TRV
Translation
King James Version
For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them;
Complete Jewish Bible
The people of Isra'el followed the example of all the sins that Yarov'am had committed and did not turn away from them,
Berean Standard Bible
The Israelites persisted in all the sins that Jeroboam had committed and did not turn away from them.
American Standard Version
And the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them;
World English Bible Messianic
The children of Israel walked in all the sins of Jeroboam which he did; they didn’t depart from them;
Geneva Bible (1599)
For the children of Israel walked in all the sinnes of Ieroboam, which he did, and departed not therefrom,
Young's Literal Translation
and the sons of Israel walk in all the sins of Jeroboam that he did, they have not turned aside therefrom,
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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 17:22 serves as a poignant theological indictment and concise summary of the Northern Kingdom of Israel's persistent and unyielding spiritual rebellion. This verse encapsulates the nation's unwavering commitment to the idolatrous practices initiated by their first king, Jeroboam, thereby providing a divine explanation for their eventual downfall and devastating exile at the hands of the Assyrians. It highlights the deeply ingrained nature of their apostasy, which permeated generations and ultimately sealed their fate.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its message. Summary Statement is primary, as the verse condenses centuries of Israel's spiritual history into a single, concise theological explanation for their downfall. It acts as a divine verdict. Repetition/Emphasis is achieved through the dual phrasing "walked in all the sins" and "departed not from them," which powerfully underscores the persistent, pervasive, and unrepentant nature of Israel's disobedience. This serves to highlight the deliberate and continuous choice of the nation to remain in sin. Furthermore, the verse functions as a statement of Cause and Effect, implicitly linking Israel's unwavering commitment to Jeroboam's sins directly to the subsequent divine judgment of exile detailed in the surrounding context. Finally, it serves as Theological Commentary, offering God's own interpretation of Israel's history and the ultimate reason for their national catastrophe, framing it as a direct consequence of their covenant infidelity.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound implications of 2 Kings 17:22 extend far beyond the historical context of ancient Israel, speaking to the enduring nature of sin, the steadfastness of God's justice, and the critical importance of covenant fidelity. It illustrates that sin, especially when institutionalized and unrepented of, becomes a pervasive force that can lead to national and personal ruin. The "sins of Jeroboam" represent a foundational compromise with truth that, once accepted, opened the door to widespread idolatry and a complete departure from God's commands. This verse serves as a stark reminder that God's patience is not limitless, and His righteous character demands a response to persistent rebellion, ultimately leading to a just reckoning. It underscores the principle that true worship demands exclusive devotion to God, and any deviation, however small it may seem initially, can lead to profound spiritual decay and devastating consequences.
REFLECTION AND APPLICATION
The historical account of Israel's persistent sin and subsequent judgment, encapsulated in 2 Kings 17:22, offers timeless and sobering lessons for believers today. We are called to examine our own lives and communities for any "sins of Jeroboam"—patterns of disobedience, compromise, or inherited traditions that contradict God's Word. This verse warns against the insidious danger of allowing past errors or cultural norms to dictate our spiritual walk if they deviate from biblical truth. It compels us to cultivate a spirit of vigilance and discernment, constantly evaluating our practices and beliefs against the unchanging standard of God's perfect will. Furthermore, it underscores the vital necessity of genuine repentance, reminding us that while God is patient and merciful, His patience is not infinite. When confronted with truth, we are called to turn decisively from sin and embrace the path of obedience. Finally, the lasting negative influence of Jeroboam's actions highlights the immense responsibility of all leaders—in homes, churches, workplaces, and governments—to lead righteously, understanding the profound and generational impact of their choices.
Questions for Reflection
FAQ
Who was Jeroboam and what were his "sins"?
Answer: Jeroboam I was the first king of the Northern Kingdom of Israel after the division of the united monarchy following Solomon's death. His primary "sins," as repeatedly condemned throughout the Books of Kings, were establishing alternative worship centers at Dan and Bethel with golden calves, as recorded in 1 Kings 12:28-30. This was a political move to prevent his subjects from going to Jerusalem to worship, fearing their allegiance would return to the Davidic dynasty. However, it constituted a profound spiritual apostasy, directly violating the first two commandments against idolatry and establishing a pattern of illegitimate worship that plagued the Northern Kingdom until its demise.
Why is 2 Kings 17:22 considered so significant in the narrative of Israel's downfall?
Answer: 2 Kings 17:22 is significant because it functions as a concise theological summary and divine explanation for the Northern Kingdom's eventual destruction and exile. Rather than simply recounting historical events, this verse, along with the surrounding passage in 2 Kings 17:7-23, provides God's perspective on why Israel fell. It attributes their downfall not to military weakness or political maneuvering alone, but primarily to their persistent, unrepented, and comprehensive spiritual rebellion, rooted in the foundational sins introduced by Jeroboam. It highlights the principle of divine justice in response to covenant infidelity.
What does it mean that "the children of Israel walked in all the sins" and "departed not from them"?
Answer: The phrase "walked in all the sins" signifies that the nation's entire way of life, their habitual conduct, and their religious practices were characterized by the idolatry and disobedience initiated by Jeroboam. It implies a pervasive and comprehensive embrace of these sinful patterns, not just isolated incidents. The subsequent phrase, "they departed not from them," strongly emphasizes their stubborn refusal to repent or turn away from these established sinful ways, despite repeated warnings from God through His prophets. It underscores the unyielding and unrepentant nature of their apostasy, indicating a deep-seated resistance to spiritual reform that persisted across generations.
CHRIST-CENTERED FULFILLMENT
The tragic narrative of Israel's persistent failure, summarized in 2 Kings 17:22, serves as a powerful backdrop against which the glory of Christ shines ever brighter. Israel's inability to "depart from" the sins of Jeroboam, their chronic covenant infidelity, and their ultimate judgment underscore humanity's desperate need for a perfect King and a new covenant. Where Israel failed to walk in obedience, Jesus Christ perfectly fulfilled the Law and the covenant, living a life utterly without sin, as affirmed in Hebrews 4:15. He is the true Israel, the faithful Son who never "walked in the sins" of fallen humanity but always did the will of His Father, as He Himself declared in John 6:38. Through His atoning sacrifice on the cross, Jesus provides the ultimate solution to the problem of sin—not merely the "sins of Jeroboam," but all sin—offering forgiveness and the power to truly "depart from them." The new covenant, inaugurated in His blood, promises not just external laws but a transformed heart, where God's law is written on the spirit, enabling a genuine walk of righteousness through the indwelling Holy Spirit, as prophesied and fulfilled in Hebrews 8:10-12. Thus, Israel's failure in 2 Kings 17:22 magnifies the grace and redemptive power found in Christ, who alone can deliver us from the dominion of sin and enable us to walk in newness of life, as proclaimed in Romans 6:4.