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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].
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Summary
2 Kings 17:33 profoundly encapsulates the spiritual compromise and dangerous syncretism practiced by the new inhabitants settled in Samaria by the Assyrians. This verse vividly portrays a dual allegiance: a superficial, fear-driven acknowledgment of Yahweh, the God of Israel, coexisting with an unwavering, heartfelt devotion to their traditional pagan deities. It serves as a potent warning against divided loyalty and the perils of attempting to blend true worship with idolatry, illustrating a fundamental failure to grasp God's demand for exclusive, wholehearted devotion.
Context
Literary Context
2 Kings 17 narrates the tragic culmination of the northern kingdom of Israel's persistent idolatry and covenant unfaithfulness, leading to their exile by Assyria. Following the deportation of the Israelites (see 2 Kings 17:6), the Assyrian king implemented a policy of population transfer, resettling the depopulated territory of Samaria with various peoples from regions like Babylon, Cuthah, Ava, Hamath, and Sepharvaim (as detailed in 2 Kings 17:24). Initially, these new settlers did not worship the God of Israel. Their neglect led to a plague of lions among them, which they interpreted through their polytheistic worldview as a judgment from "the God of the land" (see 2 Kings 17:25-26). In response, the Assyrian king sent back one of the exiled Israelite priests to teach them "the manner of the God of the land" (as recorded in 2 Kings 17:27-28). The subsequent verses (2 Kings 17:29-32) describe how each group continued to make and worship their own gods in their respective cities, even as they learned about the Lord. Verse 33, therefore, functions as a concise summary statement of this profound religious syncretism, a blend of pragmatic reverence for Yahweh and unwavering devotion to their ancestral idols, which ultimately shaped the unique and compromised religious identity of the later Samaritans.
Historical & Cultural Context
The Assyrian Empire's strategic policy of forced population transfer was a calculated measure to prevent rebellion and facilitate the integration of conquered territories. By forcibly mixing diverse ethnic and religious groups, Assyria aimed to dismantle national and religious identities, thereby weakening potential resistance. The new settlers brought with them their distinct religious practices, pantheons, and cultural norms. Their interpretation of the lion plague as a sign of displeasure from a local deity, "the God of the land," was deeply rooted in a common ancient Near Eastern belief system where specific deities were thought to govern particular geographical territories. The Assyrian king's pragmatic solution—sending an Israelite priest to teach them the "manner" of Yahweh—was not an endorsement of Yahweh's exclusive sovereignty but a utilitarian attempt to appease a perceived local deity and ensure political stability. This led to a superficial adoption of Yahweh worship, driven by fear, superstition, and a desire for protection, rather than genuine conversion or covenant commitment. The concluding phrase "after the manner of the nations whom they carried away from thence" critically underscores the persistence of their original pagan customs and the profound cultural and religious clash that resulted in this deeply compromised spiritual landscape, where true monotheistic worship was diluted by polytheistic practices.
Key Themes
The central theme powerfully illuminated by 2 Kings 17:33 is Syncretism and Compromise. The new inhabitants of Samaria attempted to blend the worship of Yahweh with their traditional pagan deities, illustrating a profound spiritual compromise that stands in direct opposition to God's absolute demand for exclusive devotion, as unequivocally articulated in the First Commandment: "You shall have no other gods before me." This verse also highlights the critical distinction between Superficial Fear vs. True Reverence. Their "fear of the LORD" was born of dread and a desire to avert calamity (the lion plague), not genuine faith, love, or covenant faithfulness. It was a pragmatic appeasement rather than a transformative surrender of the heart, failing to lead them to abandon their pagan practices. Furthermore, the verse implicitly condemns Divided Loyalty, demonstrating the futility and spiritual danger of attempting to serve two masters. The biblical narrative consistently teaches that true worship requires wholehearted commitment and singular allegiance, a principle later echoed by Jesus in His teaching that "No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money." This emphasizes that devotion to God cannot be shared with competing allegiances or idols.
Exposition and Analysis
Key Word Analysis
This verb, derived from H3373, can signify a range of emotions from terror and dread to awe and reverence. In the context of 2 Kings 17:33, particularly when coupled with the preceding verses (2 Kings 17:25-28) describing the lion plague and the subsequent instruction, "feared" here primarily conveys a superstitious dread or pragmatic appeasement. The new settlers feared the consequences of not acknowledging the "God of the land" (Yahweh), but this fear did not translate into genuine, exclusive worship or a transformation of their hearts away from their ancestral gods. It was a utilitarian fear, not a reverential awe leading to covenant fidelity.
This is the Jewish national name of God (H3068), referring to the self-Existent or Eternal One, Jehovah. The use of this specific name for the God of Israel highlights that the settlers were indeed introduced to Yahweh, not a generic deity. However, their "fear" of Yahweh, as described by yârêʼ', contrasts sharply with the exclusive and covenantal worship due to Him, indicating their failure to grasp the unique nature and demands of the one true God.
This primitive root (H5647) means to work, serve, or worship. Unlike their "fear" of the Lord, their "service" to their own gods implies active, devoted, and heartfelt worship. This term indicates a true allegiance and commitment, distinguishing it from the superficial acknowledgment given to Yahweh. The stark contrast between "feared" (Yahweh) and "served" (their own gods) is crucial, highlighting where their true devotion and primary allegiance lay.
This plural form (H430) refers to gods in the ordinary sense, but can also refer to the supreme God. In this context, it clearly denotes the pagan deities of the nations. The phrase "their own gods" emphasizes the personal and ancestral nature of their idolatry. These were deities they identified with, whose worship was deeply ingrained in their cultural and familial heritage. The plural "gods" underscores the polytheistic nature of their original religions, in stark contrast to the monotheistic demands of Yahweh worship. Their continued adherence to "their own gods" demonstrates the deep-seated resistance to exclusive worship of Yahweh, even after experiencing His perceived power.
Derived from H4941, this word properly means a verdict, sentence, or formal decree, but can also refer to custom, fashion, or ordinance. Here, it refers to the customary practices, laws, and religious traditions of the nations from which they were carried away. This term emphasizes that their continued service to their own gods was not a random act but a deeply ingrained cultural and religious system, passed down through generations. It highlights the persistence of their pagan heritage and their failure to fully abandon their old ways, even after being introduced to the God of Israel.
This term (H1471) refers to a foreign nation, hence a Gentile. It specifically identifies the non-Israelite peoples who were resettled in Samaria. This highlights the foreign origin of their idolatrous practices and emphasizes the contrast between their pagan customs and the covenantal laws given to Israel.
This primitive root (H1540) means to denude, exile, or reveal. Here, it specifically refers to the act of being exiled or taken captive. This word grounds the verse in the historical reality of the Assyrian deportation policy, underscoring that these new inhabitants were themselves displaced peoples who brought their religious practices with them to a new land.
Verse Breakdown
"They feared the LORD"
This initial clause indicates a recognition of Yahweh's power and authority, specifically in response to the plague of lions that afflicted them (as described in 2 Kings 17:25-26). Their fear was not born of genuine faith, love, or covenant commitment, but rather a pragmatic, superstitious dread, a desire to appease the "God of the land" to prevent further calamity. It represents an outward, superficial acknowledgment rather than an inward, transforming devotion.
"and served their own gods"
This contrasting phrase reveals the true allegiance of their hearts. Despite their pragmatic fear of Yahweh, their active and devoted worship was primarily directed towards their traditional pagan deities. The verb "served" (Hebrew ʻâbad') implies a deep commitment, regular practice, and heartfelt allegiance, contrasting sharply with their mere "fear" of the Lord. This highlights their profound divided loyalty and the deeply syncretistic nature of their religious practices, where Yahweh was simply added to their existing pantheon rather than replacing it.
"after the manner of the nations whom they carried away from thence"
This concluding clause clarifies that their continued idolatry was fully consistent with the customs, rituals, and practices of their original homelands (Babylon, Cuthah, Ava, Hamath, and Sepharvaim). It underscores the persistence of their pagan heritage and their failure to fully abandon their old ways, even after being introduced to the God of Israel. This "manner" includes their specific idols, cultic rituals, and the polytheistic worldview that underpinned their worship, demonstrating that their syncretism was a blending of old and new, rather than a true conversion to exclusive monotheism.
Literary Devices
The verse employs several potent literary devices to convey its message of spiritual compromise. Juxtaposition is central, placing "feared the LORD" directly alongside "and served their own gods." This stark contrast highlights the inherent contradiction and spiritual hypocrisy of their practices, emphasizing the irreconcilable nature of their dual allegiance. The phrase "feared the LORD" also carries a strong sense of Irony; while the Hebrew word yârêʼ' can signify reverent awe, in this context, it is clearly a fear of consequences or a pragmatic appeasement, not a holy dread that leads to exclusive worship. This superficial "fear" is ironic given their continued deep "service" to other gods, revealing the shallow nature of their acknowledgment of Yahweh. Furthermore, the phrase "after the manner of the nations" functions as a form of Metonymy, where "manner" stands for the entire system of pagan beliefs, rituals, and idolatrous practices characteristic of those nations. This concise phrase effectively encapsulates the deep-seated paganism that continued to define their spiritual lives despite their partial, fear-driven adoption of Yahweh worship.
Theological and Thematic Connections
The theological implications of 2 Kings 17:33 are profound, serving as a timeless warning against syncretism and divided loyalty. It underscores God's absolute demand for exclusive worship and wholehearted devotion, a cornerstone of biblical theology from the Ten Commandments onward. The attempt to blend the worship of the one true God with pagan practices is an affront to His holiness and sovereignty, demonstrating a fundamental misunderstanding of His unique nature and covenant requirements. This syncretism is not merely a practical compromise but a theological rebellion, as it diminishes God to the level of other deities, denying His uniqueness and supreme authority. It reveals that outward religious observance, if not accompanied by inward transformation and singular devotion, is ultimately meaningless and condemned by God. The verse powerfully illustrates that true faith cannot tolerate rivals; God will not share His glory with idols, demanding complete allegiance from His people.
Reflection and Application
2 Kings 17:33 offers a sobering mirror for contemporary believers, challenging us to examine the authenticity and exclusivity of our own worship. In a world saturated with competing loyalties, ideologies, and desires, the temptation to practice a subtle form of spiritual syncretism remains potent. This can manifest as blending Christian faith with secular humanism, prioritizing material gain over spiritual growth, allowing cultural norms to dictate moral choices that contradict biblical truth, or seeking validation from the world more than from God. True faith demands a radical, undivided allegiance to Christ, where every area of life is submitted to His Lordship. Our "fear of the Lord" must transcend mere apprehension of consequences and mature into a reverent awe that compels us to love Him with all our heart, soul, mind, and strength, actively serving Him alone. This verse calls us to a rigorous self-assessment: are we truly serving God, or are we merely appeasing Him while our hearts remain captivated by other "gods"—be they comfort, success, approval, self-image, or even ministry itself? Genuine devotion requires a constant turning away from all rivals to Christ.
Questions for Reflection
FAQ
What is "syncretism" in a biblical context, and why is it condemned?
In a biblical context, syncretism refers to the blending or fusion of different religious beliefs, practices, or deities. In 2 Kings 17:33, it describes the new inhabitants of Samaria attempting to worship Yahweh, the God of Israel, alongside their traditional pagan gods. It is condemned throughout Scripture because it violates God's absolute demand for exclusive worship and undivided loyalty. God, as the one true and sovereign Creator, will not share His glory with idols or false gods. Syncretism diminishes God's uniqueness, compromises His holiness, and ultimately leads to spiritual confusion and apostasy, as seen in the First Commandment in Exodus 20:3 and the call to singular devotion in Deuteronomy 6:4-5.
Did the Assyrian king intend for the new inhabitants to truly worship the LORD?
The Assyrian king's primary motivation was pragmatic, not theological. When the new settlers experienced a plague of lions, they interpreted it as a judgment from "the God of the land" (as recorded in 2 Kings 17:25-26). The king's response was to send back an Israelite priest to teach them "the manner of the God of the land" (see 2 Kings 17:27-28). His goal was to appease this perceived territorial deity and restore stability to the region, not to promote genuine, exclusive worship of Yahweh. The result, as 2 Kings 17:33 shows, was a superficial acknowledgment of Yahweh combined with continued devotion to their own gods, which was acceptable to the Assyrians as long as it maintained order and prevented further unrest.
Christ-Centered Fulfillment
2 Kings 17:33, with its stark portrayal of spiritual syncretism and divided loyalty, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The superficial fear and competing allegiances described in the Old Testament are directly addressed by Christ's radical call to singular, wholehearted devotion. Jesus Himself unequivocally declared, "No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money." This teaching extends beyond material wealth to encompass any idol or competing allegiance that vies for the heart's ultimate affection, demanding an exclusive love for God. Christ's life perfectly exemplifies this exclusive devotion to God the Father, living in complete obedience and unbroken fellowship. His atoning sacrifice on the cross provides the means for humanity to be delivered from the bondage of idolatry and divided hearts, breaking the power of sin and false gods. Through faith in Him, believers are empowered by the Holy Spirit to worship "in spirit and truth," a worship that is not born of fear or superstition, but of genuine love, gratitude, and transformed hearts. The New Covenant, inaugurated by Christ's blood, promises a new heart and a new spirit (as powerfully prophesied in Ezekiel 36:26-27), enabling believers to truly turn from all idols to serve the living and true God, awaiting "His Son from heaven". Thus, Christ is the answer to humanity's inherent tendency towards syncretism, offering the path to complete, undivided, and joyful allegiance to God alone.