TRV
Translation
King James Version
And he did that which was evil in the sight of the LORD, but not as the kings of Israel that were before him.
Complete Jewish Bible
He did what was evil from ADONAI's perspective, although he wasn't as bad as the kings of Isra'el who had preceded him.
Berean Standard Bible
And he did evil in the sight of the LORD, but not like the kings of Israel who preceded him.
American Standard Version
And he did that which was evil in the sight of Jehovah, yet not as the kings of Israel that were before him.
World English Bible Messianic
He did that which was evil in the sight of the LORD, yet not as the kings of Israel who were before him.
Geneva Bible (1599)
And he did euill in the sight of the Lord, but not as the Kinges of Israel, that were before him.
Young's Literal Translation
and he doth the evil thing in the eyes of Jehovah, only, not as the kings of Israel who were before him;
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In the KJVVerse 9,986 of 31,102
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Commentary on 2 Kings 17 verses 1–6
1 ¶ In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel nine years.
2 And he did that which was evil in the sight of the LORD, but not as the kings of Israel that were before him.
3 Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents.
4 And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, as he had done year by year: therefore the king of Assyria shut him up, and bound him in prison.
5 Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years.
6 In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes.
We have here the reign and ruin of Hoshea, the last of the kings of Israel, concerning whom observe,
I. That, though he forced his way to the crown by treason and murder (as we read Kg2 15:30), yet he gained not the possession of it till seven or eight years after; for it was in the fourth year of Ahaz that he slew Pekah, but did not himself begin to reign till the twelfth year of Ahaz, Kg2 17:1. Whether by the king of Assyria, or by the king of Judah, or by some of his own people, does not appear, but it seems so long he was kept out of the throne he aimed at. Justly were his bad practices thus chastised, and the word of the prophet was thus fulfilled (Hos 10:3), Now they shall say We have no king, because we feared not the Lord.
II. That, though he was bad, yet not so bad as the kings of Israel had been before him (Kg2 17:2), not so devoted to the calves as they had been. One of them (that at Dan), the Jews say, had been, before this, carried away by the king of Assyria in the expedition recorded Kg2 15:29, (to which perhaps the prophet refers, Hos 8:5, Thy calf, O Samaria! has cast thee off), which made him put the less confidence in the other. And some say that this Hoshea took off the embargo which the former kings had put their subjects under, forbidding them to go up to Jerusalem to worship, which he permitted those to do that had a mind to it. But what shall we think of this dispensation of providence, that the destruction of the kingdom of Israel should come in the reign of one of the best of its kings? Thy judgments, O God! are a great deep. God would hereby show that in bringing this ruin upon them he designed to punish, 1. Not only the sins of that generation, but of the foregoing ages, and to reckon for the iniquities of their fathers, who had been long in filing the measure and treasuring up wrath against this day of wrath. 2. Not only the sins of their kings, but the sins of the people. If Hoshea was not so bad as the former kings, yet the people were as bad as those that went before them, and it was an aggravation of their badness, and brought ruin the sooner, that their king did not set them so bad an example as the former kings had done, nor hinder them from reforming; he gave them leave to do better, but they did as bad as ever, which laid the blame of their sin and ruin wholly upon themselves.
III. That the destruction came gradually. They were for some time made tributaries before they were made captives to the king of Assyria (Kg2 17:3), and, if that less judgment had prevailed to humble and reform them, the greater would have been prevented.
IV. That they brought it upon themselves by the indirect course they took to shake off the yoke of the king of Assyria, Kg2 17:4. Had the king and people of Israel applied to God, made their peace with him and their prayers to him, they might have recovered their liberty, ease, and honour; but they withheld their tribute, and trusted to the king of Egypt to assist them in their revolt, which, if it had taken effect, would have been but to change their oppressors. But Egypt became to them the staff of a broken reed. This provoked the king of Assyria to proceed against them with the more severity. Men get nothing by struggling with the net, but entangle themselves the more.
V. That it was an utter destruction that came upon them. 1. The king of Israel was made a prisoner; he was shut up and bound, being, it is probable, taken by surprise, before Samaria was besieged. 2. The land of Israel was made a prey. The army of the king of Assyria came up throughout all the land, made themselves master of it (Kg2 17:5), and treated the people as traitors to be punished with the sword of justice rather than as fair enemies. 3. The royal city of Israel was besieged, and at length taken. Three years it held out after the country was conquered, and no doubt a great deal of misery was endured at that time which is not particularly recorded; but the brevity of the story, and the passing of this matter over lightly, methinks, intimate that they were abandoned of God and he did not now regard the affliction of Israel, as sometimes as he had done. 4. The people of Israel were carried captives into Assyria, Kg2 17:6. The generality of the people, those that were of any note, were forced away into the conqueror's country, to be slaves and beggars there. (1.) Thus he was pleased to exercise a dominion over them, and to show that they were entirely at his disposal. (2.) By depriving them of their possessions and estates, real and personal, and exposing them to all the hardships and reproaches of a removal to a strange country, under the power of an imperious army, he chastised them for their rebellion and their endeavour to shake off his yoke. (3.) Thus he effectually prevented all such attempts for the future and secured their country to himself. (4.) Thus he got the benefit of their service in his own country, as Pharaoh did that of their fathers; and so this unworthy people were lost as they were found, and ended as they began, in servitude and under oppression. (5.) Thus he made room for those of his own country that had little, and little to do, at home, to settle in a good land, a land flowing with milk and honey. In all these several ways he served himself by this captivity of the ten tribes. We are here told in what places of his kingdom he disposed of them - in Halah and Habor, in places, we may suppose, far distant from each other, lest they should keep up a correspondence, incorporate again, and become formidable. There, we have reason to think, after some time they were so mingled with the nations that they were lost, and the name of Israel was no more in remembrance. Those that forgot God were themselves forgotten; those that studied to be like the nations were buried among them; and those that would not serve God in their own land were made to serve their enemies in a strange land. It is probable that they were the men of honour and estates who were carried captive, and that many of the meaner sort of people were left behind, many of every tribe, who either went over to Judah or became subject to the Assyrian colonies, and their posterity were Galileans or Samaritans. But thus ended Israel as a nation; now they became Lo-ammi - not a people, and Lo-ruhamah - unpitied. Now Canaan spued them out. When we read of their entry under Hoshea the son of Nun who would have thought that such as this should be their exit under Hoshea the son of Elah? Thus Rome's glory in Augustus sunk, many ages after, in Augustulus. Providence so ordered the eclipsing of the honour of the ten tribes that the honour of Judah (the royal tribe) and Levi (the holy tribe), which yet remained, might shine the brighter. Yet we find a number sealed of every one of the twelve tribes (Rev. 7) except Dan. James writes to the twelve tribes scattered abroad (Jam 1:1) and Paul speaks of the twelve tribes which instantly served God day and night (Act 26:7); so that though we never read of those that were carried captive, nor have any reason to credit the conjecture of some (that they yet remain a distinct body in some remote corner of the world), yet a remnant of them did escape, to keep up the name of Israel, till it came to be worn by the gospel church, the spiritual Israel, in which it will ever remain, Gal 6:16.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF JOHN 31.2
At this point it is also appropriate to tell where the Samaritans originated. I say this because the entire region is called Samaria. From what source, then, did they derive this name? The mountain is called Semer from the man who had taken possession of it, as Isaiah also said: “And the head of Samaria, Ephraim.” The inhabitants, however, were called not Samaritans but Israelites. But as time went on, they transgressed against God, and during the reign of Pekah, Tiglath-pileser went up and seized many cities. After attacking and killing Elah, he gave the kingdom over to Hoshea. Later, Shalmaneser came and captured other cities and made them subject and tributary. However, though Hoshea at first yielded, he revolted afterwards from subjection and took refuge in the aid of the Ethiopians. The Assyrian learned this and, having made an expedition and taken them captive, forbade the nation to remain there any longer, because he suspected the possibility of another such revolt. These inhabitants, moreover, he transported to Babylon and Medea and, having brought from various regions the people dwelling in that vicinity, he caused them to dwell in Samaria so that his power might be safeguarded for the future, with loyal inhabitants in possession of the place.When these things had taken place, God, wishing to show his power and that he had given over the Jews not because of any lack of power on his part but because of the sins of those whom he had surrendered to their enemies, sent lions on the barbarians, and these preyed on the entire nation. This was reported to the king, and he sent a certain priest to give to them the laws of God. Nevertheless, not even then were they freed entirely from their impiety, but only partly. However, as time went on they turned away from idols and worshiped God. When things had reached this point, the Jews, finally returning, showed a contentious spirit toward them as foreigners and enemies and named them “Samaritans” after the mountain.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Kings 17:2 delivers a concise yet profound divine assessment of King Hoshea, the final monarch of the Northern Kingdom of Israel. It declares that he "did [that which was] evil in the sight of the LORD," placing him within the long lineage of unfaithful kings who preceded him. However, the verse introduces a unique qualifier: "but not as the kings of Israel that were before him," suggesting a comparative distinction in the nature or degree of his wickedness, though this nuance in no way absolves him of guilt or prevents the ultimate judgment that befell the kingdom during his reign.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Divine Assessment and Contrast. The recurring phrase "did evil in the sight of the LORD" is a formulaic Divine Assessment used consistently throughout the Books of Kings to provide a theological evaluation of each monarch's reign, underscoring God's role as the ultimate judge of human conduct. The subsequent phrase "but not as the kings of Israel that were before him" introduces a stark Contrast, distinguishing Hoshea's particular brand of evil from the more extreme or active idolatry of some of his predecessors. This contrast, while subtle, serves to highlight the nuanced nature of sin and divine judgment, even within a consistent pattern of disobedience. It also functions as a form of Historical Summary, concisely evaluating the final king in light of the entire lineage of Northern Kingdom rulers, emphasizing the pervasive nature of their collective apostasy.
THEOLOGICAL AND THEMATIC CONNECTIONS
The theological significance of 2 Kings 17:2 lies in its powerful reiteration of God's unchanging standard for human leadership and His consistent judgment of sin, even while acknowledging degrees of wickedness. It reminds us that all actions, particularly those of leaders, are ultimately weighed in the divine scales, not merely by human comparison or political expediency. While Hoshea's evil might have been less overt or actively aggressive than some, it still represented a fundamental rejection of God's covenant, leading to the ultimate consequence of national destruction. This verse underscores the pervasive nature of sin and the immutable principle that persistent disobedience, regardless of its specific manifestation, inevitably leads to divine judgment. It serves as a stark reminder that God's patience has limits, and His justice will ultimately prevail, bringing about the consequences for a people who consistently reject His ways.
REFLECTION AND APPLICATION
King Hoshea's story, encapsulated in this succinct verse, offers a potent and timeless lesson for believers today. It challenges us to examine our own lives not merely by comparing ourselves to others, but by God's absolute and perfect standard of righteousness. It is a common human tendency to fall into the trap of thinking, "I'm not as bad as X" or "My sins aren't as egregious as Y," but this verse serves as a stark reminder that "evil in the sight of the LORD" is still evil, regardless of its comparative degree. Our walk with God demands wholehearted devotion and unwavering obedience, not partial compliance or a calculated, "lesser" form of compromise. The narrative of Israel's downfall under Hoshea demonstrates that the consequences of persistent, even if seemingly "lesser," sin are still severe, both individually and corporately. This passage calls us to a radical self-assessment: are we truly striving for holiness and seeking to please God in all things, or are we content with merely being "not as bad" as someone else? Our ultimate aim should be to live lives that genuinely honor and obey God, seeking His approval above all else, understanding that true freedom and blessing come from complete surrender to His will, not from a calculated minimization of our shortcomings.
Questions for Reflection
FAQ
What does "not as the kings of Israel that were before him" specifically mean?
Answer: The text does not explicitly detail how Hoshea's evil differed, leading to scholarly speculation. It generally implies that while he was still unfaithful and led the nation in sin, his reign might not have featured the same aggressive promotion of Baal worship, persecution of prophets, or initiation of new, more heinous idolatrous practices seen under some of his predecessors (e.g., Ahab, Manasseh). His primary sin might have been more political, such as his conspiracy with Egypt against Assyria, rather than a zealous religious apostasy. However, it's crucial to understand that the foundational sin of Jeroboam's golden calves likely persisted, as indicated by 2 Kings 17:22, meaning the nation remained in a state of rebellion against YHWH. The phrase highlights a comparative distinction, not an exoneration, within the broader context of Israel's pervasive disobedience.
CHRIST-CENTERED FULFILLMENT
The assessment of King Hoshea in 2 Kings 17:2, like all evaluations of Old Testament kings, ultimately points to the profound and desperate need for a perfect King, one who would not merely be "not as bad as" his predecessors, but entirely righteous and without blemish. The consistent failure of Israel's kings, even those with nuanced degrees of evil, underscores humanity's inherent inability to meet God's perfect standard and to lead His people in true righteousness. This narrative finds its ultimate and glorious fulfillment in Jesus Christ, the only King who "did no sin, neither was guile found in his mouth" (1 Peter 2:22), and who "in every respect has been tempted as we are, yet without sin" (Hebrews 4:15). Unlike Hoshea, whose reign ended in judgment, national destruction, and exile, Jesus, the true Son of David and the promised Messiah, establishes an everlasting kingdom of righteousness and peace that will never end (Isaiah 9:6-7). He is the Lamb of God who takes away the sin of the world (John 1:29), offering forgiveness and reconciliation for the very "evil in the sight of the LORD" that plagued Israel's kings and continues to plague humanity. Through His perfect life, atoning death on the cross, and glorious resurrection, Christ fulfills the law and provides the means for all who believe to be declared righteous in God's sight, not by their own flawed efforts or comparative goodness, but by His perfect sacrifice and imputed righteousness (2 Corinthians 5:21). He is the King who perfectly embodies God's standard, offering salvation and true life to all who submit to His reign.