2. Könige 17:7

The causes which occasioned this catastrophe. - To the account of the destruction of the kingdom of the ten tribes, and of the transportation of its inhabitants into exile in Assyria, the prophetic historian appends a review of the causes which led to this termination of the greater portion of the covenant-nation, and finds them in the obstinate apostasy of Israel from the Lord its God, and in its incorrigible adherence to idolatry. Kg2 17:7. כּי ויהי, "and it came to pass when" (not because, or that): compare Gen 6:1; Gen 26:8; Gen 27:1; Gen 44:24; Exo 1:21; Jdg 1:28; Jdg 6:7, etc. The apodosis does not follow till Kg2 17:18, as Kg2 17:7-17 simply contain a further explanation of Israel's sin. To show the magnitude of the sin, the writer recalls to mind the great benefit conferred in the redemption from Egypt, whereby the Lord had laid His people under strong obligation to adhere faithfully to Him. The words refer to the first commandment (Exo 20:2-3; Deu 5:6-7). It is from this that the "fearing of other gods" is taken, whereas פּרעה יד מתּחת recall Exo 18:10. Kg2 17:8 The apostasy of Israel manifested itself in two directions: 1. in their walking in the statutes of the nations who were cut off from before them, instead of in the statutes of Jehovah, as God had commanded (cf. Lev 18:4-5, and Lev 18:26, Lev 20:22-23, etc.; and for the formula וגו הורישׁ אשׁר הגּוים, which occurs repeatedly in our books - e.g., Kg2 16:3; Kg2 21:2, and Kg1 14:24 and Kg1 21:26 - compare Deu 11:23 and Deu 18:12); and 2. in their walking in the statutes which the kings of Israel had made, i.e., the worship of the calves. עשׂוּ אשׁר: it is evident from the parallel passage, Kg2 17:19, that the subject here stands before the relative. Kg2 17:9 דברים ויחפּאוּ: "they covered words which were no…

Though the destruction of the kingdom of the ten tribes was but briefly related, it is in these verses largely commented upon by our historian, and the reasons of it assigned, not taken from the second causes - the weakness of Israel, their impolitic management, and the strength and growing greatness of the Assyrian monarch (these things are overlooked) - but only from the First Cause. Observe, 1. It was the Lord that removed Israel out of his sight; whoever were the instruments, he was the author of this calamity. It was destruction from the Almighty; the Assyrian was but the rod of his anger, Isa 10:5. It was the Lord that rejected the seed of Israel, else their enemies could not have seized upon them, Kg2 17:20. Who gave Jacob for a spoil, and Israel to the robbers? Did not the Lord? Isa 43:24. We lose the benefit of national judgments if we do not eye the hand of God in them, and the fulfilling of the scripture, for that also is taken notice of here (Kg2 17:23): The Lord removed Israel out of his favour, and out of their own land, as he had said by all his servants the prophets. Rather shall heaven and earth pass than one tittle of God's word fall to the ground. When God's word and his works are compared, it will be found not only that they agree, but that they illustrate each other. But why would God ruin a people that were raised and incorporated, as Israel was, by miracles and oracles? Why would he undo that which he himself had done at so vast an expense? Was it purely an act of sovereignty? No, it was an act of necessary justice. For, 2. They provoked him to do this by their wickedness. Was it God's doing? Nay, it was their own; by their way and their doings they procured all this to themselves, and it was their own wickedness that did correct them. This the sa…

17:7 sinned against the Lord . . . who had brought them . . . out of Egypt: Israel’s demise was due to the people’s persistent sin of infidelity. Rather than remaining true to their Redeemer, the Israelites worshiped other gods. • Israel’s redemption out of Egypt is a theme repeated throughout the Old Testament, appearing in the poetic literature (Exod 15:1-18; Pss 77:13-20; 105:26-45; 106:7-12; 114:1-8; Hab 3:3-15), the prophets (Isa 63:11-14; Jer 2:1-8; 32:21-23; Ezek 20:10-12; Mic 6:4), and the historical literature (Josh 3:5; 4:14, 18-24; 1 Sam 12:6).