TRV
Translation
King James Version
And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.
Complete Jewish Bible
Yes, ADONAI came to despise all the descendants of Isra'el. He caused them trouble and handed them over to plunderers, until finally he threw them out of his sight.
Berean Standard Bible
So the LORD rejected all the descendants of Israel. He afflicted them and delivered them into the hands of plunderers, until He had banished them from His presence.
American Standard Version
And Jehovah rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.
World English Bible Messianic
The LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of raiders, until he had cast them out of his sight.
Geneva Bible (1599)
Therefore the Lord cast off all the seede of Israel, and afflicted them, and deliuered them into the handes of spoylers, vntill he had cast them out of his sight.
Young's Literal Translation
And Jehovah kicketh against all the seed of Israel, and afflicteth them, and giveth them into the hand of spoilers, till that He hath cast them out of His presence,
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Commentary on 2 Kings 17 verses 7–23
7 ¶ For so it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods,
8 And walked in the statutes of the heathen, whom the LORD cast out from before the children of Israel, and of the kings of Israel, which they had made.
9 And the children of Israel did secretly those things that were not right against the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city.
10 And they set them up images and groves in every high hill, and under every green tree:
11 And there they burnt incense in all the high places, as did the heathen whom the LORD carried away before them; and wrought wicked things to provoke the LORD to anger:
12 For they served idols, whereof the LORD had said unto them, Ye shall not do this thing.
13 Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets.
14 Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the LORD their God.
15 And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the LORD had charged them, that they should not do like them.
16 And they left all the commandments of the LORD their God, and made them molten images, even two calves, and made a grove, and worshipped all the host of heaven, and served Baal.
17 And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger.
18 Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only.
19 Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made.
20 And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.
21 For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the LORD, and made them sin a great sin.
22 For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them;
23 Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–23. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON JEREMIAH 4.1.1-2
“Faithless Israel has shown itself less guilty than false Judah.” The letter of the text just read has something unclear that we need to understand first. Then, after this, if God wills, we shall know his mystical plan. He wants us then to know in these words, just as it is written in Kings, that the people were divided in those times into the kingdom of ten tribes under Jeroboam and the kingdom of two tribes under Roboam. And those under Jeroboam were called Israel, and those under Roboam Judah. And the division of the people persisted, according to the history, until today. For we know of nothing in the history that united Israel and Judah “into the same nation.” Then Israel first, under Jeroboam and under his successors, sinned excessively, and Israel sinned so much beyond Judah that they were sentenced by providence to become captives “to the Assyrians until the sign,” as the Scripture says. After this, the people of Judah also sinned, and as captives they were sentenced to Babylon, not until a sign, as Israel, but for “seventy years,” as Jeremiah prophesied and Daniel also mentioned.
Origen of AlexandriaAD 253
FRAGMENTS FROM THE CATENA ON JEREMIAH 28.2
[The Lord] takes hold of two principal lions, the Assyrians and the Babylonians. According to the history in the fourth book of Kings, there are two. For Assyria removed the sons of Israel to Assyria “until today,” but Babylon removed the sons of Judah “to Babylon.” Except he did not say here first and second, but first and last. For the first lion is the antagonistic devil; he is a murderer. The very last lion at the completion of the age is “the man of sin, the son of perdition, who exalts himself above every so-called god or object of worship.”
CyprianAD 258
Epistle LXXV.6
Finally, how inseparable is the sacrament of unity and how hopeless are they and what greatest perdition they seek for themselves from the indignation of God—they who make a schism and, after having abandoned their bishop, appoint for themselves another false bishop from without—the divine Scripture declares in the book of Kings, when from the tribe of Judah and Benjamin ten tribes were separated and, abandoning their king, appointed themselves another from without. “And the Lord was offended,” it says, “at all the seed of Israel, and afflicted them and delivered them up to plunder till he cast them away from his face because Israel was torn from the house of David, and they made Jeroboam son of Nabath their king.” It said that the Lord was offended and gave them over to perdition because they had been dispersed from unity and had appointed another king for themselves.And so great indignation of the Lord remained against those who had made the schism that even when the man of God had been sent to Jeroboam to upbraid him for his sins and to foretell future vengeance, he was forbidden also to eat bread and to drink water among them. Since he had not heeded this and had dined contrary to the precept of God, he was immediately stricken by the majesty of divine censure; on his return, he was killed on the journey by the attack and bite of a lion. And does anyone of you dare to say that the life-giving water of baptism and heavenly grace can be common with schismatics with whom neither earthly food nor worldly drink ought to be common?
Moreover, the Lord satisfies us in his gospel and reveals a greater light of understanding that the same people who then had separated themselves from the tribe of Judah and Benjamin and, after having abandoned Jerusalem, had withdrawn to Samaria should be reputed among the profane and the Gentiles. For when he first sent his disciples upon the ministry of salvation, he commanded and said, “Do not go in the direction of the Gentiles or enter the town of the Samaritans.” Sending first to the Jews, he orders the Gentiles to be passed over as yet; but, adding that the city of the Samaritans, where there were schismatics, ought to be omitted, he shows that the schismatics were in the same category as the Gentiles.
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 17:20 delivers a powerful and somber pronouncement of divine judgment upon the Northern Kingdom of Israel, encapsulating the tragic culmination of their persistent idolatry and profound covenant unfaithfulness. It declares that the LORD, in His righteous indignation, decisively rejected them, subjected them to severe affliction, and ultimately delivered them into the hands of foreign invaders, leading to their definitive exile and removal from the promised land—a final and irreversible act of divine separation due to their unrepentant sin.
CONTEXT
Literary Context: This verse functions as a climactic theological summary within 2 Kings 17, a chapter meticulously detailing the reasons for the downfall and exile of the Northern Kingdom of Israel. It immediately follows a comprehensive theological explanation in 2 Kings 17:7-18 that attributes Israel's destruction not merely to geopolitical forces, but fundamentally to their persistent sin, widespread idolatry, and deliberate rejection of God's covenant. Verse 20 serves as the definitive, concluding statement of this divine indictment, setting the stage for the subsequent account of the repopulation of Samaria by foreign peoples and the emergence of a syncretistic religion. It marks the definitive end of Israel's independent existence as a kingdom and underscores the prophetic warnings that had long preceded their demise.
Historical & Cultural Context: The historical backdrop for this verse is the relentless expansion and dominance of the Neo-Assyrian Empire during the 8th century BC. The Northern Kingdom of Israel, having repeatedly failed to heed prophetic warnings and relying on shifting political alliances rather than on the LORD, became a vulnerable vassal state to Assyria. Their repeated rebellions against Assyrian overlordship led to a series of devastating Assyrian campaigns, culminating in the siege and fall of Samaria in 722 BC under Shalmaneser V and Sargon II. The "spoilers" primarily refer to the Assyrians, who not only plundered the land but also implemented a brutal policy of mass deportation, scattering the Israelite population throughout their vast empire. Culturally, Israel had deeply assimilated the pagan practices of the surrounding nations, including the worship of Baal and Asherah, and even the horrific practice of child sacrifice, directly violating the core tenets of the Mosaic covenant and the exclusive monotheistic worship commanded by Yahweh. This historical catastrophe was understood by the biblical authors as a direct and just fulfillment of the curses for disobedience outlined in passages like Deuteronomy 28.
Key Themes: 2 Kings 17:20 powerfully articulates several critical theological themes. First, Divine Judgment is central, portraying God's active, just, and decisive response to chronic covenant unfaithfulness. His "rejection" is not arbitrary but a righteous consequence of Israel's persistent rebellion and deep-seated idolatry, as extensively detailed in 2 Kings 17:7-18. Second, the Consequences of Disobedience are starkly highlighted; the national suffering, exile, and ultimate demise were the direct, prophesied outcomes of abandoning the LORD and embracing paganism. This underscores the profound seriousness of breaking covenant with God and the inevitability of divine retribution for unrepentant sin. Third, God's Sovereignty in Discipline is profoundly evident, as He "delivered them into the hand of spoilers," indicating His ultimate control over historical events and even foreign powers, using them as instruments to bring about His purposes, whether for correction or, as in this dire case, for judgment and removal. This demonstrates that even in judgment, God remains sovereign over the nations and the destiny of His people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its somber and definitive message. The phrase "all the seed of Israel" functions as Hyperbole, emphasizing the totality and national scope of the judgment, even if a small remnant might have physically remained or been preserved. The description of God "casting them out of his sight" is a striking example of Anthropomorphism, attributing human-like vision and action (turning away, removing from view) to God to powerfully convey His decisive and final act of removal and separation. The use of "seed of Israel" to refer to the entire nation is a form of Metonymy, where a part (descendants/seed) represents the whole (the people descended from Israel). Furthermore, the sequence of divine actions – "rejected," "afflicted," "delivered," "cast out" – demonstrates a powerful Climax or escalating series of judgments, building inexorably to the ultimate and irreversible consequence of exile. This progression underscores the severity and finality of God's righteous judgment against a persistently rebellious people.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a profound theological statement on divine justice, the sanctity of covenant faithfulness, and the severe consequences of apostasy. It underscores that God, while merciful, gracious, and slow to anger, is also a God of perfect holiness and unwavering righteousness who will not tolerate persistent, unrepentant rebellion against His covenant. The rejection of Israel serves as a stark reminder that God's promises, while rooted in His faithfulness, are also conditional upon the faithfulness of His people, and His patience has definitive limits. It demonstrates that national identity or past blessings do not exempt a people from the dire consequences of their sin. The judgment on Israel is not an act of caprice but a just and sorrowful response to centuries of idolatry, social injustice, and the stubborn rejection of numerous prophetic warnings, serving as a powerful and enduring example for all generations of the profound seriousness of sin and the absolute necessity of humble obedience to God's revealed will.
REFLECTION AND APPLICATION
The severe judgment pronounced in 2 Kings 17:20 serves as a timeless and sobering warning for all who claim to be God's people, whether individually or corporately. It powerfully reminds us that spiritual complacency, syncretism (mixing worship of God with worldly values or other gods), and persistent, unrepentant disobedience carry profound and often devastating consequences, not only for individuals but for families, communities, and even nations. While believers today live under the New Covenant of grace, the immutable principles of God's holiness, justice, and the inherent seriousness of sin remain eternally unchanged. This verse calls us to a humble, honest, and penetrating self-examination, prompting us to prayerfully consider whether there are areas in our personal lives, or in the collective life of the church, where we have allowed idolatry (anything that takes God's rightful place in our affections or allegiance), spiritual apathy, or unrepentant sin to take root and flourish. It challenges us to actively and diligently pursue genuine faithfulness, wholehearted obedience, and sincere repentance, recognizing that true blessing, lasting peace, and divine favor come only from walking in humble submission to God's commands and cherishing His presence above all else.
Questions for Reflection
FAQ
Why did God "reject" Israel if He is a God of love?
Answer: God's rejection of the Northern Kingdom of Israel was not an arbitrary or capricious act, but a just, sorrowful, and necessary consequence of their persistent, unrepentant rebellion against His covenant. As extensively detailed in 2 Kings 17:7-18, Israel had repeatedly violated God's laws, engaged in widespread and egregious idolatry (worshiping Baal, Asherah, and even practicing child sacrifice), and stubbornly ignored the warnings of numerous prophets sent to call them to repentance. God had demonstrated immense patience, offering countless opportunities for them to turn back to Him, but Israel continually hardened their hearts. God's love is inextricably intertwined with His holiness and justice; He cannot compromise His righteous character by indefinitely condoning sin. His "rejection" was a judicial act, delivering them to the natural and prophesied consequences of their choices, fulfilling the curses outlined in Deuteronomy 28.
Does "all the seed of Israel" mean every single person was literally cast out?
Answer: The phrase "all the seed of Israel" in 2 Kings 17:20 is best understood as a hyperbole or a collective reference to the nation as a corporate entity, specifically the Northern Kingdom. While the Assyrian policy involved widespread deportation and resettlement, it is unlikely that every single Israelite was literally removed from the land. Some likely remained, and others were scattered throughout the Assyrian Empire. The emphasis of the phrase is on the comprehensive national judgment and the definitive end of the Northern Kingdom's existence as a distinct political and religious entity within the promised land. Furthermore, it is crucial to remember that God's ultimate covenant promises to Abraham and David were not entirely nullified, as a remnant of Israel (primarily the Southern Kingdom of Judah) would later return from exile, and God's overarching redemptive plan would continue through them, ultimately leading to the coming of the Messiah.
CHRIST-CENTERED FULFILLMENT
The severe judgment pronounced upon Israel in 2 Kings 17:20, culminating in their being "cast out of his sight," finds its ultimate resolution, reversal, and glorious fulfillment in the person and work of Jesus Christ. Where ancient Israel failed in covenant faithfulness, becoming "Lo-Ammi" (not my people) through their persistent rebellion and idolatry, Jesus perfectly fulfilled the role of the faithful Son and the true Israel. His atoning sacrifice on the cross bore the full weight of God's righteous judgment against sin, taking upon Himself the very "rejection" and "affliction" that humanity, and indeed Israel, deserved. Through Christ, the curse of being "cast out of his sight" is decisively broken; believers are now brought near to God, reconciled through the precious blood of the Lamb of God, who takes away the sin of the world!. The New Covenant, inaugurated by Christ's blood, promises that God's law will be written on hearts, ensuring a lasting relationship of faithfulness and intimate knowledge of God (as beautifully prophesied in Jeremiah 31:31-34). Those who are "in Christ" are no longer under condemnation (Romans 8:1) but are adopted as sons and daughters, becoming the true "seed of Abraham" by faith, heirs according to the promise (Galatians 3:29). Thus, the finality and severity of Israel's judgment in 2 Kings 17:20 powerfully highlight the profound grace, security, and eternal acceptance found in Christ, who ensures that His redeemed people will never again be "cast out of His sight."