced the worst kinds of idolatry and human sacrifice. One of the fundamental sins of Israel was that they followed in these ancient Canaanite ways.

i. Whom the LORD had cast out: God cast out the Canaanite nations in the days of Joshua because of these sins. Now He had cast out the northern kingdom of Israel for the same sins. God's judgment was not against the ancient Canaanites because of race or ethnicity; it was because of their conduct. As Israel shared the same conduct, they would share the same judgment.

b. Which they had made: It is a little difficult to say if what they made refers to the other gods mentioned in the previous verse or to the statutes mentioned in this verse. Either is valid or true. Men make both their laws and their idols after their own ingenuity and desire.

3. (9-12) Their secret and openly practiced idolatry.

Also the children of Israel secretly did against the LORD their God things that were not right, and they built for themselves high places in all their cities, from watchtower to fortified city. They set up for themselves sacred pillars and wooden images on every high hill and under every green tree. There they burned incense on all the high places, like the nations whom the LORD had carried away before them; and they did wicked things to provoke the LORD to anger, for they served idols, of which the LORD had said to them, "You shall not do this thing."

a. Also the children of Israel secretly did against the LORD their God things that were not right: Rebellion and sin cloud the judgment of men, and clearly the judgment of Israel was affected. Their judgment was impaired enough to think they could sin secretly against the God who sees everything.

b. They built for themselves high places in all their cities: These were places of unauthorized and idolatrous sacrifice, as were the sacred pillars.

c. Like the nations whom the LORD had carried away before them: The divine historian repeats this theme. The same sins that brought judgment upon the Canaanites also brought judgment on the northern kingdom of Israel.

4. (13-15) They rejected the repeated warnings from God.

Yet the LORD testified against Israel and against Judah, by all of His prophets, every seer, saying, "Turn from your evil ways, and keep My commandments and My statutes, according to all the law which I commanded your fathers, and which I sent to you by My servants the prophets." Nevertheless they would not hear, but stiffened their necks, like the necks of their fathers, who did not believe in the LORD their God. And they rejected His statutes and His covenant that He had made with their fathers, and His testimonies which He had testified against them; they followed idols, became idolaters, and went after the nations who were all around them, concerning whom the LORD had charged them that they should not do like them.

a. Yet the LORD testified against Israel and against Judah, by all of His prophets: In love, God sent prophets to the northern and southern kingdoms. Their message was a warning against the sins that corrupted God's people and separated them from their God. They invited God's people with the theme, "Turn from your evil ways."

b. Nevertheless they would not hear: God sent these messengers to help Israel and to spare them the judgment that would come if they did not turn from their evil ways. Yet God's people became more stubborn when God brought this call to repentance, and they sunk deeper into sin.

i. When God brings judgment, He first brings warning - and often many warnings over a long period. It is only after these warnings are rejected that the judgment comes.

ii. "Their sin was first against law, but finally it was against patient love." (Morgan)

iii. But stiffened their necks: "Refused to submit their neck to the yoke of God's precepts; a metaphor from stubborn oxen, that make their necks hard, or stiff, and will not bow to the yoke." (Poole)

c. They followed idols, became idolaters: The NIV translates this, "They followed worthless idols and themselves became worthless." The NASB has it, "They followed vanity and became vain."

i. "The original is more accurate at this point: 'They worshipped emptiness and became empty.' The word here is hebel meaning 'air,' 'delusion,' or 'vanity.' The idea is that they became like the gods they worshipped. They bowed down to nothingness and became nothing." (Dilday)

5. (16-23) They forsook God and served idols - until judgment finally came.

So they left all the commandments of the LORD their God, made for themselves a molded image and two calves, made a wooden image and worshiped all the host of heaven, and served Baal. And they caused their sons and daughters to pass through the fire, practiced witchcraft and soothsaying, and sold themselves to do evil in the sight of the LORD, to provoke Him to anger. Therefore the LORD was very angry with Israel, and removed them from His sight; there was none left but the tribe of Judah alone. Also Judah did not keep the commandments of the LORD their God, but walked in the statutes of Israel which they made. And the LORD rejected all the descendants of Israel, afflicted them, and delivered them into the hand of plunderers, until He had cast them from His sight. For He tore Israel from the house of David, and they made Jeroboam the son of Nebat king. Then Jeroboam drove Israel from following the LORD, and made them commit a great sin. For the children of Israel walked in all the sins of Jeroboam which he did; they did not depart from them, until the LORD removed Israel out of His sight, as He had said by all His servants the prophets. So Israel was carried away from their own land to Assyria, as it is to this day.

a. Made for themselves a molded image and two calves: This refers to the infamous sin of Jeroboam (1 Kings 12:26-29). This state-sponsored idolatry did not immediately ruin the kingdom - the northern kingdom of Israel lasted as an independent nation for another 200 years following the time of Jeroboam. Yet it certainly was the beginning of the end.

b. And they caused their sons and daughters to pass through the fire: This refers to the abominable worship of the idol Molech, to whom children were burned in sacrifice.

c. Practiced witchcraft and soothsaying: The northern tribes embraced the same occult practices that the Canaanite tribes before them. Collectively, these great sins of idolatry provoked God to anger.

d. Therefore the LORD was very angry with Israel, and removed them from His sight; there was none left but the tribe of Judah alone: This was the end of the ten northern tribes as an independent kingdom. When they were dispersed by the Assyrians, some assimilated into other cultures, but others kept their Jewish identity as exiles in other lands.

i. Yet, it is a mistake to think of these ten northern tribes as lost. Far back in the days of Jeroboam and his original break with the southern kingdom of Judah, the legitimate priests and Levites who lived in the northern ten tribes did not like the Jeroboam's idolatry. They, along with others who set their hearts to seek the LORD God of Israel, then moved from the northern kingdom of Israel to the southern kingdom of Judah (2 Chronicles 11:13-16). So actually, the southern kingdom of Judah contained Israelites from all of the ten tribes.

ii. Considering all this, we can say that the ten northern tribes were not lost, and they certainly did not migrate to Britain in accord with some British-Israelite theories.

· Some (in particular, the godly of that day) migrated to the southern kingdom of Judah in the days of Jeroboam I.

· Some assimilated into other cultures.

· Some kept their Jewish culture and identity in the lands of their exile.

e. Judah did not keep the commandments of the LORD their God, but walked in the statutes of Israel which they made: Spiritually speaking, Judah was more faithful to God than the northern kingdom of Israel. Yet they also began to imitate their sinful neighbors to the north.

i. Judah had the lesson right in front of them - the conquered nation of Israel was evidence of what happened when hearts turned from God. Yet they ignored these plain lessons and imitated the sins of Israel.

f. For the children of Israel walked in all the sins of Jeroboam which he did; they did not depart from them, until the LORD removed Israel out of His sight: The summary of Israel's sin is simply that they were given over to idolatry. The worshipped the true God in a false way and then began to also worship false gods.

C. The resettlement of Samaria.

1. (24-26) God warns the foreigners who are resettled in Samaria.

Then the king of Assyria brought people from Babylon, Cuthah, Ava, Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel; and they took possession of Samaria and dwelt in its cities. And it was so, at the beginning of their dwelling there, that they did not fear the LORD; therefore the LORD sent lions among them, which killed some of them. So they spoke to the king of Assyria, saying, "The nations whom you have removed and placed in the cities of Samaria do not know the rituals of the God of the land; therefore He has sent lions among them, and indeed, they are killing them because they do not know the rituals of the God of the land."

a. Then the king of Assyria brought people: The policy of the Assyrian Empire was to remove rebellious, resistant people and to resettle their former lands with people from other parts of the empire.

i. "Not only did the Assyrian monarchs hope to make the repopulated and reconstituted districts more manageable, but they hoped to train and encourage the citizenry to transfer their loyalties to the Assyrian Empire." (Patterson and Austel)

b. They did not fear the LORD; therefore the LORD sent lions among them: This shows that there was not only something special about the kingdom of Israel, but also something special about the land of Israel. God demanded to be feared among the people of the land, even if they came from other nations.

i. "Perhaps because many unburied bodies still remained after the bloody warfare and due to the depopulating of the land, voracious lions began to roam freely through the area." (Patterson and Austel)

ii. Zechariah 2:12 tells us that the land of Israel is the Holy Land. God regards it as something special, and will hold accountable those who live there and do not fear Him.

iii. "Hereby also God asserted his own right and sovereignty over that land, and made them to understand that neither the Israelites were cast out nor they brought into that land by their valour or strength, but by God's providence." (Poole)

c. Because they do not know the rituals of the God of the land: These Assyrian officials seemed to know what the recently-conquered kingdom of Israel did not know - that they had to honor the God of Israel. Yet, any faith in God among these resettled people was founded in simple fear of the lions - leading to an inadequate relationship with God.

i. "He did send lions among them, and it was these lions that converted them. Their teeth and fangs and fiery eyes and the thunders of their roars converted them. They must have a god to deliver them: they could not bear the lions, therefore they must fear the Lord who could send lions, and who perhaps would cease to send them. Now, dear friends, always be somewhat diffident of your own conversion if you can trace it only and solely to motives of terror." (Spurgeon)

2. (27-33) A religion for Samaria is established.

Then the king of Assyria commanded, saying, "Send there one of the priests whom you brought from there; let him go and dwell there, and let him teach them the rituals of the God of the land." Then one of the priests whom they had carried away from Samaria came and dwelt in Bethel, and taught them how they should fear the LORD. However every nation continued to make gods of its own, and put them in the shrines on the high places which the Samaritans had made, every nation in the cities where they dwelt. The men of Babylon made Succoth Benoth, the men of Cuth made Nergal, the men of Hamath made Ashima, and the Avites made Nibhaz and Tartak; and the Sepharvites burned their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim. So they feared the LORD, and from every class they appointed for themselves priests of the high places, who sacrificed for them in the shrines of the high places. They feared the LORD, yet served their own gods; according to the rituals of the nations from among whom they were carried away.

a. Taught them how they should fear the LORD: The priesthood of the kingdom of Israel was corrupt, but the king of Assyria did not know and was not interested in the pure religion of Israel. Therefore this nameless, corrupt priest taught the new inhabitants of the land a corrupt religion.

i. Certainly, it had elements of the true faith in it; but at the same time it was corrupted by the centuries of state-sponsored idolatry that reigned in Israel.

b. Every nation continued to make gods of its own: The priest-for-hire brought in by the Assyrians did not tell the new inhabitants of the land that they must only worship the LORD God of Israel. He did not teach it because, coming from Israel, he did not believe it.

c. They feared the LORD, yet served their own gods: This described the pagan peoples that the Assyrians brought into populate the area of the northern kingdom of Israel. They gave a measure of respect to the God of Israel - after all, they did not want to be eaten by lions. Yet they also served their own gods and picked and chose among religious and spiritual beliefs as it pleased them.

· This accurately described the pagan peoples who re-populated Israel.

· This accurately described the northern kingdom of Israel before they were conquered and exiled.

· This accurately describes common religious belief in the modern world.

i. "Are you sure this is not a true description of your own position? You pay an outward deference to God by attending his house, and acknowledging his day, whilst you are really prostrating yourself before other shrines." (Meyer)

ii. "Is not worldly piety, or pious worldliness, the current religion of England? They live among godly people, and God chastens them, and they therefore fear him, but not enough to give their hearts to him. They seek out a trimming teacher who is not too precise and plain-spoken, and they settle down comfortably to a mongrel faith, half truth, half error, and a mongrel worship half dead form, and half orthodoxy." (Spurgeon)

iii. "Let me be right, and let there be no mistake about it; but do not let me try to be both right and wrong, washed and filthy, white and black, a child of God and a child of Satan." (Spurgeon)

3. (34-41) The continuance of this false religion.

To this day they continue practicing the former rituals; they do not fear the LORD, nor do they follow their statutes or their ordinances, or the law and commandment which the LORD had commanded the children of Jacob, whom He named Israel, with whom the LORD had made a covenant and charged them, saying: "You shall not fear other gods, nor bow down to them nor serve them nor sacrifice to them; but the LORD, who brought you up from the land of Egypt with great power and an outstretched arm, Him you shall fear, Him you shall worship, and to Him you shall offer sacrifice. And the statutes, the ordinances, the law, and the commandment which He wrote for you, you shall be careful to observe forever; you shall not fear other gods. And the covenant that I have made with you, you shall not forget, nor shall you fear other gods. But the LORD your God you shall fear; and He will deliver you from the hand of all your enemies." However they did not obey, but they followed their former rituals. So these nations feared the LORD, yet served their carved images; also their children and their children's children have continued doing as their fathers did, even to this day.

a. To this day they continue practicing the former rituals: The area of the northern kingdom of Israel was not re-occupied by Judah before their own subjugation and conquest by the Babylonian empire. This mixed religion first promoted by the Assyrians continued for many centuries in Samaria, existing even until New Testament times.

i. It seems that God was more lenient with these Samaritans of corrupt belief than He was with disobedient Israel. This teaches us that those with more revelation from God are held to stricter account before Him.

ii. Yet, 2 Chronicles 30:10-19 shows us that in the days of King Hezekiah of Judah, there were some worshippers of the true God among the area that was formerly the northern kingdom of Israel. Some responded to his invitation to celebrate Passover in Jerusalem.

b. But the LORD your God you shall fear; and He will deliver you from the hand of all your enemies: The writer states this to remind us that if Israel had been faithful - even moderately faithful - to their covenant with God, they would still stand. God would have delivered them from all of their enemies. Instead, they were conquered by the Assyrian Empire after their own self-destruction in sin and rebellion.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 17 (Chapter Introduction)

Overview

2Ki 17:1, Hoshea’s wicked reign; 2Ki 17:3, Being subdued by Shalmaneser, he conspires against him with So, king of Egypt; 2Ki 17:5, Samaria for sinning is led into captivity; 2Ki 17:24, The strange nations which were transplanted into Samaria, being plagued with lions, make a mixture of religions.

Poole: 2 Kings 17 (Chapter Introduction)

KINGS CHAPTER 17

Hoshea king of Israel, his wicked reign: being subdued by Shalmaneser king of Assyria, he conspireth against him with So king of Egypt: he is besieged; taken prisoner; and with all the people carried captive to Assyria for their sins, 2Ki 17:1-23 . The strange nations transplanted into Samaria are plagued with lions: an Israelitish priest is sent to them; whence followeth a mixture of religious, 2Ki 17:24-41 .

MHCC: 2 Kings 17 (Chapter Introduction)

(2Ki 17:1-6) Reign of Hoshea in Israel, The israelites carried captives by the Assyrians.

(v. 7-23) Captivity of the Israelites.

(v. 24-41) The nations placed in the land of Israel.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 17 (Chapter Introduction)

This chapter gives us an account of the captivity of the ten tribes, and so finishes the history of that kingdom, after it had continued about 265 years, from the setting up of Jeroboam the son of Nebat. In it we have, I. A short narrative of this destruction (2Ki 17:1-6). II. Remarks upon it, and the causes of it, for the justifying of God in it and for warning to others (v. 7-23). III. An account of the nations which succeeded them in the possession of their land, and the mongrel religion set up among them (v. 24-41).

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

Bibliography

Ackroyd, Peter R. "An Interpretation of the Babylonian Exile: A Study of 2 Kings 20, Isaiah 38-39." Scottish Journal of Theology 27:3:(August 1974):329-52.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Seal of Eliakim." Journal of Biblical Literature 51 (1932):77-106.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:502 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1 (1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Baillie, Rebecca A., and Eugene Baillie. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baker, Walter L. "Obadiah." In The Bible Knowledge Commentary: Old Testament, pp. 1453-59. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Beek, M. A. "The Meaning of the Expression The Chariots and the Horsemen of Israel' (II Kings ii 12)." Oudtestamentische Studiën 17 (1972):1-10.

Begg, Christopher T. "The Reading at 1 Kings XX 13." Vetus Testamentum 36:3 (July 1986):339-41.

Blake, Ian M. "Jericho (Ain es-Sultan): Joshua's Curse and Elisha's Miracles--One Possible Explanation." Palestine Exploration Quarterly 99 (1967):86-97.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brinkman, J. A. "Additional Texts from the Reigns of Shalmaneser III and Shamshi-Adad V." Journal of Near Eastern Studies 32 (1973):40-46.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Buccellali, Giorgio. Cities and Nations of Ancient Syria. Rome: Universita Di Roma, 1966.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas Seminary Press, 1947-48.

Chisholm, Robert B., Jr. "Joel." In The Bible Knowledge Commentary: Old Testament, pp. 1409-24. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "2 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 537-88. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Cogan, M., and H. Tadmor. II Kings. Anchor Bible series. Garden City, N.Y.: Doubleday, 1988.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "The Problem of So, King of Egypt' in 2 Kings 17:4." Vetus Testamentum 42:3 (July 1992):289-301.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Eslinger, Lyle. "Josiah and the Torah Books: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

Farrar, F. W. The Second Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fass, David E. "Elisha's Locks and the She-Bears." Journal of Reform Judaism 34:3 (Summer 1987):23-29.

Fensham, F. Charles. "A Possible Explanation of the Name Baal-Zebub of Ekron." Zeitschrift für die Alttestamentliche Wissenchaft 79 (1967):361-64.

Frangipane, Francis. The Three Battlegrounds. Cedar Rapids, Iowa: Arrow Publications, 1989.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gilchrist, Paul R. "Israel's Apostasy: Catalyst of Assyrian World Conquest." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 99-113. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. W. "The Identity of King So of Egypt--An Alternative Interpretation." Journal of Near Eastern Studies 52:2 (April 1993):99-108.

_____. "Regnal Formulas in the Hebrew and Greek Texts of the Books of Kings." Journal of Near Eastern Studies 42 (1983):167-80.

Hallo, W. W., and W. K. Simpson. The Ancient Near East: A History. New York: Harcourt, Brace, Jovanovich, 1971.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hobbs, T. R. 2 Kings. Word Biblical Commentary series. Waco: Word Books, 1985.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hubbard, R. L., Jr. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1991.

Hurowitz, Victor. "Another Fiscal Practice in the Ancient Near East: 2 Kings 12:5-17 and a Letter to Esarhaddon (Las 277)." Journal of Near Eastern Studies 45:4 (October 1986):289-94.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Hard Sayings of the Old Testament. Downers Grove, Ill.: InterVarsity Press, 1988.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kenyon, Kathleen. Jerusalem. New York: McGraw-Hill, 1967.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdoms, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

_____. "The Old Testament in its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

_____. Elisha. Reprint ed. Grand Rapids: Baker Book House, 1976.

Lemaire, Andre. "Name of Israel's Last King Surfaces in a Private Collection." Biblical Archaeology Review 21:6 (November-December 1995):49-52.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

LaSor, William Sanford. "The Prophets during the Monarchy: Turning Points in Israel's Decline." In Israel's Apostasy and Restoration, pp. 59-70. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Livingston, J. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Long, B. O. 2 Kings. Forms of Old Testament Literature series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991.

Luckenbill, Daniel David, ed. Ancient Records of Assyria and Babylonia. 2 vols. Chicago: University of Chicago Press, 1926-27.

Lundbom, Jack R. "Elijah's Chariot Ride." Journal of Jewish Studies 24:1 (Spring 1973):39-50.

Malamat, A. "The Last Kings of Judah and the Fall of Jerusalem." Israel Exploration Journal 18:3 (1968):137-56.

Margalit, Baruch. "Why King Mesha of Moab Sacrificed His Oldest Son." Biblical Archaeology Review 12:6 (November-December 1986):62-63, 76.

Martin, John A. "Isaiah." In The Bible Knowledge Commentary: Old Testament, pp. 1029-1121. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Miller, J. M. "The Fall of the House of Arab." Vetus Testamentum 17 (1967):307-24.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53 (1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, Nadav. "Historical and Chronological Notes on the Kingdoms of Israel and Judah in the Eighth Century B.C." Vetus Testamentum 36 (1986):83-91.

Nelson, Richard D. "The Altar of Ahaz: A Revisionist View." Hebrew Annual Review 10 (1986):267-76.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Oded. B. "The Historical Background of the Syro-Ephraimitic War Reconsidered." Catholic Biblical Quarterly 34:2 (April 1972):153-65.

Olyan, Saul M. "2 Kings 9:31--Jehu as Zimri." Harvard Theological Review 78:1-2 (January-April 1985):203-7.

Oppenheim, A. L. "A Fiscal Practice of the Ancient Near East." Journal of Near Eastern Studies 6 (1947):116-20.

Parker, S. "Jezebel's Reception of Jehu." Maarav 1 (1978):67-78

Parrot, Andre. Babylon and the Old Testament. New York: Philosophical Library, 1956.

Patterson, Richard D., and Hermann J. Austel. "1, 2 Kings." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. "The Relationship of the Reign of Ahaz to the Accession of Hezekiah." Bibliotheca Sacra 125:501 (January-March 1969):40-52.

_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Piper, John. Desiring God: Meditations of a Christian Hedonist. Portland: Multnomah Press, 1986.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Rainey, Anson F. "The Saga of Eliashib." Biblical Archaeology Review 13:2 (March-April 1987):36-39.

Rendsburg, Gary. "A Reconstruction of Moabite-Israelite History." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):67-73.

Robertson, O. Palmer. The Christ of the Covenants. Grand Rapids: Baker Book House, 1980.

Robinson, J. The Second Book of Kings. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Skinner, J. I and II Kings. Century Bible series. Edinburgh: T. C. & E. C. Jack, 1904.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Steinmann, Andrew E. "The Chronology of 2 Kings 15-18." Journal of the Evangelical Theological Society 30:4 (December 1987):391-97.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93:2 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Viviano, Pauline A. "2 Kings 17: A Rhetorical and Form-Critical Analysis." Catholic Biblical Quarterly 49 (October 1987):548-59.

Walvoord, John F. The Holy Spirit. Findlay, Ohio: Dunham Publishing Co., 1958.

Wiseman, Donald J. 1 and 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1993.

Wood, Leon J. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 17 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 17

This chapter relates the captivity of the ten tribes of Israel, and how it came about, 2Ki 17:1, the cause of it, their idolatry, which they persisted in, notwithstanding the remonstrances made against it, 2Ki 17:7, in whose stead were placed people from different parts, who exercised a mixed religion, partly Heathenish, and partly Israelitish, 2Ki 17:24.