TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 17:24–41. His two-level outline is real structure in the source text, so it is rendered as structure.
Never was land lost, we say, for want of an heir. When the children of Israel were dispossessed, and turned out of Canaan, the king of Assyria soon transplanted thither the supernumeraries of his own country, such as it could well spare, who should be servants to him and masters to the Israelites that remained; and here we have an account of these new inhabitants, whose story is related here that we may take our leave of Samaria, as also of the Israelites that were carried captive into Assyria.
I.Concerning the Assyrians that were brought into the land of Israel we are here told,
1.That they possessed Samaria and dwelt in the cities thereof, Kg2 17:24. It is common for lands to change their owners, but sad that the holy land should become a heathen land again. See what work sin makes.
2.That at their first coming God sent lions among them. They were probably insufficient to people the country, which occasioned the beasts of the field to multiply against them (Exo 23:29); yet, besides the natural cause, there was a manifest hand of God in it, who is Lord of hosts, of all the creatures, and can serve his own purposes by which he pleases, small or great, lice or lions. God ordered them this rough welcome to check their pride and insolence, and to let them know that though they had conquered Israel the God of Israel had power enough to deal with them - that he could have prevented their settling here, by ordering lions into the service of Israel, and that he permitted it, not for their righteousness, but the wickedness of his own people - and that they were now under his visitation. They had lived without God in their own land, and were not plagued with lions; but, if they do so in this land, it is at their peril.
3.That they sent a remonstrance of this grievance to the king their master, setting forth, it is likely, the loss their infant colony had sustained by the lions and the continual fear they were in of them, and stating that they looked upon it to be a judgment upon them for not worshipping the God of the land, which they could not, because they knew not how, Kg2 17:26. The God of Israel was the God of the whole world, but they ignorantly call him the God of the land, apprehending themselves therefore within his reach, and concerned to be upon good terms with him. Herein they shamed the Israelites, who were not so ready to hear the voice of God's judgments as they were, and who had not served the God of that land, though he was the God of their fathers and their great benefactor, and though they were well instructed in the manner of his worship. Assyrians begged to be taught that which Israelites hated to be taught.
4.That the king of Assyria took care to have them taught the manner of the God of the land (Kg2 17:27, Kg2 17:28), not out of any affection to that God, but to save his subjects from the lions. On this errand he sent back one of the priests whom he had carried away captive. A prophet would have done them more good, for this was but one of the priests of the calves, and therefore chose to dwell at Bethel for old acquaintance' sake, and, though he might teach them to do better than they did, he was not likely to teach them to do well, unless he had taught his own people better. However, he came and dwelt among them, to teach them how they should fear the Lord. Whether he taught them out of the book of the law, or only by word of mouth, is uncertain.
5.That, being thus taught, they made a mongrel religion of it, worshipped the God of Israel for fear and their own idols for love (Kg2 17:33): They feared the Lord, but they served their own gods. They all agreed to worship the God of the land according to the manner, to serve the Jewish festivals and rites of sacrificing, but every nation made gods of their own besides, not only for their private use in their own families, but to be put in the houses of their high places, Kg2 17:9. The idols of each country are here named, Kg2 17:30, Kg2 17:31. The learned are at a loss for the signification of several of these names, and cannot agree by what representations these gods were worshipped. If we may credit the traditions of the Jewish doctors, they tell us that Succoth-Benoth was worshipped in a hen and chickens, Nergal in a cock, Ashima in a smooth goat, Nibhaz in a dog, Tartak in an ass, Adrammelech in a peacock, Anammelech in a pheasant. Our own tell us, more probably, that Succoth-Benoth (signifying the tents of the daughters) was Venus. Nergal, being worshipped by the Cuthites, or Persians, was the fire, Adrammelech and Anammelech were only distinctions of Moloch. See how vain idolaters were in their imaginations, and wonder at their sottishness. Our very ignorance concerning these idols teaches us the accomplishment of that word which God has spoken, that these false gods should all perish (Jer 10:11); they are all buried in oblivion, while the name of the true God shall continue for ever.
6.This medley superstition is here said to continue unto this day (Kg2 17:41), till the time when this book was written and long after, above 300 years in all, till the time of Alexander the Great, when Manasse, brother to Jaddus the high priest of the Jews, having married the daughter of Sanballat, governor of the Samaritans, went over to them, got leave of Alexander to build a temple in Mount Gerizim, drew over many of the Jews to him, and prevailed with the Samaritans to cast away all their idols and to worship the God of Israel only; yet their worship was mixed with so much superstition that our Saviour told them they knew not what they worshipped, Joh 4:22.
II.Concerning the Israelites that were carried into the land of Assyria.
This historian has occasion to speak of them (Kg2 17:22), showing that their successors in the land did as they had done (after the manner of the nations whom they carried away), they worshipped both the God of Israel and those other gods; but what did the captives do in the land of their affliction? Were they reformed, and brought to repentance, by their troubles? No, they did after the former manner, Kg2 17:34. When the two tribes were afterwards carried into Babylon, they were cured by it of their idolatry, and therefore, after seventy years, they were brought back with joy; but the ten tribes were hardened in the furnace, and therefore were justly lost in it and left to perish. This obstinacy of theirs is here aggravated by the consideration,
1.Of the honour God had put upon them, as the seed of Jacob, whom he named Israel, and from him they were so named, but were a reproach to that worthy name by which they were called.
2.Of the covenant he made with them, and the charge he gave them upon that covenant, which is here very fully recited, that they should fear and serve the Lord Jehovah only, who had brought them up out of Egypt (Kg2 17:36), that, having received his statutes and ordinances in writing, they should observe to do them for evermore (Kg2 17:37), and never forget that covenant which God had made with them, the promises and conditions of that covenant, especially that great article of it which is here thrice repeated, because it had been so often inculcated and so much insisted on, that they should not fear other gods. He had told them that, if they kept close to him, he would deliver them out of the hand of all their enemies (Kg2 17:39); yet when they were in the hand of their enemies, and stood in need of deliverance, they were so stupid, and had so little sense of their own interest, that they did after the former manner (Kg2 17:40), they served both the true God and false gods, as if they knew no difference. Ephraim is joined to idols, let him alone. So they did, and so did the nations that succeeded them. Well might the apostle ask, What then, Are we better than they? No, in no wise, for both Jews and Gentiles are all under sin, Rom 3:9.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
How, then, did the Samaritans not know what they worshiped? Because they thought that God was confined to a place and divisible; at least it was in that way that they worshiped him. And it was in this spirit that they sent to the Persians and announced that the God of this place was displeased with them. According to this, their idea of him was no greater than their conception of their idols. Therefore, they continued to worship both evil spirit and him, combining things that were altogether incompatible. But the Jews for the most part were free of this taint and knew that he is God of the universe, even though not all of them [were faithful].
Continue studying 2 Kings 17:32 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Second Kings 17:32 profoundly illustrates the spiritual compromise of the foreign peoples resettled in Samaria by the Assyrians. Driven by a superficial, superstitious fear of the Lord, they attempted to integrate Yahweh worship into their existing pagan practices, appointing unqualified individuals from among themselves as priests for their illicit "high places." This verse serves as a stark and enduring illustration of syncretism, where genuine reverence for God is diluted and distorted by the blending of divine truth with humanly devised religious customs, leading to a form of worship that was an abomination in God's sight and a direct violation of His exclusive claim to devotion.
Context
Literary Context
This verse is situated within a crucial chapter that explains the spiritual decline and ultimate exile of the Northern Kingdom of Israel. Following the Assyrian conquest and deportation of Israel, King Sargon II resettled various foreign peoples into the vacant land of Samaria. The narrative immediately preceding 2 Kings 17:32 describes how these new inhabitants were afflicted by lions, which they superstitiously interpreted as a sign that the "god of the land" was displeased (2 Kings 17:25). In response, an exiled Israelite priest was sent back to teach them "the law of the god of the land" (2 Kings 17:27). However, instead of abandoning their ancestral gods, they merely added the Lord to their pantheon, creating a hybrid religion. Verses 33-41 further elaborate on this persistent syncretism, detailing how "they feared the LORD, and served their own gods," illustrating the deep-seated spiritual compromise that characterized the new Samaritan population for generations. The entire chapter functions as a theological explanation for Israel's downfall, emphasizing the consequences of covenant unfaithfulness and idolatry, which the new inhabitants tragically perpetuated.
Historical & Cultural Context
The Assyrian policy of population transfer, exemplified by Sargon II's actions after 722 BC, was a common imperial strategy designed to suppress nationalistic revolts and integrate conquered territories by disrupting indigenous populations and mixing diverse peoples. The foreign groups resettled in Samaria—including people from Babylon, Cuthah, Ava, Hamath, and Sepharvaim (2 Kings 17:24)—each brought their own polytheistic religious traditions. These cultures typically operated under a "territorial deity" concept, believing that specific gods governed specific lands. Thus, when faced with the lions, their natural response was to appease the local deity, whom they identified as the Lord. The practice of establishing "high places" (Hebrew: bamot) was widespread in the ancient Near East, serving as local altars and shrines, often on elevated ground. While some had been used for legitimate worship in early Israelite history, they became notorious for pagan rituals and syncretistic practices, including child sacrifice and Asherah worship, and were consistently condemned by Israel's prophets and reforming kings as affronts to Yahweh's exclusive claim to worship.
Key Themes
Second Kings 17:32 powerfully contributes to several overarching themes within the book and broader biblical narrative. Firstly, it highlights the profound danger of syncretism and spiritual compromise, demonstrating how the blending of true worship with pagan practices fundamentally corrupts faith. The new settlers were not truly converting to Yahwism but merely incorporating the Lord into their existing polytheistic framework, which God explicitly forbids in the First Commandment. Secondly, the verse underscores the distinction between superficial "fear of the LORD" and genuine reverence. Their "fear" was born out of pragmatic superstition—a desire to avoid calamity (the lions)—rather than a heartfelt love, obedience, or understanding of God's holy character. This contrasts sharply with the true fear of the Lord, which is the beginning of wisdom. Finally, the appointment of unauthorized priesthood and worship at "high places" reveals a disregard for God's divine order, including the divinely ordained Levitical priesthood and the centralized worship at Jerusalem. This mirrors the historical apostasy of Jeroboam I, who similarly appointed non-Levitical priests for his golden calves, setting a precedent for illicit worship in the Northern Kingdom.
Exposition and Analysis
Key Word Analysis
Derived from H3373, this word can denote genuine reverence and awe, but in this specific context, it carries the connotation of dread or superstitious terror. The new inhabitants "feared" the Lord not out of a desire for true relationship or obedience, but as a powerful, potentially harmful deity of the land who needed appeasement to prevent further calamity (like the lion attacks). This "fear" was pragmatic and external, lacking the internal transformation and covenant loyalty characteristic of true worship of Yahweh.
This phrase literally means "from the ends of them" or "from their extremities," implying the least significant, least qualified, or common people. It highlights the arbitrary and illegitimate nature of their priesthood. Unlike the Levitical priests, who were set apart by divine decree and specific lineage, these individuals were chosen by human convenience, without regard for God's established order, holiness, or specific qualifications for those who would draw near to Him in service.
These were elevated sites, often hills or artificial mounds, where altars and cultic objects were erected for worship. While some early Israelite worship occurred at such sites before the Temple's construction, by this period, "high places" had become synonymous with idolatry and syncretistic worship, often involving Canaanite deities and illicit practices. Their continued use by the new Samaritans underscores their failure to embrace exclusive Yahwism and their persistence in a mixed, unholy form of religion.
Verse Breakdown
"So they feared the LORD"
This opening clause immediately sets the stage for the spiritual compromise. The "fear" mentioned is not the covenantal, reverential awe that leads to obedience and exclusive worship, but rather a superstitious dread born from the recent plague of lions. They perceived the Lord as a powerful local deity whose wrath needed to be appeased, rather than the one true God demanding sole allegiance. This pragmatic fear, driven by external circumstances, stands in stark contrast to the internal transformation of genuine faith.
"and made unto themselves of the lowest of them priests of the high places"
This phrase reveals the practical outworking of their superficial fear. Instead of seeking true instruction or adhering to God's established Levitical priesthood and centralized worship (which would have required a radical shift in their worldview), they took matters into their own hands. They appointed priests "from the lowest" or "from all sorts of people," indicating a lack of proper qualification, divine ordination, or adherence to any sacred standard. These self-appointed priests served at the "high places," which were illicit sites of worship, often associated with pagan practices and explicitly condemned by God's law.
"which sacrificed for them in the houses of the high places"
This final clause describes the actual ritual practice of their syncretistic religion. The priests they appointed performed sacrifices on behalf of the people, not in the divinely ordained Temple in Jerusalem, but in "houses" or shrines built upon these "high places." This highlights their complete disregard for God's prescribed worship, demonstrating a blend of foreign religious customs with a superficial acknowledgment of Yahweh, resulting in a distorted and unacceptable form of worship that was an affront to God's holiness and His command for exclusive devotion.
Literary Devices
The verse employs several significant literary devices to convey its powerful message. Irony is prominent, as the phrase "they feared the LORD" is immediately juxtaposed with actions that fundamentally contradict genuine reverence for Him, highlighting the superficiality and hypocrisy of their worship. They claimed to fear God, yet they established a system of worship that actively defied His commands regarding priesthood and worship locations. There is also a clear Contrast between true, exclusive worship of Yahweh and the syncretistic, human-devised religion practiced by these foreign settlers. The "high places" function as powerful Symbolism, representing not just physical locations but the spiritual apostasy and compromise that plagued both Israel and, subsequently, these new inhabitants. Their very existence symbolizes a rejection of God's call for singular devotion and purity in worship, serving as a visual testament to their divided loyalty.
Theological and Thematic Connections
Second Kings 17:32 serves as a profound theological warning against the insidious nature of spiritual syncretism, a theme that resonates throughout the biblical narrative. God's covenant with Israel, from its inception, demanded exclusive loyalty and worship, famously encapsulated in the Shema. This verse illustrates the disastrous consequences when this foundational truth is compromised. The new inhabitants of Samaria, much like Israel before them, attempted to serve two masters, a spiritual impossibility as Jesus later taught. Their "fear" of the Lord was not born of genuine love or understanding of His holiness, but from a superstitious desire to avoid calamity, leading to a form of worship that was an abomination. This passage underscores that God desires not merely outward religious observance, but worship that is pure, exclusive, and rooted in an authentic relationship.
Reflection and Application
The spiritual compromise depicted in 2 Kings 17:32 remains a potent warning for believers today. In a world increasingly characterized by pluralism and a desire for personal spiritual customization, the temptation to blend biblical truth with worldly philosophies, cultural norms, or even other religious ideas is ever-present. This verse challenges us to examine the authenticity and exclusivity of our own faith. Is our "fear of the Lord" a genuine, reverential awe that compels us to obey and worship Him alone, or is it a superficial acknowledgment, a pragmatic attempt to gain blessings or avoid negative consequences? True worship demands undivided loyalty and adherence to God's revealed Word, not humanly devised rituals or convenient practices that suit our own preferences. We are called to worship God in spirit and truth, ensuring that our faith is not a diluted mixture but a pure, unadulterated devotion to the One who alone is worthy of all praise.
Questions for Reflection
FAQ
What is "syncretism" in this context?
In the context of 2 Kings 17:32, syncretism refers to the blending of different religious beliefs and practices. Specifically, the new inhabitants of Samaria attempted to combine their existing polytheistic worship of various pagan deities with a superficial reverence for Yahweh, the God of Israel. They did not abandon their ancestral gods but merely added the Lord to their pantheon, creating a hybrid religion that was an abomination to God, who demands exclusive worship. This is a direct violation of the First Commandment.
Why were "high places" problematic for worship?
"High places" (Hebrew: bamot) were elevated sites, often hills, where altars and shrines were built for worship. While some early, legitimate worship in Israel occurred at such sites before the Temple was built in Jerusalem, they became increasingly associated with pagan rituals, idolatry, and unauthorized worship. God had commanded centralized worship at Jerusalem (Deuteronomy 12:5-14) to prevent the very syncretism and spiritual corruption that occurred at these local, often illicit, altars. Their use by the new Samaritans signified a rejection of God's prescribed worship and a continuation of practices condemned throughout Israel's history.
Who were "the lowest of them" appointed as priests, and why was this significant?
The phrase "the lowest of them" (Hebrew: miqṣoṯam) refers to common people, likely those without any particular status, training, or qualifications. This is significant because God had established a specific, hereditary priesthood through the tribe of Levi, with precise requirements for those who could serve Him (Numbers 3:10). By appointing unqualified individuals from among themselves, the new inhabitants demonstrated a profound disregard for God's divine order and holiness. Their priesthood was illegitimate, reflecting their overall approach to worship, which was based on human convenience and superstition rather than divine command, and thus utterly unacceptable to God.
Christ-Centered Fulfillment
The spiritual compromise of 2 Kings 17:32, characterized by a superficial fear of God and humanly devised worship, finds its ultimate resolution and antithesis in Jesus Christ. The failure of the Samaritans to truly worship the Lord, evidenced by their unauthorized priests and high places, highlights humanity's persistent inability to approach God on its own terms. Christ, however, is the Great High Priest "after the order of Melchizedek," not of the Levitical lineage, whose perfect sacrifice on the cross forever cleanses and consecrates those who come to God through Him (Hebrews 7:27). He is the one who fulfills the true purpose of the priesthood and makes genuine access to God possible. Furthermore, Jesus revealed that true worship is not confined to physical locations like Jerusalem or Samaria, but is to be offered "in spirit and truth" (John 4:23-24). Through His atoning work and the gift of the Holy Spirit, believers are empowered to offer pure, unadulterated worship, free from the syncretistic tendencies of the human heart. In Christ, the superficial fear born of dread is transformed into a reverent awe coupled with intimate love, as we are brought into a true, covenant relationship with God, no longer needing humanly appointed priests or illicit altars, for He is our all in all (Colossians 3:11).