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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - 2 King 17:7 - 17:7
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The causes which occasioned this catastrophe. - To the account of the destruction of the kingdom of the ten tribes, and of the transportation of its inhabitants into exile in Assyria, the prophetic historian appends a review of the causes which led to this termination of the greater portion of the covenant-nation, and finds them in the obstinate apostasy of Israel from the Lord its God, and in its incorrigible adherence to idolatry. 2Ki 17:7. כִּי וַיְהִי, “and it came to pass when” (not because, or that): compare Gen 6:1; Gen 26:8; Gen 27:1; Gen 44:24; Exo 1:21; Jdg 1:28; Jdg 6:7, etc. The apodosis does not follow till 2Ki 17:18, as 2Ki 17:7-17 simply contain a further explanation of Israel's sin. To show the magnitude of the sin, the writer recalls to mind the great benefit conferred in the redemption from Egypt, whereby the Lord had laid His people under strong obligation to adhere faithfully to Him. The words refer to the first commandment (Exo 20:2-3; Deu 5:6-7). It is from this that the “fearing of other gods” is taken, whereas פַּרְעֹה יַד מִתַּחַת recall Exo 18:10.
2Ki 17:8
The apostasy of Israel manifested itself in two directions: 1. in their walking in the statutes of the nations who were cut off from before them, instead of in the statutes of Jehovah, as God had commanded (cf. Lev 18:4-5, and Lev 18:26, Lev 20:22-23, etc.; and for the formula וגו הֹורִישׁ אֲשֶׁר הַגֹּויִם, which occurs repeatedly in our books - e.g., 2Ki 16:3; 2Ki 21:2, and 1Ki 14:24 and 1Ki 21:26 - compare Deu 11:23 and Deu 18:12); and 2. in their walking in the statutes which the kings of Israel had made, i.e., the worship of the calves. עָשׂוּ אֲשֶׁר: it is evident from the parallel passage, 2Ki 17:19, that the subject here stands before the relative.
2Ki 17:9
דְבָרִים וַיְחַפְּאוּ: “they covered words which were not right concerning Jehovah their God,” i.e., they sought to conceal the true nature of Jehovah their God,” i.e., they sought to conceal the true nature of Jehovah by arbitrary perversions of the word of God. This is the explanation correctly given by Hengstenberg (Dissert. vol. i. p. 210, transl.); whereas the interpretation proposed by Thenius, “they trifled with things which were not right against Jehovah,” is as much at variance with the usage of the language as that of Gesenius (thes. p. 5050, perfide egerunt res ... in Jehovam, since חִפָּא with עַל simply means to cover over a thing (cf. Isa 4:5). This covering of words over Jehovah showed itself in the fact that they built בָּמֹות (altars on high places), and by worshipping God in ways of their own invention concealed the nature of the revealed God, and made Jehovah like the idols. “In all their cities, from the tower of the watchmen to the fortified city.” נֹוצְרִים מִגְדַּל is a tower built for the protection of the flocks in the steppes (2Ch 26:10), and is mentioned here as the smallest and most solitary place of human abode in antithesis to the large and fortified city. Such bamoth were the houses of high places and altars built for the golden calves at Bethel and Dan, beside which no others are mentioned by name in the history of the kingdom of the ten tribes, which restricts itself to the principal facts, although there certainly must have been others.
2Ki 17:10
They set up for themselves monuments and asherim on every high hill, etc., - a practice condemned in 1Ki 14:16, 1Ki 14:23, as early as the time of Jeroboam. In this description of their idolatry, the historian, however, had in his mind not only the ten tribes, but also Judah, as is evident from 2Ki 17:13, “Jehovah testified against Israel and Judah through His prophets,” and also from 2Ki 17:19.
2Ki 17:11
“And burned incense there upon all the high places, like the nations which Jehovah drove out before them.” הִגְלָה, lit., to lead into exile, is applied here to the expulsion and destruction of the Canaanites, with special reference to the banishment of the Israelites.
2Ki 17:12
They served the clods, i.e., worshipped clods or masses of stone as gods (גִּלֻּלִים, see at 1Ki 15:12), notwithstanding the command of God in Exo 20:3., 2Ki 23:13; Lev 26:1, etc.
2Ki 17:13-14
And the Lord was not satisfied with the prohibitions of the law, but bore witness against the idolatry and image-worship of Israel and Judah through all His prophets, who exhorted them to turn from their evil way and obey His commandments. But it was all in vain; they were stiff-necked like their fathers. Judah is mentioned as well as Israel, although the historian is simply describing the causes of Israel's rejection to indicate beforehand that Judah was already preparing the same fate for itself, as is still more plainly expressed in 2Ki 17:19, 2Ki 17:20; not, as Thenius supposes, because he is speaking here of that which took place before the division of the kingdom. The Chethîb כל־חִזֶה כָּל־נביאו is not to be read וְכָל־חֹזֶה כָּל־נָבִיא (Houbig., Then., Ew. §156, e.), but after the lxx כָּל־חֹזֶה כָּל־נְבִיאָו, “through all His prophets, every seer,” so that כָּל־חֹזֶה is in apposition to כָּל־נְבִיאָו, and serves to bring out the meaning with greater force, so as to express the idea, “prophets of every kind, that the Lord had sent.” This reading is more rhetorical than the other, and is recommended by the fact that in what follows the copula ו is omitted before חֻקֹּותַי also on rhetorical grounds. וגו שָׁלַחְתִּי וַאֲשֶׁר: “and according to what I demanded of you through my servants the prophets.” To the law of Moses there was added the divine warning through the prophets. אֶת־עָרְפָּם יַקְשׁוּ has sprung from Deu 10:16. The stiff-necked fathers are the Israelites in the time of Moses.
2Ki 17:15
“They followed vanity and became vain:” verbatim as in Jer 2:5.
A description of the worthlessness of their whole life and aim with regard to the most important thing, namely, their relation to God. Whatever man sets before him as the object of his life apart from God is הֶבֶל (cf. Deu 32:21) and idolatry, and leads to worthlessness, to spiritual and moral corruption (Rom 1:21). “And (walked) after the nations who surrounded them,” i.e., the heathen living near them. The concluding words of the verse have the ring of Lev 18:3.
2Ki 17:16-17
The climax of their apostasy: “They made themselves molten images, two (golden) calves” (1Ki 12:28), which are called מַסֵּכָה after Exo 32:4, Exo 32:8, and Deu 9:12, Deu 9:16, “and Asherah,” i.e., idols of Astarte (for the fact, see 1Ki 16:33), “and worshipped all the host of heaven (sun, moon, and stars), and served Baal” - in the time of Ahab and his family (1Ki 16:32). The worshipping of all the host of heaven is not specially mentioned in the history of the kingdom of the ten tribes, but occurs first of all in Judah in the time of Manasseh (2Ki 21:3). The fact that the host of heaven is mentioned between Asherah and Baal shows that the historian refers to the Baal and Astarte worship, and has borrowed the expression from Deu 4:19 and Deu 17:3, to show the character of this worship, since both Baal and Astarte were deities of a sidereal nature. The first half of 2Ki 17:17 rests upon Deu 18:10, where the worship of Moloch is forbidden along with soothsaying and augury. There is no allusion to this worship in the history of the kingdom of the ten tribes, although it certainly existed in the time of Ahab. The second half of 2Ki 17:17 also refers to the conduct of Ahab (see at 1Ki 21:20).
2Ki 17:18-19
This conduct excited the anger of God, so that He removed them from His face, and only left the tribe (i.e., the kingdom) of Judah, although Judah also did not keep the commandments of the Lord and walked in the statutes of Israel, and therefore had deserved rejection. 2Ki 17:19 contains a parenthesis occasioned by וגו שֵׁבֶט רַק (2Ki 17:18). The statutes of Israel in which Judah walked are not merely the worship of Baal under the Ahab dynasty, so as to refer only to Joram, Ahaziah, and Ahaz (according to 2Ki 8:18, 2Ki 8:27, and 2Ki 16:3), but also the worship on the high places and worship of idols, which were practised under many of the kings of Judah.
2Ki 17:20
וַיִּמְאַס is a continuation of יְהֹוָה וַיִּתְאַנֵּף in 2Ki 17:18, but so that what follows also refers to the parenthesis in 2Ki 17:19. “Then the Lord rejected all the seed of Israel,” not merely the ten tribes, but all the nation, and humbled them till He thrust them from His face. מָאַס differs from מִפָּנָיו הִשְׁלִיךְ. The latter denotes driving into exile; the former, simply that kind of rejection which consisted in chastisement and deliverance into the hand of plunderers, that is to say, penal judgments by which the Lord sought to lead Israel and Judah to turn to Him and to His commandments, and to preserve them from being driven among the heathen. שֹׁסִים בְּיַד נָתַן as in Jdg 2:14.
2Ki 17:21
וגו קָרַע כִּי: “for He (Jehovah) rent Israel from the house of David.” This view is apparently more correct than that Israel rent the kingdom from the house of David, not only because it presupposes too harsh an ellipsis to supply אֶת־הַמַּמְלָכָה, but also because we never meet with the thought that Israel rent the kingdom from the house of David, and in 1Ki 11:31 it is simply stated that Jehovah rent the kingdom from Solomon; and to this our verse refers, whilst the following words וגו וַיַּמְלִיכוּ recall 1Ki 12:20. The כִּי is explanatory: the Lord delivered up His people to the plunderers, for He rent Israel from the house of David as a punishment for the idolatry of Solomon, and the Israelites made Jeroboam king, who turned Israel away from Jehovah, etc. The Chethîb וידא is to be read וַיַּדֵּא, the Hiphil of נָדָא = נָדָה, “he caused to depart away from the Lord.” The Keri וַיַּדָּה, Hiphil of נָדַח, he drove away, turned from the Lord (cf. Deu 13:11), is not unusual, but it is an unnecessary gloss.
2Ki 17:22-23
The sons of Israel (the ten tribes) walked in all the sins of Jeroboam, till the Lord removed them from His face, thrust them out of the land of the Lord, as He had threatened them through all His prophets, namely, from the time of Jeroboam onwards (compare 1Ki 14:15-16, and also Hos 1:6; Hos 9:16; Amo 3:11-12; Amo 5:27; Isa 28:1 etc.). The banishment to Assyria (see 2Ki 17:6) lasted “unto this day,” i.e., till the time when our books were written.
(Note: As the Hebrew דע, like the German bis, is not always used in an exclusive sense, but is frequently abstracted from what lies behind the terminus ad quem mentioned, it by no means follows from the words, “the Lord rejected Israel ... to this day,” that the ten tribes returned to their own country after the time when our books were written, viz., about the middle of the sixth century b.c. And it is just as impossible to prove the opposite view, which is very widely spread, namely, that they are living as a body in banishment even at the present day. It is well known how often the long-lost ten tribes have been discovered, in the numerous Jewish communities of southern Arabia, in India, more especially in Malabar, in China, Turkistan, and Cashmir, or in Afghanistan (see Ritter's Erdkunde, x. p. 246), and even in America itself; and now Dr. Asahel Grant (Die Nestorianer oder die zehn Stämme) thinks that he has found them in the independent Nestorians and the Jews living among them; whereas others, such as Witsius (Δεκαφυλ. c. iv.ff.), J. D. Michaelis (de exsilio decem tribuum, comm. iii.), and last of all Robinson in the word quoted by Ritter, l. c. p. 245 (The Nestorians, etc., New York, 1841), have endeavoured to prove that the ten tribes became partly mixed up with the Judaeans during the Babylonian captivity, and partly attached themselves to the exile who were led back to Palestine by Zerubbabel and Ezra; that a portion again became broken up at a still later period by mixing with the rest of the Jews, who were scattered throughout all the world after the destruction of Jerusalem by Titus, and a further portion a long time ago by conversion to Christianity, so that every attempt to discover the remnants of the ten tribes anywhere must be altogether futile. This view is in general the correct one, though its supporters have mixed up the sound arguments with many that are untenable. For example, the predications quoted by Ritter (p. 25), probably after Robinson (viz., Jer 50:4-5, Jer 50:17, Jer 50:19, and Eze 37:11.), and also the prophetic declarations cited by Witsius (v. §§11-14: viz., Isa 14:1; Mic 2:12; Jer 3:12; Jer 30:3-4; Jer 33:7-8), prove very little, because for the most part they refer to Messianic times and are to be understood spiritually. So much, however, may certainly be gathered from the books of Daniel, Ezra, Nehemiah, and Esther, that the Judaeans whom Nebuchadnezzar carried away captive were not all placed in the province of Babylonia, but were also dispersed in the different districts that constituted first the Assyrian, then the Chaldaean, and afterwards the Persian empire on the other side of the Euphrates, so that with the cessation of that division which had been so strictly maintained to suit the policy of the Israelitish kings, the ancient separation would also disappear, and their common mournful lot of dispersion among the heathen would of necessity bring about a closer union among all the descendants of Jacob; just as we find that the kings of Persia knew of no difference between Jews and Israelites, and in the time of Xerxes the grand vizier Haman wanted to exterminate all the Jews (not the Judaeans merely, but all the Hebrews). Moreover, the edict of Cyrus (Ezr 1:1-4), “who among you of all his people,” and that of Artaxerxes (Ezr 7:13), “whoever in my kingdom is willing of the people of Israel,” gave permission to all the Israelites of the twelve tribes to return to Palestine. And who could maintain with any show of reason, that no one belonging to the ten tribes availed himself of this permission? And though Grant argues, on the other side, that with regard to the 50,000 whom Cyrus sent away to their home it is expressly stated that they were of those “whom Nebuchadnezzar had carried away into Babylon” (Ezr 2:1), with which 2Ki 1:5 may also be compared, “then rose up the heads of the tribes of Judah and Benjamin, and the priests and Levites, etc.;” these words apply to the majority of those who returned, and undoubtedly prove that the ten tribes as such did not return to Palestine, but they by no means prove that a considerable number of members of the remaining tribes may not have attached themselves to the large number of citizens of the kingdom of Judah who returned. And not only Lightfoot (Hor. hebr. in Eph 1 ad Cor. Addenda ad c. 14, Opp. ii. p. 929) and Witsius (p. 346), but the Rabbins long before them in Seder Olam rab. c. 29, p. 86, have inferred from the fact that the number of persons and families given separately in Ezra 2 only amounts to 30,360, whereas in Ezr 2:64 the total number of persons who returned is said to have been 42,360 heads, besides 7337 men-servants and maid-servants, that this excess above the families of Judah, Benjamin, and Levi, who are mentioned by name, may have come from the ten tribes. Moreover, those who returned did regard themselves as the representatives of the twelve tribes; for at the dedication of the new temple (Ezr 6:17) they offered “sin-offerings for all Israel, according to the number of the twelve tribes.” And those who returned with Ezra did the same. As a thanksgiving for their safe return to their fatherland, they offered in sacrifice “twelve oxen for all Israel, ninety-six rams, seventy-seven sheep, and twelve he-goats for a sin-offering, all as a burnt-offering for Jehovah” (Ezr 8:35). There is no doubt that the overwhelming majority of those who returned with Zerubbabel and Ezra belonged to the tribes of Judah, Benjamin, and Levi; which may be explained very simply from the fact, that as they had been a much shorter time in exile, they had retained a much stronger longing for the home given by the Lord to their fathers than the tribes that were carried away 180 years before. But that they also followed in great numbers at a future time, after those who had returned before had risen to a state of greater ecclesiastical and civil prosperity in their own home, is an inference that must be drawn from the fact that in the time of Christ and His apostles, Galilee, and in part also Peraea, was very densely populated by Israelites; and this population cannot be traced back either to the Jews who returned to Jerusalem and Judaea under Zerubbabel and Ezra, or to the small number of Israelites who were left behind in the land when the Assyrian deportation took place.
On the other hand, even the arguments adduced by Grant in support of his view, viz., (1) that we have not the slightest historical evidence that the ten tribes every left Assyria again, (2) that on the return from the Babylonian captivity they did not come back with the rest, prove as argumenta a silentio but very little, and lose their force still more if the assumptions upon which they are based - namely, that the ten tribes who were transported to Assyria and Media had no intercourse whatever with the Jews who were led away to Babylon, but kept themselves unmixed and quite apart from the Judaeans, and that as they did not return with Zerubbabel and Ezra, they did not return to their native land at any later period-are, as we have shown above, untenable. Consequently the further arguments of Grant, (3) that according to Josephus (Ant. xi. 5, 2) the ten tribes were still in the land of their captivity in the first century, and according to Jerome (Comm. on the Prophets) in the fifth; and (4) that in the present day they are still in the country of the ancient Assyrians, since the Nestorians, both according to their own statement and according to the testimony of the Jews there, as Beni Yisrael, and that of the ten tribes, and are also proved to be Israelites by many of the customs and usages which they have preserved (Die Nestor. pp. 113ff.); prove nothing more than that there may still be descendants of the Israelites who were banished thither among the Jews and Nestorians living in northern Assyria by the Uramiah-lake, and by no means that the Jews living there are the unmixed descendants of the ten tribes. The statements made by the Jews lose all their importance from the fact, that Jews of other lands maintain just the same concerning themselves. And the Mosaic manners and customs of the Nestorians prove nothing more than that they are of Jewish origin. In general, the Israelites and Jews who have come into heathen lands from the time of Salmanasar and Nebuchadnezzar onwards, and have settled there, have become so mixed up with the Jews who were scattered in all quarters of the globe from the time of Alexander the Great, and more especially since the destruction of the Jewish state by the Romans, that the last traces of the old division into tribes have entirely disappeared.)