Text -- 2 Kings 17:7-23 (NET)

A Summary of Israel’s Sinful History

17:7 This happened because the Israelites sinned against the Lord their God, who brought them up from the land of Egypt and freed them from the power of Pharaoh king of Egypt. They worshiped other gods; 17:8 they observed the practices of the nations whom the Lord had driven out from before Israel, and followed the example of the kings of Israel. 17:9 The Israelites said things about the Lord their God that were not right. They built high places in all their cities, from the watchtower to the fortress. 17:10 They set up sacred pillars and Asherah poles on every high hill and under every green tree. 17:11 They burned incense on all the high places just like the nations whom the Lord had driven away from before them. Their evil practices made the Lord angry. 17:12 They worshiped the disgusting idols in blatant disregard of the Lord’s command. 17:13 The Lord solemnly warned Israel and Judah through all his prophets and all the seers, “Turn back from your evil ways; obey my commandments and rules that are recorded in the law. I ordered your ancestors to keep this law and sent my servants the prophets to remind you of its demands.” 17:14 But they did not pay attention and were as stubborn as their ancestors, who had not trusted the Lord their God. 17:15 They rejected his rules, the covenant he had made with their ancestors, and the laws he had commanded them to obey. They paid allegiance to worthless idols, and so became worthless to the Lord. They copied the practices of the surrounding nations in blatant disregard of the Lord’s command. 17:16 They abandoned all the commandments of the Lord their God; they made two metal calves and an Asherah pole, bowed down to all the stars in the sky, and worshiped Baal. 17:17 They passed their sons and daughters through the fire, and practiced divination and omen reading. They committed themselves to doing evil in the sight of the Lord and made him angry. 17:18 So the Lord was furious with Israel and rejected them; only the tribe of Judah was left. 17:19 Judah also failed to keep the commandments of the Lord their God; they followed Israel’s example. 17:20 So the Lord rejected all of Israel’s descendants; he humiliated them and handed them over to robbers, until he had thrown them from his presence. 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. 17:22 The Israelites followed in the sinful ways of Jeroboam son of Nebat and did not repudiate them. 17:23 Finally the Lord rejected Israel just as he had warned he would do through all his servants the prophets. Israel was deported from its land to Assyria and remains there to this very day.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 17:9

This belongs, either, To their gross idolatries, and other abominable practices, which they were ashamed to own before others; or, to the worship of calves: and so the words are otherwise rendered; they covered things that were not right towards the Lord: they covered their idolatrous worship of the calves, with fair pretences of necessity, the two kingdoms being now divided, and at enmity; and of their honest intention of serving the true God, and retaining the substance of the Jewish religion.

Wesley: 2Ki 17:9

In all parts and places, both in cities, and in the country; yea, in the most uninhabited parts, where few or none dwell, beside the watchmen, who are left there in towers, to preserve the cattle and fruits of the earth, or to give notice of the approach of enemies.

Wesley: 2Ki 17:13

To whom he declared his mind, by revelations and visions, and by whom he published it, bearing witness, from heaven to their doctrine by eminent and glorious miracles.

Wesley: 2Ki 17:14

_Refused to submit their neck to the yoke of God's precepts. A metaphor from stubborn oxen, that will not bow to the yoke.

Wesley: 2Ki 17:15

Idols; so called because of their nothingness, impotency, and unprofitableness; and by the long worship of idols, they were made like them, vain, sottish, and senseless creatures.

Wesley: 2Ki 17:16

They grew worse and worse; from a partial disobedience to some of God's laws, they fell by degrees to a total apostacy from all.

Wesley: 2Ki 17:16

The stars, as Saturn, Jupiter, Mars, Venus.

Wesley: 2Ki 17:18

And the greatest part of the tribe of Benjamin, with those of the tribes of Simeon and Levi who were incorporated with them.

Wesley: 2Ki 17:19

Judah's idolatry and wickedness are here remembered, as an aggravation of the sin of the Israelites, which was not only evil in itself, but mischievous to their neighbour, who by their examples were instructed in their wicked arts, and provoked to an imitation of them.

Wesley: 2Ki 17:20

All the tribes of Israel: first, one part of them, and now the rest. But this extends not to every individual person of these tribes; for many of them removed into the kingdom of Judah, and were associated with them.

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.

JFB: 2Ki 17:7

There is here given a very full and impressive vindication of the divine procedure in punishing His highly privileged, but rebellious and apostate, people. No wonder that amid so gross a perversion of the worship of the true God, and the national propensity to do reverence to idols, the divine patience was exhausted; and that the God whom they had forsaken permitted them to go into captivity, that they might learn the difference between His service and that of their despotic conquerors.

Clarke: 2Ki 17:9

Did secretly those things - There was much hidden iniquity and private idolatry among them, as well as public and notorious crimes

Clarke: 2Ki 17:9

From the tower of the watchmen to the fenced city - That is, the idolatry was universal; every place was made a place for some idolatrous rite or act of worship; from the largest city to the smallest village, and from the public watchtower to the shepherd’ s cot.

Clarke: 2Ki 17:10

Images and groves - Images of different idols, and places for the abominable rites of Ashtaroth or Venus.

Clarke: 2Ki 17:13

Yet the Lord testified against Israel - What rendered their conduct the more inexcusable was, that the Lord had preserved among them a succession of prophets, who testified against their conduct, and preached repentance to them, and the readiness of God to forgive, provided they would return unto him, and give up their idolatries.

Clarke: 2Ki 17:17

Sold themselves to do evil - Abandoned themselves to the will of the devil, to work all iniquity with greediness.

Clarke: 2Ki 17:18

Removed them out of his sight - Banished them from the promised land, from the temple, and from every ordinance of righteousness, as wholly unworthy of any kind of good

Clarke: 2Ki 17:18

None left but the tribe of Judah only - Under this name all those of Benjamin and Levi, and the Israelites, who abandoned their idolatries and joined with Judah, are comprised. It was the ten tribes that were carried away by the Assyrians.

Defender: 2Ki 17:7

At this point, the unknown compiler and writer of the book of Kings concludes the sad history of the northern kingdom with a seventeen verse recital of the reasons why God finally had to uproot His chosen people from the promised land and send them into captivity under the cruel Assyrians. This was in fulfillment of many unheeded prophetic warnings (1Ki 14:15, 1Ki 14:16)."

TSK: 2Ki 17:7

sinned : Deu 31:16, Deu 31:17, Deu 31:29, 32:15-52; Jos 23:16; Jdg 2:14-17; 2Ch 36:14-16; Neh 9:26; Psa 106:35-41; Eze 23:2-16; Hos 4:1-3, Hos 8:5-14

the Lord : 2Ki 16:2; 1Ki 11:4, 1Ki 15:3; 2Ch 36:5

which had : Exo 20:2

and had feared : 2Ki 17:35; Jer 10:5

TSK: 2Ki 17:8

walked : 2Ki 16:3, 2Ki 16:10, 2Ki 21:2; Lev 18:3, Lev 18:27-30; Deu 12:30, Deu 12:31, Deu 18:9; 1Ki 12:28; 1Ki 16:31-33, 1Ki 21:26; Psa 106:35; Jer 10:2

of the kings of Israel : Hos 5:11; Mic 6:16

TSK: 2Ki 17:9

secretly : Deu 13:6, Deu 27:15; Job 31:27; Eze 8:12

from the tower : 2Ki 18:8; Hos 12:11

TSK: 2Ki 17:10

they set : 2Ki 16:4; Exo 34:13; Lev 26:1; 1Ki 14:23; Isa 57:5

images : Heb. statues

groves : Deu 16:21; Mic 5:14

in every : 2Ki 16:4; 1Ki 14:23; Deu 12:2, Deu 12:3

TSK: 2Ki 17:11

burnt : 1Ki 13:1; 2Ch 28:25; Jer 44:17

to provoke : 2Ki 21:6; Psa 78:56-58

TSK: 2Ki 17:12

whereof : Exo 20:3-5, Exo 34:14; Lev 26:1; Deu 4:19, Deu 5:7-9

Ye shall not : Deu 4:15-19, Deu 4:23-25, Deu 12:4

TSK: 2Ki 17:13

testified : Deu 8:19, Deu 31:21; Neh 9:29, Neh 9:30; Psa 50:7, Psa 81:8, Psa 81:9; Jer 42:19; Act 20:21

and against : 2Ch 36:15, 2Ch 36:16; Jer 3:8-11; Hos 4:15

all : Heb. the hand of all, Deu 4:26; Jos 23:16; Jdg 6:10, Jdg 10:11-14; 1Sa 12:7-15; Isa 1:5-15, Isa 1:21-24; Jer 5:29-31; Zec 1:3-6

seers : 1Sa 9:9; 1Ch 29:29

Turn ye : Isa 1:16-20, Isa 55:6, Isa 55:7; Jer 7:3-7, Jer 18:11, Jer 25:4, Jer 25:5, Jer 35:15; Eze 18:31; Hos 14:1; 2Pe 3:9

keep : Jer 7:22, Jer 7:23, Jer 26:4-6

TSK: 2Ki 17:14

but hardened : Deu 31:27; 2Ch 36:13; Pro 29:1; Isa 48:4; Jer 7:26; Rom 2:4, Rom 2:5; Heb 3:7, Heb 3:8

did not believe : Deu 1:32; Psa 78:22, Psa 78:32, Psa 106:24; Heb 3:12

TSK: 2Ki 17:15

they rejected : Jer 8:9

his covenant : Exo 24:6-8; Deu 29:10-15, Deu 29:25, Deu 29:26; Jer 31:32

testimonies : Deu 6:17, Deu 6:18; 2Ch 36:15, 2Ch 36:16; Neh 9:26, Neh 9:29, Neh 9:30; Jer 44:4, Jer 44:23

vanity : Deu 32:21, Deu 32:31; 1Sa 12:21; 1Ki 16:13; Psa 115:8; Jer 10:8, Jer 10:15; Joh 2:8

became vain : Jer 2:5; Rom 1:21-23; 1Co 8:4

concerning whom : 2Ki 17:8, 2Ki 17:11, 2Ki 17:12; Deu 12:30, Deu 12:31; 2Ch 33:2, 2Ch 33:9

TSK: 2Ki 17:16

molten images : Exo 32:4, Exo 32:8; 1Ki 12:28; Psa 106:18-20; Isa 44:9, Isa 44:10

a grove : 2Ki 17:10; 1Ki 14:15, 1Ki 14:23, 1Ki 15:13, 1Ki 16:33

worshipped : Deu 4:19; Jer 8:2

Baal : 2Ki 10:18-28, 2Ki 11:18; 1Ki 16:31, 1Ki 22:53

TSK: 2Ki 17:17

they caused : 2Ki 16:3, 2Ki 21:6; Lev 18:21; 2Ch 28:3; Psa 106:37, Psa 106:38; Eze 20:26, Eze 20:31; Eze 23:37, Eze 23:39

used : 2Ki 21:6; Deu 18:10-12; 2Ch 33:6; Isa 8:19, Isa 47:9, Isa 47:12, Isa 47:13; Jer 27:9; Mic 5:12; Act 16:16; Gal 5:26

sold : 1Ki 21:20, 1Ki 21:25; Isa 50:1

in the sight : 2Ki 17:11, 2Ki 21:6

TSK: 2Ki 17:18

removed : 2Ki 13:23, 2Ki 23:27; Deu 29:20-28, Deu 32:21-26; Jos 23:13, Jos 23:15; Jer 15:1; Hos 9:3

the tribe : 1Ki 11:13, 1Ki 11:32, 1Ki 11:36, 1Ki 12:20; Hos 11:12

TSK: 2Ki 17:19

Also Judah : 1Ki 14:22, 1Ki 14:23; 2Ch 21:11, 2Ch 21:13; Jer 2:28, Jer 3:8-11; Eze 16:51, Eze 16:52; Eze 22:2-16, Eze 23:4-13

walked : 2Ki 8:18, 2Ki 8:27, 2Ki 16:3

TSK: 2Ki 17:20

rejected : 2Ki 17:15; 1Sa 15:23, 1Sa 15:26, 1Sa 16:1; Jer 6:30; Rom 11:1, Rom 11:2

all the seed : 1Ch 16:13; Neh 9:2; Isa 45:25; Jer 31:36, Jer 31:37, Jer 33:24-26, Jer 46:28

delivered : 2Ki 13:3, 2Ki 13:7, 2Ki 15:18-20, 2Ki 15:29, 2Ki 18:9; 2Ch 28:5, 2Ch 28:6; Neh 9:27, Neh 9:28

until he had cast : 2Ki 17:18; Deu 11:12; Jon 1:3, Jon 1:10; Mat 25:41; 2Th 1:9

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

TSK: 2Ki 17:22

walked in all the sins : 2Ki 3:3, 2Ki 10:29, 2Ki 10:31, 2Ki 13:2, 2Ki 13:6, 2Ki 13:11, 2Ki 15:9

TSK: 2Ki 17:23

the Lord : 2Ki 17:18, 2Ki 17:20

as he had said : 2Ki 17:13; 1Ki 13:2, 1Ki 14:16; Hos 1:4-9; Amo 5:27; Mic 1:6

So was Israel : 2Ki 17:6, 2Ki 18:11, 2Ki 18:12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 17:7

The reasons for which God suffered the Israelites to be deprived of their land and carried into captivity were:

1. their idolatries;

2. their rejection of the Law;

3. their disregard of the warning voices of prophets and seers.

Barnes: 2Ki 17:8

Idolatry was worse in the Israelites than in other nations, since it argued not merely folly and a gross carnal spirit, but also black ingratitude Exo 20:2-3. The writer subdivides the idolatries of the Israelites into two classes, pagan and native - those which they adopted from the nations whom they drove out, and those which their own kings imposed on them. Under the former head would come the great mass of the idolatrous usages described in 2Ki 17:9-11, 2Ki 17:17; "the high places"2Ki 17:9, 2Ki 17:11; the "images"and "groves"2Ki 17:10; the causing of their children to "pass through the fire"2Ki 17:17; and the "worship of the host of heaven"2Ki 17:16 : under the latter would fall the principal points in 2Ki 17:12, 2Ki 17:16, 2Ki 17:21.

Which they had made - " Which"refers to "statutes."The lsraelites had "walked in the statutes of the pagan, and in those of the kings of Israel, which (statutes) they (the kings) had made."

Barnes: 2Ki 17:9

Literally, the words run thus - "And the children of Israel concealed (or ‘ dissembled’ ) words which were not so concerning the Lord their God;"the true meaning of which probably is, the Israelites cloaked or covered their idolatry with the pretence that it was a worship of Yahweh: they glossed it over and dissembled toward God, instead of openly acknowledging their apostasy.

From the tower of the watchmen to the fenced city - This phrase was probably a proverbial expression for universality, meaning strictly; "alike in the most populous and in the most desolate regions.""Towers of watchmen"were built for the protection of the flocks and herds which were pastured in waste and desert places 2Ch 26:10; 2Ch 27:4.

Barnes: 2Ki 17:11

The burning of incense was a common religious practice among the Egyptians and the Babylonians; and from the present passage we gather that the Canaanite nations practiced it as one of their ordinary sacred rites. The Israelites are frequently reproached with it Hos 2:13; Hos 4:13; Isa 65:3.

Barnes: 2Ki 17:13

God raised up a succession of prophets and seers, who repeated and enforced the warnings of the Law, and breathed into the old words a new life. Among this succession were, in Israel, Ahijah the Shilonite 1Ki 14:2, Jehu the son of Hanani 1Ki 16:1, Elijah, Micaiah the son of Imlah 1Ki 22:8, Elisha, Jonah the son of Amittai 2Ki 14:25, Oded 2Ch 28:9, Amos, and Hosea; in Judah, up to this time, Shemaiah 2Ch 11:2; 2Ch 12:5, Iddo 2Ch 12:15; 2Ch 13:22, Azariah the son of Oded 2Ch 15:1, Hanani 2Ch 16:7, Jehu his son 2Ch 19:2, Jahaziel the son of Zechariah 2Ch 20:14, Eliezer the son of Dodavah (2Ch 20:37), Zechariah the son of Jehoiada 2Ch 24:20, another Zechariah 2Ch 26:5, Joel, Micah, and Isaiah, besides several whose names are not known. Some of these persons are called "prophets,"others "seers."Occasionally, the same person has both titles (as Iddo and Jehu the son of Hanani), which seems to show that there was no very important distinction between them.

Probably the conjecture is right that "prophet" נביא nâbı̂y' in strictness designates the official members of the prophetical order only, while "seer" חזה chôzeh is applicable to all, whether members of the order or not, who receive a prophetical revelation.

Barnes: 2Ki 17:14

To "harden"or "stiffen the neck"is a common Hebrew expression significative of unbending obstinacy and determined self-will. See the marginal references.

Barnes: 2Ki 17:15

As idols are "vanity"and "nothingness,"mere weakness and impotence, so idolators are "vain"and impotent. Their energies have been wasted, their time misspent; they have missed the real object of their existence; their whole life has been a mistake; and the result is utter powerlessness. Literally, the word rendered "vanity"seems to mean "breath"or "vapor"- a familiar image for nonentity. It occurs frequently in the prophets, and especially in Jeremiah (e. g. Jer 2:5; Jer 8:19; Jer 14:22, etc.).

Barnes: 2Ki 17:16

In 2Ki 17:10 there is a reference to the old high-place worship, which was professedly a worship of Yahweh, but with unauthorized rites and emblems; here the reference is to Ahab’ s setting up a grove to Baal in the city of Samaria (marginal reference).

And worshipped all the host of heaven - Astral worship has not hitherto been mentioned as practiced by the Israelites. Moses had warned against it Deu 4:19; Deu 17:3, so that it no doubt existed in his day, either among the Canaanite nations or among the Arabians Job 31:26-28. Perhaps it was involved to some extent in the Baal worship of the Phoenicians, for Baal and Astarte were probably associated in the minds of their worshippers with the Sun and moon. Later in the history we shall find a very decided and well-developed astral worship prevalent among the Jews, which is probably Assyro-Babylonian (2Ki 21:3 note).

Barnes: 2Ki 17:17

Compare 2Ki 16:3 note, and see Lev 20:2-5 note.

Barnes: 2Ki 17:19

This verse and the next are parenthetical. Here again, as in 2Ki 17:13, the writer is led on from his account of the sins and punishment of the Israelites to glance at the similar sins and similar punishment of the Jews.

It was the worst reproach which could be urged against any Jewish king, that he "walked in the way of the kings of Israel"2Ki 8:18; 2Ki 16:3; 2Ch 21:6; 2Ch 28:2. The Baal worship is generally the special sin at which the phrase is leveled; but the meaning here seems to be wider. Compare Mic 6:16.

Barnes: 2Ki 17:20

All the seed of lsrael - The Jews, i. e. as well as the Israelites. God’ s dealings with both kingdoms were alike. "Spoilers"were sent against each, time after time, before the final ruin came on them - against Israel, Pul and Tiglath-pileser 2Ki 15:19, 2Ki 15:29; 1Ch 5:26; against Judah, Sennacherib 2Ki 18:13-16, Esar-haddon 2Ch 33:11, and Nebuchadnezzar thrice.

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.

Barnes: 2Ki 17:23

As he had said by all his servants the prophets - The writer refers not only to the extant prophecies of Moses (Lev 26:33; Deu 4:26-27; Deu 28:36, etc.), Ahijah the Shilohite (marginal reference), Hosea Hos 9:3, Hos 9:17, and Amos Amo 7:17, but also to the entire series of warnings and predictions which prophet after prophet in a long unbroken succession had addressed to the disobedient Israelites 2Ki 17:13 on their apostasy, and so leaving them wholly "without excuse"(see the 2Ki 17:13 note).

Unto this day - The words, taken in combination with the rest of the chapter, distinctly show that the Israelites had not returned to their land by the time of the composition of the Books of Kings. They show nothing as to their ultimate fate. But, on the whole, it would seem probable:

(1) that the ten tribes never formed a community in their exile, but were scattered from the first; and

(2) that their descendants either blended with the pagan and were absorbed, or returned to Palestine with Zerubbabel and Ezra, or became inseparable united with the dispersed Jews in Mesopotamia and the adjacent countries.

No discovery, therefore, of the ten tribes is to be expected, nor can works written to prove their identity with any existing race or body of persons be regarded as anything more than ingenious exercitations.

Poole: 2Ki 17:8

In the statutes of the heathen i.e. according to the laws and customs of the heathen, in the worship of their Baals, and other of their sins. Which they had made, i.e. which the kings of Israel had ordained concerning the worship of the calves, and against their going up to Jerusalem to worship.

Poole: 2Ki 17:9

Things that were not right against the Lord: this belongs, either,

1. To their gross idolatries, and other abominable practices, which they were ashamed to own before others: compare Eze 8:12 . Or,

2. To the worship of calves; and so the words are otherwise rendered, and that agreeably to the Hebrew text, they cloaked, or disguised , or covered things that were not right against, or before, or towards the Lord , i.e. they covered their idolatrous worship of the calves with fair pretences of necessity, the two kingdoms being now divided, and at enmity; and of their honest intention of serving the true God, and retaining the substance of the Jewish religion, from which they alleged that they differed only in circumstances of worship.

From the tower of the watchmen to the fenced city in all parts and places, both in cities and in the country; yea, in the most uninhabited and neglected parts, where few or none dwell beside the watchmen, who are left there in towers, to preserve the cattle and fruits of the earth, or to give notice of the approach of enemies.

Poole: 2Ki 17:11

As did the heathen not only to the Lord, which was practised and tolerated sometimes in the kingdom of Judah; but also to the idols or Baals of the heathen.

Whom the Lord carried away before them for the same sins; by whose example they should have taken warning.

To provoke the Lord to anger i.e. in despite and contempt of God, and his authority and command, as the next verse shows.

Poole: 2Ki 17:13

Testified against Israel disowned, and gave testimony against their false worship, which they would fasten upon him, and against all their impieties.

By all the prophets, and by all the seers to whom he declared his mind by extraordinary revelations and visions, and by whom he published it to you, bearing witness from heaven to their doctrine by eminent and glorious miracles.

According to all the law which I commanded your fathers whereby he accuseth them of partiality, that they observed only those laws of God which they might safely keep, and lived in the constant breach of others, which their kings forbade them to observe.

Poole: 2Ki 17:14

Hardened their necks i.e. 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: See Poole "Deu 31:27" .

Poole: 2Ki 17:15

They followed vanity i.e. idols; oft so called, because of their nothingness, impotency, and unprofitableness; and to show the folly and madness of idolaters.

Became vain by the long worship of idols, they were made like them, vain, sottish, and senseless creatures.

Poole: 2Ki 17:16

They left all the commandments of the Lord they grew worse and worse; from a partial disobedience to some of God’ s laws, they fell by degrees to a total apostacy from all of them.

The host of heaven the stars, as Saturn, Jupiter, Mars, Venus, &c. See Deu 4:19 .

Poole: 2Ki 17:17

Sold themselves to do evil of which phrase See Poole "1Ki 21:20" .

Poole: 2Ki 17:18

Out of his sight i.e. out of Canaan, the only place of God’ s solemn worship and gracious presence; or, out of his church.

The tribe of Judah only and the greatest part of the tribe of Benjamin, and those of the tribes of Simeon and Levi, who adhered to them, and were incorporated with them; and therefore very fitly denominated from them: See Poole "1Ki 11:13" .

Poole: 2Ki 17:19

Judah’ s idolatry and wickedness is here remembered, as an aggravation of the sin of the Israelites, which was not only evil in itself but scandalous and mischievous to their neighbour, who by heir examples were instructed in their wicked arts, and provoked to an imitation of them: see Hos 4:15 , and compare Mat 18:7 .

Poole: 2Ki 17:20

All the seed of Israel i.e. all the kingdom or tribes of Israel; first one part of them, 2Ki 15:29 , and now the rest. But this extends not to every individual person of these tribes; for many of them removed into the kingdom of Judah, and were associated with them, as appears from 2Ch 11:16 , and many other places.

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.

Poole: 2Ki 17:22

But willingly and resolutely followed the wicked example and commands of their kings, though contrary to God’ s express commands.

Poole: 2Ki 17:23

The Lord removed Israel out of his sight: they continued to the last obstinate and incorrigible under all the instructions and corrections which God sent to them; and therefore were most justly given up by God into this dreadful captivity; which all this foregoing discourse was designed to prove.

Haydock: 2Ki 17:9

Offended. Hebrew, "They concealed (or spoke secretly; Haydock) words, which were not right before the Lord:" (Calmet) being guilty of hypocrisy or of blasphemy. (Haydock) ---

Watchmen: the meanest huts. (Tirinus) ---

All was contaminated. (Calmet) ---

Towers were erected to guard the flocks from thieves, 2 Paralipomenon xxvi. 10. (Menochius)

Haydock: 2Ki 17:10

Groves. Hebrew Asherim, Astarte or Venus, to whom "the groves" were consecrated, chap. xxi. 7., and xxiii. 4. (Calmet)

Haydock: 2Ki 17:11

Removed by the sword, (Menochius) or by flight. (Haydock)

Haydock: 2Ki 17:12

Abominations. Hebrew gillulim, "idols of dung." ---

Thing. Literally, "word."

Haydock: 2Ki 17:13

Seers. See 1 Kings ix. 9. (Menochius) ---

God never ceased to admonish the rebels. (Haydock) ---

Jeremias xxv. 5. (Menochius)

Haydock: 2Ki 17:15

Testimonies. The ceremonial law was in memory of some great transactions, as the sabbath was of the creation; and the whole law was given with great solemnity, in the presence of witnesses. (Calmet)

Haydock: 2Ki 17:16

Heaven: sun and mood; and the stars, which were like the soldiers of the two former. This expression is very common in Scripture.

Haydock: 2Ki 17:17

Fire. See chap. xvi. 3. ---

Delivered. Hebrew, "sold," 3 Kings xxi. 20., and 1 Machabees i. 16. (Calmet) ---

To provoke. This was the consequence of their wickedness. (Worthington)

Haydock: 2Ki 17:18

Sight, as objects of horror, cast away from the temple, and from the promised land. ---

Tribe, or kingdom. See 3 Kings xii. 20. Israel began to be rejected by God, when the schism took place. (Haydock) ---

It was entirely lost, when Salmanasar took the people into captivity. Some few were left; and these formed a part of the kingdom of Josias, on their returning to the service of the true God, (2 Paralipomenon xxiv. 6.) while others fled into Egypt, Osee viii. 13., and ix. 3. (Calmet)

Haydock: 2Ki 17:23

Day. If Esdras was the author of this book, as it is very probable, this observation would tend to show how much more favourably the Jews were treated than the kingdom of Israel, which was still, for the most part, in captivity. (Calmet)

Gill: 2Ki 17:7

For so it was, that the children of Israel had sinned against the Lord their God,.... By committing idolatry, which is the sin enlarged upon in the following discourse, as the cause of their being carried captive:

which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt; which is observed to show their ingratitude, and to aggravate their sin of idolatry:

and had feared other gods; which could do them neither good nor hurt, wherefore it must be great stupidity to fear them.

Gill: 2Ki 17:8

And walked in the statutes of the heathen, whom the Lord cast out from before the children of Israel,.... Meaning the Canaanites, in whose idolatrous ways they walked, and whom they imitated; though their ejection out of the land should have been a warning to them, and they were the more inexcusable, as they were particularly cautioned against walking in them, Lev 18:3.

and of the kings of Israel, which they had made; their laws and statutes, to worship the golden calves, and not go up to Jerusalem to worship.

Gill: 2Ki 17:9

And the children of Israel did secretly those things that were not right against the Lord their God,.... As being partly conscious to themselves that they were not right, and ashamed to commit them openly; and partly as foolishly imagining, that, being done privately, they were not seen and observed of God, having imbibed some atheistical notions of him, that he was not omniscient, or saw not, and had forsaken the earth; or they "covered" ^g these actions of theirs under reigned and plausible pretences, that what they did they were obliged to by their kings, and with political views, and that they worshipped the true God in the calves; but these were coverings too thin not to be seen through:

and they built them high places in all their cities, from the tower of the watchmen to the fenced city; not content with those built in former times, they built new ones; and these not in their metropolis only, but in all the cities of the kingdom; and not in large cities only, but in every town and village between one fortified city and another; even wherever there was a watch tower erected, either for shepherds to watch their flocks, or for keepers of gardens, orchards, and vineyards, to watch the fruits of them, that they were not taken away.

Gill: 2Ki 17:10

And they set them up images and groves in every high hill, and under every green tree. That is, statues and idols; for groves of trees could not be set under green trees; but they placed idols of stone, and of wood, as the latter were, in such places as Heathens were wont to do; see Jer 3:6; see Gill on 1Ki 14:23, so the Indians to this day have idols dispersed here and there in the fields, placed in little groves, or at the foot of some hill that casts a shadow ^h.

Gill: 2Ki 17:11

And there they burnt incense in all the high places,.... As even the tribe of Judah did, which is observed in all the preceding reigns:

as did the Heathen whom the Lord carried away before them: the Canaanites, and therefore they might justly expect to be carried captive also:

and wrought wicked things to provoke the Lord to anger: by their several immoralities, but especially their idolatries.

Gill: 2Ki 17:12

For they served idols,.... Baalim, as the Targum; dunghill gods, as the word signifies, as they are often called in Scripture; and Sterculius was one of the names of Saturn, an Heathen deity, which he had, as is supposed, by his finding out the method of making land fruitful with dung ⁱ:

whereof the Lord said unto them, ye shall not do this thing; see Exo 20:3.

Gill: 2Ki 17:13

Yet the Lord testified against Israel, and against Judah, by all the prophets, and by all the seers,.... Against their sins, reproving them for them, dehorting them from them, exhorting them to repent and leave them; as in all preceding reigns, by Ahijah the Shilonite, by Elijah and Elisha, by Hosea, Amos, and Micah, and others:

saying, turn ye from your ways; repent of them, and reform from them, worship of the calves particularly:

and keep my commandments, and my statutes, according to all the law which I commanded your fathers; which was given them and enjoined them at Mount Sinai:

and which I sent to you by my servants the prophets; by whom he put them in mind of them, explained them, and urged obedience to them.

Gill: 2Ki 17:14

Notwithstanding, they would not hear,.... Their instructions, advice, and admonitions, and obey them:

but hardened their necks, like to the neck of their fathers, that did not believe in the Lord their God: as Terah and Nahor, who were idolaters; or rather, their fathers in the wilderness, that made and served the calf, and those that rebelled against Moses and Aaron; it is a metaphor taken from oxen, that will not submit their necks to the yoke, but draw back from it, or cast it off, see Act 7:51.

Gill: 2Ki 17:15

And they rejected his statutes, and his covenant that he made with their fathers,.... At Sinai and Horeb, see Exo 24:8,

and his testimonies which he testified against them; calling heaven and earth to witness what he would do to them if they broke his laws, Deu 4:26, and which were so many testifications of his mind and will what they should do, or otherwise what should be done to them; Ben Gersom also interprets this of the feasts of the passover and tabernacles, which were witnesses of Israel's coming out of Egypt, and of the sanctification and redemption of the firstborn, a testimony of the slaying the firstborn in Egypt:

and they followed vanity; idols, which are vain things for help, can neither hear, see, speak, &c.

and became vain; as sottish and stupid as the idols they worshipped; which is the usual fruit and effect of idolatry, see Rom 1:21.

and went after the heathen that were round about them: imitated them in their idolatrous practices, as the Moabites, Ammonites, Edomites, &c. concerning

whom the Lord had charged them, that they should not do like them; of this charge see Deu 6:13.

Gill: 2Ki 17:16

And they left all the commandments of the Lord their God,.... Which their idolatry led them to; and indeed he that offends in one point is guilty of them all, Jam 2:10.

and made them molten images, even two calves; which they set up at Dan and Bethel, in the times of their first king Jeroboam, 1Ki 13:28.

and made a grove; as Ahab, another of their kings, did, 1Ki 16:33.

and worshipped all the host of heaven: not the angels, sometimes so called, but, besides the sun and moon, Saturn, Jupiter, Mars, Mercury, Venus:

and served Baal; which was service to the sun, as Abarbinel interprets it; this was the god of the Zidonians Ahab worshipped, having married a princess of that people, 1Ki 16:31.

Gill: 2Ki 17:17

And they caused their sons and their daughters to pass through the fire,.... To Baal or Moloch, which were the same, and represented the sun, which, as the above writer observes, presides in the element of fire; this was done either by way of lustration, or so as to be burnt, see 2Ki 16:3.

and used divination and enchantments: to get knowledge of what was to be done at present, or of things to come, neglecting the word of God and his prophets, and acting against the express law of God, Deu 18:10.

and sold themselves to do evil in the sight of the Lord, to provoke him to anger; as Ahab their king did, see 1Ki 21:20, they were as much the servants of sin as if they had sold themselves to be slaves to it.

Gill: 2Ki 17:18

Therefore the Lord was very angry with Israel,.... Nothing being more provoking to him than idolatry:

and removed them out of his sight; not out of the reach of his all seeing eye, but from all tokens of his favour, from the good land he had given them, and all the benefits and privileges of it:

there was none left but the tribe of Judah only; and part of Benjamin, which was annexed to it, and incorporated in it, and made one kingdom, and maintained the same worship; and there was the lot of Simeon, which was within the tribe of Judah; and the priests and the Levites, and various individuals of the several tribes, that came and settled among them for the sake of worship; but no perfect, distinct, tribe besides.

Gill: 2Ki 17:19

Also Judah kept not the commandments of the Lord their God,.... But were infected with the idolatry of the ten tribes, and drawn into it by their example, and persisted therein, notwithstanding what befell the ten tribes; which are aggravations of the sins of them both, see Jer 3:7,

but walked in the statutes of Israel which they made; worshipping the calves as they did, particularly in the times of Ahaz, he setting the example, see 2Ki 16:3.

Gill: 2Ki 17:20

And the Lord rejected all the seed of Israel,.... The ten tribes, with loathing and contempt, and wrote a "loammi" on them, rejected them from being his people, gave them a bill of divorce, and declared them no more under his care and patronage:

and afflicted them; as he did before he utterly cast them off, as by famine, drought, and pestilence, Amo 4:6.

and delivered them into the hands of spoilers; as, first, into the hands of Hazael and Benhadad, kings of Syria, and then of Tiglathpileser king of Assyria, 2Ki 13:3,

until he had cast them out of his sight; by suffering them, as now, to be carried captive by Shalmaneser, 2Ki 17:6.

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.

Gill: 2Ki 17:22

For the children of Israel walked in all the sins of Jeroboam which he did,.... They observed his injunction, not to go to Jerusalem to worship, and they worshipped the calves he did:

they departed not from them: in all succeeding reigns, until the time of their captivity.

Gill: 2Ki 17:23

Until the Lord removed Israel out of his sight,.... Suffered them to be carried captive into the land of Assyria:

as he had said by all his servants the prophets; by Hosea, Amos, Micah, and others; see their prophecies, and also 1Ki 13:32,

so was Israel carried away out of their own land to Assyria, unto this day; the time of the writing this book; nor have they returned unto our days, nearly 2,800 years later.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 17:7

¹ tn Heb “and from under the hand of.” The words “freed them” are added in the translation for stylistic reasons.

² tn Heb “feared.”

NET Notes: 2Ki 17:8

¹ tn Heb “walked in the customs.”

² tn Heb “and [the practices of] the kings of Israel which they did.”

NET Notes: 2Ki 17:9

¹ tn The meaning of the verb וַיְחַפְּאוּ (vayÿkhappÿ’u), translated here “said,” is uncertain. Some relate it to the verbal root חָפַה (khafah), “to cover,” and translate “they did it in secret” (see BDB 341 s.v. חָפָא). However, the pagan practices specified in the following sentences were hardly done in secret. Others propose a meaning “ascribe, impute,” which makes good contextual sense but has little etymological support (see HALOT 339 s.v. חפא). In this case Israel claimed that the Lord authorized their pagan practices.

² sn That is, from the city’s perimeter to the central citadel.

NET Notes: 2Ki 17:11

¹ tn Heb “and they did evil things, angering the Lord.”

NET Notes: 2Ki 17:12

¹ tn Or “served.”

² sn See the note at 1 Kgs 15:12.

³ tn Heb “about which the Lord had said to them, ‘You must not do this thing.’”

NET Notes: 2Ki 17:13

¹ tn Heb “obey my commandments and rules according to all the law which I commanded your fathers and which I sent to you by the hand of my servants the prophets.”

NET Notes: 2Ki 17:14

¹ tn Heb and they stiffened their neck like the neck of their fathers.”

NET Notes: 2Ki 17:15

¹ tn Or “and his warnings he had given them.”

² tn Heb “They went [or, ‘followed’] after.” This idiom probably does not mean much if translated literally. It is found most often in Deuteronomy or in literature related to the covenant. It refers in the first instance to loyalty to God and to His covenant or His commandments (1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the Lord was the true God or Baal was. The idiom is often found followed by “to serve and to worship” or “they served and worshiped” such and such a god or entity (Jer 8:2; 11:10; 13:10; 16:11; 25:6; 35:15).

³ tn Heb “they followed after the worthless thing/things and became worthless.” The words “to the Lord” are not in the Hebrew text but are implicit from the context. There is an obvious wordplay on the verb “became worthless” and the noun “worthless thing”, which is probably to be understood collectively and to refer to idols as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8.

⁴ tn Heb “and [they walked] after the nations which were around them, concerning which the Lord commanded them not to do like them.”

NET Notes: 2Ki 17:16

¹ tn The phrase כָל צְבָא הַשָּׁמַיִם (khol tsÿva’ hashamayim), traditionally translated “all the host of heaven,” refers to the heavenly lights, including stars and planets. In 1 Kgs 22:19 these heavenly bodies are pictured as members of the Lord’s royal court or assembly, but many other texts view them as the illegitimate objects of pagan and Israelite worship.

² tn Or “served.”

NET Notes: 2Ki 17:17

¹ sn See the note at 2 Kgs 16:3.

² tn Heb “they sold themselves to doing what was evil in the eyes of the Lord, angering him.”

NET Notes: 2Ki 17:18

¹ tn Heb “very angry.”

² tn Heb “turned them away from his face.”

NET Notes: 2Ki 17:19

¹ tn Heb “they walked in the practices of Israel which they did.”

NET Notes: 2Ki 17:20

¹ tn Or “afflicted.”

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.”

NET Notes: 2Ki 17:22

¹ tn Heb “turn away from.”

NET Notes: 2Ki 17:23

¹ tn Heb “until.”

² tn Heb “the Lord turned Israel away from his face.”

³ tn Heb “just as he said.”

Geneva Bible: 2Ki 17:7

For [so] it was, that the children of Israel had ^{( d )} sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods,

^{( d )} He sets forth at length the cause of this great plague and perpetual captivity, to admonish all people, and nations to cleave to the Lord God, and worship only him for fear of similar judgment.

Geneva Bible: 2Ki 17:9

And the children of Israel did secretly [those] things that [were] not right against the LORD their God, and they built them high places in all their cities, from the tower ^{( e )} of the watchmen to the fenced city.

^{( e )} Meaning, throughout all their borders.

Geneva Bible: 2Ki 17:14

Notwithstanding they would not hear, but hardened their necks, like to the neck of their ^{( f )} fathers, that did not believe in the LORD their God.

^{( f )} So that to allege the authority of our fathers or great antiquity, except we can prove that they were godly, is but to declare that we are the children of the wicked.

Geneva Bible: 2Ki 17:16

And they left all the commandments of the LORD their God, and made them molten images, [even] two calves, and made a grove, and worshipped all the ^{( g )} host of heaven, and served Baal.

^{( g )} That is, the sun, moon and stars, (Deu 4:19).

Geneva Bible: 2Ki 17:17

And they caused their sons and their daughters to ^{( h )} pass through the fire, and used divination and enchantments, and ^{( i )} sold themselves to do evil in the sight of the LORD, to provoke him to anger.

^{( h )} Read (2Ki 16:3).

^{( i )} Read of this phrase in (1Ki 21:20, 1Ki 21:25).

Geneva Bible: 2Ki 17:18

Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah ^{( k )} only.

^{( k )} No whole tribe was left but Judah, and they of Benjamin and Levi who remained were counted with Judah.

Geneva Bible: 2Ki 17:20

And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his ^{( l )} sight.

^{( l )} Out of the land where he showed the greatest tokens of his presence and favour.

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

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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.