2 Kings 17:7
All this happened because the people of Israel had sinned against the LORD their God, who had brought them out of the land of Egypt from under the hand of Pharaoh king of Egypt. They had worshiped other gods
Sermons
Aspects of a Corrupt NationDavid Thomas, D. D.2 Kings 17:1-8
Aspects of a Corrupt NationD. Thomas 2 Kings 17:1-8
Captivity of IsraelIra M. Price.2 Kings 17:6-8
Captivity and its CauseC.H. Irwin 2 Kings 17:6-23
Review of the History of IsraelJ. Orr 2 Kings 17:7-23
A Great Privilege, Wickedness, and RuinDavid Thomas, D. D.2 Kings 17:7-25
Confirmed Sinners Learn not from the PastW. L. Watkinson.2 Kings 17:7-25
Following Others in SinW. L. Watkinson.2 Kings 17:7-25
The Need of Obedience to God's Laws2 Kings 17:7-25














The Bible does not simply relate, but draws aside the veil and shows us the innermost springs of God's providence, and how they work. It teaches us to understand the deepest causes of the rise and fall of nations. The causes it insists on are not economical, or political, or intellectual, but religious, and its lessons are for all time. We may say of this survey of Israel's history - these things "are written for our admonition, upon whom the ends of the world are come" (1 Corinthians 10:11). We have here -

I. MANIFOLD PROVOCATIONS.

1. Ingratitude to God. This is put in the foreground. It was the Lord "their God "Israel had sinned against - the God who had brought them up from Egypt, who had delivered them from bondage, who had made a nation of them, who had given them a land to dwell in, who had bound them to himself by solemn covenant. What people were ever under stronger obligations to obedience! Yet they apostatized, and "feared other gods." Sin appears more heinous against a background of mercies received. It is worse for a nation that has known God, that has possessed pure ordinances, and has been graciously dealt with by him, to backslide, than for another that has been less favored. Our own nation has been blessed in these respects as few have been or are. Correspondingly great are our responsibilities. The individual may reflect that the fact of spiritual redemption - salvation through Christ - places him under greater obligations than could spring from any temporal deliverance.

2. Heathenish ways. The positive wickedness of the people is next detailed. The heart of man cannot exist without an object to fill and occupy it; and if God is neglected, something else must be found to take his place. The Israelites rejected Jehovah, but they took to following idols. They would have none of his statutes, but they walked in the statutes of the heathen, and of the kings of Israel. It is to be remembered that the heathen worships here referred to were saturated through and through with lust and vileness. It was because of the nameless abominations connected with them that the Lord, after long forbearance, cast out the former inhabitants from Canaan (Leviticus 18:24-32; 20:1-6). Yet these were the ways into which Israel turned back in the land which God had given them. May we not fear as we think of the vices, the impurities, the filthy abominations, which abound in our own nation?

3. Zeal in the service of idols. Israel had no heart for the service of God, but they showed unbounded zeal in the service of their idols. Publicly, and in secret also, in every city, on every hill, and under every green tree, wherever even there was a watchman's solitary tower, there they set up their high places, burnt incense, and "wrought wicked things to provoke the Lord to anger." The children of light may well learn a lesson from the children of this world in respect of zeal. If only one tithe of the earnestness with which men serve the devil were put into the service of God, how rapid would be the spread of true religion! The wicked throw the whole energy of their souls into their follies, their pursuit of pleasure, their service of the world, the devil, and the flesh. But how slack-handed and half-hearted oftentimes are Christians! What wonder God's cause suffers!

II. REJECTION OF PROPHETS.

1. God's prophets sent. God did not leave Israel to sin without trying every means to turn the people from their evil ways. Prophets were sent, and these not one or two, but "all the prophets" and "all the seers." They were sent both to Israel and to Judah. They spoke in God's Name to the people, testified against their sins, and exhorted them to return to the ways of right. They warned them also of the consequences of disobedience (ver. 23). Thus it was shown that God has no pleasure in the death of him that dieth (Ezekiel 18:32). The fact of warning being given is a great aggravation of guilt if sin is persisted in. It leaves the transgressor without excuse. In our own land, warnings abound. The Bible is widely circulated, the gospel is faithfully preached; there is no lack of voices proclaiming the need and duty of repentance. If men perish, it is not in ignorance. They sin against light, and their blood is on their own heads.

2. Their testimony rejected. The efforts of the prophets to bring the people back to God proved unavailing. No heed was paid to their warnings; rather the people grew bolder and more daring in sin. If faithful counsel does not soften, it hardens. Judged by outward results, no class of preachers ever had less success than the Hebrew prophets. Their exhortations seemed as water spilt upon the ground. Yet through them was preserved and kept alive in the nation a remnant according to grace (Romans 11:5), and to it belonged the great future of God's promises. The stubbornness of the Jewish character was proverbial - they were, and had ever been, a stiff-necked people. The root of their evil was they "did not believe in the Lord their God." When they did believe, the same basis of character discovers itself in their unyielding tenacity and perseverance in serving God and obeying the dictates of their conscience (cf. Daniel 3.).

3. Aggravated wickedness. The people latterly threw off all restraint in the practice of their evil. It was no longer "secretly," but openly, that they rejected the statutes of the Lord their God and his covenant, and the testimonies which he testified, against them. It but aggravated the evil that in name they still claimed him as their God, and professed to do him honor, while in reality they had "left all his commandments," and had changed the whole substance of his religion. The form is nothing if the heart is wanting (Matthew 15:7-9); but the Israelites changed even the form. They went after vanity, and became vain, imitating the heathen who were round about them, and unblushingly introducing the worst heathen abominations into their own worship.

(1) They changed the fundamental law of Israel in making molten images - intended to represent Jehovah, no doubt, but still idols - Baalim.

(2) They imported the Phoenician Baal-worship, with its pillars and asheras, and its licentious rites - another direct violation of fundamental laws.

(3) They went further afield, and imported from Babylonia or Assyria the worship of "the host of heaven " - another thing directly forbidden on pain of death (Deuteronomy 17:2-7).

(4) Still unsatisfied, they abandoned themselves to the horrid rites of Moloch, and to the practice of every kind of divination and enchantment - the last and lowest stage in a people's religious degradation. This also was most emphatically forbidden to the Israelites under the most severe penalties (Leviticus 20:1-6). Thus they literally "sold" themselves to do evil, throwing off all shame or pretence of regard for God's authority, and became confirmed and wedded to their evil ways. In heart and outward conduct they had absolutely and utterly apostatized from God, and seemed bent only on provoking him to anger. Instead of marveling at their final rejection, one wonders how a holy God should have borne with them so long. But is not God's patience with sinners and peoples still just as wonderful? Their iniquities literally go up to heaven before he cuts them off.

III. JUSTICE NO LONGER TARRYING. If the Lord's justice tarries, it does not sleep. And when the blow does fall, it is all the more severe that it has been so long delayed.

1. Israel rejected. This people had rejected God, and God now rejected them, as he had from the first threatened he would do (Leviticus 26:14-29). He did not cast them off without the warning afforded by many premonitory judgments. But when neither judgment nor mercy was regarded, and the cup of their transgression was brimming over, he gave them up, and "cast them out of his sight." They were carried away out of their own land to Assyria, and never, as a nation, returned.

2. Judah not taking warning. The sad thing was that Judah also, which had begun to walk in the same paths, did not take warning by the fall of the sister kingdom. "The princes of Judah were like them that remove the bound" (Hosea 5:10), and many warnings directed to Judah mingle with the prophetic denunciations of Israel. Yet, notwithstanding partial reformations, the people did not repent. The sight is not unparalleled. If wicked men could be deterred from sin, or led to repentance, by warnings, these are never wanting. History and experience bear uniform testimony that it is well with the righteous, ill with the wicked; men have daily examples of the ruinous effects of vice before their eyes; yet they go on heedless and blinded. It is not a question of reason, but of evil inclination, and wrong bent of will. Sin is truly named folly - it is the absolute unwisdom.

3. The origin of the mischief. Again, the source of all these evils which came on Israel is traced to Jeroboam's fatal step in setting up the two calves. It was he who "drave Israel from following the Lord, and made them sin a great sin." One step in the wrong direction carries many others in its train. That act of Jeroboam had in the heart of it a principle which logically meant the overthrow of the theocracy. It was not only a violation of the fundamental law of the second commandment; but it was an act of self-will in religion; the assertion of the right to set human will above God's ordinances, and change and alter them at pleasure. Once a principle of that kind is introduced and acted on, it cannot be prevented from logically working itself out. The consequences of a wrong step stretch far beyond the results immediately seen or intended. - J.O.

For so it was, that the children of Israel had sinned.
I. A GREAT NATIONAL PRIVILEGE. We learn herefrom that the Infinite Governor of the world had given them at least three great advantages, political freedom, right to the ]and, and the highest spiritual teaching. He had given them,

1. Political freedom. For ages they had been in political bondage, the mere slaves of despots; but here we are told that God had "brought them out of the land of Egypt." Political freedom is the inalienable right of all men, is one of the greatest blessings of a people, but one which in every age has been outraged by despots. The millions are groaning in every land still under political disabilities. He had given them —

2. A right to the land. Canaan was the common right of all; true, it was divided amongst the ten tribes, but this not for the private interests of shy, but for the good of all.

3. The highest spiritual teaching.

II. A GREAT NATIONAL WICKEDNESS. Possessing all these privileges, how acted these people — not merely the people of Israel, but the people of Judah as well? Was the sentiment of worship and justice regnant within them? Were they loyal to all that is beautiful, true, and good? Nay.

1. They rejected God.

2. They adopted idols, Mark(1) the earnestness of their idolatry. With what unremitting zeal they promoted the cause of idolatry. Mark(2) the cruelty of their idolatry. "And they caused their sons and daughters to pass through the fire."

III. GREAT NATIONAL RUIN.

1. Their ruin involved the entire loss of their country (ver. 23).

2. Their ruin involved the loss of their national existence (ver. 18). The ten tribes are gone, and no one knows whether they are now worth looking after, for they were a miserable type of humanity.

3. Their ruin involved the retributive agency of Heaven.

(David Thomas, D. D.)

Charles M. Sheldon says he was once called upon unexpectedly to preach at an insane asylum. Be asked the superintendent what subject he would advise him to take. "Preach on the great need of obedience," was the prompt reply. After the service, in response to Mr. Sheldon's inquiry as to how much of the sermon was probably understood, the superintendent said: "They understood nearly all of it. Besides, you must remember that there were more than fifty of us, counting doctors and attendants, who are sane, and I don't know but what we need the doctrine of obedience preached into us just as much as the other people. I know that disobedience to God's laws has brought most of these people into this asylum, and the rest of us are in danger of the same end if we do not learn to obey the commands of God."

Mr. Romanes, who has specially studied the minds of animals, says that we may infer intelligence in an animal whenever we see it able to profit by its own experience. But is it not the sign of a higher intelligence, that we are able to profit by the experience of others. This is the reason why history is written with so much elaboration, and studied with so much solicitude. But men, on a wide scale, disregard this history and refuse the solemn lessons. Men follow one another in sin as they do in nothing else. Baxter tells how he once saw a man driving a flock of lambs, and something meeting and hindering them, one of the lambs leaped on the wall of a bridge and fell over into the river; whereupon the rest of the flock, one by one leaped after it, and were nearly all drowned. Thus we men often act, blindly, madly, smitten by a profound infatuation we wildly follow one another, leaping into the gulf.

(W. L. Watkinson.)

"The burnt child dreads the fire;" it boldly trifles with sticks and papers until it is burnt or scalded, and henceforth keeps a respectful distance from the bars. This is equally true of men in their business life. Let a man speculate in some concern or other that turns out badly, people say, "Ah! he has burnt his fingers." Now, when a man has done that, beware how you approach him with your rosy prospectuses. He has lost his money with a farm, or a bank, or a mine, or a mill; do not go to him with a farm, even were it in the land of Goshen, or a mill, even were it the mint, or a bank even were it the Bank of England. He will show you his blisters, and send you away with scant courtesy. As the Oriental says, "He who has suffered from a fire-brand is afraid of a firefly;" "He who has been bitten by a serpent is afraid of a rope," a victim is afraid of anything that bears the most distant likeness to that from which he has suffered. This is rational — if a man acts otherwise it is because he is a fool But men are not thus cautious in regard to the moral life.

(W. L. Watkinson.)

People
Adrammelech, Ahaz, Anammelech, Avites, Avvites, David, Elah, Hoshea, Israelites, Jacob, Jeroboam, Nebat, Pharaoh, Sepharvites, Shalmaneser
Places
Assyria, Avva, Babylon, Bethel, Cuth, Cuthah, Egypt, Gozan, Habor River, Halah, Hamath, Samaria, Sepharvaim
Topics
Bringeth, Egypt, Evil, Fear, Feared, Gods, Pass, Pharaoh, Power, Sinned, Sons, Worshiped, Worshippers, Wrath, Yoke
Outline
1. Hoshea the Last King of Israel
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 transplanted into Samaria make a mixture of religions.

Dictionary of Bible Themes
2 Kings 17:3-7

     7216   exile, in Assyria

2 Kings 17:3-18

     7560   Samaritans, the

2 Kings 17:3-23

     7233   Israel, northern kingdom

2 Kings 17:5-8

     5607   warfare, examples

2 Kings 17:6-23

     6659   freedom, acts in OT

2 Kings 17:7-8

     5286   custom

2 Kings 17:7-20

     8705   apostasy, in OT
     8764   forgetting God

2 Kings 17:7-23

     6026   sin, judgment on

Library
Divided Worship
'These nations feared the Lord, and served their own gods.'--2 KINGS xvii. 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.
Alexander Maclaren—Expositions of Holy Scripture

A Kingdom's Epitaph
'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. 7. For 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 Pharaoh king of Egypt, and had feared other gods, 8. And walked in the statutes of the heathen, whom the Lord cast out from before the children of
Alexander Maclaren—Expositions of Holy Scripture

September the Eleventh a Fatal Divorce
"They feared the Lord, and served their own gods." --2 KINGS xvii. 24-34. And that is an old-world record, but it is quite a modern experience. The kinsmen of these ancient people are found in our own time. Men still fear one God and serve another. But something is vitally wrong when men can divorce their fear from their obedience. And the beginning of the wrong is in the fear itself. "Fear," as used in this passage, is a counterfeit coin, which does not ring true to the truth. It means only the
John Henry Jowett—My Daily Meditation for the Circling Year

Upon Our Lord's SermonOn the Mount
Discourse 9 "No man can serve two masters; For either he will hate the one, and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and mammon. "Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: For they sow not, neither do they reap, nor gather into barns; yet your heavenly Father
John Wesley—Sermons on Several Occasions

Mongrel Religion
I. I shall first call your attention to THE NATURE OF THIS Mongrel Religion. It had its good and bad points, for it wore a double face. These people were not infidels. Far from it: "they feared the Lord." They did not deny the existence, or the power, or the rights of the great God of Israel, whose name is Jehovah. They had not the pride of Pharaoh who said, "Who is Jehovah that I should obey his voice?" They were not like those whom David calls "fools," who said in their hearts, "There is no God."
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 27: 1881

Building in Troublous Times
'Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; 2. Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esar-haddon king of Assur, which brought us up hither. 3. But Zerubbabel, and Joshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do
Alexander Maclaren—Expositions of Holy Scripture

Profession and Practice.
18th Sunday after Trinity. S. Matt. xxii. 42. "What think ye of Christ?" INTRODUCTION.--Many men are Christians neither in understanding nor in heart. Some are Christians in heart, and not in understanding. Some in understanding, and not in heart, and some are Christians in both. If I were to go into a Temple of the Hindoos, or into a Synagogue of the Jews, and were to ask, "What think ye of Christ?" the people there would shake their heads and deny that He is God, and reject His teaching. The
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Original Text and Its History.
1. The original language of the Old Testament is Hebrew, with the exception of certain portions of Ezra and Daniel and a single verse of Jeremiah, (Ezra 4:8-6:18; 7:12-26; Dan. 2:4, from the middle of the verse to end of chap. 7; Jer. 10:11,) which are written in the cognate Chaldee language. The Hebrew belongs to a stock of related languages commonly called Shemitic, because spoken mainly by the descendants of Shem. Its main divisions are: (1,) the Arabic, having its original seat in the
E. P. Barrows—Companion to the Bible

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

Of the Power of Making Laws. The Cruelty of the Pope and his Adherents, in this Respect, in Tyrannically Oppressing and Destroying Souls.
1. The power of the Church in enacting laws. This made a source of human traditions. Impiety of these traditions. 2. Many of the Papistical traditions not only difficult, but impossible to be observed. 3. That the question may be more conveniently explained, nature of conscience must be defined. 4. Definition of conscience explained. Examples in illustration of the definition. 5. Paul's doctrine of submission to magistrates for conscience sake, gives no countenance to the Popish doctrine of the obligation
John Calvin—The Institutes of the Christian Religion

A More Particular view of the Several Branches of the Christian Temper, by which the Reader May be Farther Assisted in Judging what He Is, And
1, 2. The importance of the case engages to a more particular survey what manner of spirit we are of.--3. Accordingly the Christian temper is described, by some general views of it, as a new and divine temper.--4. As resembling that of Christ.--5. And as engaging us to be spiritually minded, and to walk by faith.--6. A plan of the remainder.--7. In which the Christian temper is more particularly considered with regard to the blessed God: as including fear, affection, and obedience.--8, 9. Faith and
Philip Doddridge—The Rise and Progress of Religion in the Soul

Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate,
John Bunyan—The Works of John Bunyan Volumes 1-3

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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