In the twelfth year
This phrase sets a specific historical context, anchoring the events in a precise timeline. The twelfth year of Ahaz's reign over Judah provides a chronological marker that helps us understand the interconnectedness of the kingdoms of Israel and Judah. The number twelve often symbolizes governmental perfection or completeness in the Bible, which may suggest a divinely ordained timing for the events that follow.

of Ahaz’s reign over Judah
Ahaz was a king of Judah known for his idolatrous practices and lack of faithfulness to God. His reign is marked by political instability and spiritual decline, which contrasts with the ideal of a king who leads his people in righteousness. This context highlights the spiritual and moral decay present in the southern kingdom, setting the stage for the narrative of Israel's own struggles.

Hoshea son of Elah
Hoshea's name means "salvation" or "deliverance" in Hebrew, which is ironic given the impending fall of Israel during his reign. As the son of Elah, Hoshea's lineage is noted, though little is known about his father. This introduction of Hoshea emphasizes the personal responsibility and leadership role he assumes in a time of national crisis.

became king of Israel
Hoshea's ascension to the throne marks a significant moment in Israel's history. The northern kingdom of Israel was plagued by political turmoil and idolatry, and Hoshea's reign would be the last before the Assyrian conquest. His becoming king signifies a continuation of the dynastic struggles and the failure to return to covenant faithfulness.

in Samaria
Samaria was the capital of the northern kingdom of Israel, established by King Omri. It was a city known for its idolatry and political alliances with foreign powers. The mention of Samaria underscores the centrality of this city in Israel's political and religious life, as well as its role in the nation's downfall.

and he reigned nine years
The duration of Hoshea's reign is relatively short, reflecting the instability and impending judgment upon Israel. The number nine can symbolize finality or judgment in biblical numerology, which is fitting given that Hoshea's reign ends with the Assyrian conquest and the exile of the Israelites. This period serves as a sobering reminder of the consequences of persistent disobedience to God.

He did evil
This phrase refers to the actions of Hoshea, the last king of Israel, who continued in the sinful practices of his predecessors. The Hebrew word for "evil" is "ra," which encompasses not only moral wickedness but also actions that are harmful and destructive. In the context of the kings of Israel, "doing evil" often involved idolatry and leading the nation away from the worship of Yahweh. This phrase sets the stage for understanding the spiritual decline that led to Israel's downfall.

in the sight of the LORD
The phrase "in the sight of the LORD" emphasizes that God's perspective is the ultimate measure of righteousness and wickedness. The Hebrew word for "sight" is "ayin," meaning "eye," indicating that God sees and judges the actions of individuals and nations. This phrase reminds us that human actions are always observed by God, and His standards are what truly matter, not human opinions or cultural norms.

but not like the kings of Israel who preceded him
This comparison suggests that while Hoshea did evil, his actions were not as egregious as some of the previous kings. The phrase implies a relative scale of wickedness among the kings of Israel. Historically, many of Hoshea's predecessors, such as Ahab, were notorious for their idolatry and leading Israel into sin. This distinction may indicate that Hoshea's reign, while still sinful, lacked the same intensity or scale of idolatry and rebellion against God as seen in earlier reigns.

Shalmaneser king of Assyria
This phrase introduces Shalmaneser V, the Assyrian king who reigned from 727 to 722 BC. The Assyrian Empire was a dominant force in the ancient Near East, known for its military prowess and expansionist policies. Shalmaneser's reign marked a period of aggressive campaigns against Israel, reflecting the fulfillment of prophetic warnings about foreign domination due to Israel's disobedience. The Assyrian kings were often seen as instruments of God's judgment, used to discipline His people and call them back to faithfulness.

marched up against him
This phrase indicates a military campaign, a common occurrence in the ancient world where empires sought to expand their territories and influence. The Assyrian military was highly organized and formidable, employing advanced siege techniques and psychological warfare. This march against Israel was not merely a political maneuver but a divine orchestration, as God allowed these events to unfold as a consequence of Israel's persistent idolatry and covenant unfaithfulness.

and Hoshea became his vassal
Hoshea, the last king of Israel, is depicted here as submitting to Assyrian authority. Becoming a vassal meant acknowledging the suzerainty of a more powerful king, often involving paying tribute and providing military support. This subjugation was a humbling experience for Israel, a nation called to be distinct and reliant on God alone. Hoshea's vassalage symbolizes the spiritual decline of Israel, as they placed their trust in foreign powers rather than in the Lord.

and paid him tribute
Tribute was a common practice in the ancient Near East, serving as a tangible acknowledgment of subservience and a means to maintain peace. For Israel, paying tribute to Assyria was a significant burden, both economically and spiritually. It represented a departure from their covenantal identity as God's chosen people, who were to rely on Him for provision and protection. This act of tribute underscores the consequences of Israel's disobedience, as they forfeited their divine blessings for the fleeting security offered by earthly powers.

But the king of Assyria discovered
The phrase highlights the political tension and espionage of the ancient Near East. The "king of Assyria" refers to Shalmaneser V, who ruled from 727 to 722 BC. The Hebrew root for "discovered" (גָּלָה, galah) implies uncovering or revealing something hidden, suggesting that Hoshea's actions were clandestine. This discovery underscores the Assyrian empire's vast intelligence network and the precarious position of vassal states.

that Hoshea had conspired
Hoshea, the last king of Israel, is depicted as engaging in a "conspiracy" (קָשַׁר, qashar), which means to bind or league together. This indicates a secretive alliance against Assyria, reflecting the desperation and political maneuvering of Israel to escape Assyrian dominance. Historically, this period was marked by frequent rebellions and shifting allegiances among smaller states under Assyrian control.

to send envoys to So king of Egypt
"So" is often identified with Osorkon IV, a lesser-known pharaoh of Egypt's 22nd Dynasty. The act of sending "envoys" (מַלְאָכִים, mal'akhim) signifies diplomatic outreach, seeking military or political support. This reflects Israel's reliance on Egypt as a counterbalance to Assyrian power, a recurring theme in the Old Testament where reliance on Egypt is often portrayed as futile and faithless.

and that he had not paid tribute
Tribute (מִנְחָה, minchah) was a regular payment made by vassal states to their overlords, symbolizing submission and loyalty. Hoshea's failure to pay tribute was a direct act of rebellion, violating the terms of vassalage. This act of defiance highlights the economic burden and political oppression faced by Israel under Assyrian rule.

to the king of Assyria as in previous years
The phrase "as in previous years" indicates a longstanding practice of tribute payment, emphasizing the continuity of Assyrian dominance. It also suggests that Hoshea's rebellion was a significant departure from established norms, reflecting a bold but ultimately misguided attempt to assert independence.

Therefore the king of Assyria arrested Hoshea
The arrest of Hoshea marks the beginning of the end for the northern kingdom of Israel. The Hebrew verb for "arrested" (אָסַר, 'asar) means to bind or imprison, symbolizing the loss of freedom and autonomy. This action by the Assyrian king demonstrates the swift and decisive response to rebellion, characteristic of Assyrian policy.

and put him in prison
Imprisonment (בֵּית כֶּלֶא, beit kele) signifies the complete subjugation and humiliation of Hoshea. It serves as a warning to other vassal states about the consequences of defying Assyria. This event foreshadows the impending fall of Samaria and the exile of the Israelites, fulfilling prophetic warnings about the consequences of disobedience to God.

Then the king of Assyria
The phrase refers to Shalmaneser V, the Assyrian king during this period. Historically, Assyria was a dominant empire known for its military prowess and expansionist policies. The Assyrian kings were often seen as instruments of God's judgment against Israel due to the nation's persistent idolatry and disobedience. The Hebrew root for "king" (מֶלֶךְ, melek) emphasizes authority and rule, reminding us of God's ultimate sovereignty over earthly rulers.

invaded the whole land
This phrase indicates a comprehensive military campaign. The Hebrew word for "invaded" (עָלָה, alah) can also mean "to go up" or "ascend," suggesting a forceful and deliberate action. The "whole land" refers to the Northern Kingdom of Israel, which had turned away from God. This invasion was not just a political maneuver but a divine judgment, as prophesied by earlier prophets like Hosea and Amos.

marched up to Samaria
Samaria was the capital of the Northern Kingdom of Israel. The phrase "marched up" (וַיַּעַל, vaya'al) again uses the verb "alah," emphasizing the strategic and determined approach of the Assyrian army. Samaria, established by King Omri, had become a center of idolatry and corruption. Its mention here highlights the culmination of Israel's spiritual decline and the impending fulfillment of God's warnings through His prophets.

and besieged it for three years
The siege of Samaria lasted three years, a significant period that underscores the severity of the judgment. The Hebrew word for "besieged" (וַיָּצַר, vayatzar) conveys the idea of encircling or confining, illustrating the hopeless situation of Samaria. The number three often symbolizes completeness or divine purpose in the Bible, suggesting that this siege was a complete and divinely ordained act of judgment. Historically, sieges were brutal, leading to famine and despair, reflecting the spiritual desolation of Israel.

In the ninth year of Hoshea
This phrase marks a significant point in Israel's history, the culmination of a period of disobedience and rebellion against God. Hoshea was the last king of Israel, and his reign ended with the fall of Samaria. The number nine in biblical numerology often symbolizes judgment or finality, which is fitting as this year marked the end of the Northern Kingdom. Historically, Hoshea's reign was characterized by political instability and idolatry, which ultimately led to God's judgment.

the king of Assyria
The Assyrian Empire was a dominant force in the ancient Near East, known for its military prowess and expansionist policies. The king referred to here is Shalmaneser V, who continued the aggressive policies of his predecessors. Assyria's role in the biblical narrative is often as an instrument of God's judgment against Israel for their unfaithfulness. The Assyrians were known for their brutal tactics, which included deporting conquered peoples to prevent rebellion.

captured Samaria
Samaria was the capital of the Northern Kingdom of Israel. Its capture in 722 BC marked the end of the kingdom. The fall of Samaria was a direct consequence of Israel's persistent idolatry and failure to heed the warnings of the prophets. Archaeological evidence supports the biblical account, showing the destruction layers in Samaria that align with this period. Theologically, this event serves as a sobering reminder of the consequences of turning away from God.

and deported the Israelites to Assyria
The deportation was a common Assyrian practice designed to break the spirit of conquered peoples and assimilate them into the empire. This forced relocation fulfilled the prophetic warnings given by prophets like Amos and Hosea. It was a physical manifestation of the spiritual exile that had already occurred due to Israel's sin. Theologically, it underscores the theme of exile and return that runs throughout Scripture, pointing ultimately to the need for a Savior to bring true restoration.

He settled them in Halah, in Gozan on the Habor River, and in the cities of the Medes
These locations were far from Israel, in the heart of the Assyrian Empire. Halah and Gozan were regions in northern Mesopotamia, while the cities of the Medes were even further east. This dispersion fulfilled God's warnings about scattering His people among the nations. Historically, these areas were known for their diverse populations and strategic importance within the empire. Spiritually, this scattering served as a call to repentance and a reminder of God's sovereignty over all nations. The mention of these specific locations highlights the thoroughness of the Assyrian policy and the complete uprooting of the Israelites from their land.

All this happened
This phrase sets the stage for understanding the consequences that have befallen Israel. The Hebrew root here is "הָיָה" (hayah), meaning "to happen" or "to come to pass." It indicates a fulfillment of divine prophecy and judgment. Historically, this refers to the Assyrian conquest and exile of the Northern Kingdom, a pivotal moment in Israel's history that underscores the seriousness of covenantal disobedience.

because the Israelites had sinned
The word "sinned" comes from the Hebrew "חָטָא" (chata), meaning "to miss the mark." This phrase highlights the moral and spiritual failure of the Israelites. Sin, in this context, is not merely a personal failing but a national transgression against God's covenant. The Israelites' sin is a recurring theme throughout the Old Testament, emphasizing the need for repentance and divine forgiveness.

against the LORD their God
The use of "LORD" (YHWH) signifies the personal and covenantal name of God, reminding the Israelites of their unique relationship with Him. The phrase underscores the gravity of their sin, as it is not just a breach of law but a betrayal of a personal relationship. The historical context here is the covenant at Sinai, where Israel pledged exclusive loyalty to YHWH.

who had brought them up out of the land of Egypt
This phrase recalls the Exodus, a foundational event in Israel's history. The Hebrew root "יָצָא" (yatsa) means "to bring out" or "to deliver." It serves as a reminder of God's past faithfulness and power. Theologically, it underscores the expectation of Israel's gratitude and obedience in response to divine deliverance.

and had warned them
The Hebrew root "עֵד" (ed) means "to witness" or "to warn." This phrase indicates that God had provided clear instructions and warnings through the Law and the prophets. It highlights God's justice and mercy, as He does not punish without first providing ample warning and opportunity for repentance.

not to worship other gods
The phrase "worship other gods" refers to idolatry, a central issue in Israel's history. The Hebrew word for "worship" is "עָבַד" (avad), meaning "to serve." This command is rooted in the first of the Ten Commandments, emphasizing monotheism and exclusive devotion to YHWH. Historically, the allure of surrounding pagan cultures often led Israel astray, resulting in spiritual and national decline.

and they had walked
The phrase "and they had walked" signifies a deliberate and continuous action. In Hebrew, the word "walked" (הָלַךְ, halak) often implies a way of life or conduct. It suggests that the Israelites adopted a lifestyle that was contrary to God's commandments. This walking is not merely physical but spiritual, indicating a journey away from God's path.

in the customs of the nations
The "customs of the nations" refers to the practices and traditions of the surrounding pagan nations. The Hebrew word for "customs" (חֻקּוֹת, chuqqot) can also mean statutes or decrees. These were the cultural and religious practices that God had explicitly warned the Israelites against adopting (Leviticus 18:3). The adoption of these customs signifies a profound spiritual compromise and disobedience.

that the LORD had driven out before the Israelites
This phrase underscores the historical context of God's judgment against the Canaanite nations. The LORD (יהוה, Yahweh) had driven out these nations due to their abominable practices, as seen in Deuteronomy 9:4-5. The Israelites' adoption of these same practices is a tragic irony, highlighting their failure to remain distinct and holy as God intended.

as well as in the practices introduced by the kings of Israel
The "practices introduced by the kings of Israel" refers to the idolatrous innovations and religious syncretism initiated by the northern kings, starting with Jeroboam I, who set up golden calves in Bethel and Dan (1 Kings 12:28-30). These practices were a direct violation of the first and second commandments and led the people further away from true worship of Yahweh.

The Israelites secretly did things
The phrase "The Israelites secretly did things" indicates a deliberate attempt to hide actions from God, reflecting a profound misunderstanding of His omniscience. The Hebrew root for "secretly" (חָפַשׂ, chaphas) implies a covering or concealment, suggesting that the Israelites were aware of their wrongdoing. This highlights the deceitfulness of sin and the human tendency to hide from God, reminiscent of Adam and Eve in Genesis 3:8. It serves as a reminder that nothing is hidden from God’s sight (Hebrews 4:13).

against the LORD their God
This phrase underscores the personal relationship between the Israelites and God, emphasizing the covenantal bond. The use of "LORD" (יהוה, Yahweh) is significant, as it is the personal name of God, denoting His eternal presence and faithfulness. The Israelites' actions were not just a breach of law but a betrayal of a personal relationship with their covenant God, who had delivered them from Egypt and given them the Promised Land.

that were not right
The phrase "that were not right" reflects moral and spiritual deviation. The Hebrew word for "right" (יָשָׁר, yashar) means straight or upright, indicating that their actions were crooked or perverse. This deviation from righteousness is a recurring theme in the history of Israel, highlighting the need for divine guidance and the human propensity to stray from God's path.

From watchtower to fortified city
This phrase illustrates the extent of Israel's idolatry, spanning from rural outposts ("watchtower") to urban centers ("fortified city"). It suggests that the corruption was widespread and systemic, affecting all levels of society. Archaeological findings have uncovered numerous high places throughout ancient Israel, confirming the biblical account of widespread idolatry. This serves as a warning of how sin can permeate every aspect of life if left unchecked.

they built for themselves high places
"High places" (בָּמוֹת, bamot) were elevated sites used for idol worship, often associated with Canaanite religious practices. The Israelites' construction of these sites indicates a syncretism, blending the worship of Yahweh with pagan rituals. This was a direct violation of God's command to worship Him alone (Exodus 20:3-5) and to destroy such places (Deuteronomy 12:2-3). It reflects the danger of compromising faith and the allure of cultural assimilation.

in all their cities
The phrase "in all their cities" emphasizes the pervasive nature of the Israelites' apostasy. It was not confined to a single location but was a national issue. This widespread idolatry led to the eventual downfall of the Northern Kingdom, as God allowed the Assyrians to conquer them as a consequence of their unfaithfulness. It serves as a sobering reminder of the consequences of turning away from God and the importance of national repentance and revival.

They set up for themselves
This phrase indicates a deliberate and personal action by the people of Israel. The Hebrew root word for "set up" is "נָצַב" (natsab), which means to stand, station, or establish. This suggests a conscious decision to establish these objects of worship, reflecting a turning away from the worship of Yahweh. Historically, this action represents a significant departure from the covenantal relationship that Israel was supposed to maintain with God, highlighting their rebellion and the influence of surrounding pagan cultures.

sacred pillars
The term "sacred pillars" comes from the Hebrew word "מַצֵּבָה" (matzevah), which refers to stone monuments or standing stones often used in ancient Near Eastern religious practices. These pillars were typically erected as symbols of worship or memorials to deities. In the context of Israel, their erection was a direct violation of God's commandments, as seen in Exodus 23:24, where God explicitly forbids the making of such idols. This act symbolizes the syncretism and idolatry that plagued Israel, leading to their eventual downfall.

and Asherah poles
"Asherah poles" are linked to the worship of Asherah, a Canaanite goddess associated with fertility and motherhood. The Hebrew word "אֲשֵׁרָה" (Asherah) refers to wooden objects or trees used in her worship. These poles were often placed near altars and were considered abominations in the sight of God, as they represented the adoption of pagan practices. The presence of Asherah poles signifies the extent to which Israel had embraced the idolatrous customs of their neighbors, forsaking their unique identity as God's chosen people.

on every high hill
The phrase "on every high hill" indicates the widespread nature of this idolatry. High places were commonly used in ancient religious practices as they were thought to be closer to the gods. The Hebrew word "גָּבַהּ" (gabhah) means high or exalted, and these locations were often chosen for their perceived spiritual significance. The use of high places for idol worship was a direct affront to God, who had designated specific places for worship, such as the temple in Jerusalem. This widespread idolatry reflects the pervasive spiritual decline of Israel.

and under every green tree
The phrase "under every green tree" suggests the ubiquity and accessibility of these idolatrous practices. The Hebrew word "עֵץ" (ets) means tree, and green trees were often associated with fertility and life in ancient cultures. By setting up idols under these trees, the Israelites were engaging in practices that were not only contrary to God's commands but also deeply ingrained in the pagan rituals of the time. This imagery underscores the depth of Israel's apostasy, as they turned to nature and creation rather than the Creator for their spiritual needs.

They burned incense
The act of burning incense in ancient Israel was intended to be a sacred ritual, symbolizing prayers ascending to God. However, in this context, it signifies idolatrous practices. The Hebrew word for incense, "קְטֹרֶת" (qetoret), often denotes offerings made to deities. Archaeological findings have uncovered altars and incense burners in ancient Israelite sites, indicating the widespread nature of this practice. The burning of incense on unauthorized altars was a direct violation of God's commandments, reflecting a departure from true worship.

on all the high places
"High places," or "בָּמוֹת" (bamot) in Hebrew, were elevated sites often used for worship. These locations were originally intended for the worship of Yahweh but became corrupted by pagan practices. Historically, high places were common in Canaanite religion, and their continued use by the Israelites demonstrates a syncretism that God had expressly forbidden. The persistence of these sites highlights the Israelites' struggle to remain distinct from surrounding nations.

like the nations that the LORD had driven out before them
This phrase underscores the tragic irony of Israel's actions. The very nations that God had expelled from the land due to their abominations were now being emulated by His chosen people. The Hebrew word for "nations," "גּוֹיִם" (goyim), often refers to Gentile peoples who did not know God. This imitation of pagan customs was a direct affront to the covenant relationship between God and Israel, as it signified a rejection of their unique identity and calling.

They did wicked things
The term "wicked things" translates from the Hebrew "דְּבָרִים רָעִים" (devarim ra'im), indicating actions that are morally and spiritually corrupt. This phrase captures the essence of Israel's rebellion, encompassing idolatry, injustice, and disobedience. The biblical narrative consistently portrays such behavior as leading to divine judgment, emphasizing the seriousness of turning away from God's commandments.

provoking the LORD to anger
The Hebrew root "כָּעַס" (ka'as) conveys the idea of inciting or stirring up anger. In the biblical context, God's anger is not capricious but a righteous response to covenant unfaithfulness. The Israelites' actions were not merely personal failings but communal transgressions that threatened the very fabric of their relationship with God. This provocation serves as a sobering reminder of the consequences of disobedience and the importance of faithfulness to God's commands.

They served idols
The phrase "They served idols" reflects the persistent disobedience of the Israelites, who turned away from worshiping Yahweh, the one true God, to serve false gods. The Hebrew word for "served" is עָבַד (avad), which implies not just worship but also enslavement or bondage. This indicates that the Israelites were not merely worshiping idols but were in bondage to them, highlighting the spiritual captivity that idolatry brings. Historically, the worship of idols was prevalent among the surrounding nations, and the Israelites were influenced by these practices, despite God's clear commandments against idolatry.

although the LORD had told them
This phrase underscores the direct communication and covenant relationship between God and Israel. The Hebrew name for "LORD" here is יְהוָה (Yahweh), the personal name of God, emphasizing His authority and the personal nature of His commandments. God had explicitly instructed the Israelites through the Law given to Moses, as well as through prophets, to avoid idolatry. This highlights the willful nature of their disobedience, as they chose to ignore the clear instructions of a God who had revealed Himself to them in powerful and miraculous ways.

'You shall not do this thing.'
This direct command from God is a reference to the prohibitions against idolatry found in the Ten Commandments (Exodus 20:3-5) and other parts of the Mosaic Law. The phrase "You shall not" is a strong imperative in Hebrew, indicating a non-negotiable command. The "thing" refers to the act of idolatry, which is not just a religious error but a breach of the covenant relationship with God. This command is rooted in the understanding that God is a jealous God (Exodus 34:14), desiring exclusive worship and allegiance from His people. The historical context shows that despite numerous warnings and the consequences of previous disobedience, the Israelites continued to fall into the sin of idolatry, leading to their eventual exile. This serves as a sobering reminder of the importance of faithfulness and obedience to God's commands.

Yet through all His prophets and seers
The phrase highlights the persistent and comprehensive nature of God's communication with His people. The Hebrew word for "prophets" is "נְבִיאִים" (nevi'im), which refers to those who are divinely inspired to deliver God's messages. "Seers" (רֹאִים, ro'im) were those who received visions from God. This dual mention underscores the various means through which God reached out to His people, emphasizing His desire for them to return to Him. Historically, prophets and seers played crucial roles in guiding Israel, often standing against prevailing cultural and religious norms to call the nation back to covenant faithfulness.

the LORD warned Israel and Judah
The use of "the LORD" (יהוה, Yahweh) signifies the covenantal relationship between God and His people. The warning is not merely a prediction of doom but a call to repentance. "Israel and Judah" refers to the divided kingdoms, both of which were recipients of God's messages. This historical context is significant as it shows God's impartiality and His desire for both kingdoms to return to Him, despite their political and spiritual divisions.

saying, 'Turn from your evil ways
The Hebrew word for "turn" is "שׁוּב" (shuv), which means to return or repent. This is a central theme in the prophetic literature, emphasizing a change of heart and direction. "Evil ways" refers to the idolatry and moral corruption that had permeated the society. The call to turn is both an invitation and a command, reflecting God's justice and mercy.

and keep My commandments and statutes
"Keep" (שָׁמַר, shamar) implies guarding, observing, and obeying. "Commandments" (מִצְוֹת, mitzvot) and "statutes" (חֻקִּים, chukim) refer to the laws given by God, which were meant to guide the Israelites in righteous living. This phrase underscores the importance of obedience as a response to God's covenantal love and as a means of maintaining a relationship with Him.

according to all the law that I commanded your fathers
This phrase points back to the Mosaic Law, which was foundational for Israel's identity and relationship with God. "Your fathers" refers to the patriarchs and the generations that received the law at Sinai. The historical context here is crucial, as it reminds the Israelites of their heritage and the continuity of God's expectations.

and delivered to you through My servants the prophets
"Delivered" (נָתַן, natan) indicates the transmission of divine revelation. "My servants the prophets" highlights the role of prophets as God's chosen messengers. This phrase emphasizes the continuity of God's message and His faithfulness in providing guidance through His appointed representatives. The historical role of prophets was not only to foretell but to forth-tell, calling the people back to the covenant.

But they would not listen
This phrase highlights the persistent disobedience and rebellion of the Israelites. The Hebrew root for "listen" is "שָׁמַע" (shama), which implies not just hearing but obeying and acting upon what is heard. In the biblical context, listening to God is synonymous with obedience. The Israelites' refusal to listen is a recurring theme throughout the Old Testament, illustrating a pattern of resistance against divine instruction. This disobedience is not merely a passive act but an active choice to reject God's authority and guidance.

and they stiffened their necks
The imagery of "stiffened their necks" is a vivid metaphor used frequently in the Bible to describe obstinacy and stubbornness. The Hebrew phrase "קָשָׁה עֹרֶף" (qashah oref) literally means to make one's neck hard or unyielding, akin to an ox that refuses to be guided by a yoke. This metaphor underscores the Israelites' unwillingness to submit to God's will, reflecting a hardened heart and a rebellious spirit. Historically, this phrase is used to describe the Israelites' behavior during their wilderness wanderings and their subsequent history, emphasizing a continuous cycle of rebellion.

like their fathers
This phrase connects the current generation of Israelites with their ancestors, indicating a generational pattern of disobedience. The reference to "fathers" serves as a reminder of the historical context of Israel's repeated failures to uphold their covenant with God. It highlights the importance of learning from past mistakes and the consequences of failing to do so. The Bible often uses the actions of forefathers as a benchmark for the behavior of future generations, stressing the need for repentance and renewal.

who did not believe
The lack of belief or faith is central to the Israelites' failure. The Hebrew word for "believe" is "אָמַן" (aman), which conveys a sense of trust, faithfulness, and reliability. In the biblical narrative, belief in God is not merely intellectual assent but involves trust and reliance on His promises and commands. The Israelites' unbelief is a fundamental issue that leads to their downfall, as faith is the foundation of their relationship with God. This unbelief is often contrasted with the faith of figures like Abraham, who is commended for his trust in God.

the LORD their God
This phrase emphasizes the covenant relationship between the Israelites and Yahweh, their God. The use of "LORD" (YHWH) signifies the personal and covenantal name of God, highlighting His faithfulness and sovereignty. The term "their God" underscores the unique relationship and responsibility the Israelites have towards Yahweh, who has chosen them as His people. This relationship is central to the identity of Israel and their calling to be a light to the nations. The failure to believe in "the LORD their God" is not just a personal failing but a breach of the covenant that has profound spiritual and communal implications.

They rejected His statutes
The Hebrew word for "rejected" is "מאסו" (ma'asu), which conveys a strong sense of disdain or contempt. This rejection was not merely passive but an active refusal to accept God's laws. The "statutes" refer to the decrees and commandments given by God, which were meant to guide Israel in righteousness. Historically, this rejection signifies a turning away from the divine order established at Sinai, where God provided a framework for a holy and just society.

and the covenant He had made with their fathers
The "covenant" (בְּרִית, berit) is a central theme in the Hebrew Bible, representing a solemn agreement between God and His people. This covenant was initiated with the patriarchs—Abraham, Isaac, and Jacob—and reaffirmed at Sinai. It was a binding relationship that required faithfulness and obedience. The historical context here is crucial, as breaking the covenant was tantamount to severing the relationship with God, leading to dire consequences.

and the testimonies He had decreed for them
"Testimonies" (עֵדוֹת, edot) are divine ordinances that serve as a witness to God's will and character. These decrees were not arbitrary but were meant to reflect God's holiness and justice. The Israelites' failure to uphold these testimonies indicates a deeper spiritual malaise, where they ignored the very signs that pointed them to God's truth and presence.

They pursued worthless idols
The phrase "worthless idols" (הַבְלֵי הַגּוֹיִם, havlei hagoyim) uses the word "הַבְלֵי" (havlei), meaning "vanities" or "emptiness." This highlights the futility of idol worship, which offers no real substance or life. In the ancient Near Eastern context, idol worship was prevalent, yet the biblical narrative consistently portrays it as a departure from the worship of the one true God, leading to spiritual and moral decay.

and themselves became worthless
The transformation into "worthless" (וַיֵּהָבְלוּ, vayehavlu) reflects the biblical principle that one becomes like what one worships. By turning to idols, the Israelites lost their distinct identity and purpose as God's chosen people. This phrase underscores the spiritual degradation that results from abandoning God for false gods, leading to a loss of value and meaning.

going after the surrounding nations
The phrase "going after" (וַיֵּלְכוּ, vayelchu) implies a deliberate choice to follow the practices of the "surrounding nations" (הַגּוֹיִם, hagoyim). This was a direct violation of God's command to remain separate and distinct (Leviticus 20:26). Historically, this assimilation into pagan cultures led to the erosion of Israel's unique identity and mission.

the LORD had commanded them not to imitate
The command not to "imitate" (לֹא תַעֲשׂוּן, lo ta'asu) the nations is rooted in God's desire for Israel to be a holy nation, set apart for His purposes (Exodus 19:5-6). This imitation of pagan practices was not just a cultural issue but a spiritual one, as it represented a rejection of God's sovereignty and a preference for human traditions over divine revelation. The historical and scriptural context here emphasizes the importance of obedience and faithfulness to God's commands as the foundation for a blessed and prosperous life.

They abandoned
The Hebrew root for "abandoned" is "עָזַב" (azab), which conveys a sense of forsaking or leaving behind. This word choice underscores the deliberate and conscious decision of the Israelites to turn away from the covenantal relationship with God. Historically, this abandonment reflects a pattern of disobedience that led to the spiritual and moral decline of the nation, ultimately resulting in their exile.

all the commandments of the LORD their God
This phrase emphasizes the totality of their disobedience. The commandments, given through Moses, were meant to guide Israel in righteousness and holiness. By forsaking "all" the commandments, the Israelites rejected the very foundation of their identity as God's chosen people. This act of rebellion is a stark reminder of the importance of adhering to God's Word in its entirety.

made for themselves two cast idols of calves
The creation of "two cast idols of calves" is reminiscent of the sin of the golden calf in Exodus 32. The Hebrew word for "idols" is "עֵגֶל" (egel), meaning calf, which symbolizes a return to idolatry and a rejection of monotheism. Archaeologically, such idols have been found in ancient Near Eastern sites, indicating the influence of surrounding pagan cultures on Israel.

and an Asherah pole
Asherah was a Canaanite goddess, and the "Asherah pole" was a wooden symbol associated with her worship. The Israelites' adoption of this symbol signifies their syncretism, blending the worship of Yahweh with pagan practices. This act violated the first commandment and demonstrated a profound spiritual adultery.

They bowed down to all the host of heaven
This phrase indicates the worship of celestial bodies, such as the sun, moon, and stars, which was common in ancient Near Eastern religions. The Hebrew term "צָבָא" (tsaba) for "host" refers to the armies or multitudes of heaven. This idolatry reflects a shift from worshiping the Creator to venerating the creation, a direct violation of God's commandments.

and served Baal
Baal was a prominent Canaanite deity associated with fertility and storms. The Hebrew root "עָבַד" (avad) for "served" implies a form of worship that includes rituals and sacrifices. Serving Baal was not just a religious act but also a cultural assimilation into the practices of surrounding nations, leading to moral and spiritual corruption.

They sacrificed their sons and daughters in the fire
This phrase highlights a grievous sin committed by the Israelites, reflecting the influence of surrounding pagan cultures, particularly the worship of Molech, a deity associated with child sacrifice. The Hebrew word for "sacrificed" (זָבַח, zabach) implies a ritualistic offering, indicating a deliberate and conscious act of worship contrary to God's commandments. This practice was strictly forbidden in the Mosaic Law (Leviticus 18:21), and its occurrence here underscores the depth of Israel's apostasy. Archaeological evidence from sites like Carthage reveals the historical reality of such practices in the ancient Near East, providing a sobering context for this verse.

and practiced divination and soothsaying
The use of "divination" (קֶסֶם, qesem) and "soothsaying" (נַחַשׁ, nachash) indicates a reliance on forbidden spiritual practices to gain insight or control over the future. These practices were common among Israel's neighbors and were explicitly condemned in Deuteronomy 18:10-12. The Israelites' engagement in these activities reflects a departure from trusting in the LORD and His prophets, choosing instead to seek guidance from sources that God had declared abominable. This highlights a broader theme of spiritual infidelity and the allure of syncretism.

They sold themselves to do evil
The phrase "sold themselves" (מָכַר, makar) conveys a sense of voluntary enslavement to sin. It suggests a conscious decision to abandon God's covenant in favor of pursuing wickedness. This imagery of selling oneself is powerful, illustrating the depth of Israel's moral and spiritual decline. It echoes the language of slavery, emphasizing the loss of freedom and dignity that comes with sin. This self-imposed bondage contrasts sharply with the freedom and life God offers through obedience to His commandments.

in the sight of the LORD
This phrase underscores the omnipresence and omniscience of God. The Hebrew word for "sight" (עֵינַיִם, enayim) literally means "eyes," reminding us that nothing is hidden from God. The Israelites' actions were not only a breach of covenant but were done openly before the LORD, who sees all. This serves as a solemn reminder of God's awareness of human actions and the seriousness of sin committed in His presence.

provoking Him to anger
The phrase "provoking Him to anger" (כָּעַס, kaas) indicates a deliberate action that incites God's righteous wrath. This is not a capricious anger but a just response to covenant unfaithfulness and moral corruption. The Israelites' actions were a direct affront to God's holiness and justice, and their repeated provocations ultimately led to their judgment and exile. This serves as a warning of the consequences of persistent disobedience and the importance of repentance and faithfulness to God.

So the LORD
The term "LORD" in this context is translated from the Hebrew "YHWH," the sacred and personal name of God, often vocalized as Yahweh. This name signifies God's eternal existence and His covenantal relationship with Israel. The use of "LORD" here emphasizes the personal nature of God's involvement and His righteous standards, which Israel has violated.

was very angry
The Hebrew word for "angry" is "anaph," which conveys a deep-seated wrath or indignation. This anger is not capricious but is a response to Israel's persistent idolatry and disobedience. God's anger is a reflection of His holiness and justice, demonstrating that sin has serious consequences.

with Israel
"Israel" refers to the Northern Kingdom, consisting of ten tribes that separated from Judah after Solomon's reign. Historically, this kingdom was plagued by idolatry and political instability. The mention of Israel highlights the collective responsibility of the nation for its spiritual apostasy.

and He removed them
The phrase "removed them" is derived from the Hebrew "suwr," meaning to turn aside or take away. This indicates a decisive action by God to withdraw His protection and blessing, leading to the Assyrian exile. It underscores the severity of divine judgment when a nation turns away from God.

from His presence
"Presence" in Hebrew is "paniym," often translated as "face." This signifies a relational aspect, where being in God's presence implies favor and blessing. The removal from His presence indicates a loss of divine fellowship and protection, a dire consequence for Israel's unfaithfulness.

Only the tribe of Judah remained
"Judah" refers to the Southern Kingdom, which included the tribes of Judah and Benjamin. Historically, Judah had a mix of righteous and unrighteous kings, but it retained the Davidic line and the temple in Jerusalem. The survival of Judah points to God's faithfulness to His covenant promises, particularly the promise of a Messiah from the line of David.

and even Judah
The phrase "and even Judah" highlights the surprising and disappointing nature of Judah's actions. Historically, Judah was the southern kingdom, often seen as more faithful compared to the northern kingdom of Israel. The Hebrew word for Judah, "יְהוּדָה" (Yehudah), means "praised" or "celebrated," which adds a layer of irony to their failure. This phrase sets the stage for understanding that Judah, despite its heritage and the presence of the Temple in Jerusalem, was not immune to the same spiritual failings as Israel.

did not keep
The phrase "did not keep" is derived from the Hebrew word "שָׁמַר" (shamar), meaning to guard, watch, or preserve. This word implies a deliberate neglect or failure to protect something valuable. In this context, it underscores Judah's failure to guard the commandments, which were meant to be a source of life and blessing. The use of "did not keep" suggests a conscious choice to abandon their covenantal responsibilities.

the commandments of the LORD their God
This phrase refers to the divine laws given by God to the Israelites, encapsulated in the Torah. The Hebrew word for commandments, "מִצְוֹת" (mitzvot), signifies directives meant to guide the moral and spiritual life of the people. The use of "the LORD their God" emphasizes the personal relationship and covenant between God (YHWH) and Judah. It is a reminder of the unique identity and calling of the people of Judah, who were to be a light to the nations through their obedience.

but walked in the customs
The phrase "but walked in the customs" indicates a lifestyle or habitual practice. The Hebrew word for "walked," "הָלַךְ" (halak), often signifies one's manner of life or conduct. This suggests that Judah adopted a way of life contrary to God's commandments. The term "customs" refers to practices or traditions, often associated with the surrounding pagan nations. This highlights the influence of cultural assimilation and the abandonment of distinctiveness as God's people.

Israel had introduced
This phrase points to the northern kingdom of Israel, which had established its own religious practices contrary to God's commandments. The Hebrew word for "introduced," "עָשָׂה" (asah), means to make or do, indicating that these customs were actively created and implemented. Historically, Israel's introduction of idolatrous practices, such as the worship of golden calves, set a precedent that Judah unfortunately followed. This serves as a cautionary tale about the dangers of compromising one's faith and the ripple effect of disobedience.

So the LORD rejected
The Hebrew word for "rejected" is "מָאַס" (ma'as), which conveys a strong sense of disdain or spurning. This rejection is not a capricious act but a response to Israel's persistent disobedience and idolatry. Throughout the Old Testament, God’s covenant with Israel was conditional upon their faithfulness. The rejection here is a judicial act, emphasizing God's holiness and justice. It serves as a sobering reminder of the consequences of turning away from God.

all the descendants of Israel
This phrase underscores the collective nature of Israel's sin and the resulting judgment. The term "descendants" (Hebrew: "זֶרַע" - zera) refers to the offspring or seed, indicating that the rejection affected the entire nation, not just a segment. Historically, this period marks the end of the Northern Kingdom of Israel, which had been steeped in idolatry since the reign of Jeroboam. The phrase highlights the communal aspect of sin and its repercussions.

afflicted them
The Hebrew word "עָנָה" (anah) means to oppress or humble. This affliction was a form of divine discipline intended to bring Israel to repentance. It reflects God's love and desire for His people to return to Him, even in the midst of judgment. The affliction was not merely punitive but redemptive, aiming to restore the broken relationship between God and His people.

and delivered them into the hands of plunderers
The phrase "delivered them" (Hebrew: "נָתַן" - natan) indicates a deliberate act of handing over. The "plunderers" were the Assyrians, who conquered Israel and exiled its people. This historical event is well-documented in Assyrian records and serves as a fulfillment of prophetic warnings given by prophets like Hosea and Amos. The phrase illustrates the sovereignty of God over nations and His ability to use even foreign powers to accomplish His purposes.

until He had banished them from His presence
The word "banished" (Hebrew: "סוּר" - sur) means to remove or turn away. This banishment signifies the severing of the special relationship Israel had with God. Being "from His presence" indicates a loss of divine favor and protection, which was central to Israel's identity and survival. This tragic outcome was the culmination of years of unrepentant sin, serving as a powerful warning to remain faithful to God. Theologically, it points to the necessity of holiness and obedience in maintaining fellowship with God.

When the LORD tore Israel away
The phrase "tore Israel away" signifies a decisive and forceful action by God, reflecting His sovereignty and judgment. The Hebrew root for "tore" is "קָרַע" (qara), which conveys the idea of ripping or dividing with intensity. This action underscores the seriousness of Israel's sin and God's response to their persistent idolatry and rebellion. Historically, this division occurred after Solomon's reign, leading to the split of the united monarchy into the northern kingdom (Israel) and the southern kingdom (Judah). This tearing away was not merely political but spiritual, as it represented a departure from the Davidic covenant and the unity under God's chosen leadership.

from the house of David
The "house of David" refers to the dynastic lineage established by God through David, promising an everlasting kingdom (2 Samuel 7:16). This covenant was central to Israel's identity and hope for a messianic future. The separation from the house of David was a significant theological and national crisis, as it symbolized a break from the divinely ordained leadership and the blessings associated with it. Theologically, this highlights the consequences of disobedience and the importance of faithfulness to God's covenant.

they made Jeroboam son of Nebat king
Jeroboam, originally a servant of Solomon, became the first king of the northern kingdom of Israel. His rise to power was prophesied by Ahijah the Shilonite (1 Kings 11:29-31), yet it was also a result of Israel's rebellion against the Davidic line. The phrase "they made" indicates the people's active role in choosing a leader contrary to God's established order. Jeroboam's kingship marks a turning point where political expediency overshadowed spiritual fidelity, leading to a legacy of idolatry and apostasy.

Then Jeroboam led Israel away from following the LORD
Jeroboam's leadership was characterized by a deliberate departure from worshiping Yahweh, the covenant God of Israel. The Hebrew verb "led away" (הִדִּיחַ, hiddiach) implies causing to stray or seduce, indicating Jeroboam's active role in leading the nation into sin. He established alternative worship centers at Bethel and Dan, introducing golden calves as objects of worship (1 Kings 12:28-30). This act was a direct violation of the first and second commandments, leading Israel into spiritual adultery and setting a precedent for future kings.

and caused them to commit a great sin
The "great sin" refers to the institutionalized idolatry that Jeroboam introduced, which had lasting repercussions for the northern kingdom. The Hebrew word for "sin" (חַטָּאָה, chattā'ah) denotes a grievous offense against God, emphasizing the severity of their actions. This sin was not just a personal failing but a national transgression that led to the eventual downfall and exile of Israel. It serves as a sobering reminder of the destructive power of sin and the importance of remaining faithful to God's commandments.

The Israelites
This phrase refers to the ten northern tribes of Israel, distinct from the southern kingdom of Judah. Historically, these tribes were often led astray by their kings, particularly after the division of the united monarchy following Solomon's reign. The term "Israelites" here emphasizes their identity as God's chosen people, who were expected to uphold His covenant. Despite their privileged status, they frequently fell into idolatry and disobedience, highlighting the tension between divine election and human responsibility.

persisted
The Hebrew root for "persisted" is "ḥāṭā'," which conveys a sense of continuous action or stubbornness. This word choice underscores the Israelites' obstinate commitment to sin, despite numerous warnings from prophets. Their persistence in wrongdoing reflects a hardened heart and a willful rejection of God's commandments. This persistence is a cautionary tale about the dangers of habitual sin and the difficulty of repentance once a pattern of disobedience is established.

in all the sins
The phrase "in all the sins" indicates the comprehensive nature of their transgressions. It wasn't just isolated incidents but a systemic and pervasive pattern of sinfulness. This suggests a culture that had normalized disobedience to God, where sin was not only tolerated but entrenched in their way of life. The breadth of their sinfulness serves as a warning about the corrupting influence of unchecked sin within a community.

that Jeroboam committed
Jeroboam, the first king of the northern kingdom, is infamous for leading Israel into idolatry by setting up golden calves in Bethel and Dan (1 Kings 12:28-30). His actions were a direct violation of the first two commandments and set a precedent for future kings. The reference to Jeroboam highlights the long-lasting impact of leadership and the responsibility of those in authority to guide their people in righteousness. Jeroboam's legacy is a sobering reminder of how one leader's sin can influence generations.

and did not turn away from them
This phrase emphasizes the Israelites' refusal to repent. The Hebrew concept of "turning away" (shuv) is often associated with repentance, a turning back to God. Their failure to turn away from sin indicates a deliberate choice to remain in rebellion against God. This stubbornness ultimately led to their downfall and exile, illustrating the severe consequences of unrepentant sin. It serves as a call to self-examination and the importance of repentance in restoring one's relationship with God.

Finally, the LORD
The word "Finally" indicates a culmination of events and warnings that had been building up over time. This suggests a period of patience and long-suffering on God's part. The Hebrew root here implies a sense of completion or fulfillment of a process. Historically, this reflects the numerous warnings given to Israel through the prophets, emphasizing God's justice and the eventual consequence of persistent disobedience.

the LORD
is the English representation of the Hebrew name Yahweh, the covenantal name of God. This name signifies God's eternal presence and faithfulness to His promises. In this context, it underscores the gravity of the situation, as it is Yahweh, the covenant-keeping God, who is executing judgment.

removed Israel from His presence
speaks to the severance of the special relationship between God and the nation of Israel. The Hebrew concept of being in God's "presence" is often associated with blessing, protection, and favor. To be removed from His presence is to be cut off from these divine benefits. This phrase highlights the seriousness of Israel's sin and the resulting divine judgment.

as He had warned
indicates that God's actions were not arbitrary but were the fulfillment of repeated warnings. The Hebrew root for "warned" conveys the idea of solemnly admonishing or cautioning. This reflects God's justice and mercy, as He provided ample opportunity for repentance.

through all His servants the prophets
emphasizes the consistent and unified message delivered by God's messengers. The prophets were God's chosen instruments to communicate His will and warnings. This phrase underscores the reliability and authority of prophetic messages in the biblical narrative.

So Israel was exiled
describes the consequence of Israel's persistent disobedience. The term "exiled" comes from a Hebrew root meaning to be carried away or led captive. This reflects the historical reality of the Assyrian conquest and the forced relocation of the Israelites, a significant event in Israel's history.

from their homeland
highlights the loss of the Promised Land, a central aspect of Israel's identity and covenant with God. The land was a tangible sign of God's promise to Abraham and his descendants. Being removed from it signifies a breach in the covenant relationship due to Israel's unfaithfulness.

to Assyria
identifies the nation that God used as an instrument of judgment. Assyria was a dominant power in the ancient Near East, known for its military might and expansionist policies. This historical context provides insight into the geopolitical dynamics of the time and the fulfillment of prophetic warnings.

where they are to this day
suggests the enduring nature of the exile at the time of the writing. This phrase serves as a sobering reminder of the long-term consequences of disobedience. It also reflects the historical reality that the ten northern tribes of Israel did not return from exile, leading to their assimilation into other cultures.

Then the king of Assyria
The phrase refers to the Assyrian monarch, likely King Sargon II, who reigned during the late 8th century BC. The Assyrian Empire was known for its military prowess and expansionist policies. Historically, Assyria was a dominant force in the ancient Near East, and its kings were often seen as instruments of God's judgment against Israel for their disobedience.

brought people from Babylon, Cuthah, Avva, Hamath, and Sepharvaim
This action of relocating people was a common Assyrian practice known as population exchange or resettlement. It was intended to prevent rebellion by diluting national identities. Babylon, Cuthah, Avva, Hamath, and Sepharvaim were regions within the Assyrian Empire, each with its own distinct culture and religious practices. This mix of peoples would have brought a variety of pagan beliefs and customs into Samaria, further complicating the religious landscape.

and settled them in the towns of Samaria
Samaria was the capital of the Northern Kingdom of Israel. By settling foreign peoples there, the Assyrians aimed to erase the distinct identity of the Israelites. This act fulfilled God's warnings through the prophets that Israel would be removed from the land due to their idolatry and covenant unfaithfulness.

to replace the Israelites
The replacement of the Israelites signifies the completion of God's judgment upon the Northern Kingdom. The Israelites had repeatedly turned away from God, and this displacement was a direct consequence of their actions. It serves as a sobering reminder of the seriousness of covenant faithfulness.

They took over Samaria and lived in its towns
The new inhabitants not only occupied the land but also assumed control over its cities and infrastructure. This occupation led to the syncretism of religious practices, as these settlers brought their gods and rituals with them. The resulting cultural and religious blend set the stage for the later tensions between Jews and Samaritans, as seen in the New Testament.

Now when they first lived there
This phrase sets the stage for the unfolding events in the land of Samaria. Historically, this refers to the time after the Assyrian conquest when the king of Assyria resettled people from various nations into the cities of Samaria (2 Kings 17:24). The Assyrians had a policy of relocating conquered peoples to prevent rebellion, which led to a mix of cultures and religions. The Hebrew word for "lived" (יָשַׁב, yashab) implies dwelling or settling, indicating a new beginning for these people in a foreign land.

they did not fear the LORD
The phrase highlights a spiritual deficiency among the new inhabitants. The Hebrew word for "fear" (יָרֵא, yare) encompasses reverence, awe, and worship. In the biblical context, fearing the LORD is synonymous with acknowledging His sovereignty and adhering to His commandments. The absence of this fear indicates a lack of recognition of the God of Israel, which is a recurring theme in the Old Testament, where the fear of the LORD is the beginning of wisdom (Proverbs 9:10).

so He sent lions among them
This action by God serves as a divine response to the people's spiritual ignorance. The sending of lions is both literal and symbolic. In the ancient Near East, lions were common and feared predators, and their presence would have been a tangible sign of divine displeasure. Theologically, this reflects God's sovereignty over creation and His ability to use nature to fulfill His purposes. The lions serve as instruments of judgment, reminiscent of other biblical instances where God uses natural elements to execute His will (e.g., the plagues in Egypt).

which killed some of them
The consequence of the lions' presence was death, underscoring the seriousness of the people's failure to fear the LORD. This phrase serves as a stark reminder of the wages of sin and disobedience. In the broader biblical narrative, death is often the result of turning away from God, as seen in the fall of man in Genesis. Theologically, this highlights the justice of God, who cannot overlook sin but must address it, often through corrective measures designed to bring people back to Himself.

So they spoke to the king of Assyria
This phrase indicates a direct communication with the king of Assyria, who was a powerful ruler during this period. Historically, the Assyrian Empire was known for its military prowess and administrative efficiency. The Assyrians often relocated conquered peoples to prevent rebellion, which is the context here. The phrase underscores the political dynamics of the time, where the king held significant authority over the displaced nations.

the nations that you have exiled and resettled
The term "nations" refers to the various ethnic groups that the Assyrians had conquered and forcibly moved. This practice of exile and resettlement was common in the Assyrian Empire as a means of control. The Hebrew root for "exiled" (גָּלָה, galah) implies a stripping away or uncovering, symbolizing the loss of homeland and identity. This highlights the plight of these people, who were uprooted and placed in foreign lands.

in the cities of Samaria
Samaria was the capital of the Northern Kingdom of Israel. After its conquest, the Assyrians repopulated it with people from other regions. Archaeological evidence supports the presence of diverse cultures in Samaria during this period, reflecting the Assyrian policy of mixing populations. This phrase sets the geographical and cultural context for the events described.

do not know the requirements of the God of the land
The "requirements" refer to the laws and religious practices that were expected to be followed in the land of Israel. The Hebrew word for "requirements" (מִשְׁפָּט, mishpat) often denotes justice or ordinances. This highlights the belief that each land had its own deity with specific expectations. The failure to adhere to these requirements was seen as a serious offense, leading to divine retribution.

Therefore He has sent lions among them
The sending of lions is a divine act of judgment. In the ancient Near East, lions were symbols of power and danger. The presence of lions was interpreted as a sign of divine displeasure. This phrase emphasizes the belief in a direct correlation between human actions and divine response, a common theme in the Old Testament.

and indeed, they are killing them
This phrase underscores the severity of the situation. The Hebrew verb for "killing" (הָרַג, harag) conveys a sense of violent death. The use of "indeed" stresses the reality and seriousness of the threat. It serves as a warning of the consequences of ignoring divine laws.

because the people do not know the requirements of the God of the land
Reiterating the earlier point, this phrase emphasizes ignorance as the root cause of the calamity. The repetition highlights the importance of understanding and following divine laws. It serves as a reminder of the need for spiritual knowledge and obedience to avoid divine judgment.

Then the king of Assyria
This phrase introduces the central figure of authority in this narrative, the king of Assyria. Historically, the Assyrian Empire was a dominant force in the ancient Near East, known for its military prowess and expansive conquests. The king of Assyria at this time was likely Shalmaneser V or Sargon II, who played pivotal roles in the conquest and exile of the Northern Kingdom of Israel. The Assyrian kings were seen as instruments of God's judgment against Israel due to their persistent idolatry and disobedience.

commanded
The Hebrew root for "commanded" is צָוָה (tsavah), which implies a directive given with authority and expectation of obedience. This reflects the absolute power wielded by the Assyrian king over his subjects and territories. In a broader theological context, it also serves as a reminder of God's sovereign control over the nations, using even foreign rulers to accomplish His divine purposes.

Send back one of the priests
This phrase indicates a specific action taken by the Assyrian king to address a problem in the newly conquered land. The sending back of a priest suggests an attempt to restore religious order and appease the local deity, which in this context is the God of Israel. It highlights the ancient practice of syncretism, where conquering powers would often incorporate local religious practices to maintain peace and stability.

you deported
The term "deported" refers to the forced relocation of the Israelites by the Assyrians, a common practice used to prevent rebellion and assimilate conquered peoples. This action fulfilled the prophetic warnings given to Israel about the consequences of their unfaithfulness. The deportation was not just a physical removal but also a spiritual and cultural dislocation, emphasizing the severity of Israel's judgment.

from Samaria
Samaria was the capital of the Northern Kingdom of Israel and a significant cultural and religious center. Its mention here underscores the loss of national identity and autonomy for the Israelites. Samaria's fall was a pivotal moment in Israel's history, marking the end of the Northern Kingdom and serving as a cautionary tale of the dangers of turning away from God.

to live there
The phrase "to live there" implies a return to the land with the purpose of dwelling and establishing a presence. This action was intended to reintroduce the worship of the God of Israel in the land, which had been disrupted by the Assyrian conquest. It reflects the enduring connection between the people of Israel and their God, despite their physical displacement.

and teach them
The act of teaching here is crucial, as it involves instructing the new inhabitants of the land in the ways and laws of the God of Israel. The Hebrew root for "teach" is לָמַד (lamad), which conveys the idea of learning through instruction and practice. This highlights the importance of knowledge and understanding in maintaining a covenant relationship with God.

the requirements of the God of the land
This phrase emphasizes the necessity of adhering to the specific religious and moral obligations associated with the worship of the God of Israel. The "requirements" refer to the laws and commandments given by God, which were meant to guide the Israelites in their daily lives and ensure their distinctiveness as His chosen people. The acknowledgment of God as "the God of the land" underscores His sovereignty over all creation and His rightful claim to worship and obedience from all who dwell in the land.

So one of the priests
This phrase indicates a specific individual from the Levitical priesthood, which was established by God to serve in the temple and teach His laws to the people. The priesthood was a sacred office, and the mention of "one of the priests" suggests a remnant of the original religious order that had been disrupted by the Assyrian exile. Historically, the priesthood was central to Israel's worship and spiritual life, and this priest's role was crucial in re-establishing the fear of the LORD among the people.

who had been exiled from Samaria
The exile from Samaria refers to the Assyrian conquest and subsequent deportation of the Israelites in 722 B.C. Samaria was the capital of the Northern Kingdom of Israel, and its fall marked a significant turning point in Israel's history. The exile was a divine judgment for the persistent idolatry and disobedience of the Israelites. This context underscores the gravity of the situation and the need for spiritual reformation.

came to live in Bethel
Bethel, meaning "House of God," was a significant location in Israel's history, known for its association with the patriarch Jacob and as a center of worship. However, it had also become a site of idolatrous practices under King Jeroboam. The priest's arrival in Bethel symbolizes a return to true worship and an opportunity to restore the spiritual integrity of the place.

and taught them
The act of teaching is central to the priestly function. In Hebrew, the word for "teach" (למד, lamad) implies not just imparting knowledge but also guiding and discipling. This teaching was not merely academic but was intended to transform hearts and lead the people back to a covenant relationship with God.

how they should fear the LORD
The "fear of the LORD" is a foundational concept in the Hebrew Bible, often associated with reverence, awe, and obedience to God. It is the beginning of wisdom (Proverbs 9:10) and denotes a proper relationship with the Creator. In this context, the priest's teaching aimed to instill a deep respect and commitment to God's commandments, contrasting with the idolatrous practices that had led to Israel's downfall.

Nevertheless
This word serves as a pivot, indicating a contrast or exception to what has been previously stated. In the context of 2 Kings 17, it highlights the persistence of idolatry despite God's clear commandments against it. The Hebrew root for "nevertheless" often conveys a sense of stubbornness or resistance, underscoring the people's unwillingness to fully commit to the worship of Yahweh.

each nation
This phrase refers to the various peoples that the Assyrian Empire relocated to Samaria after the exile of the Israelites. Historically, the Assyrians practiced a policy of resettling conquered peoples to prevent rebellion. Each group brought its own cultural and religious practices, which led to a syncretistic form of worship in the land.

made its own gods
The act of making gods is a direct violation of the first two commandments given to Israel. The Hebrew word for "made" implies crafting or fashioning, often used in the context of idol-making. This highlights the futility and human-centered nature of idolatry, as these gods were the work of human hands rather than the divine Creator.

put them in the shrines
Shrines, or "high places," were often elevated sites used for worship. Archaeological evidence shows that these sites were common in ancient Near Eastern cultures. The placement of idols in these shrines indicates a formalized, albeit misguided, attempt to establish religious practices in the new land.

of the high places
High places were originally intended for the worship of Yahweh before the temple was built in Jerusalem. However, they became centers of idolatrous worship. The Hebrew term for "high places" often carries a negative connotation in the biblical text, symbolizing Israel's spiritual adultery.

that the Samaritans had made
The Samaritans, a mixed population resulting from the Assyrian resettlement, are often viewed negatively in the biblical narrative. Their religious practices were a blend of Yahwism and paganism, which led to tension with the returning exiles from Babylon. This phrase underscores the compromised spiritual state of the region.

each nation in the cities where they lived
This repetition emphasizes the widespread nature of idolatry across the land. Each group maintained its distinct religious identity, leading to a fragmented and spiritually confused society. The phrase serves as a reminder of the consequences of disobedience to God's command to worship Him alone.

The men of Babylon
The reference to "the men of Babylon" highlights the origin of these settlers who were brought into the land of Israel after the Assyrian conquest. Babylon, a city known for its grandeur and idolatry, was a center of pagan worship. Historically, Babylon was a powerful empire, and its influence extended into religious practices. The Babylonians were known for their pantheon of gods, and their presence in Israel signifies the introduction of foreign religious practices that were contrary to the worship of Yahweh.

made Succoth-benoth
"Succoth-benoth" is believed to be a deity worshiped by the Babylonians. The name itself is somewhat obscure, but it is thought to refer to a goddess associated with fertility or protection. The creation of this idol by the Babylonians in Israel represents the syncretism that occurred when foreign peoples settled in the land. This act of making idols is a direct violation of the first two commandments given to Israel, emphasizing the spiritual decline and the mixing of pagan practices with the worship of the one true God.

the men of Cuth
The "men of Cuth" refers to people from Cuthah, another region under Assyrian control. Cuthah was known for its own distinct religious practices and deities. The mention of these people underscores the diversity of pagan influences that were introduced into Israel. Historically, the Assyrians relocated conquered peoples to prevent rebellion, leading to a melting pot of cultures and religions in the land of Israel.

made Nergal
"Nergal" was a deity worshiped by the people of Cuthah, often associated with war, death, and the underworld. The worship of Nergal in Israel signifies the deepening apostasy and the acceptance of foreign gods. This idol represents the spiritual darkness that had enveloped the land, as the Israelites turned away from the covenant with Yahweh and embraced the gods of their conquerors.

the men of Hamath
The "men of Hamath" were from a city-state located in modern-day Syria. Hamath was another region that fell under Assyrian control, and its people were relocated to Israel. The inclusion of Hamathites in this verse highlights the widespread nature of idolatry and the various cultural influences that were present in Israel during this period.

made Ashima
"Ashima" is another deity, possibly linked to a god of fate or destiny. The creation of Ashima by the Hamathites in Israel further illustrates the religious pluralism that had taken root. This idol, like the others mentioned, represents a departure from the exclusive worship of Yahweh and the acceptance of foreign gods, which led to the spiritual and moral decline of the nation.

the Avvites
The Avvites were a people group mentioned in the Old Testament, often associated with the Philistines. Historically, they were displaced by the Caphtorites, as noted in Deuteronomy 2:23. The Avvites' presence in the land of Israel signifies the diverse and often pagan influences that surrounded the Israelites. Their practices and deities reflect the syncretism that was prevalent in the region, which often led Israel astray from worshiping Yahweh.

made Nibhaz and Tartak
These names refer to deities worshiped by the Avvites. The creation of these gods highlights the human tendency to craft idols and deities that reflect their own image or desires. Nibhaz and Tartak are not well-documented outside of this passage, suggesting that they were localized or lesser-known deities. This underscores the biblical theme of the futility and obscurity of idol worship compared to the worship of the one true God.

the Sepharvites
The Sepharvites were another group of people relocated to Samaria by the Assyrians. Their mention here indicates the Assyrian policy of mixing populations to prevent rebellion, which led to a melting pot of religious practices in the region. This cultural and religious amalgamation often resulted in the Israelites adopting foreign gods, contrary to God's commandments.

would burn their children in the fire
This phrase describes a horrific practice associated with some ancient Near Eastern religions, including those of the Sepharvites. Child sacrifice was a ritual meant to appease or gain favor from deities, reflecting the extreme measures people would take to secure perceived divine favor. This practice is condemned throughout the Bible as abhorrent and contrary to the nature of God, who values life and abhors such cruelty.

to Adrammelech and Anammelech
These are the gods of the Sepharvites, to whom they offered their children. The names suggest a connection to the Assyrian or Babylonian pantheon, where "Adar" and "Melech" could imply a deity associated with power or kingship. The worship of these gods through such extreme means highlights the darkness and desperation of pagan practices, contrasting sharply with the life-giving worship of Yahweh.

the gods of Sepharvaim
Sepharvaim was a city or region whose people were relocated to Samaria. The mention of their gods emphasizes the polytheistic nature of the ancient world, where each city or region had its own deities. The biblical narrative consistently contrasts these localized, powerless gods with the omnipotent, omnipresent God of Israel, who is not confined to any one place or people.

So they feared the LORD
The phrase "feared the LORD" in Hebrew is "וַיִּירְאוּ אֶת־יְהוָה" (vayyir'u et-YHWH). The term "feared" (יָרֵא, yare) encompasses reverence, awe, and respect, but also implies a recognition of God's power and authority. In the context of ancient Israel, fearing the LORD was foundational to the covenant relationship between God and His people. This fear was meant to lead to obedience and worship according to God's commandments. However, in this verse, the fear is superficial, as it is not accompanied by exclusive devotion.

but they also appointed for themselves priests
The act of appointing priests "for themselves" indicates a deviation from the divinely ordained Levitical priesthood. In the Hebrew context, the priesthood was not a matter of personal or communal choice but was established by God through the line of Aaron. This self-appointment reflects a syncretistic approach to worship, where the people sought to blend the worship of Yahweh with local customs and practices, contrary to the exclusive worship God demanded.

from all sorts of people
The phrase "from all sorts of people" suggests a disregard for the qualifications and lineage required for priesthood as outlined in the Torah. The Hebrew term used here implies a random selection, highlighting the people's indifference to God's specific instructions regarding who could serve as a priest. This action symbolizes a broader spiritual decline and a move away from the covenantal standards set by God.

to officiate for them at the high places
"High places" (בָּמוֹת, bamot) were elevated sites often used for worship in ancient Near Eastern cultures. While some high places were initially used for legitimate worship, they became associated with idolatrous practices. The use of high places for worship was explicitly condemned in the Hebrew Scriptures, as it often led to syncretism and idolatry. The people's choice to use these sites, despite fearing the LORD, underscores their divided loyalties and incomplete obedience.

They worshiped the LORD
This phrase indicates a superficial acknowledgment of Yahweh, the God of Israel. The Hebrew word for "worshiped" is "yare," which can mean to fear, revere, or respect. In this context, it suggests a form of worship that lacks depth and sincerity. Historically, the Israelites were commanded to worship Yahweh exclusively, as seen in the first commandment (Exodus 20:3). However, this verse highlights a syncretistic approach, where the worship of Yahweh is mixed with other religious practices, diluting the true worship that God desires.

but they also served their own gods
The phrase "served their own gods" reveals the divided loyalty of the people. The Hebrew word for "served" is "avad," which implies labor or service, often used in the context of worship or religious duty. This indicates that while they acknowledged Yahweh, their hearts and actions were devoted to other deities. This dual allegiance is a recurring theme in the Old Testament, where the Israelites often fell into idolatry, despite God's clear instructions against it (Deuteronomy 6:14-15).

according to the customs of the nations
The term "customs" refers to the practices and traditions that were adopted from surrounding nations. The Hebrew word "mishpat" can mean judgment, ordinance, or custom. This suggests that the Israelites were influenced by the cultural and religious practices of the nations around them, which were often contrary to God's laws. Historically, this was a significant issue, as the Israelites were called to be a distinct and holy people (Leviticus 20:26), yet they frequently assimilated pagan customs.

from which they had been carried away
This phrase refers to the Assyrian exile, where the Northern Kingdom of Israel was conquered and its people were deported. The historical context is crucial here, as the Assyrians had a policy of relocating conquered peoples to prevent rebellion and to promote cultural assimilation. The Israelites, therefore, found themselves in foreign lands, surrounded by foreign gods and customs, which they began to adopt. This exile was a direct consequence of their disobedience and idolatry, as warned by the prophets (2 Kings 17:7-23).

To this day
This phrase indicates a continuity of behavior from the past into the present. In the historical context of 2 Kings, it refers to the persistent disobedience of the Israelites. The Hebrew root for "day" is "yom," which can signify a literal day or an extended period. Here, it underscores the enduring nature of Israel's rebellion, highlighting the stubbornness of the people despite God's repeated calls for repentance.

they persist
The Hebrew word for "persist" is "asah," which means to do or make. It implies a deliberate and ongoing action. This persistence in former practices suggests a willful defiance against God's commands. It reflects a heart condition resistant to change, emphasizing the Israelites' commitment to their own ways rather than God's.

in their former practices
The phrase refers to the idolatrous and pagan customs that the Israelites adopted from surrounding nations. Historically, these practices included worshiping false gods and engaging in rituals contrary to the worship of Yahweh. The term "former" indicates a return to old habits, suggesting a regression rather than progression in their spiritual journey.

They do not fear the LORD
The "fear of the LORD" in Hebrew is "yirat Yahweh," which encompasses reverence, awe, and obedience to God. The absence of this fear indicates a lack of respect and acknowledgment of God's sovereignty. Biblically, fearing the Lord is foundational to wisdom and understanding (Proverbs 9:10), and its absence leads to moral and spiritual decay.

nor do they follow His statutes, ordinances, laws, and commandments
This comprehensive list underscores the totality of God's instructions to His people. "Statutes" (Hebrew: "choq"), "ordinances" (Hebrew: "mishpat"), "laws" (Hebrew: "torah"), and "commandments" (Hebrew: "mitzvah") represent different aspects of God's covenantal requirements. Their failure to follow these reflects a complete disregard for the covenant relationship established at Sinai.

that the LORD gave
The giving of the law is a divine act, emphasizing God's initiative in establishing a relationship with Israel. The Hebrew word "natan" means to give or bestow, highlighting God's grace in providing guidance and structure for His people. This divine gift was meant to set Israel apart as a holy nation.

the descendants of Jacob
Jacob, later named Israel, is the patriarch from whom the twelve tribes descended. This reference serves as a reminder of the covenantal promises made to the patriarchs. It underscores the identity and calling of the Israelites as God's chosen people, who were to live in a manner reflecting their unique relationship with Him.

whom He named Israel
The renaming of Jacob to Israel (Genesis 32:28) signifies a transformation and a new identity. "Israel" means "he struggles with God," reflecting both the personal struggle of Jacob and the collective struggle of the nation. This name is a constant reminder of their covenantal relationship with God and their calling to live according to His ways.

For the LORD had made a covenant with them
The word "LORD" here is translated from the Hebrew "YHWH," the sacred and personal name of God, emphasizing His eternal and self-existent nature. The term "covenant" (Hebrew: "berith") signifies a solemn and binding agreement, often initiated by God with His people. This covenant is a central theme throughout the Bible, representing God's unchanging promise and faithfulness. Historically, this covenant was established with the Israelites at Mount Sinai, where God gave the Ten Commandments, setting them apart as His chosen people. This divine agreement underscores the unique relationship between God and Israel, highlighting His expectations of loyalty and obedience.

and commanded them
The Hebrew word for "commanded" is "tsavah," which implies a direct and authoritative order. This reflects God's sovereign authority over His people, requiring their adherence to His laws. The commands given by God are not mere suggestions but are binding instructions meant to guide the Israelites in righteous living. This commandment is part of the broader Mosaic Law, which served as a moral, ceremonial, and civil guide for the nation of Israel.

'You shall not fear other gods
The phrase "fear other gods" uses the Hebrew word "yare," which can mean to fear, revere, or stand in awe of. In this context, it refers to the prohibition against revering or worshiping any deity other than YHWH. The historical context reveals that the Israelites were surrounded by polytheistic cultures, which often led them into idolatry. This command is a reaffirmation of the first commandment, emphasizing monotheism and the exclusive worship of the one true God.

or bow down to them
"Bowing down" is translated from the Hebrew "shachah," meaning to prostrate oneself in worship or submission. This physical act of worship was common in ancient Near Eastern cultures as a sign of reverence and allegiance. The Israelites are explicitly forbidden from engaging in such acts towards other gods, reinforcing the call to exclusive worship of YHWH. This prohibition is a safeguard against the syncretism that plagued Israel throughout its history.

or serve them
The word "serve" comes from the Hebrew "abad," which means to work or serve, often in the context of worship or religious service. This commandment highlights the danger of devoting one's life and resources to false gods, which would lead to spiritual bondage. Serving other gods would not only violate the covenant but also lead the Israelites away from their true purpose as God's people.

or sacrifice to them
"Sacrifice" is translated from the Hebrew "zabach," referring to the act of offering something valuable to a deity. Sacrifices were a central aspect of worship in ancient cultures, symbolizing devotion and appeasement. The Israelites are strictly forbidden from offering sacrifices to any god other than YHWH, as this would constitute a breach of the covenant and an act of spiritual adultery. This command underscores the importance of maintaining purity in worship and devotion to God alone.

But worship the LORD your God
The phrase begins with a directive, emphasizing the exclusive worship of Yahweh, the covenant God of Israel. The Hebrew word for "worship" here is "yare," which conveys a sense of reverence and awe. This command is a reminder of the first commandment, underscoring the importance of monotheism in Israel's faith. Historically, this was a counteraction against the prevalent idolatry in the region, where many gods were worshipped.

who brought you out of the land of Egypt
This phrase recalls the Exodus, a foundational event in Israel's history. The Hebrew word for "brought" is "yatsa," indicating a powerful act of deliverance. The Exodus is a recurring theme in the Old Testament, symbolizing God's saving power and faithfulness. Archaeologically, while direct evidence of the Exodus is debated, the cultural memory of such an event is deeply embedded in Israelite identity.

with great power and an outstretched arm
The "great power" refers to God's omnipotence, demonstrated through the plagues and the parting of the Red Sea. The "outstretched arm" is a metaphor for God's active intervention in history. In Hebrew, "zeroa" (arm) often symbolizes strength and might. This imagery reassures the Israelites of God's ability to save and protect them, contrasting with the impotent idols of surrounding nations.

You are to worship Him and bow down to Him
This reiteration emphasizes the posture of submission and humility before God. The Hebrew word for "bow down" is "shachah," which means to prostrate oneself, indicating total surrender and devotion. This act of worship is not just physical but involves the heart and spirit, aligning with the Shema's call to love God with all one's heart, soul, and strength.

and you are to sacrifice to Him
Sacrifice was central to Israelite worship, symbolizing atonement and thanksgiving. The Hebrew word "zabach" means to offer a sacrifice, often involving the shedding of blood, pointing to the seriousness of sin and the need for reconciliation with God. This practice foreshadows the ultimate sacrifice of Jesus Christ, the Lamb of God, in the New Testament, fulfilling the sacrificial system's purpose.

You must always be careful
This phrase emphasizes the necessity of vigilance and diligence in spiritual practice. The Hebrew root for "be careful" is "שָׁמַר" (shamar), which means to guard, keep, or observe. It suggests an active, intentional effort to maintain faithfulness. In a historical context, this reflects the covenant relationship between God and Israel, where obedience was crucial for maintaining divine favor and protection.

to observe
The Hebrew word "עָשָׂה" (asah) is often translated as "to do" or "to make," but in this context, it implies a conscientious adherence to God's commands. Observance is not passive but involves active participation and commitment. This aligns with the broader biblical theme of living out one's faith through actions, not just beliefs.

the statutes, ordinances, laws, and commandments
These terms collectively refer to the comprehensive body of divine instructions given to Israel. "Statutes" (חֻקִּים, chukkim) are decrees that may not have an obvious rationale but are to be followed out of obedience. "Ordinances" (מִשְׁפָּטִים, mishpatim) are judgments or decisions that often relate to justice and social order. "Laws" (תּוֹרוֹת, torot) refer to teachings or instructions, often encompassing the broader Torah. "Commandments" (מִצְוֹת, mitzvot) are specific directives from God. Together, they represent the full spectrum of divine guidance intended to shape a holy and just society.

He wrote for you
This phrase underscores the personal and direct nature of God's communication with His people. The act of writing signifies permanence and authority. Historically, this reflects the belief that the laws were divinely inscribed, as seen in the tablets given to Moses. It highlights the personal relationship between God and Israel, where His laws are tailored for their guidance and well-being.

Do not worship other gods
This command is central to the monotheistic faith of Israel. The Hebrew word for "worship" is "עָבַד" (avad), which means to serve or work for. The prohibition against serving other gods is a recurring theme in the Old Testament, emphasizing exclusive devotion to Yahweh. Historically, this was crucial in a polytheistic context where Israel was surrounded by nations with multiple deities. The command serves as a reminder of the first commandment and the call to loyalty and faithfulness to the one true God.

Do not forget
The phrase "do not forget" is a powerful admonition that echoes throughout the Scriptures, emphasizing the importance of remembrance in the life of faith. In Hebrew, the word for "forget" is "שָׁכַח" (shakach), which implies neglect or a lapse in memory. This command serves as a reminder to the Israelites to keep God's covenant at the forefront of their minds and hearts. In a historical context, the Israelites were prone to forgetfulness, often turning away from God to follow the practices of surrounding nations. This call to remembrance is not merely intellectual but involves a deep, active engagement with God's promises and commands.

the covenant
The term "covenant" in Hebrew is "בְּרִית" (berit), signifying a solemn agreement or promise between God and His people. This covenant is central to the identity of Israel as God's chosen people, beginning with Abraham and reaffirmed through Moses at Sinai. It encompasses laws, promises, and a relationship that requires fidelity and obedience. The covenant is not just a legal contract but a relational bond that demands loyalty and love. In the broader biblical narrative, this covenant foreshadows the New Covenant established through Jesus Christ, which offers redemption and eternal relationship with God.

I have made with you
This phrase underscores the personal and divine initiative in the covenant relationship. God is the one who initiates and establishes the covenant, highlighting His sovereignty and grace. The use of "I" emphasizes God's active role and commitment to His people. Historically, this reflects the unique relationship between God and Israel, where God chose them not because of their merit but out of His love and purpose. This divine initiative is a source of assurance and calls for a response of faithfulness from the people.

and do not worship
The command "do not worship" is a direct prohibition against idolatry, which was a persistent temptation for Israel. The Hebrew word for "worship" is "עָבַד" (avad), meaning to serve or to work for. Worship in the biblical sense involves devotion, service, and allegiance. This command is a call to exclusive worship of Yahweh, rejecting all forms of idolatry. In the ancient Near Eastern context, idolatry was rampant, and Israel's distinctiveness was to be found in their exclusive worship of the one true God.

other gods
The phrase "other gods" refers to the deities worshiped by the surrounding nations, such as Baal, Asherah, and Molech. These "gods" were often associated with fertility, weather, and war, and their worship included practices that were abhorrent to Yahweh, such as child sacrifice and ritual prostitution. The command to avoid worshiping other gods is rooted in the first commandment, "You shall have no other gods before Me" (Exodus 20:3). This prohibition is not only about avoiding false deities but also about maintaining the purity and holiness of the worship of Yahweh. It is a call to recognize the uniqueness and supremacy of the God of Israel, who alone is worthy of worship and allegiance.

But fear the LORD your God
The phrase "fear the LORD" is a recurring theme throughout the Old Testament, emphasizing a deep reverence and awe for God. The Hebrew word for "fear" is "yare," which can mean to be afraid, but more often in this context, it signifies a profound respect and acknowledgment of God's power and authority. This reverence is not about terror but about recognizing God's sovereignty and aligning one's life with His will. Historically, the Israelites were called to fear God as a foundational aspect of their covenant relationship, distinguishing them from surrounding nations who worshipped multiple deities. This fear is the beginning of wisdom (Proverbs 9:10) and is essential for a life that honors God.

and He will deliver you
The promise of deliverance is central to God's covenant with Israel. The Hebrew word for "deliver" is "natsal," which means to snatch away, rescue, or save. This deliverance is not just physical but also spiritual, as God rescues His people from sin and its consequences. Throughout Israel's history, God repeatedly delivered them from their enemies when they turned back to Him. This assurance of deliverance is a testament to God's faithfulness and His desire to protect and preserve His people. It serves as a reminder that God is a refuge and strength, a very present help in trouble (Psalm 46:1).

from the hands of all your enemies
The phrase "hands of all your enemies" signifies the power and control that enemies can exert over God's people. In the ancient Near Eastern context, "hands" often symbolize strength and authority. The Israelites faced numerous adversaries, both external and internal, throughout their history. This promise of deliverance from all enemies underscores God's omnipotence and His ability to overcome any force that opposes His people. It also highlights the spiritual battle that believers face, reminding them that God is their ultimate defender against both physical and spiritual adversaries. This assurance encourages believers to trust in God's protection and to remain faithful to Him, knowing that He is greater than any enemy they may encounter.

But they would not listen
This phrase highlights the persistent disobedience of the Israelites. The Hebrew root for "listen" is "שָׁמַע" (shama), which implies not just hearing but obeying and acting upon what is heard. In the biblical context, listening to God is synonymous with obedience. The Israelites' refusal to listen is a recurring theme throughout the Old Testament, illustrating a hardened heart and a rejection of God's covenant. Historically, this disobedience led to their downfall and exile, as they ignored the prophetic warnings and continued in their sinful ways.

and they persisted
The Hebrew word for "persisted" is "עָשָׂה" (asah), which means to do, make, or practice. This indicates a deliberate and continuous action. The Israelites' persistence in their ways shows a willful defiance against God's commands. It reflects a deep-seated rebellion and a choice to follow their desires rather than God's will. This persistence in sin is a cautionary tale for believers, emphasizing the importance of repentance and turning back to God.

in their former customs
The phrase "former customs" refers to the practices and traditions that the Israelites adopted from the surrounding pagan nations, which were contrary to the laws given by God. The Hebrew word for "customs" is "מִשְׁפָּט" (mishpat), often translated as judgments or ordinances. These customs included idolatry and other practices that led them away from the worship of Yahweh. Archaeological findings have uncovered various artifacts and inscriptions that confirm the syncretism and idolatry prevalent in Israel during this period. This serves as a reminder of the dangers of conforming to worldly practices and the importance of adhering to God's commandments.

So while these nations feared the LORD
The phrase "feared the LORD" in Hebrew is "yare' et-YHWH," which implies a reverence or awe towards God. This fear is not merely terror but a recognition of God's sovereignty and holiness. Historically, the nations mentioned here were the peoples brought into Samaria by the Assyrians after the exile of the Israelites. They adopted a form of worship towards Yahweh, likely due to the influence of the remaining Israelites and the priest sent by the Assyrian king to teach them how to worship the God of the land (2 Kings 17:27-28). This fear, however, was superficial, as it was mixed with their pagan practices.

they also served their idols
The Hebrew word for "served" is "avad," which means to work or worship. This indicates a divided loyalty, where the nations attempted to blend the worship of Yahweh with their traditional idol worship. This syncretism is a recurring theme in the Old Testament, where the Israelites and surrounding nations often struggled with maintaining pure worship. The idols represent the gods of their native lands, which they continued to honor despite acknowledging Yahweh. This duality is condemned throughout Scripture, as God demands exclusive devotion (Exodus 20:3).

Even their children and grandchildren
This phrase highlights the generational impact of syncretism and disobedience. The Hebrew culture placed significant emphasis on teaching children the ways of the Lord (Deuteronomy 6:6-7). However, the continuation of idol worship among the descendants of these nations shows a failure to pass down true faith. It serves as a warning about the long-term consequences of compromised worship and the importance of instilling genuine faith in future generations.

continue to do as their fathers did
The phrase "as their fathers did" underscores the cyclical nature of sin and disobedience. The Hebrew word "asah" (to do) suggests a habitual action, indicating that the practices of idolatry became ingrained in their culture. This reflects the biblical principle that the sins of the fathers can influence subsequent generations (Exodus 34:7). It also emphasizes the need for repentance and breaking free from the patterns of the past to establish a new legacy of faithfulness.

to this day
This phrase serves as a historical marker, indicating that at the time of the writing of 2 Kings, the syncretistic practices were still ongoing. It suggests a period of reflection for the original audience, likely during the Babylonian exile, to understand the reasons for their current predicament. The persistence of these practices serves as a cautionary tale about the dangers of compromising one's faith and the enduring consequences of such actions. It calls readers to examine their own lives and ensure their worship is pure and undivided.