Bible Commentaries
2 Kings 17

Verses 6-18

2 Kings

A KINGDOM’S EPITAPH

2Ki_17:6 - 2Ki_17:18 .

The brevity of the account of the fall of Samaria in 2Ki_17:6 contrasts with the long enumeration of the sins which caused it, in the rest of this passage. Modern critics assume that 2Ki_17:7 - 2Ki_17:23 are ‘an interpolation by the Deuteronomic writer,’ apparently for no reason but because they trace Israel’s fall to its cause in idolatry. But surely the bare notice in 2Ki_17:6 , immediately followed by 2Ki_17:24 , cannot have been all that the original historian had to say about so tragic an end of so large a part of the people of God. The whole purpose of the Old Testament history is not to chronicle events, but to declare God’s dealings, and the fall of a kingdom was of little moment, except as revealing the righteousness of God.

The main part of this passage, then, is the exposition of the causes of the national ruin. It is a post mortem inquiry into the diseases that killed a kingdom. At first sight, these verses seem a mere heaping together, not without some repetition, of one or two charges; but, more closely looked at, they disclose a very striking progress of thought. In the centre stands 2Ki_17:13 , telling of the mission of the prophets. Before it, 2Ki_17:7 - 2Ki_17:12 , narrate Israel’s sin, which culminates in provoking the Lord to anger 2Ki_17:11. After it, the sins are reiterated with noticeable increase of emphasis, and again culminate in provoking the Lord to anger 2Ki_17:17. So we have two degrees of guilt-one before and one after the prophets’ messages; and two kindlings of God’s anger-one which led to the sending of the prophets, and one which led to the destruction of Israel. The lessons that flow from this obvious progress of thought are plain.

I. The less culpable apostasy before the prophets’ warnings. The first words of 2Ki_17:7 , rendered as in the Revised Version, give the purpose of all that follows; namely, to declare the causes of the calamity just told. Note that the first characteristic of Israel’s sin was ungrateful departure from God. There is a world of pathos and meaning in that ‘their God,’ which is enhanced by the allusion to the Egyptian deliverance. All sins are attempts to break the chain which binds us to God-a chain woven of a thousand linked benefits. All practically deny His possession of us, and ours of Him, and display the short memory which ingratitude has. All have that other feature hinted at here-the contrast, so absurd if it were not so sad, between the worth and power of the God who is left and the other gods who are preferred. The essential meanness and folly of Israel are repeated by every heart departing from the living God.

The double origin of the idolatry is next set forth. It was in part imported and in part home-made. We have little conception of the strength of faith and courage which were needed to keep the Jews from becoming idolaters, surrounded as they were by such. But the same are needed to-day to keep us from learning the ways of the world and getting a snare to our souls. Now, as ever, walking with God means walking in the opposite direction from the crowd, and that requires some firm nerve. The home-made idolatry is gibbeted as being according to ‘the statutes of the kings.’ What right had they to prescribe their subjects’ religion? The influence of influential people, especially if exerted against the service of God, is hard to resist; but it is no excuse for sin that it is fashionable.

The blindness of Israel to the consequences of their sin is hinted in the reference to the fate of the nations whom they imitated. They had been cast out; would not their copyists learn the lesson? We, too, have examples enough of what godless lives come to, if we had the sense to profit by them. The God who cast out the vile Canaanites and all the rest of the wicked crew before the sons of the desert has not changed, and will treat Israel as He did them, if Israel come down to their level. Outward privileges make idolatry or any sin more sinful, and its punishment more severe.

Another characteristic of Israel’s sin is its being done ‘secretly.’ Of the various meanings proposed for that word 2Ki_17:9 the best seems to be that it refers to the attempt to combine the worship of God and of idols, of which the calf worship is an instance. Elijah had long ago taunted the people with trying ‘to hobble on both knees,’ or on ‘two opinions’ at once; and here the charge is of covering idolatry with a cloak of Jehovah worship. A varnish of religion is convenient and cheap, and often effectual in deceiving ourselves as well as others; but ‘as a man thinketh in his heart, so is he,’ whatever his cloak may be; and the thing which we count most precious and long most for is our god, whatever our professions of orthodox religion.

The idolatry is then described, in rapid touches, as universal. Wherever there was a solitary watchman’s tower among the pastures there was a high place, and they were reared in every city. Images and Asherim deformed every hill-top and stood under every spreading tree. Everywhere incense loaded the heavy air with its foul fragrance. The old scenes of unnamable abomination, which had been so terribly avenged, seemed to have come back, and to cry aloud for another purging by fire and sword.

The terrible upshot of all was ‘to provoke the Lord to anger.’ The New Testament is as emphatic as the Old in asserting that there is the capacity of anger in the God whose name is love, and that sin calls it forth. The special characteristic of sin, by which it thus attracts that lightning, is that it is disobedience. As in the first sin, so in all others, God has said, ‘Ye shall not do this thing’; and we say, ‘Do it we will.’ What can the end of that be but the anger of the Lord? ‘Because of these things cometh the wrath of God upon the children of disobedience.’

II. 2Ki_17:13 gives the pleading of Jehovah. The mission of the prophets was God’s reply to Israel’s rebellion, and was equally the sign of His anger and of His love. The more sin abounds, the more does God multiply means to draw back to Himself. The deafer the ears, the louder the beseeching voice of His grieved and yet pitying love. His anger clothes itself in more stringent appeals and clearer revelations of Himself before it takes its slaughtering weapons in hand. The darker the background of sin, the brighter the beams of His light show against it. Man’s sin is made the occasion for a more glorious display of God’s character and heart. It is on the storm-cloud that the sun paints the rainbow. Each successive stage in man’s departure from God evoked a corresponding increase in the divine effort to attract him back, till ‘last of all He sent unto them His Son.’ In nature, attraction diminishes as distance increases; in the realms of grace, it grows with distance. The one desire of God’s heart is that sinners would return from their evil ways, and He presses on them the solemn thought of the abundant intimations of His will which have been given from of old, and are pealed again into all ears by living voices. His law for us is not merely an old story spoken centuries ago, but is vocal in our consciences to-day, and fresh as when Sinai flamed and thundered above the camp, and the trumpet thrilled each heart.

III. The heavier sin that followed the divine pleading. That divine voice leaves no man as it finds him. If it does not sway him to obedience, it deepens his guilt, and makes him more obstinate. Like some perverse ox in the yoke, he stiffens his neck, and stands the very picture of brute obduracy. There is an awful alternative involved in our hearing of God’s message, which never returns to Him void, but ever does something to the hearer, either softening or hardening, either scaling the eyes or adding another film on them, either being the ‘savour of life unto life or of death unto death.’ The mission of the prophets changed forgetfulness of God’s ‘statutes’ into ‘rejection’ of them, and made idolatry self-conscious rebellion. Alas, that men should make what is meant to be a bond to unite them to God into a wedge to part them farther from Him! But how constantly that is the effect of the gospel, and for the same reason as in Israel-that they ‘did not believe in the Lord their God’!

The miserable result on the sinners’ own natures is described with pregnant brevity in 2Ki_17:15 . ‘They followed vanity, and became vain.’ The worshipper became like the thing worshipped, as is always the case. The idol is vanity, utter emptiness and nonentity; and whoever worships nothingness will become in his own inmost life as empty and vain as it is. That is the retribution attendant on all trust in, and longing after, the trifles of earth, that we come down to the level of what we set our hearts upon. We see the effects of that principle in the moral degradation of idolaters. Gods lustful, cruel, capricious, make men like themselves. We see it working upwards in Christianity, in which God becomes man that men may become like God, and of which the whole law is put into one precept, which is sure to be kept, in the measure of the reality of a man’s religion. ‘Be ye therefore imitators of God, as beloved children.’

In 2Ki_17:16 - 2Ki_17:17 the details of the idolatry follow the general statement, as in 2Ki_17:9 - 2Ki_17:12 , but with additions and with increased severity of tone. We hear now of calves and star worship, and Baal, and burning children to Moloch, and divination and enchantment. The catalogue is enlarged, and there is added to it the terrible declaration that Israel had ‘sold themselves to do evil in the sight of the Lord.’ The same thing was said by Elijah to Ahab-a noble instance of courage. The sinner who steels himself against the divine remonstrance, does not merely go on in his old sins, but adds new ones. Begin with the calves, and fancy that you are worshipping Jehovah, and you will end with Baal and Moloch. Refuse to hear God’s pleadings, and you will sell your freedom, and become the lowest and only real kind of slave-the bondsman of evil. When that point of entire abandonment to sin, which Paul calls being ‘sold under sin,’ is reached, as it may be reached, at all events by a nation, and corruption has struck too deep to be cast out, once again the anger of the Lord is provoked; but this time it comes in a different guise. The armies of the Assyrians, not the prophets, are its messengers now. Israel had made itself like the nations whom God had used it to destroy, and now it shall be destroyed as they were.

To be swept out of His sight is the fate of obstinate rejection of His commandments and pleadings. Israel made itself the slave of evil, and was made the captive of Assyria. Self-willed freedom, which does as it likes, and heeds not God, ends in bondage, and is itself bondage. God’s anger against sin speaks pleadingly to us all, saying, ‘Do not this abominable thing that I hate.’ Well for us if we hearken to His voice when ‘His anger is kindled but a little.’ If we do not yield to Him, and cast away our idols, we shall become vain as they. Our evil will be more fatal, and our obstinacy more criminal, because He called, and we refused. ‘Who may abide the day of His coming? and who shall stand when He appeareth?’ These captives, dragging their weary limbs, with despair in their hearts, across the desert to a land of bondage, were but shadows, in the visible region of things, of the far more doleful and dreary fate that sooner or later must fall on those who would none of God’s counsel, and despised all His reproof, but cling to their idol till they and it are destroyed together.

Verse 33

2 Kings

DIVIDED WORSHIP

2Ki_17:33 .

The kingdom of Israel had come to its fated end. Its king and people had been carried away captives in accordance with the cruel policy of the great Eastern despotisms, which had so much to do with weakening them by their very conquests. The land had lain desolate and uncultivated for many years, savage beasts had increased in the untilled solitudes, even as weeds and nettles grew in the gardens and vineyards of Samaria. At last the king of Assyria resolved to people the country; and for this purpose he sent a mixed multitude from the different nationalities of his empire to the land of Israel. They were men of five nationalities, most of them recently conquered. Israel had been deported to different parts of the Assyrian empire; men from different parts of the empire were deported to the land of Israel. Such cruel uprootings seemed to be wisdom, but were really a policy that kept alive disaffection. It was the same mistake and bore the same fruits as Austria pursued in sending Hungarian regiments to keep down Venice, and Venetian-born soldiers to overawe Hungary.

These new settlers brought with them their national peculiarities, and among the rest, their gods. They knew nothing about the Jehovah whom they supposed to be the local deity of Israel; and when they were troubled by the wild beasts which had, of course, rapidly increased in the land, they attributed it to their neglect of His worship, and sent an embassy to the king of Assyria telling that as they ‘know not the manners of the God of the land,’ He has sent lions among them.

This is an instructive example of the heathen way of thinking. They have their local deities. Each land, each valley, each mountain top, has its own. They are ready to worship them all, for they have no real worship for any. Their reason for worship is to escape from harm, to pay the tribute to which the god has a right on his own territory, lest he should make it the worse for them if they neglect it. ‘The mild tolerance of heathendom’ simply means the utter absence of religion and an altogether inadequate notion of deity.

So the settlers have sent to them one of these schismatic priests who had belonged to the extinct sanctuary at Beth-el, and he, apparently, not having any truer notions of God or of worship than they had, nothing loth, teaches them the rites of the Israelite worship, which was not like that of Judah, as is distinctly stated in the context. This worship of Jehovah was, however, blended by them with their own national idolatry. How contemptuously the historian enumerates the hard names of their gods and the rabble rout of them which each nation made! ‘The men of Babylon made Succoth-benoth’ probably a deity, though the name may mean booths for purposes of prostitution and the others ‘ made Nergal and Ashima and Nibhaz and Tartak.’ What names, and what a pantheon! ‘They feared the Lord and served their own gods.’

This was the beginning of the Samaritan people, whom we find through the rest of Scripture even down to the Acts of the Apostles, retaining some trace of their heathen origin. Simon Magus bewitched them in his sorceries. They began as heathen, though in lapse of years they came to be pure monotheists, even more rigid than the Jews themselves, and today, if you went to Nablus, you would find the small remnant of their descendants adhering to Moses and the law, guarding their sacred copy of the Pentateuch with unintelligent awe, and eating the Paschal Lamb with wild rites. They have changed the object of their worship, but one fears that it is little more real and deep than in old days, 2500 years ago, when their forefathers ‘feared the Lord and served their own gods.’

Now I venture to take this verse as indicative of a tendency which belongs to a great many more people than the confused mass of settlers that were shot down on the hills of Israel by the king of Assyria. It is really a description of a great deal of what goes by the name of religion amongst us.

I. The Religion of Fear.

These people would never have thought about God if it had not been for the lions. When they did think of Him it was only to tremble before Him. The reason for their trembling was that they did not know the etiquette of His worship; that they thought of Him as having rights over them because they had come into His territory, which He would exact, or punish them for omitting. In a word, their notion of God was that of a jealous, capricious tyrant, whose ways were inscrutable to them, in whose territory they found themselves without their will, and who needed to be propitiated if they would live in peace.

And this is the thought which is most operative in many minds, though it is veiled in more seemly phrases, and which darkens and injures all those on whom it lays hold. Need I spend time in showing you how, point by point, this picture is a picture of many among us? How many of you think of God when you are ill, and forget Him when you are well? How many of you pour out a prayer when you are in trouble, and forget all about Him and it when you are prosperous? How many of you see God in your calamities and not in your joys? Why do people call sudden deaths and the like the ‘visitation of God’? How many of us are like Italian sailors who burn candles and shriek out to the Madonna when the storm catches them, and get drunk in the first wine-shop which they come to when they land! Is not many a man’s thought of God, ‘I knew Thee that Thou wert an austere Man, and I was afraid’?

The popular religion is largely a religion of fear.

There is a fear which is right and noble. That is reverend, humble adoration at the sight or thought of God’s great perfections. Angels veil their faces with their wings. Such awe has no thought of personal consequences-is inseparable from all true knowledge of God; for all greatness of character is perfected by love. Of such fear we are not now speaking.

Terror of God is deep in men’s hearts.

Fear is the apprehension of personal evil from some person or thing. Now I believe that terror has its place in the human economy, and in religion, as the sense of pain has. There is something in man’s relations to God to cause it.

The Bible sets forth ‘the terror of the Lord,’ that men may tremble before Him. Moses said, ‘I exceedingly fear and quake.’ But that terror is only right when it proceeds from a sense of God’s holiness and a consciousness of my own sinfulness. It is not right when it is a mere dread of a hard tyrant. That terror is only right when it leads to a joyful acceptance of God’s revelation of His love in Christ.

Fear was never meant to be permanent, it is only the alarum-bell which rings to wake up the soul that sleeps on when in mortal peril. And it should pass into penitence, faith, joy in Jesus. ‘We have access with confidence by the faith of Him.’ The brightness is great and awful, but go nearer, as you can in Jesus, and lo! there is love in the brightness. You see it all tender and sweet. A heart and a hand are there, and from the midst of it the Father’s voice speaks, and says, ‘My son, give Me thine heart.’

The religion of fear is worthless. It produces no holiness, it does nothing for a man, it does not bind him to God. He is none the stronger for it. It paralyses so far as it does anything.

It is spasmodic and intermittent. It is impossible to keep it up, so it comes in fits and starts. When the morning comes men laugh at their terrors. It leads to wild endeavours to forget God-atheism-to insensibility. He who begins by fearing when there was no need, ends by not fearing when he ought.

II. The Religion of Form.

The Samaritans’ whole worship was outward worship. They did the things which the Beth-el priest taught them to do, and that was all.

And this again is a type, very common in our day. Religion must have forms. The forms often help to bring us the spirit. But we are always in danger of trusting to them too much.

How many of us have our Christianity only in outward seeming? The only thing that unites men to God is love.

So your external connection with God’s worship is of no use at all unless you have that.

Church and chapel-goers are alike exposed to the danger of erecting the forms of worship to a place in which they cannot be put without marring the spirit of worship. Whether our worship be more or less symbolic, whether we have a more or less elaborate ritual, whether we think more or less of sacraments, whether we put hearing a sermon as more or less prominent, or even if we follow the formless forms of the Friends, we are all tempted to substitute our forms for the spirit which alone is worship.

III. The Religion of Compromise or Worldliness.

They had God and they had gods. They liked the latter best. They gave God formal worship, but they gave the others more active service.

Such a kind of religion is a type of much that we see around us; the attempt to be Christians and worldlings, the indecision under which many men labour all their lives, being drawn one way by their consciences, another by their inclinations.

You cannot unite the two. God requires all. He fills the heart, and claims supreme control over all the nature. There cannot be two supreme in the soul. It cannot be God and self. It must be God or self. You may look now one way and now another, but the way the heart goes is the thing. Mr. Facing-both-ways does not really face both ways. He only turns quickly round from one to the other.

Such divided religion is impossible in the nature of God-of the soul-of religion.

To attempt it, then, is really to decide against God.

It is weak and unmanly to be thus vague and decided by circumstances. You would have been a Mohammedan if you had been born in Turkey.

You ought to decide for God.

He claims, He deserves, He will reward and bless, your whole soul.

‘Choose you this day whom ye will serve. If the Lord be God, follow Him’ If Baal or Succoth-benoth, then follow him. ‘You cannot serve God and Mammon.’ ‘He that is not for us is against us.’ Be one thing or the other.