Verse-by-Verse Bible Commentary
2 Kings 17:6

Clarke's Commentary

Verse 2 Kings 17:6. Took Samaria — According to the prophets Hosea, Hosea 13:16, and Micah, Micah 1:6. He exercised great cruelties on this miserable city, ripping up the women with child, dashing young children against the stones, c. c.

Carried Israel away into Assyria — What were the places to which the unfortunate Israelites were carried, or where their successors are now situated, have given rise to innumerable conjectures, dissertations, discourses, &c. Some maintain that they are found on the coast of Guinea others, in America the Indian tribes being the descendants of those carried away by the Assyrians. In vol. i. of the Supplement to Sir Wm. Jones's works, we find a translation of the History of the Afghans, by Mr. H. Vansittart; from which it appears that they derive their own descent from the Jews. On this history Sir Wm. Jones writes the following note: -

"This account of the Afghans may lead to a very interesting discovery. We learn from Esdras, that the ten tribes, after a wandering journey, came to a country called Arsaret, where we may suppose they settled. Now the Afghans are said by the best Persian historians to be descended from the Jews; they have traditions among themselves of such a descent, and it is even asserted that their families are distinguished by the names of Jewish tribes; although, since their conversion to the Islam, they studiously conceal their origin. The Pushtoo, of which I have seen a dictionary, has a manifest resemblance to the Chaldaic; and a considerable district under their dominion is called Hazarek or Hazaret, which might easily have been changed into the word used by Esdras. I strongly recommend an inquiry into the literature and history of the Afghans." Every thing considered, I think it by far the most probable that the Afghans are the descendants of the Jews, who were led away captives by the Assyrian kings.

Thus ended the kingdom of Israel, after it had lasted two hundred and fifty-four years, from the death of Solomon and the schism of Jeroboam, till the taking of Samaria by Shalmaneser, in the ninth year of Hoshea; after which the remains of the ten tribes were carried away beyond the river Euphrates.

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.

Bridgeway Bible Commentary

End of the northern kingdom (17:1-41)

Some time after Shalmaneser V succeeded Tiglath-pileser III as king of Assyria, the Israelite king Hoshea tried to show himself independent of Assyria by refusing to pay the annual tribute. He thought that with Egyptian support his rebellion would be successful. Shalmaneser put an end to such hopes by invading Israel and besieging Samaria. After three years Israel’s defence collapsed, and Shalmaneser’s successor, Sargon II, captured Samaria and carried off the survivors into captivity (722 BC). This was the end of the northern kingdom (17:1-6).

The fact that Israel’s nineteen kings were spread over nine dynasties is an indication of the instability that characterized the northern kingdom throughout its history.
At this point the writer comments at length on the reason for the fall of Israel, namely, the spiritual failure of the people as a whole. Though Jeroboam I was responsible for changing the official religious policy, the real cause of the failure lay with the common people, who readily copied local religious practices. This was open disobedience to God’s covenant commands given by Moses and repeated by the prophets (7-17). In the end God punished the people by making them captives in a foreign land, as they had once been in Egypt. Only Judah was left, but it too was turning from God (18-23).

In accordance with their normal policy, the Assyrians resettled people from other parts of their Empire into cities of the northern kingdom (which was now known as Samaria). These settlers tried to avoid punishment from Israel’s God by combining the worship of Yahweh with their own religion. They also intermarried with the Israelites left in the land. Their descendants, known as Samaritans, being of mixed blood and mixed religion, were despised by the Jews (24-33; cf. John 4:9; John 8:48). The presence of all these religions in the land God gave to Israel was in sharp contrast to God’s plan, which was for Israel to worship him alone (34-41).

Coffman's Commentaries on the Bible

THE SIEGE AND FALL OF SAMARIA

"In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel, and reigned nine years. And he did that which was evil in the sight of Jehovah, yet not as the kings of Israel that were before him. Against him came Shalmaneser king of Assyria; and Hoshea became his servant and brought him tribute. And the king of Assyria found conspiracy in Hoshea; for he had sent messengers to So king of Egypt, and offered not 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. Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years. In the ninth year of Hoshea the king of Assyria took Samaria. and carried Israel away unto Assyria, and placed them in Halah, and on the Habor, the river of Gozan, and in the cities of the Medes."

"And (he) reigned 9 years" Hoshea reigned until Samaria was taken, and therefore we must understand that the imprisonment of Hoshea (2 Kings 17:4) is a summary of what eventually happened, detailed by the following verses. Either that, or the statement of his imprisonment may be understood as a metaphorical reference to the siege that lasted three years.

"Yet not as the kings of Israel that were before him" It is not exactly known why Hoshea was judged to have been any better than prior kings of Israel. It might be explained by a Jewish tradition mentioned by Montgomery, "That Hoshea removed the guards set on the road to Jerusalem to keep Israelites from going there to worship."International Critical Commentary, Kings, p. 465. If that tradition is true, it is a sad comment upon the determination of previous kings of Israel not to allow the Israelites to worship in the place that God had appointed.

"So king of Egypt" This king of Egypt cannot be certainly identified. One of the Sargon inscriptions, "Mentions a Piru as king of Egypt in the year 720 B.C., whose general, a certain Sibu, he claims to have defeated on the road to Egypt."The Interpreter's Bible, Vol. 3, p. 279. Again, we mention the danger of implicit trust in such ancient inscriptions.

"He besieged (Samaria) three years" Samaria was a powerful stronghold, and it is a credit to the builders and defenders of that city that it withstood a siege for such a long while.

"He placed them (the captives) in Halah, and on the Habor, the river of Gozan, and in the cities of the Medes" It is evident that Assyria scattered her captives among the provinces and that they were not carried to Nineveh, the capital. "It was also their policy to place them in small groups so that they would lose their identity and mingle with the local populations."The New Bible Commentary, Revised, p. 361. It is not certain as to the exact location of the places mentioned here, but scholars generally suppose that the captives were placed in northern Mesopotamia.

Barnes' Notes on the Whole Bible

The king of Assyria took Samaria - i. e., from the Assyrian inscriptions, not Shalmaneser but Sargon, who claims to have captured the city in the first year of his reign (721 B.C.). At first Sargon carried off from Samaria no more than 27,280 prisoners and was so far from depopulating the country that he assessed the tribute on the remaining inhabitants at the same rate as before the conquest. But later in his reign he effected the wholesale deportation here mentioned.

Halah and in Habor by the river of Gozan - Rather, “on the Habor, the river of Gozan.” Halah is the tract which Ptolemy calls Chalcitis, on the borders of Gauzanitis (Gozan) in the vicinity of the Chaboras, or Khabour (Habor, the great affluent of the Euphrates). In this region is a remarkable mound called Gla, which probably marks the site, and represents the name, of the city of Chalach, from where the district Chalcitis was so called.

In the cities of the Medes - Sargon relates that he overran Media, seized and “annexed to Assyria” a number of the towns, and also established in the country a set of fortified posts or colonies.

Smith's Bible Commentary

Kings, chapter seventeen. In the seventeenth chapter, we come to the death of the northern kingdom, the nation of Israel.

In the twelfth year when Ahaz was the king in Judah ( 2 Kings 17:1 ),

That's the king of the southern kingdom.

Hoshea began to reign in Samaria over Israel. He reigned for nine years. He did that which was evil in the sight of the LORD ( 2 Kings 17:1-2 ),

So, unfortunately, Israel did not have one single king of which it was not testified that he did evil in the sight of the Lord. Not one king of Israel followed after the Lord from the very beginning of Jeroboam, when the kingdom was divided into the northern and southern kingdom. From Jeroboam onward, all of the kings did evil in the sight of the Lord. It is interesting that as the king goes, so went the nation so often. And the nations following after God or turning from God was largely dependent upon the influence of the king. And so the Assyrians came up against them.

Shalmaneser the king of Assyria; and Hoshea became a servant; he began to pay tribute unto Shalmaneser. But the king of Assyria found him conspiring: for they had sent to the king of Egypt for help ( 2 Kings 17:3-4 ).

They had taken the money that they were supposed to send for tribute, and they sent it to the king of Egypt to hire mercenaries to come and to fight against Assyria.

So the Assyrians came again [and they circled the city and they captured it and they bound him up and placed him in prison] after sieging Samaria for three years ( 2 Kings 17:5 ).

And in the ninth year Hoshea the king of Assyria.

In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away to Assyria, and placed them in Halah, in Habor by the river Gozan, and the city of the Medes ( 2 Kings 17:6 ).

Now God begins to enumerate His indictment against Israel and lists the reasons why Israel, a once great and powerful nation. The people who were once known as the people of God and have been a strong and powerful nation. But God lists His indictment against them, the reasons why they became weak. The reasons why they were defeated and fell to their enemies.

And so it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of the Pharaoh, and they feared other gods ( 2 Kings 17:7 ),

The first indictment is their failure to be what God wanted them to be, the missing of the mark. They sinned against the Lord, and they served... they began to reverence and worship and serve other gods. This was caused partially by a misinterpreting of their history. They failed to realize that it was God that made them great. It was their relationship to God that made them strong. It was God who brought them out of Egypt. It was God who brought them through the wilderness. It was God who brought them in the land. It was God who caused them to possess the land and to defeat their enemies. But they began to misinterpret their history and they began to attribute their greatness and their victories to other things: to other gods.

They build the golden calf, two of them. Set one in Dan and one in Bethel, and the king said, "These are the gods that brought you out of Israel." And they began to forsake the true and the living God and worshipped the gods that they had made with their own hands.

Now a man has to worship something. It's just innate within us; I've got to worship something. There is a void within that I am seeking to fill. It is a spiritual void. I've got to fill it with something. And if I don't fill it with the true and the living God, I'm going to fill it with garbage, the garbage of nonsense. I will, as the humanistic philosophy says today, I will take my leap of faith. I must take the leap of faith. For they say the lower story of reality is only despair and man can't live in despair. So man must take the leap of faith into the upper story of a non-reasoned religious experience. And the world today is filled with non-reasoned religious experiences.

I read in this month's issue of The Reader's Digest of the Scientology and how the whole thing started. Some guy was a writer, and he was writing for a penny a word. And he said writing for a penny a word, you'll never make any money. And so he said the only way to make money is to develop a new religion. And so he developed Scientology with the purpose of making himself wealthy. And he succeeded, because there's a bunch of stupid people who are willing to let their minds be bent to become the robots and the merchandisers for these purveyors of ignorance. And Dianetics and all of this kind of things and his supposed stories and all. And Reader's Digest really has quite an article on the background and all of Scientology, this month's issue. You might find it, I did, very, very fascinating indeed. But it only helps point out how, when man forsakes the true and the living God, he is an open sucker for anything that will come along. He'll believe in stupidity. He'll believe in nothing. He'll worship and serve the creature more than the Creator. He begins to worship his body needs and body appetites and the fulfillment thereof.

So the children of Israel sinned against the Lord. They turned from God, but they sought to fill the void in the worship of the other gods. They misinterpreted their history, and they began to attribute the greatness to characteristics of their own nationality. "We're tough people. We're hearty people. We're smart people. We have a democratic system of government. We have a free enterprise system. This is what makes a nation great. This is what makes the nation strong." And we begin to attribute the greatness and the strength to these other things rather than to the fact that we were a nation founded in God. And that God was the strength because God was the heart of the nation, and thus, there was strength because of the moral strength that was in the heart of the nation because the people worshipped and served God.

But when the planks that hold the people and the nation together, when these moral planks begin to decay, and begin to rot, then the nation surely cannot stand much longer and the planks have become so rotten. The moral decay have become so great in Israel that the nation could no longer stand.

And so the children of Israel did secretly those things which were not right in the eyes of God, they built the high places in the cities, and the towers in order to worship the strange gods. They set up images. And they burned incense in all the high places, until the LORD carried them away captive: they served the idols, whereof the LORD said, You should not do this thing. The LORD testified against them, He sent His prophets unto them to warn them but they failed to listen to the prophets of God. They did not hearken to the servants, the prophets said, Turn you from your evil ways, keep God's commandments and statutes. But they would not hear, they hardened their necks, like the necks of their fathers, that did not believe in the LORD their God. And they rejected his statutes, and his covenants that he had made with their fathers, and the testimonies which he had testified against them; and they followed vanity, and became vain ( 2 Kings 17:9-15 ).

That is always the effect of following vanity. You become vain. The word vanity is emptiness. Following emptiness, you become empty. Now, it is interesting that people today are following after emptiness in their pursuit of happiness. It seems that the goal of man today is to be happy. And we all have in our own minds that mental concept of what it will take to make me happy. Happiness is... you know, and each of you can finish that sentence yourself, because each of you have in your mind that which you think it would take to make you happy. Happiness is a million dollars in the bank. The bank may fold tomorrow. Happiness is a yacht. Happiness is a house on Lido Island. Happiness is, you know.

Happiness is an experience that results in the right relationship with God. The rest is the pursuit of happiness. But in our pursuit, we are oftentimes pursuing after things that, in themselves, are empty and unfulfilling. They may bring us moments of excitement and moments of pleasure, moments of joy, but no true lasting happiness.

Through my mind races the college years and all of the things that we used to do for excitement and to have an exciting evening. And I would hate to share them because some young kids might get things in their mind they hadn't thought of before. We used to grease the street car tracks at an incline and just sit on the side and just laugh and roll as the thing just was there spinning its wheels, you know. I only say that because the kids don't have streetcars anymore. When it's parked downtown, just run up behind it and pull the thing off the wire, you know. Hear the bell ringing and the lights go out in the streetcar and all that. And you just run up the street again, do anything, and you just laugh, and big joke, you know. Oh, it was fun, but the next night, you're looking for something else. You know, it doesn't last. It's good for ten, fifteen minutes. But there's nothing lasting to it.

The pursuit of the world: following after emptiness, they've become empty.

and they went after the heathen that were round about them, concerning whom the LORD charged them, you should not do like them ( 2 Kings 17:15 ).

Now, here is one thing that we've got to be careful about, because there is strong pressure today for us to do exactly this. To do like the world around us. Today the world around us is governed by a humanistic philosophy, which declares that there is nothing really evil or wrong in and of itself. For there is no absolute good or bad. It is all relative to your culture, to your background, to the area where you live, to the mores of society, and the mores are always that which determines what is right and what is wrong within a society. And so the sociologists point to the mores of the New Guinea culture, or the mores of some South American Indian tribe, or the mores of the Eskimos, and so forth. And they can prove that any kind of a relationship is accepted and is good in particular societies. So it all depends upon your society whether or not a relationship is right or wrong.

Wrong. There are absolutes as far as morals are concerned. God has laid down the absolutes, but the men of Israel, the people of Israel had made the mistake of following the mores of the society around them, and following the mores of that society, they became corrupted before God. And being corrupted before God, they were destroyed. And the greatness and the strength of the nation was sapped and they became weak morally. Weak spiritually, and then it only follows that they were to be destroyed as a nation. For the true strength of any nation lies in the moral planks upon which that nation stands.

God sent his servants, the prophets. They cried out against the way the people were living. But they were accused of being bigoted, narrow-minded, old fashioned, prudent, and the people would not hearken. And thus, the nation fell. Now God had given them other warnings; God had allowed them to fall, really, in the battle even against small nations. Not totally defeated, but they were once ruling over Moab, and the Moabites rebelled against them. The Moabites were not a big people. They were not a strong people. They were just a little nation. But Israel had become so weak they could not subdue Moab and bring it back under their control.

And seeing that Moab had made a successful incursion against them, then the Edomites decided to rebel from their control. And the other small nations, one by one seeing and being encouraged by the weakness of Israel began to pick on Israel. Began to battle against them, and they were unable to win a decisive victory over them. And even then, they didn't recognize their weakness. Even then, they were deceived as Samson, who, once his hair was cut off and his vow before God was broken, knew not that he was weak as other men. And when Delilah said, "Samson, the Philistines are upon you." He said, "I will shake myself as at other times and go out against them." And he did not know that the Spirit of the Lord had departed from him. And he fell before the hands of the Philistines, because without the power of God's Spirit, he was weak just like anybody else.

And without God, our nation is weak just like anybody else. And our nation is turned from God. We have turned from actually having God at the heart and the center of our national life. And though we still print on the coin, "In God we trust," it seems almost a travesty. And though the Bible was the first textbook, and the only textbook in the first public school in America, yet now, because of the decisions of the Supreme Court, we cannot even have a Bible class in a public school that the children can attend at their own discretion. Nor can there be public prayers offered within the schoolroom. Of course, the kids violate that every time a test comes along.

The nation has become weak. And now the little nations are beginning to pick on us. North Korea, unable to defeat them. South and North Vietnam, they defeated us. Iran, they are mocking us. They're taking advantage of us. They know we're too weak to react, to respond, and it will be some other nation next. And after that, another. Because we have proven our inability to react or to respond. And it is only encouraging the enemy, and it is only a matter of time until Russia makes her move. And believe me, if we can't defeat the little vassals of Russia, how in the world do we ever expect to defeat Russia? We can't.

Again, the Reader's Digest, this month's issue has another very interesting article concerning the policies of our President Carter, which has led us into this dilemma, and how impossible it is for us to get out of it even with our greatest efforts until at least 1985. You'll find that in a very fascinating article, this month's Reader's Digest. I don't get a commission on that magazine either.

So the death of a nation. It's always sad. It's always tragic to see a nation that was once strong, once mighty, once glorious, to see it die. To watch it in its agony of death. To stand helplessly by and know there is nothing you can do. We see our nation today in the agony of death. The same conditions that prevailed in Israel prevail in our nation today. We have turned our backs upon God. We have made materialism, pleasure, intellectual pursuits the master passions of our lives. We have turned from the true and the living God. We've become weak. We failed to realize that it was God that made us strong. That it was God's grace that was shed upon us that made us a mighty nation. And we've began to attribute the greatness to other things and to declare the praises of the free enterprise system or of the democratic system of government and all, rather than to praise and thank God for His strength and what He has done. And I am convinced that unless there is a great spiritual revival and a turning to God in the United States, that we will fall before 1985.

So God gives His indictment against them, and in verse twenty-three he concludes.

Until the LORD removed Israel out of his sight, as he had said by his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day ( 2 Kings 17:23 ).

In 721 BC, the northern kingdom fell to Assyria. And the king of Assyria had a practice of taking the people, all of them, out of the land, and taking them to other places, scattering them, and then re-populating them in strange places.

It would be like if Russia should defeat us now, and they move all of the people out of the United States to various provinces in Russia, down into the area of the Caucasus, and down through the areas of Estonia, and up through Latvia, and to Siberia. And all of a sudden you're living in a city where maybe there are only three other Americans and there's a hundred thousand Russians. You can't speak their language and everything is strange. It's strange culture and all. You're completely alienated. You're demoralized. There's no way you can get together to rebel against this kind of pardon. Thus was the practice of the Assyrians.

So subduing their enemies that there is no recovering from it. As they re-populate them into other areas where they have no chance of getting together and forming a united kind of a rebellion against what has happened to them. And so, thus happened with the nation Israel by Assyria, and they became scattered, the ten tribes of the northern kingdom.

Now the Assyrians then took other nations that they had conquered and they brought the people from those other nations and they established them in this strange area to them, the area of Samaria. Totally uprooted them, brought them into an area that they were totally unfamiliar with. And they set them in the area of Samaria.

And so it was when they these other people first began to dwell in the land of Samaria [the land of Israel there, the northern part], that they feared not the LORD: therefore the LORD sent lions among them, and began to destroy the people ( 2 Kings 17:25 ).

And so they came to the king of Assyria and they said, "Hey, we don't understand the ways of the gods of the land. And lions and wild beasts are killing our people. So send someone to teach us the ways of the gods of the land so that we can live in that land." And so the king got one of the priests and he sent him back unto Samaria, and the priest taught them the ways of the Lord. And then there is a very interesting scripture. So it said,

And they feared the LORD, but served their own gods ( 2 Kings 17:33 ),

Oh, what a picture of so many people today. They respect the Lord. They acknowledge the Lord. They give obeisance to the Lord. But they serve their own gods. They may even sing praises unto the Lord. They may listen to the records about the Lord. They acknowledge the Lord that He exists. But when it comes down to their life and their lifestyles, they're actually serving other gods. Now Jesus said, "No man can serve two masters: you're either going to love the one, and hate the other; or hold to the one, and despise the other. And you cannot serve God and mammon" ( Matthew 6:24 ); which was, of course, another god of those days. The god of power represented by money.

How many people today reverence, fear the Lord, but yet, they serve other gods. It's like Bob Dillon saying, "You've got to serve somebody." And it isn't the one that you really are reverencing so much as the one that you're actually serving that really counts. Who are you serving? Are you serving the gods of your own creation? Your own lust? Your own desires? Or are you serving the true and the living God, obedient unto His Word and to His commands? And so a real paradox here. "Fear the Lord, serve their own gods."

"

Dr. Constable's Expository Notes

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

Hoshea was the Northern Kingdom’s last king. He reigned in Samaria for 9 years (732-722 B.C.). He was a bad king, but he was not as bad as his predecessors. A seal of Abdi, an official of Hoshea, has been discovered that bears the name of this Israelite king, who was heretofore unmentioned outside the Bible. [Note: See Andre Lemaire, "Name of Israel’s Last King Surfaces in a Private Collection," Biblical Archaeology Review 21:6 (November-December 1995):49-52.]

Shalmaneser V (727-722 B.C.) had succeeded his father Tiglath-Pileser III on Assyria’s throne. Hoshea became the servant of Assyria rather than of Yahweh (2 Kings 17:3). However, he was not a faithful servant even of Shalmaneser (2 Kings 17:4). This led to the end of his freedom and the siege of his capital (2 Kings 17:4-5). Samaria fell to Assyria in 722 B.C., and a second deportation of the population to various parts of the Assyrian empire followed in harmony with Assyria’s policy toward conquered peoples (cf. 2 Kings 15:29). [Note: See Luckenbill, 2:2, 26-27. See Rodger C. Young, "When Was Samaria Captured? The Need for Precision in Biblical Chronologies," Journal of the Evangelical Theological Society 47:4 (December 2004):577-95, for a reexamination of Thiele’s dates; and idem, "Tables of Reign Lengths from the Hebrew Court Recorders," Journal of the Evangelical Theological Society 48:2 (June 2005):225-48.]

"So" (2 Kings 17:4) may be the Hebrew pronunciation of the Egyptian capital, Sais, rather than the name of a pharaoh. [Note: H. Goedicke, "The End of So, King of Egypt," Bulletin of the American School of Oriental Research 171 (1963):64-66.] The verse so translated would read ". . . who had sent messengers to So [to the] king of Egypt," as in the NIV margin. Alternatively "So" may have been Pharaoh Tefnakht [Note: John Day, "The Problem of ’So, King of Egypt’ in 2 Kings 17:4," Vetus Testamentum 42:3 (July 1992):289-301.] or Pharaoh Piankhy. [Note: Alberto R. W. Green, "The Identity of King So of Egypt-An Alternative Interpretation," Journal of Near Eastern Studies 52:2 (April 1993):99-108. On the subject of Egyptian history during this period, see Hallo and Simpson, pp. 287-92.]

As God had promised, the Israelites’ apostasy had resulted in their scattering among other peoples (Deuteronomy 28:64). According to 1 Chronicles 7, some members of the ten northern tribes returned to the Promised Land at the end of the 70-year Babylonian Captivity. Apparently most of the Northern Kingdom exiles intermarried and lost their identity among the other Semitic people among whom they went to live. There is no evidence that the "ten lost tribes" became the American Indians, the Afghans, the Armenians, the Nestorians, or the English, as various modern cults claim. [Note: See The New Scofield Reference Bible, p. 446.]

Israel had suffered for 209 years under 20 different kings from 9 different families, sometimes called dynasties. The heads of these ruling families were Jeroboam I (two kings), Baasha (two kings), Zimri (two kings), Omri (four kings), Jehu (five kings), Shallum (one king), Menahem (two kings), Pekah (one king), and Hoshea (one king). Seven of these kings died at the hands of assassins: Nadab, Elah, Jehoram, Zechariah, Shallum, Pekahiah, and Pekah. All of them were evil. They did not comply with the will of Yahweh as contained in the Mosaic Law and the revelations of His prophets.

Gill's Exposition of the Whole Bible

In the ninth year of Hoshea the king of Assyria took Samaria,..... Which was the last year of his reign, and to be reckoned either from the time of his reigning in full power and authority, or from his first casting off the Assyrian yoke; :-

and carried Israel away into Assyria; not only the inhabitants of Samaria, but all the ten tribes inhabiting the several parts of the kingdom, for which Josephus is express a

and placed them in Halah, and in Habor, by the river of Gozan; some of them he placed here, which were in Assyria. Halah is the Calachena of Ptolemy, at the north of Assyria, and Habor is the mount Chobaras of the same; from which mountain, as you go to the Caspian sea, about midway, is the city Gauzania, the same with Gozan, which might give name to this river b. The Jews say c, this is the river Sambation, which runs so swiftly, that there is no passing except on the sabbath day; and which then the Jews cannot pass because of the profanation of the sabbath; and is the reason they give why the ten tribes are there detained; and Manasseh ben Israel d fancies Habor to be Tabor, a province in Tartary, where some Jews are:

and in the cities of the Medes; others of them he placed there, under his jurisdiction, the same with Hara, 1 Chronicles 5:26, which with the Greeks is called Aria; and Herodotus says e, these Medes formerly were called by all Arii. It appears from hence that the kingdom of Media was now subject to the king of Assyria: some f take Halach to be Colchi, and Habor to be Iberia, and Hara to be Armenia, and Gauzani to be Media, which all bounded the north of Assyria.

a Antiqu. l. 9. c. 10. sect. 1. b Vid. Witsium de 10 Trib. Israel. c. 4. sect. 2. c Rambam apud Eliam in Tishbi, p. 134. d Spes Israelis, sect. 17. p. 55. e Polymnia, sive, l. 7. c. 60. So Pausanias Corinthiac. sive, l. 2. p. 91. Vid. Vossium in Melam, de Situ Orbis, l. 1. c. 2. p. 13. f See Bierwood's Inquiries, p. 104.

Henry's Complete Commentary on the Bible

      1 In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel nine years.   2 And he did that which was evil in the sight of the LORD, but not as the kings of Israel that were before him.   3 Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents.   4 And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present 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.   5 Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years.   6 In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes.

      We have here the reign and ruin of Hoshea, the last of the kings of Israel, concerning whom observe,

      I. That, though he forced his way to the crown by treason and murder (as we read 2 Kings 15:30; 2 Kings 15:30), yet he gained not the possession of it till seven or eight years after; for it was in the fourth year of Ahaz that he slew Pekah, but did not himself begin to reign till the twelfth year of Ahaz, 2 Kings 17:1; 2 Kings 17:1. Whether by the king of Assyria, or by the king of Judah, or by some of his own people, does not appear, but it seems so long he was kept out of the throne he aimed at. Justly were his bad practices thus chastised, and the word of the prophet was thus fulfilled (Hosea 10:3), Now they shall say We have no king, because we feared not the Lord.

      II. That, though he was bad, yet not so bad as the kings of Israel had been before him (2 Kings 17:2; 2 Kings 17:2), not so devoted to the calves as they had been. One of them (that at Dan), the Jews say, had been, before this, carried away by the king of Assyria in the expedition recorded 2 Kings 15:29; 2 Kings 15:29, (to which perhaps the prophet refers, Hosea 8:5, Thy calf, O Samaria! has cast thee off), which made him put the less confidence in the other. And some say that this Hoshea took off the embargo which the former kings had put their subjects under, forbidding them to go up to Jerusalem to worship, which he permitted those to do that had a mind to it. But what shall we think of this dispensation of providence, that the destruction of the kingdom of Israel should come in the reign of one of the best of its kings? Thy judgments, O God! are a great deep. God would hereby show that in bringing this ruin upon them he designed to punish, 1. Not only the sins of that generation, but of the foregoing ages, and to reckon for the iniquities of their fathers, who had been long in filing the measure and treasuring up wrath against this day of wrath. 2. Not only the sins of their kings, but the sins of the people. If Hoshea was not so bad as the former kings, yet the people were as bad as those that went before them, and it was an aggravation of their badness, and brought ruin the sooner, that their king did not set them so bad an example as the former kings had done, nor hinder them from reforming; he gave them leave to do better, but they did as bad as ever, which laid the blame of their sin and ruin wholly upon themselves.

      III. That the destruction came gradually. They were for some time made tributaries before they were made captives to the king of Assyria (2 Kings 17:3; 2 Kings 17:3), and, if that less judgment had prevailed to humble and reform them, the greater would have been prevented.

      IV. That they brought it upon themselves by the indirect course they took to shake off the yoke of the king of Assyria, 2 Kings 17:4; 2 Kings 17:4. Had the king and people of Israel applied to God, made their peace with him and their prayers to him, they might have recovered their liberty, ease, and honour; but they withheld their tribute, and trusted to the king of Egypt to assist them in their revolt, which, if it had taken effect, would have been but to change their oppressors. But Egypt became to them the staff of a broken reed. This provoked the king of Assyria to proceed against them with the more severity. Men get nothing by struggling with the net, but entangle themselves the more.

      V. That it was an utter destruction that came upon them. 1. The king of Israel was made a prisoner; he was shut up and bound, being, it is probable, taken by surprise, before Samaria was besieged. 2. The land of Israel was made a prey. The army of the king of Assyria came up throughout all the land, made themselves master of it (2 Kings 17:5; 2 Kings 17:5), and treated the people as traitors to be punished with the sword of justice rather than as fair enemies. 3. The royal city of Israel was besieged, and at length taken. Three years it held out after the country was conquered, and no doubt a great deal of misery was endured at that time which is not particularly recorded; but the brevity of the story, and the passing of this matter over lightly, methinks, intimate that they were abandoned of God and he did not now regard the affliction of Israel, as sometimes as he had done. 4. The people of Israel were carried captives into Assyria, 2 Kings 17:6; 2 Kings 17:6. The generality of the people, those that were of any note, were forced away into the conqueror's country, to be slaves and beggars there. (1.) Thus he was pleased to exercise a dominion over them, and to show that they were entirely at his disposal. (2.) By depriving them of their possessions and estates, real and personal, and exposing them to all the hardships and reproaches of a removal to a strange country, under the power of an imperious army, he chastised them for their rebellion and their endeavour to shake off his yoke. (3.) Thus he effectually prevented all such attempts for the future and secured their country to himself. (4.) Thus he got the benefit of their service in his own country, as Pharaoh did that of their fathers; and so this unworthy people were lost as they were found, and ended as they began, in servitude and under oppression. (5.) Thus he made room for those of his own country that had little, and little to do, at home, to settle in a good land, a land flowing with milk and honey. In all these several ways he served himself by this captivity of the ten tribes. We are here told in what places of his kingdom he disposed of them--in Halah and Habor, in places, we may suppose, far distant from each other, lest they should keep up a correspondence, incorporate again, and become formidable. There, we have reason to think, after some time they were so mingled with the nations that they were lost, and the name of Israel was no more in remembrance. Those that forgot God were themselves forgotten; those that studied to be like the nations were buried among them; and those that would not serve God in their own land were made to serve their enemies in a strange land. It is probable that they were the men of honour and estates who were carried captive, and that many of the meaner sort of people were left behind, many of every tribe, who either went over to Judah or became subject to the Assyrian colonies, and their posterity were Galileans or Samaritans. But thus ended Israel as a nation; now they became Lo-ammi--not a people, and Lo-ruhamah--unpitied. Now Canaan spued them out. When we read of their entry under Hoshea the son of Nun who would have thought that such as this should be their exit under Hoshea the son of Elah? Thus Rome's glory in Augustus sunk, many ages after, in Augustulus. Providence so ordered the eclipsing of the honour of the ten tribes that the honour of Judah (the royal tribe) and Levi (the holy tribe), which yet remained, might shine the brighter. Yet we find a number sealed of every one of the twelve tribes (Revelation 7:1-8) except Dan. James writes to the twelve tribes scattered abroad (James 1:1) and Paul speaks of the twelve tribes which instantly served God day and night (Acts 26:7); so that though we never read of those that were carried captive, nor have any reason to credit the conjecture of some (that they yet remain a distinct body in some remote corner of the world), yet a remnant of them did escape, to keep up the name of Israel, till it came to be worn by the gospel church, the spiritual Israel, in which it will ever remain, Galatians 6:16.

Kelly Commentary on Books of the Bible

But not merely this. "Elisha died and they buried him" (2 Kings 13:20). Was not Elisha gone then? Not so. There was to be even a more glorious witness in his death than in his life. In his life, no doubt, he had witnessed; but with what great toil and anxiety and pains! stretching himself over the dead youth, he had breathed, and put his face upon the child's face; and so it was, laboriously and with effort in appearance, that God raised him up. For God would show the magnitude of the deed that he was doing then, and although it was in no wise because of all the labour of the prophet, since God could have done it in an instant as truly at the beginning as at the end, yet still it was the way of God. But not so now. Even in death what a witness of the power of life, in Elisha, for, as we are told, "It came to pass as they were burying a man that, behold, they spied a band of men; and they cast the man into the sepulchre of Elisha: and when the man was let down, and touched the bones of Elisha, he revived, and stood upon his feet." And so will Israel another day not more truly that dead man then, than Israel by-and-by, when all seems forgotten and Israel as good as dead, and buried in response to the prophets, in answer to that voice which will never be truly extinguished, though it may be forgotten or despised, for the mouth of the Lord hath spoken it, and the hand of the Lord had written it. And according to the prophets Israel will rise again.

They may be, as now they are politically, in the dust of the earth, but they will rise again. This is the portion of Israel. There are those who suppose that nations shall not rise. Alas! it is a common error. And there is no error more common in this day than the denying the resurrection of the body, but we know that the resurrection of the body is the most essential truth of God and the most sacred truth and the peculiar one of the gospel. For if the dead rise not, then is Christ not risen, and God's testimony is denied, for God's testimony is that He raised Christ from the dead which He has not done if the dead rise not. But contrariwise He raised Him up, and so the dead will be raised; and as the dead man here undoubtedly rises, so truly Israel will rise again, and, in truth, it will be "life from the dead" for all the nations. Such is the clear voice of prophecy, and it will be accomplished.

But we find that Hazael still pursues his oppression. Such is the literal history; such is the fact, for the present; such it was then.

And then in the next chapter (2 Kings 14:1-29), whatever might be the measure of right, evil takes its way even in Judah. "And it came to pass, as soon as the kingdom was confirmed in his hands, that he slew his servants which had slain the king his father. But the children of the murderers he slew not; according unto that which is written in the book of the law of Moses, wherein Jehovah commanded, saying, The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin. He slew of Edom, in the valley of salt, ten thousand, and took Selah by war, and called the name of it Joktheel unto this day." Amaziah thus shows a measure of righteousness, but his heart becomes, at last, lifted up within him, and he challenges the king of Israel; and the solemn fact appears that God will never sanction the presumption of a righteous man, that God will rather take the part of the bad man who is challenged presumptuously than of the righteous man that challenges him presumptuously. It is a solemn thing when the folly of God's people thus makes it necessary for God so to deal. It was so then, but the truth is, God will always be where righteousness is, and there is not a single failure in righteousness though it be in God's own people, where God does not set His face against it.

Does this then prove that the one is not a righteous man? Not so. But even where the unrighteous man may be righteous, and where the righteous man may be unrighteous, God will appear to change sides. The truth is, that God holds to righteousness wherever it exists. This is what we find, and to my own mind it is a most wholesome principle, and one that counts for a great deal in practical life, because often one sees the sad spectacle in one truly to be loved and valued, but a mistake is made never without its consequences. An error that is made always bears its fruit. Am I therefore to forget my love and esteem for him who has done it? Nay, I am to judge according to God the particular thing; but to let the heart and its affections flow in their proper channel. God would not have us to abandon, any more than He does Himself, the one who trusts Him, for swerving for a moment. God would not have us to sanction an unrighteous man because in a particular instance he may be right; nor, on the other hand, are we to sanction an unrighteous act because done by a righteous man. Well, all this shows us the nice and jealous care in details in details for righteousness. And this is to my mind the great moral of the dealings of God regarding Amaziah and Joash, and the reason why the comparatively righteous Amaziah was allowed to fall before the certainly unrighteous Joash.

Then we find another remarkable dealing of God in the case of Azariah in the fifteenth chapter. We are told there that he was found smitten of the Lord. "And Jehovah smote the king, so that he was a leper unto the day of his death, and dwelt in a separate house." The details of this are not given. He is called here Azariah. You must remember it is the same person who is called Uzziah in the book of Chronicles. But further, at this time evil was coming in more and more with a flood, and we have the sad and humbling history of Samaria. What brought in this terrible day was Ahaz so it is that the Spirit of God speaks of him for Ahaz was the worst king that had ever reigned in Judah up to this point. He it was that first brought in the Assyrian as a helper. At this time the Assyrian had come in in another way. We are told of Azariah king of Judah that "In the nine and thirtieth year of Azariah king of Judah began Menahem the son of Gadi to reign over Israel, and reigned ten years in Samaria. And he did that which was evil in the sight of Jehovah: he departed not all his days from the sins of Jeroboam the son of Nebat, who made Israel to sin. And Pul the king of Assyria came against the land."

The solemn thing that appears in Ahaz that I have referred to was that the conspiracy of Israel with Syria led Judah to call in Assyria against Israel. That is the point. It is not merely the only course of enmity that the Assyrian would have against the land. This is the point of the fifteenth chapter; but in the sixteenth it is a still more solemn thing; it is the union of Judah with the Gentile against Israel. And, accordingly, God marks His deep displeasure of this terrible reign. Indeed in every point of view it was unboundedly evil. What did God do? What marked the way of God in that day? It was the time when God brought out prophecy with a greater brightness and distinctness than He had ever been pleased to give. This is of the greatest moment for our souls to consider.

Prophecy always comes in a time of ruin. When was the first prophecy? When man fell. When was the first continuous prophecy prophecy not merely of a person that was coming, but of the character of him that was coming, and what was to be done that which most of all looks like a prophecy? It was Enoch's, when the world was full of corruption and violence, and the flood was about to be sent upon it. Thus if we look either at the prophecy of the Son, of man the woman's Seed, or look at the first form of prophecy, Enoch's, we see how clearly the time of ruin is the time when God gives prophecy. In the same way it is, when we come lower down the stream of time. The most magnificent burst of prophecy that God ever gave was through Isaiah, and Isaiah began his course under these very kings in the days of Azariah and Ahaz. It was continued, indeed, till the days of Hezekiah, but it was in these very times. And there was not Isaiah alone. We know there were other prophets, commonly called The Minor; but I refer to it now for the great moral principle. A time of evil is not necessarily a time of evil for the people of God. It is evil for those' that are false; it is evil for those that would take advantage. But a time of evil is a time when God particularly works for the blessing of those that may have failed. Therefore let no one find an excuse because things are in a condition of ruin.

Take the present time. No man can look upon the face of Christendom without feeling that it is out of joint that it is altogether anomalous that the state of things is inexplicable except to the man who reads it in the light of the word of God that it is confusion, and that the worst confusion is where the highest profession of order is found, and that the truest order is found where people would tax them with disorder; for I believe in point of fact, it really is so. You must remember that in an evil day the external order is always with the enemies of God; the true internal order is always found with those that have faith. Hence it is that now that which has the highest pretension to order is, as we know, the Eastern church the Latin church; but of all the things under the sun in the form of religion, that which is most opposed to God is, surely, the Latin church. And therefore we see clearly how those who make the highest claim to order are precisely those that are most opposed to God's way, and the reason is plain because the great assumption, invariably, of those that stand to outward order is succession a plain continued title from God!

But this is a thing which prophecy so rudely breaks this dream of outward order which is a mere veil thrown over confusion, and every evil work. Hence the immense importance of prophecy in a time of ruin, and so it has been that since the ruin came into Christendom, prophecy has always been the grand support of those who have had faith; as, on the other hand, the Latin church has always been the deadly enemy of prophecy always endeavoured to extinguish the study of it and to destroy all faith in it, and to make people believe that it is impossible to have real light from it that it is an illusion, as indeed they would make you believe the word of God generally is.

Now, then, in this very place I call your attention, beloved friends, to this grand point. When this evil became insupportable, God granted this precious light of His own word the light of prophecy, and I would press this strongly upon all here who love the word of the Lord. Use the same thing, not by any means to make it a kind of study a kind of exclusive occupation, for nothing can be more drying up to spiritual affections than making, what I may call, a hobby of prophecy or of anything else; but I do say that where Christ has the first place, where all the precious hopes of grace, where all our associations with the Lord have their true place and power, a most important part is filled up by the understanding of that light which God gives to judge the present by the future. This was the object of the prophecies of Isaiah, for it is a very important thing to remember that the object of prophecy is, and must be, moral that it is not merely facts; and there is no greater mistake than to suppose that the prediction of events is what makes a prophet. Not so. I admit that prophets did predict events, but prophecy does not mean predicting. Prophecy is always bringing in God to deal with the conscience. If that is not done the grand object of prophecy has failed. And here you have a test, therefore, as to whether you understand and rightly use prophecy. Does it bring your conscience into the presence of God? Does it deal with what you are about? Does it judge the secrets of the heart? Does it shine upon your ways? Where this fails, God's object is not attained. I just draw attention, therefore, by the way, to this beautiful contrast to man's ways on the one hand this flood of evil that was now rising to its height. Nevertheless God, astonishing to say, instead of meeting it by immediate judgment answers it by prophecy. The glorious light that He caused to shine through the prophet Isaiah was His answer. No doubt that made the wickedness of what was going on in the land more apparent, but it had another purpose; it bound up the hopes of every believing soul in Israel with the Messiah that was coming. That was God's great object. It dissociated them from present things, giving them a sound judgment, and means to form an estimate of it, but it bound up their hearts with the Lord.

Therefore I need not say much about the enormous wickedness of Ahaz, which is brought before us in the sixteenth chapter, nor will I do more than just refer to the seventeenth chapter. There the Assyrian comes, but he comes now as an avenger; he comes as a scourge. He sweeps the land, and the ten tribes are carried away never to return till Jesus returns. The ten tribes from that day disappeared from the land of Israel. What took their place what formed the kingdom of Samaria was a mere mass of heathen that took up the forms of Israel that had been left behind, for God in a remarkable way visited the land. When the Assyrians were planted in the devastated cities of Israel they set up their old Assyrian religion, and the Lord sent lions among them. They understood it. Man has a conscience. They understood it; they knew that it was a voice from the God of Israel. It was the God of Israel that claimed that land. No doubt they thought to propitiate Him by renewing the old worship of Israel, and in their folly they sent for a priest of Israel from the captivity, and the old religion, accordingly, was brought in a most strange medley of the nominal worship of Jehovah and real idolatry. But so it was. Thus began not the Samaritan kingdom but the Samaritan religion the mixture of Judaism and idolatry carried on by heathen.

On this I do not now say more than just refer to it. It was a sad succession for a sad people. The ten tribes now dispersed in Assyria awaiting the day when the Saviour will awake them from the dust of the earth when the Saviour will call them back to the land of their inheritance. But we must look at other scriptures before we reach that blessed point.