2 Kings 17:27

KJV

Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God of the land.

KJV (with Strong's)

Then the king {H4428} of Assyria {H804} commanded {H6680}, saying {H559}, Carry {H3212} thither one {H259} of the priests {H3548} whom ye brought {H1540} from thence; and let them go {H3212} and dwell {H3427} there, and let him teach {H3384} them the manner {H4941} of the God {H430} of the land {H776}.

Complete Jewish Bible

In response, the king of Ashur gave this order: "Take back one of the cohanim you brought from there. Have him go and live there, and have him teach them the rules for worshipping the God of the land."

Berean Standard Bible

Then the king of Assyria commanded: “Send back one of the priests you carried off from Samaria, and have him go back to live there and teach the requirements of the God of the land.”

American Standard Version

Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the law of the god of the land.

Commentary

### SUMMARY
Second Kings 17:27 records the Assyrian king's pragmatic directive to address a perceived divine threat against the foreign populations resettled in the former Northern Kingdom of Israel. Following the deportation of the Israelites, these new inhabitants experienced lion attacks, which they superstitiously attributed to their ignorance of the local deity's customs. In a strategic move to stabilize the region and appease what he understood as a territorial god, the Assyrian monarch commanded the return of an exiled Israelite priest to teach the settlers "the manner of the God of the land," Yahweh. This pivotal action initiated the religious syncretism that would come to define the Samaritans, blending a superficial reverence for Yahweh with their pre-existing pagan practices.

### CONTEXT
* **Literary Context:** This verse is intricately woven into the broader narrative of the Northern Kingdom of Israel's downfall and exile, a tragic culmination detailed in [2 Kings 17:6](/2_kings/17-6 "2 Kings 17:6 - Fall of Samaria and Exile"). The preceding verses ([2 Kings 17:24-26](/2_kings/17-24-26 "2 Kings 17:24-26 - Foreign Settlers in Samaria")) describe the Assyrian imperial policy of population transfer, where diverse peoples were forcibly relocated to the vacated Israelite territories. The immediate impetus for the king's command in verse 27 is the new settlers' distress over lion attacks, which they interpreted as divine judgment from the "God of the land" whom they did not know. This sets the stage for the subsequent description of profound religious syncretism, where the settlers paradoxically "feared the LORD, and served their own gods" ([2 Kings 17:33](/2_kings/17-33 "2 Kings 17:33 - Syncretism in Samaria")), a spiritual compromise that persisted for generations. The entire [chapter 17 of 2 Kings](/2_kings/17 "2 Kings 17 - The Fall of Israel and Samaria") functions as a theological indictment, attributing Israel's exile to their persistent idolatry and covenant unfaithfulness.
* **Historical & Cultural Context:** The events of [2 Kings 17](/2_kings/17 "2 Kings 17 - The Fall of Israel and Samaria") unfold in the wake of the Assyrian conquest of Samaria in 722 BC, primarily under Shalmaneser V and his successor Sargon II. The Assyrian Empire was renowned for its ruthless yet effective policies of population displacement, designed to dismantle national identities, suppress rebellion, and integrate conquered regions into their vast dominion. This involved deporting the elite and skilled populations from conquered lands and subsequently resettling foreign peoples into the depopulated territories. A pervasive belief in the ancient Near East was that of territorial deities: each land possessed its own patron god whose favor was essential for prosperity and protection. The new settlers' fear of the lions ([2 Kings 17:25](/2_kings/17-25 "2 Kings 17:25 - Lions Attack New Settlers")) was not an acknowledgment of Yahweh's unique sovereignty but a superstitious attempt to appease what they perceived as the local deity of the land of Israel, whose "manner" (customs or laws) they believed they were violating. The Assyrian king's decision was thus a pragmatic political maneuver to stabilize the region, not a theological endorsement of Yahweh.
* **Key Themes:** The command in [2 Kings 17:27](/2_kings/17-27 "2 Kings 17:27 - Assyrian King's Command Regarding the Priest") significantly contributes to several overarching themes within [2 Kings 17](/2_kings/17 "2 Kings 17 - The Fall of Israel and Samaria") and the broader Deuteronomistic History. Firstly, it powerfully illustrates the **consequences of disobedience and idolatry** for the Northern Kingdom, as their exile directly led to this foreign settlement and subsequent religious corruption. Secondly, it vividly portrays the grave dangers of **religious syncretism**, demonstrating how the blending of true worship with pagan practices results in a diluted and ultimately false faith, exemplified by the Samaritans who "did not worship the LORD" exclusively ([2 Kings 17:34](/2_kings/17-34 "2 Kings 17:34 - Samaritans' Continued Syncretism")). Thirdly, the passage underscores a profound **misunderstanding of God's nature**, as both the Assyrians and the new settlers viewed Yahweh as merely a territorial deity to be appeased, rather than the one true, sovereign God of all creation. Finally, it highlights **Assyrian pragmatism** in governance, where religious matters were shrewdly manipulated for political stability and control.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Priests (Hebrew, _kôhên'_):** This term (H3548) refers to "one officiating," specifically a priest. In this context, it denotes an Israelite priest who had been exiled but was now commanded to return. The king's choice of a native priest reflects the ancient Near Eastern belief that only a religious expert from the land could properly mediate with its territorial deity and teach the necessary customs or "manner." This highlights the practical, rather than spiritual, motivation behind the king's decree, as he sought an expert in the local cult, not a true prophet of Yahweh.
* **Manner (Hebrew, _mishpâṭ'_):** The Hebrew term _mishpat_ (H4941) is rich in meaning, encompassing "custom," "ordinance," "judgment," "justice," or "legal right." Here, it refers to the prescribed religious practices, rituals, and laws associated with the worship of Yahweh. The settlers and the Assyrian king understood this as a set of rules or customs specific to the land's deity, which, if followed, would ensure peace and prosperity and avert divine wrath (like the lion attacks). This shallow, ritualistic understanding contrasts sharply with the biblical concept of _mishpat_ as divine justice and righteous living, reflecting a covenant relationship with the one true God.
* **God of the land (Hebrew, _ʼĕlôhîym hā'āreṣ'_):** This phrase (H430, H776) explicitly articulates the ancient Near Eastern belief in territorial deities. It signifies that the new inhabitants and the Assyrian king perceived Yahweh not as the universal, sovereign God, but as a localized patron deity whose authority was confined to the geographical boundaries of Israel. This worldview fundamentally misunderstands Yahweh's nature as revealed in the Torah and Prophets, where He is presented as the Creator and sustainer of all things, sovereign over all nations and peoples ([Psalm 115:3](/psalm/115-3 "Psalm 115:3 - Our God is in the heavens; he does all that he pleases.")).

#### Verse Breakdown
* **"Then the king of Assyria commanded, saying,"**: This opening clause establishes the absolute authority and source of the decree. The Assyrian king, likely Sargon II, is portrayed as the ultimate decision-maker, reflecting the pervasive power of the empire over its conquered territories and peoples. His command is not driven by theological conviction but by pragmatic concerns for regional stability and control.
* **"Carry thither one of the priests whom ye brought from thence;"**: This is the core of the command: to return an exiled Israelite priest. The phrase "whom ye brought from thence" highlights the Assyrian policy of deportation, emphasizing that these priests were part of the captive population. The king's choice of an Israelite priest underscores his belief that only a native religious expert could properly instruct the foreign settlers in the ways of the local deity.
* **"and let them go and dwell there,"**: This clause indicates the priest's re-establishment in the land of Samaria. It implies a degree of permanence and authority, suggesting that the priest would reside among the new settlers and become a fixture in their community, providing ongoing religious guidance. This was essential for the long-term stability the Assyrians desired.
* **"and let him teach them the manner of the God of the land."**: This final clause states the explicit purpose of the priest's return. His mission is to instruct the foreign inhabitants in the "manner" or customs of Yahweh, whom they perceived as the territorial deity responsible for the lion attacks. This instruction was intended to appease the "God of the land" and restore order, preventing further divine wrath and ensuring the stability of the Assyrian-controlled region.

#### Literary Devices
The narrative in [2 Kings 17:27](/2_kings/17-27 "2 Kings 17:27 - Assyrian King's Command Regarding the Priest") employs several potent literary devices. **Irony** is strikingly prominent, as an idolatrous pagan king, who served as the very instrument of God's judgment against Israel, now paradoxically dictates the teaching of Yahweh's "manner." This highlights the superficial and pragmatic nature of the Assyrian king's concern for Yahweh, contrasting sharply with the true reverence and exclusive worship demanded by the God of Israel. There is also a clear element of **foreshadowing**, as this command directly sets the stage for the deep-seated religious **syncretism** that would characterize the Samaritans for centuries, a blending of Yahweh worship with pagan practices vividly described in subsequent verses like [2 Kings 17:33](/2_kings/17-33 "2 Kings 17:33 - Syncretism in Samaria"). Finally, the passage presents a stark **contrast** between the ancient Near Eastern understanding of territorial deities (as held by the Assyrians and settlers) and the biblical revelation of Yahweh as the one, universal, sovereign God over all creation, not confined to a specific land or subject to appeasement through mere ritual.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The command in 2 Kings 17:27, while seemingly a pragmatic solution to a local problem, is fraught with profound theological implications, primarily highlighting the dangers of religious syncretism and a superficial understanding of God. The Assyrian king's decree, born of a polytheistic worldview, fundamentally misunderstood Yahweh as merely a territorial deity whose "manner" needed to be appeased, rather than the one true God who demands exclusive worship and a heart of genuine devotion. This led directly to the spiritual compromise of the Samaritans, who "feared the LORD, and served their own gods" ([2 Kings 17:33](/2_kings/17-33 "2 Kings 17:33 - Syncretism in Samaria")), illustrating that a partial or coerced obedience, devoid of true faith, is an abomination to God. This narrative serves as a timeless warning against attempts to blend biblical truth with foreign ideologies or practices, emphasizing that God tolerates no rivals and demands wholehearted allegiance.

* [Exodus 20:3-6](/exodus/20-3-6 "Exodus 20:3-6 - The First Commandment and Idolatry")
* [Deuteronomy 12:29-32](/deuteronomy/12-29-32 "Deuteronomy 12:29-32 - Warning Against Syncretism")
* [1 Kings 18:21](/1_kings/18-21 "1 Kings 18:21 - Elijah's Challenge on Mount Carmel")

### REFLECTION AND APPLICATION
The account of the Assyrian king's command to send an Israelite priest back to Samaria serves as a potent spiritual mirror for believers today. It underscores the critical importance of pure worship and an uncompromised understanding of God's nature. The settlers' "fear" of the Lord was not genuine reverence or faith, but a superstitious attempt to appease a perceived territorial deity to avoid harm. This challenges us to examine the motivation behind our own faith: do we seek God out of true love and devotion, or merely as a means to avoid negative consequences or gain personal benefit? The resulting syncretism in Samaria, where Yahweh was worshipped alongside pagan gods, is a stark warning against diluting biblical truth with cultural trends, personal preferences, or secular ideologies. In a world that constantly pressures believers to compromise, this passage calls us to an exclusive and wholehearted devotion to the one true God, recognizing His sovereignty over all aspects of life, not just those we deem "religious." Our worship must be rooted in truth and Spirit, reflecting a deep understanding of who God is, rather than a superficial adherence to rituals or a pragmatic attempt to control circumstances.

#### Questions for Reflection
* **In what ways might I be tempted to "mix" my faith with worldly values or practices, subtly engaging in modern-day syncretism?**
* **Do I truly understand and worship God as the sovereign Lord of all creation, or do I sometimes treat Him as a localized deity, only relevant in certain areas of my life?**
* **What are the primary motivations for my obedience and worship? Are they rooted in genuine love and reverence, or in a desire for personal gain or avoidance of difficulty?**
* **How can I cultivate a more pure and uncompromised devotion to God in my daily life, resisting the subtle pressures to dilute His truth?**

### FAQ

**Why did the Assyrian king command an Israelite priest be sent back, rather than an Assyrian priest?**

Answer: The Assyrian king's decision was a pragmatic one, rooted in the ancient Near Eastern belief in territorial deities. The new settlers attributed the lion attacks to their ignorance of "the manner of the God of the land" ([2 Kings 17:26](/2_kings/17-26 "2 Kings 17:26 - Settlers' Plea Regarding the Lions")). From the Assyrian perspective, each land had its own patron god whose favor was necessary for stability and prosperity. To ignore the problem would risk continued unrest and potential rebellion, which was anathema to Assyrian imperial control. Sending an Assyrian priest would have been ineffective, as he would not know the specific "manner" or customs of Yahweh, the deity associated with the land of Israel. Therefore, the most logical and expedient solution was to return an Israelite priest, who possessed the indigenous knowledge necessary to appease the local deity and restore order. This was not a theological endorsement of Yahweh but a practical measure to ensure the smooth governance of a newly conquered territory.

### CHRIST-CENTERED FULFILLMENT
The narrative of [2 Kings 17:27](/2_kings/17-27 "2 Kings 17:27 - Assyrian King's Command Regarding the Priest"), with its depiction of a superficial and syncretistic attempt to "teach the manner of the God of the land," finds its ultimate fulfillment and profound contrast in the person and work of Jesus Christ. While the returned Israelite priest offered a partial and compromised understanding of Yahweh, Jesus is the definitive and perfect revelation of God Himself. He did not merely teach the "manner" of God but embodied it, declaring, "Whoever has seen me has seen the Father" ([John 14:9](/john/14-9 "John 14:9 - Jesus and the Father")). Unlike the territorial deity concept prevalent in the ancient world, Jesus' ministry demonstrated God's universal sovereignty and boundless love, commissioning His disciples to "make disciples of all nations" ([Matthew 28:19](/matthew/28-19 "Matthew 28:19 - The Great Commission")), not just one specific land. Furthermore, the superficial "fear" of the Lord by the Samaritans, driven by a desire to avoid harm, is transformed by Christ into true worship "in spirit and truth" ([John 4:23-24](/john/4-23-24 "John 4:23-24 - Worship in Spirit and Truth")), rooted in a personal relationship and the indwelling of the Holy Spirit, not mere external rituals. Jesus, as the true and final High Priest ([Hebrews 4:14-16](/hebrews/4-14-16 "Hebrews 4:14-16 - Jesus, Our Great High Priest")), mediates a New Covenant where the knowledge of God is written on hearts, not just taught as external laws ([Hebrews 8:10-12](/hebrews/8-10-12 "Hebrews 8:10-12 - The New Covenant")). Thus, what began as a pragmatic, yet flawed, attempt to appease a perceived local deity points forward to the complete and perfect revelation of God's character and salvation found exclusively in Christ, who truly teaches us the way to the Father.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Judges 17:13

Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to [my] priest.

2 Chronicles 11:15

And he ordained him priests for the high places, and for the devils, and for the calves which he had made.

1 Kings 13:2

And he cried against the altar in the word of the LORD, and said, O altar, altar, thus saith the LORD; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee.

1 Kings 12:31

And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi.