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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 17:7–23. His three-level outline is real structure in the source text, so it is rendered as structure.
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 sacred historian shows here at large, that it might appear that God did them no wrong and that others might hear and fear. Come and see what it was that did all this mischief, that broke their power and laid their honour in the dust; it was sin; that, and nothing else, separated between them and God. This is here very movingly laid open as the cause of all the desolations of Israel. He here shows,
I.What God had done for Israel, to engage them to serve him.
1.He gave them their liberty (Kg2 17:7): He brought them from under the hand of Pharaoh who oppressed them, asserted their freedom (Israel is my son), and effected their freedom with a high hand. Thus they were bound in duty and gratitude to be his servants, for he had loosed their bonds; nor would he that rescued them out of the hand of the king of Egypt have contradicted himself so far as to deliver them into the hand of the king of Assyria, as he did, if they had not, by their iniquity, betrayed their liberty and sold themselves.
2.He gave them their law, and was himself their king. They were immediately under a divine regimen. They could not plead ignorance of good and evil, sin and duty, for God had particularly charged them against those very things which here he charges them with (Kg2 17:15), That they should not do like the heathen. Nor could they be in any doubt concerning their obligation to observe the laws which they are here charged with rejecting, for they were the commandments and statutes of the Lord their God (Kg2 17:13), so that no room was left to dispute whether they should keep them or no. He had not dealt so with other nations, Psa 147:19, Psa 147:20.
3.He gave them their land, for he cast out the heathen from before them (Kg2 17:8), to make room for them; and the casting out of them for their idolatries was as fair a warning as could be given to Israel not to do like them.
II.What they had done against God, notwithstanding these engagements which he had laid upon them.
1.In general. They sinned against the Lord their God (Kg2 17:7), they did those things that were not right (Kg2 17:9), but secretly. So wedded were they to their evil practices that when they could not do them publicly, could not for shame or could not for fear, they would do them secretly - an evidence of their atheism, that they thought what was done in secret was from under the eye of God himself and would not be required. Again, they wrought wicked things in such a direct contradiction to the divine law that they seemed as if they were done on purpose to provoke the Lord to anger (Kg2 17:11), in contempt of his authority and defiance of his justice. They rejected God's statutes and his covenant (Kg2 17:15), would not be bound up either by his command or the consent they themselves had given to the covenant, but threw off the obligations of both, and therefore God justly rejected them, Kg2 17:20. See Hos 4:6. They left all the commandments of the Lord their God (Kg2 17:16), left the way, left the work, which those commandments prescribed them and directed them in. Nay, lastly, they sold themselves to do evil in the sight of the Lord, that is, they wholly addicted themselves to sin, as slaves to the service of those to whom they are sold, and, by their obstinately persisting in sin, so hardened their own hearts that at length it had become morally impossible for them to recover themselves, as one that has sold himself has put his liberty past recall.
2.In particular. Though they were guilty (no doubt) of many immoralities, and violated all the commands of the second table, yet nothing is here specified, but their idolatry. This was the sin that did most easily beset them; this was, of all sins, most provoking to God: it was the spiritual adultery that broke the marriage-covenant, and was the inlet of all other wickedness. Hence it is again and again mentioned here as the sin that ruined them.
(1.)They feared other gods (Kg2 17:7), that is, worshipped them and paid their homage to them, as if they feared their displeasure.
(2.)They walked in the statutes of the heathen, which were contrary to God's statutes (Kg2 17:8), did as did the heathen (Kg2 17:11), went after the heathen that were round about them (Kg2 17:15), so prostituting the honour of their peculiarity, and defeating God's design concerning them, which was that they should be distinguished from the heathen. Must those that were taught of God go to school to the heathen - those that were appropriated to God take their measures from the nations that were abandoned by him?
(3.)They walked in the statutes of the idolatrous kings of Israel (Kg2 17:8), in all the sins of Jeroboam, Kg2 17:22. When their kings assumed a power to alter and add to the divine institutions they submitted to them, and thought the command of their kings would bear them out in disobedience to the command of their God.
(4.)They built themselves high places in all their cities, Kg2 17:9. If in any place there was but the tower of the watchmen (a country tower that had no walls, but only a tower to shelter the watch in time of danger), or but a lodge for shepherds, it must be honoured with a high place, and that with an altar. If there was a fenced city, it must be further fortified with a high place. Having forsaken God's only place, they knew no end of high places, in which every man followed his own fancy and directed his devotion to what god he pleased. Sacred things were hereby profaned and laid common, when their altars were as heaps in the furrows of the field, Hos 12:11.
(5.)They set them up images and groves - Asherim (even wooden images, so some think the term, which we translate groves, should be rendered) or Ashtaroth (so others) - directed contrary to the second commandment, Kg2 17:10. They served idols (Kg2 17:12), the works of their own hands and creatures of their own fancy, though God had warned them particularly not to do this thing.
(6.)They burnt incense in all the high places, to the honour of strange gods, for it was to the dishonour of the true God, Kg2 17:11.
(7.)They followed vanity. Idols are called so, because they could do neither good nor evil, but were the most insignificant things that could be; those that worshipped them were like unto them, and so they became vain and good for nothing (Kg2 17:16), vain in their devotions, which were brutish and ridiculous, and so became vain in their whole conversation.
(8.)Besides the molten images, even the two calves, they worshipped all the host of heaven - the sun, moon, and stars: for it is not meant of the heavenly host of angels; they could not rise so far above sensible things as to think of them. And, withal, they served Baal, the deified heroes of the Gentiles, Kg2 17:16.
(9.)They caused their children to pass through the fire, in token of their dedicating them to their idols.
(10.)They used divinations and enchantments, that they might receive directions from the gods to whom they paid their devotions.
III.What means God used with them, to bring them off from their idolatries, and to how little purpose.
He testified against them, showed them their sins and warned them of the fatal consequences of them by all the prophets and all the seers (for so the prophets had been formerly called), and pressed them to turn from their evil ways, Kg2 17:13. We have read of prophets, more or less, in every reign. Though they had forsaken God's family of priests, he did not leave them without a succession of prophets, who made it their business to teach them the good knowledge of the Lord, but all in vain (Kg2 17:14); they would not hear, but hardened their necks, persisted in their idolatries, and were like their fathers, that would not bow their necks to God's yoke, because they did not believe in him, did not receive his truths, nor would venture upon his promises: it seems to refer to their fathers in the wilderness; the same sin that kept them out of Canaan turned these out, and that was unbelief.
IV.How God punished them for their sins.
He was very angry with them (Kg2 17:18); for, in the matter of his worship, he is a jealous God, and resents nothing more deeply than giving that honour to any creature which is due to himself only. He afflicted them (Kg2 17:20) and delivered them into the hand of spoilers, in the days of the judges and of Saul, and afterwards in the days of most of their kings, to see if they would be awakened by the judgments of God to consider and amend their ways; but, when all these corrections did not prevail to drive out the folly, God first rent Israel from the house of David, under which they might have been happy. As Judah was hereby weakened, so Israel was hereby corrupted; for they made a man king who drove them from following the Lord and caused them to sin a great sin, Kg2 17:21. This was a national judgment, and the punishment of their former idolatries; and, at length, he removed them quite out of his sight (Kg2 17:18, Kg2 17:23), without giving them any hopes of a return out of their captivity.
Lastly, Here is a complaint against Judah in the midst of all (Kg2 17:19): Also Judah kept not the commandments of God; though they were not as yet quite so bad as Israel, yet they walked in the statutes of Israel; and this aggravated the sin of Israel, that they communicated the infection of it to Judah; see Eze 23:11. Those that bring sin into a country or family bring a plague into it and will have to answer for all the mischief that follows.
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Summary
Second Kings 17:16 serves as a profound and multifaceted theological indictment, comprehensively detailing the spiritual rebellion of the Northern Kingdom of Israel. This pivotal verse encapsulates their complete abandonment of the covenant Lord, Yahweh, in favor of a syncretistic array of forbidden pagan practices, including the worship of man-made idols, Canaanite fertility deities, and celestial bodies. This deep-seated and persistent apostasy is presented as the primary justification for their eventual catastrophic exile at the hands of the Assyrian Empire, underscoring the severe consequences of covenant unfaithfulness.
Context
Literary Context
This verse is a critical component of the Deuteronomistic historian's theological explanation for the downfall of the Northern Kingdom of Israel, culminating in their exile in 722 BCE. It is situated within a larger retrospective summary found in 2 Kings 17:7-23, which attributes Israel's destruction not to political or military weakness, but primarily to their chronic and systemic disobedience to the covenant God. Verse 16 specifically catalogs the various forms of idolatry and covenant breach that characterized generations of Israelite kings and people, building upon earlier narratives in 1 Kings that detail the foundational sins of Jeroboam I and the subsequent introduction of Baal worship under Ahab and Jezebel. It functions as a comprehensive summary of the spiritual corruption that necessitated divine judgment, providing the theological rationale for the preceding historical events.
Historical & Cultural Context
The Northern Kingdom of Israel, established after the division of the united monarchy, consistently struggled with idolatry from its inception. King Jeroboam I, fearing that worship in Jerusalem would draw his subjects back to the Davidic dynasty, established rival shrines at Bethel and Dan, installing golden calves as objects of worship (1 Kings 12:28-30). This foundational sin set a precedent for future apostasy. Throughout their history, Israel was exposed to, and increasingly adopted, the religious practices of their Canaanite neighbors. These included the worship of Baal, the Canaanite storm and fertility god, and Asherah, his consort, often associated with sacred poles or "groves." Astral worship, the veneration of the "host of heaven" (sun, moon, stars), was also prevalent in the ancient Near East and explicitly forbidden by Israel's covenant law (Deuteronomy 4:19). Geographically, Israel's position as a land bridge between major empires (Egypt, Assyria, Babylon) meant constant exposure to diverse cultural and religious influences, which often challenged their exclusive devotion to Yahweh.
Key Themes
The verse powerfully illustrates several key theological and narrative themes central to the book of Kings and the broader Deuteronomistic history. Covenant Infidelity is paramount, as Israel's actions are presented as a direct breach of the covenant made at Sinai, which demanded exclusive worship of Yahweh. The theme of Idolatry and Syncretism is vividly portrayed through the catalog of forbidden practices, highlighting the pervasive nature of their spiritual compromise—attempting to blend the worship of Yahweh with pagan rites. This comprehensive apostasy directly leads to the theme of Divine Judgment, as the narrative consistently links Israel's unfaithfulness to God's righteous wrath and the ultimate consequence of exile, as seen in 2 Kings 17:18. The verse also implicitly underscores the Uniqueness and Sovereignty of Yahweh, contrasting His singular authority and commandments with the impotence and depravity of the false gods Israel chose to serve. This theological framework explains why Israel's political and military collapse was not random, but a just outcome of their persistent spiritual rebellion against the Lord their God.
Exposition and Analysis
Key Word Analysis
From the root meaning "to pour over," this term refers to idols cast from metal, specifically a "fusion of metal (especially a cast image)." In this context, the mention of "two calves" directly alludes to the golden calves set up by King Jeroboam I in Bethel and Dan (1 Kings 12:28-30), which became the foundational and persistent sin of the Northern Kingdom. The act of making molten images was a direct and flagrant violation of the Second Commandment, forbidding the creation and worship of any graven image (Exodus 20:4).
While the KJV translates this as "grove," the Hebrew word refers specifically to an Asherah pole or cultic object dedicated to Asherah, the Canaanite goddess of fertility, often depicted as the consort of Baal. These wooden poles or trees were erected at high places and altars, signifying the adoption of Canaanite fertility rites and polytheistic worship, which often involved immoral practices and were explicitly forbidden as they led to spiritual apostasy.
This term refers to the chief Phoenician and Canaanite deity, a storm and fertility god. The worship of Baal was a major rival to the worship of Yahweh in Israel, particularly after its aggressive promotion by King Ahab and Queen Jezebel (1 Kings 16:31-33). Serving Baal involved rituals that were often morally corrupt, including sacred prostitution and, at times, child sacrifice, symbolizing the deepest depths of Israel's spiritual degradation and their complete assimilation into pagan religious systems.
Verse Breakdown
"And they left all the commandments of the LORD their God"
This initial clause establishes the fundamental nature of Israel's sin: a deliberate and comprehensive abandonment of the divine covenant. The Hebrew verb ʻâzab (H5800), meaning "to loosen, relinquish, permit, forsake," implies not merely isolated transgressions but a wholesale rejection of God's revealed will, encompassing His moral, ethical, and cultic laws. This "leaving" signifies a conscious turning away from the source of their identity, blessing, and protection.
"and made them molten images, [even] two calves"
This specifies the first and most prominent form of their idolatry, directly referencing Jeroboam's initial sin that plagued the Northern Kingdom for centuries. The "two calves" were not merely symbols but became objects of worship, representing a profound theological compromise and a direct affront to God's unique sovereignty as the deliverer from Egypt. The act of "making" (Hebrew ʻâsâh, H6213) these idols highlights their active participation in this forbidden practice.
"and made a grove"
This refers to the erection of Asherah poles (Hebrew ʼăshêrâh, H842), introducing the worship of the Canaanite fertility goddess Asherah. This practice brought pagan cults, often associated with sexual immorality and syncretism, into the heart of Israelite worship, further corrupting their devotion to Yahweh and blurring the lines between true worship and paganism.
"and worshipped all the host of heaven"
This describes astral worship, the veneration of celestial bodies—the sun, moon, and stars. It represents a shift from the worship of the invisible, transcendent God to the worship of created things, a practice explicitly condemned in the Torah (Deuteronomy 4:19) as it attributes divine power to non-divine entities and distracts from the Creator. The verb "worshipped" (Hebrew shâchâh, H7812) signifies prostration and homage.
"and served Baal"
This final clause highlights the most prominent and pervasive form of Canaanite idolatry adopted by Israel. The verb "served" (Hebrew ʻâbad, H5647) implies active labor, devotion, and submission to Baal (H1168), the chief Canaanite deity associated with storms, rain, and fertility. This complete assimilation into pagan religious systems symbolized the deepest depths of Israel's spiritual degradation and their ultimate rejection of Yahweh's exclusive claim on their worship.
Literary Devices
2 Kings 17:16 employs several potent literary devices to convey its message of comprehensive apostasy and the theological justification for divine judgment. The most prominent is Enumeration or Cataloging, where the verse meticulously lists a series of distinct idolatrous practices: "molten images... two calves," "a grove," "all the host of heaven," and "Baal." This cumulative listing emphasizes the breadth and depth of Israel's spiritual rebellion, demonstrating that it was not a singular lapse but a multifaceted and pervasive turning away from God. The structure also utilizes a form of Polysyndeton through the repeated conjunction "and" (implied or explicit in the KJV translation), which creates a sense of relentless accumulation, highlighting how one sin led to another, building to a crescendo of unfaithfulness. Furthermore, the verse functions as Foreshadowing, as this detailed indictment of Israel's sins directly precedes the account of their exile, making it clear that their comprehensive idolatry is the direct cause of their catastrophic judgment. Finally, there is an implicit Contrast between the singular, holy, and covenant-keeping God of Israel and the multiplicity of pagan deities and practices that Israel chose to embrace, underscoring the tragic nature of their choice and the gravity of their betrayal.
Theological and Thematic Connections
The profound theological implication of 2 Kings 17:16 lies in its stark portrayal of covenant infidelity and the nature of idolatry. Israel's "leaving all the commandments of the LORD their God" is not merely a legal transgression but a spiritual adultery, a profound betrayal of the exclusive relationship Yahweh initiated with them at Sinai. Idolatry, in this context, is shown to be a comprehensive turning away from the true God, substituting the Creator with creation, and the living God with dead images and false deities. This verse underscores the biblical principle that worship, by its very nature, demands exclusive loyalty. When that loyalty is divided or transferred, it inevitably leads to spiritual decay, moral corruption, and ultimately, divine judgment. The various forms of idolatry listed—from man-made calves to astral worship and Baal cults—demonstrate a complete syncretism that blurred the lines between Yahweh worship and paganism, ultimately rendering their worship meaningless and offensive to a holy God who demands unreserved devotion.
Reflection and Application
The detailed account of Israel's apostasy in 2 Kings 17:16 serves as a timeless warning for believers today. It exposes the insidious nature of spiritual syncretism, where elements of true faith are subtly or overtly mixed with the values, practices, or idols of the surrounding culture. Just as ancient Israel substituted the worship of Yahweh with calves, Asherah, the host of heaven, and Baal, we too can fall prey to "modern idols." These might not be physical statues but can manifest as materialism, self-worship, the pursuit of comfort, the idolization of success, technology, or even human relationships when they take precedence over our devotion to God. The call to "leave all the commandments of the LORD" is a sobering reminder that partial obedience is often a slippery slope to comprehensive disobedience. Our loyalty to God must be undivided, characterized by an exclusive devotion that rejects any rival claim on our hearts, time, or resources. This verse challenges us to examine our lives for any areas where we might be compromising our faith or allowing worldly influences to dilute our worship and obedience to the living God, ensuring that our allegiance remains solely with the One who truly deserves it.
Questions for Reflection
FAQ
Why are "molten images" and "two calves" specifically highlighted in this list of Israel's sins?
The specific mention of "molten images, even two calves" is highly significant because it points directly to the foundational sin of the Northern Kingdom, initiated by King Jeroboam I. After the kingdom divided, Jeroboam, fearing his people would return to Jerusalem for worship and thus shift their allegiance back to the Davidic dynasty, set up golden calves in Bethel and Dan (1 Kings 12:28-30). He declared, "Behold your gods, O Israel, which brought you up out of the land of Egypt!" This act was a blatant violation of the Second Commandment, which forbids the making of graven images (Exodus 20:4), and it established a pattern of idolatry that persisted throughout the Northern Kingdom's history, becoming the primary theological reason for their eventual downfall. It represents the original and persistent deviation from covenant faithfulness that characterized the entire Northern Kingdom.
What was the significance of "the host of heaven" and "Baal" in Israel's idolatry?
"The host of heaven" refers to the sun, moon, and stars, and their worship was a form of astral cult common in the ancient Near East. This practice was explicitly forbidden by God's law to Israel (Deuteronomy 4:19), as it involved venerating created objects rather than the Creator. It represented a fundamental theological error, attributing divine power to non-divine entities. "Baal" was the chief Canaanite storm and fertility god, whose worship was introduced more aggressively into Israel during the reign of King Ahab and Queen Jezebel (1 Kings 16:31-33). Serving Baal often involved immoral rituals, including sacred prostitution and, at times, child sacrifice, representing the deepest level of syncretism and moral degradation. These two forms of worship, along with the Asherah cult ("grove"), signify Israel's comprehensive adoption of the surrounding pagan religions, completely abandoning their covenant relationship with Yahweh.
Christ-Centered Fulfillment
The comprehensive apostasy of Israel detailed in 2 Kings 17:16, characterized by their abandonment of God's commandments and their embrace of various forms of idolatry, finds its ultimate resolution and fulfillment in Jesus Christ. Israel, as God's chosen nation, failed to be the light to the nations and consistently broke the covenant, demonstrating humanity's inherent inability to perfectly obey God's law and resist the allure of idolatry. Jesus, however, stands as the true Israel, the perfectly obedient Son who never "left all the commandments of the LORD His God." He perfectly fulfilled the law and lived a life of unwavering devotion to the Father, resisting every temptation to worship anything other than God, even when offered all the kingdoms of the world (Matthew 4:8-10). Through His atoning sacrifice on the cross, Jesus addresses the very root of Israel's sin and humanity's idolatry—our rebellion against God and our tendency to worship created things rather than the Creator. He became the ultimate "Lamb of God who takes away the sin of the world" (John 1:29), providing forgiveness for our past idolatries and empowering us through the Holy Spirit to live lives of true worship. In Christ, believers are brought into a new covenant, where God's law is written on their hearts (Jeremiah 31:33), enabling them to worship God "in spirit and truth" (John 4:24), free from the bondage of "molten images," "groves," "host of heaven," or "Baal"—that is, any modern idol that seeks to usurp God's rightful place in our lives.