2 Kings 17:29

KJV

Howbeit every nation made gods of their own, and put [them] in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt.

KJV (with Strong's)

Howbeit every nation {H1471} made {H6213} gods {H430} of their own, and put {H3240} them in the houses {H1004} of the high places {H1116} which the Samaritans {H8118} had made {H6213}, every nation {H1471} in their cities {H5892} wherein they dwelt {H3427}.

Complete Jewish Bible

Nevertheless, every nation made gods of their own and put them in the temples on the high places which the Shomronim had made, every nation in the cities where they lived.

Berean Standard Bible

Nevertheless, the people of each nation continued to make their own gods in the cities where they had settled, and they set them up in the shrines that the people of Samaria had made on the high places.

American Standard Version

Howbeit every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt.

Commentary

### SUMMARY
Second Kings 17:29 vividly illustrates the profound religious syncretism that characterized the newly settled territories of the former Northern Kingdom of Israel following its conquest by Assyria. It details how the various foreign peoples, forcibly relocated into Samaria, established their own indigenous deities and worship practices within the existing Israelite "high places," thereby blending their pagan rituals with the corrupted remnants of Yahwistic worship. This verse underscores the pervasive idolatry that supplanted exclusive devotion to the Lord, marking a significant departure from the covenantal demands for monotheism.

### CONTEXT
* **Literary Context:** This verse is situated within the broader narrative of [2 Kings 17](/2_kings/17 "2 Kings 17 - The Fall of Israel and Its Aftermath"), which provides a theological explanation for the downfall of the Northern Kingdom of Israel. The chapter begins by detailing Israel's persistent sin, particularly its idolatry and rejection of God's prophets, leading to the Assyrian conquest and exile (e.g., [2 Kings 17:7-18](/2_kings/17-7 "2 Kings 17:7-18 - Israel's Persistent Sin")). Following the deportation of the Israelites, the Assyrian king, as was his policy, brought in diverse peoples from other conquered lands to resettle Samaria ([2 Kings 17:24](/2_kings/17-24 "2 Kings 17:24 - Resettlement of Samaria")). Initially, these new inhabitants faced divine judgment (lion attacks) because they did not "fear the Lord" ([2 Kings 17:25](/2_kings/17-25 "2 Kings 17:25 - Divine Judgment and Lack of Fear")). In response, an exiled Israelite priest was sent back to teach them "the manner of the God of the land" ([2 Kings 17:27-28](/2_kings/17-27 "2 Kings 17:27-28 - Instruction in the Law of the Land")). However, as 2 Kings 17:29 and subsequent verses demonstrate, this instruction did not lead to exclusive worship of Yahweh but rather to a superficial adoption of some Israelite practices alongside the continued fervent worship of their own ancestral gods, resulting in a deeply corrupted religious landscape.

* **Historical & Cultural Context:** The events described in 2 Kings 17 occurred after the fall of Samaria in 722 BC to the Assyrian Empire under Sargon II. The Assyrians implemented a deliberate policy of population transfer, deporting conquered peoples from their homelands and resettling them in other territories. This strategy aimed to break national identity, prevent rebellions, and integrate diverse populations into the Assyrian imperial structure. The new inhabitants, originating from Cuthah, Avva, Hamath, and Sepharvaim ([2 Kings 17:24](/2_kings/17-24 "2 Kings 17:24 - Origin of New Settlers")), brought with them their distinct cultural practices and, crucially, their polytheistic religious systems. The "high places" (Hebrew: _bamot_) mentioned were pre-existing Israelite worship sites, often on elevated ground, which had frequently been corrupted by pagan practices even during Israel's time (e.g., [1 Kings 14:23](/1_kings/14-23 "1 Kings 14:23 - Judah's High Places")). The new settlers simply appropriated these established religious structures for their own diverse pagan deities, demonstrating a pragmatic rather than truly converted approach to the local religion. This laid the groundwork for the later "Samaritan" people, a mixed ethnic and religious group distinct from the returning Judean exiles.

* **Key Themes:** This verse powerfully contributes to several overarching themes in 2 Kings and the broader Old Testament. Firstly, it highlights **Widespread Idolatry**, emphasizing humanity's pervasive tendency to create and worship gods of their own making, rather than submitting to the one true God. The phrase "every nation made gods of their own" underscores the universal nature of this spiritual rebellion. Secondly, it vividly illustrates **Religious Syncretism**, the dangerous blending of disparate religious beliefs and practices. Despite being taught about the God of Israel, the new settlers did not abandon their ancestral deities but merely added Yahweh to their pantheon, creating a hybrid religion that was anathema to the Lord's demand for exclusive worship ([Exodus 20:3](/exodus/20-3 "Exodus 20:3 - The First Commandment")). This syncretism led to **Spiritual Corruption**, as the purity and holiness of God's worship were compromised. The narrative consistently condemns such mixed worship, portraying it as a fundamental betrayal of the covenant and a pathway to divine judgment, a theme echoed throughout the books of Kings as a primary reason for both Israel's and Judah's exiles (e.g., [2 Kings 21:1-15](/2_kings/21-1 "2 Kings 21:1-15 - Manasseh's Idolatry")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Nation (גּוֹי, _goy'_):** This Hebrew term generally refers to a people, nation, or ethnic group. In this context, "every nation" (כָּל־גּוֹי וָגוֹי, _kol-goy vagoy_) emphasizes the diverse origins of the new inhabitants and highlights the widespread nature of their idolatrous practices. It underscores that these were not isolated incidents but a collective, pervasive phenomenon across the entire resettled territory, each group bringing its distinct pantheon.
* **Made (עָשׂוּ, _‘asu'_):** From the verb עָשָׂה (_‘asah_), meaning "to make," "to do," or "to create." The phrase "made gods of their own" (עָשׂוּ אֱלֹהִים לָהֶם, _‘asu elohim lahem_) is highly significant. It points to the human agency in constructing deities, contrasting sharply with the biblical understanding of God as the uncreated Creator. This act of "making gods" is a direct affront to the divine command against idolatry, where God alone is to be worshipped and is not the product of human hands or imagination.
* **High Places (בָּמוֹת, _bamot'_):** This plural noun refers to elevated cultic sites or shrines. While some _bamot_ were used for legitimate worship of Yahweh before the centralization of worship in Jerusalem (e.g., Samuel sacrificing at a high place in [1 Samuel 9:12-14](/1_samuel/9-12 "1 Samuel 9:12-14 - Samuel at the High Place")), they became increasingly associated with Canaanite fertility cults and illicit worship of other gods. The text specifies "the houses of the high places which the Samaritans had made," indicating that the new settlers either built new structures on existing high places or adapted the Israelite ones, continuing the tradition of localized, often corrupted, worship.

#### Verse Breakdown
* **"Howbeit every nation made gods of their own":** This opening clause immediately establishes the central theme of widespread idolatry. The phrase "every nation" underscores the comprehensive nature of this phenomenon, indicating that each of the diverse groups brought in by the Assyrians continued their ancestral pagan practices. The act of "making gods of their own" highlights human autonomy in constructing religious objects and systems, a direct violation of the First Commandment's demand for exclusive worship of Yahweh, who is revealed, not made.
* **"and put [them] in the houses of the high places":** This specifies the location where these newly made gods were installed. The "houses of the high places" refers to cultic shrines, often on elevated ground, which had long been a problematic feature of Israelite worship, frequently serving as sites for syncretistic or purely pagan rituals. The new settlers did not merely worship their gods privately but integrated them into existing, albeit corrupted, religious infrastructure, thereby publicly establishing their polytheistic practices within the land.
* **"which the Samaritans had made":** This phrase clarifies that these "high places" were structures either built or adapted by the new inhabitants of Samaria (who would later be known as Samaritans). It suggests a continuity of the physical sites of worship, but with a radical change in the objects of worship. The new settlers, despite having been taught about the Lord, chose to construct or utilize these places for their own deities, demonstrating a deliberate choice to integrate their paganism into the local religious landscape.
* **"every nation in their cities wherein they dwelt":** This final clause reiterates the pervasive and localized nature of the idolatry. It emphasizes that the practice was not confined to a central sanctuary but was decentralized, with each ethnic group establishing its own specific deities and cults within the very cities where they resided. This further highlights the deep entrenchment of polytheism in the daily lives and communities of the resettled population.

#### Literary Devices
The passage employs several literary devices to convey its message. **Repetition** is prominent, particularly the phrase "every nation," which appears twice in the verse, emphasizing the universal and pervasive nature of the idolatry among the new settlers. This repetition underscores the complete spiritual deviation from exclusive worship of Yahweh. **Symbolism** is evident in the "high places," which serve as a potent symbol of corrupted worship throughout the Old Testament. Originally intended for legitimate worship or even as simple altars, they became synonymous with pagan practices and syncretism, representing a failure to centralize worship and maintain purity. The installation of foreign gods in these places highlights the complete spiritual degradation of the land. Furthermore, there is an underlying **Irony** in the narrative: Israel was exiled for its idolatry, yet the new inhabitants who replaced them immediately replicated and even intensified the very sin that led to the land's desolation. This serves as a stark commentary on the human propensity for idolatry and the deep-seated spiritual problem that transcends national identity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The account in 2 Kings 17:29 stands as a powerful theological statement on the nature of true worship and the dangers of religious syncretism. God's covenant with Israel demanded exclusive and undivided devotion, encapsulated in the Shema: "Hear, O Israel: The Lord our God, the Lord is one" ([Deuteronomy 6:4](/deuteronomy/6-4 "Deuteronomy 6:4 - The Shema")). The actions of these foreign nations, making "gods of their own" and blending them with the "God of the land," represent a direct affront to God's holiness and His demand for singular allegiance. This syncretism is not merely a cultural curiosity but a profound theological error, as it dilutes the truth of God's unique identity and power, leading to a corrupted understanding of His character and will. The narrative implicitly warns that any attempt to combine divine truth with human-made spirituality or worldly philosophies inevitably results in spiritual compromise and a loss of genuine communion with the living God.

* [Exodus 20:3](/exodus/20-3 "Exodus 20:3 - The First Commandment")
* [Deuteronomy 6:4-5](/deuteronomy/6-4 "Deuteronomy 6:4-5 - Love the Lord Your God")
* [1 Corinthians 10:14](/1_corinthians/10-14 "1 Corinthians 10:14 - Flee from Idolatry")

### REFLECTION AND APPLICATION
The historical account of 2 Kings 17:29 serves as a timeless warning for believers today against the subtle and overt forms of syncretism that threaten the purity of faith. Just as the ancient nations blended their deities with the worship of Yahweh, contemporary society often encourages a "pick-and-mix" approach to spirituality, where elements of Christian faith are combined with secular ideologies, self-help philosophies, or other religious traditions. This can manifest as prioritizing cultural acceptance over biblical truth, seeking personal comfort above divine command, or allowing materialism and worldly success to become functional idols in our lives. The call to purity of worship demands that our devotion to God be exclusive, uncompromised, and based solely on His revealed Word, not on human preferences or cultural trends. We are challenged to examine our hearts and lives, ensuring that no other "gods"—whether they be possessions, relationships, achievements, or even our own desires—usurp the rightful place of the one true God. Our worship must be "in spirit and truth," reflecting a wholehearted commitment to Christ alone.

#### Questions for Reflection
* **In what subtle ways might I be tempted to blend my faith with cultural norms or personal desires that contradict biblical truth?**
* **What are some "high places" in my own life—areas where I might be tempted to offer allegiance to something other than God?**
* **How can I cultivate a more exclusive and pure devotion to God in my daily life, resisting the pull of spiritual compromise?**
* **What does it mean practically to worship God "in spirit and truth" in a world that often encourages religious pluralism and self-defined spirituality?**

### FAQ

**Who were 'the Samaritans' mentioned here?**

Answer: In the immediate context of [2 Kings 17:29](/2_kings/17-29 "2 Kings 17:29 - The Samaritans' Idolatry"), "the Samaritans" refers to the new foreign inhabitants whom the Assyrian king resettled in the territory of Samaria after the Northern Kingdom of Israel was exiled in 722 BC. These peoples came from various regions such as Cuthah, Avva, Hamath, and Sepharvaim ([2 Kings 17:24](/2_kings/17-24 "2 Kings 17:24 - Origin of New Settlers")). Over time, their descendants intermarried with the remaining Israelites who were not exiled, forming a distinct ethno-religious group known as the Samaritans. This group developed a syncretistic religion, blending their ancestral pagan practices with a corrupted form of Yahwism, which led to deep animosity with the returning Jewish exiles in later periods (e.g., [John 4:9](/john/4-9 "John 4:9 - Jews Have No Dealings with Samaritans")).

**What were 'high places' (bamot)?**

Answer: "High places" (Hebrew: _bamot_) were elevated cultic sites or shrines used for worship in ancient Israel and the surrounding Canaanite cultures. They were often located on hills or mounds and could include altars, sacred pillars (massebot), and Asherah poles. While some high places were used for legitimate worship of Yahweh before the centralization of worship in Jerusalem (e.g., [1 Samuel 9:12-14](/1_samuel/9-12 "1 Samuel 9:12-14 - Samuel at the High Place")), they increasingly became associated with Canaanite fertility cults and illicit worship of other gods. Throughout the books of Kings, righteous kings are praised for removing the high places, while wicked kings are condemned for allowing or promoting them (e.g., [2 Kings 23:5-8](/2_kings/23-5 "2 Kings 23:5-8 - Josiah's Reforms Against High Places")). In [2 Kings 17:29](/2_kings/17-29 "2 Kings 17:29 - The Samaritans' Idolatry"), the new settlers appropriated these existing structures for their own diverse pagan deities, perpetuating their corrupted religious significance.

**Why did the Assyrians resettle conquered peoples?**

Answer: The Assyrian Empire, particularly under kings like Sargon II, implemented a policy of mass deportation and resettlement for several strategic reasons. Firstly, it aimed to **break national identity and cohesion**, making it difficult for conquered peoples to organize rebellions against Assyrian rule. By mixing populations from different regions, linguistic and cultural barriers were created, hindering unified resistance. Secondly, it served to **integrate conquered territories** more fully into the Assyrian imperial system, providing labor and resources where needed. Thirdly, it was a form of **punishment and psychological warfare**, demonstrating the overwhelming power of Assyria and discouraging future defiance. This policy is evident not only in Samaria but also in other parts of the Assyrian Empire, as seen in various historical records.

### CHRIST-CENTERED FULFILLMENT
The widespread idolatry and syncretism depicted in [2 Kings 17:29](/2_kings/17-29 "2 Kings 17:29 - The Samaritans' Idolatry") highlight humanity's inherent tendency to create gods in its own image and the spiritual bankruptcy that results from divided allegiance. This pervasive spiritual brokenness finds its ultimate resolution and fulfillment in Jesus Christ. Where the nations failed to worship the true God exclusively, Jesus perfectly embodies and reveals the Father, declaring, "I am the way, and the truth, and the life; no one comes to the Father except through Me" ([John 14:6](/john/14-6 "John 14:6 - Jesus is the Way")). He is the true temple, rendering all "high places" and man-made shrines obsolete, for in Him, God dwells fully among us ([John 2:19-21](/john/2-19 "John 2:19-21 - Jesus Predicts His Resurrection")). The Samaritans' attempt to blend their paganism with Yahwism underscores the futility of human efforts to approach God on their own terms; however, Jesus offers a new covenant where true worship is not bound by physical locations or human traditions, but is "in spirit and truth" ([John 4:23-24](/john/4-23 "John 4:23-24 - True Worship")). Through His perfect sacrifice, Christ cleanses us from the defilement of idolatry and sin, enabling us to offer pure and undivided devotion to God, bringing us into genuine communion with the Father, something the ancient peoples could not achieve through their syncretistic practices ([Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). He is the ultimate Lamb of God who takes away the sin of the world, including the sin of idolatry, making us a people set apart for His exclusive glory ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

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

Micah 4:5

For all people will walk every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever.

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.

Hosea 8:5

Thy calf, O Samaria, hath cast [thee] off; mine anger is kindled against them: how long [will it be] ere they attain to innocency?

Hosea 8:6

For from Israel [was] it also: the workman made it; therefore it [is] not God: but the calf of Samaria shall be broken in pieces.

Psalms 135:15

¶ The idols of the heathen [are] silver and gold, the work of men's hands.

Psalms 135:18

They that make them are like unto them: [so is] every one that trusteth in them.

Romans 1:23

And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.