2 Kings 17:35

Translation
King James Version
With whom the LORD had made a covenant, and charged them, saying, Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them:
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KJV (with Strong's)
With whom the LORD H3068 had made H3772 a covenant H1285, and charged H6680 them, saying H559, Ye shall not fear H3372 other H312 gods H430, nor bow H7812 yourselves to them, nor serve H5647 them, nor sacrifice H2076 to them:
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Complete Jewish Bible
with whom ADONAI had made a covenant and charged them, "Do not fear other gods or bow down to them, serve them or sacrifice to them.
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Berean Standard Bible
For the LORD had made a covenant with the Israelites and commanded them, “Do not worship other gods or bow down to them; do not serve them or sacrifice to them.
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American Standard Version
with whom Jehovah had made a covenant, and charged them, saying, Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them:
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World English Bible Messianic
with whom the LORD had made a covenant, and commanded them, saying, “You shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them;
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Geneva Bible (1599)
And with whom the Lord had made a couenant, and charged them, saying, Feare none other gods, nor bowe your selues to them, nor serue them, nor sacrifice to them:
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Young's Literal Translation
and Jehovah maketh with them a covenant, and chargeth them, saying, `Ye do not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them,
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See also
Judges 6:10Joshua 23:16Joshua 23:7Deuteronomy 4:23Deuteronomy 4:27Exodus 20:4Exodus 20:5
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Hoshea and the Fall of Samaria
Hoshea and the Fall of Samaria View full PDF

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In the KJVVerse 10,019 of 31,102

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SUMMARY

Second Kings 17:35 serves as a poignant theological anchor within the narrative of Israel's downfall, explicitly recalling the foundational covenant God established with His people and reiterating His non-negotiable command against all forms of idolatry. This verse, though appearing as a retrospective reminder, underscores the profound spiritual adultery that led to the Northern Kingdom's catastrophic exile, attributing their national demise directly to their persistent and egregious violations of this very covenant, particularly their worship of other gods. It powerfully articulates the LORD's unwavering expectation of exclusive devotion from His chosen people, highlighting the justice and inevitability of His judgment when that sacred trust was broken.

CONTEXT

  • Literary Context: Second Kings 17 functions as the theological explanation for the devastating fall of the Northern Kingdom of Israel (Samaria) and the subsequent exile of its people by the Assyrians in 722 BCE. The chapter meticulously chronicles Israel's chronic disobedience, their rejection of God's prophetic warnings, and their pervasive adoption of pagan religious practices, despite repeated divine calls to repentance. Verse 35, while situated within a later section (vv. 24-41) that describes the syncretistic worship of the new inhabitants of Samaria, serves as a crucial retrospective indictment. It powerfully recalls the original, foundational covenant stipulations given to Israel, particularly at Sinai, emphasizing the stark contrast between God's clear commands and Israel's consistent rebellion (detailed in 2 Kings 17:7-23). By restating the covenant's core prohibition against idolatry, the text underscores the divine justice of God's judgment and the profound spiritual adultery that ultimately led to Israel's desolation and dispersion.
  • Historical & Cultural Context: The events of 2 Kings 17 are set against the backdrop of the formidable rise of the Neo-Assyrian Empire in the 8th century BCE, a period marked by intense political instability and military expansion across the ancient Near East. Israel, strategically located between powerful empires, frequently sought alliances with foreign nations, and tragically, this often led to the adoption of their religious practices. The worship of "other gods" was endemic in the surrounding cultures, encompassing deities such as Baal, Asherah, Molech, and various astral gods, often accompanied by abhorrent practices like fertility cults and child sacrifice. The covenant made by the LORD with Israel, notably at Mount Sinai, was revolutionary in its demand for monotheism in a polytheistic world. This covenant, structured much like a suzerain-vassal treaty, demanded exclusive loyalty from Israel (the vassal) to the LORD (the suzerain), promising abundant blessings for obedience and severe curses for disobedience. The historical reality of Israel's persistent syncretism and idolatry, despite this explicit covenant, is presented as the primary and undeniable cause of their national catastrophe.
  • Key Themes: This verse powerfully reinforces several central themes prevalent throughout 2 Kings and the broader Old Testament narrative. Foremost among these is Covenant Fidelity, emphasizing the binding, reciprocal, and conditional nature of the relationship between God and Israel. The LORD's enduring commitment to His people was predicated upon their exclusive loyalty and obedience to His commands, particularly the foundational first commandment. This leads directly to the theme of Monotheism and Anti-Idolatry, where 2 Kings 17:35 explicitly prohibits fearing, bowing to, serving, or sacrificing to "other gods," reiterating the absolute singularity and supremacy of Yahweh. This echoes the profound declaration in Deuteronomy 6:4 that "The LORD our God is one LORD." Furthermore, the passage highlights God's Jealousy for His Name and Glory, which is not a human emotion but a divine zeal for the purity of His worship and the sanctity of His unique relationship with His people, as powerfully stated in Exodus 34:14. Finally, the entire chapter, with verse 35 serving as its theological and historical anchor, vividly illustrates the Consequences of Disobedience, demonstrating that Israel's national judgment and exile were the just and inevitable outcome of their persistent failure to uphold the covenant's most fundamental stipulation.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Covenant (Hebrew, bᵉrîyth, H1285): From a root meaning "to cut," this term signifies a solemn, binding agreement or treaty, often initiated by a superior party (the suzerain) and involving stipulations for the subordinate party (the vassal). In the biblical context, God's covenant with Israel was a gracious, unilateral initiative on His part, establishing a unique, redemptive relationship, but it demanded a reciprocal response of loyalty and obedience. It was not a mere suggestion but the foundational framework for their national and spiritual identity, defining their existence as God's chosen people.
  • Fear (Hebrew, yârêʼ, H3372): While often translated as "fear" in the sense of terror, in this context, yârêʾ carries the broader, richer meaning of reverence, awe, and profound respect. To "fear other gods" means to hold them in such awe or esteem that one would consider them worthy of worship, ultimate trust, or allegiance—a reverence that should be exclusively reserved for the LORD. It speaks to the internal disposition of the heart and mind, where true devotion originates.
  • Serve (Hebrew, ʻâbad, H5647): This verb signifies active devotion, labor, and servitude. To "serve other gods" implies committing one's life, energy, resources, and daily actions to them, becoming their slave or devotee. It encompasses all practical acts of obedience and allegiance, moving beyond mere ritualistic participation to a lifestyle of profound and active devotion, where one's entire being is dedicated to the object of worship.

Verse Breakdown

  • "With whom the LORD had made a covenant": This opening clause immediately establishes the historical and theological context, referring to the Mosaic Covenant. It emphasizes that this sacred relationship was initiated by Yahweh, not Israel, highlighting His sovereign grace. This covenant uniquely set Israel apart as God's chosen people, bestowing upon them unparalleled privileges alongside weighty responsibilities.
  • "and charged them, saying": This phrase powerfully underscores the authoritative and explicit nature of God's commands within the covenant. The LORD did not merely suggest or advise; He "charged" or commanded, indicating a binding legal and moral obligation. This highlights that Israel's subsequent disobedience was not due to ignorance but rather a deliberate and culpable rebellion against clear, divinely revealed mandates.
  • "Ye shall not fear other gods": This is the first and most fundamental prohibition, addressing the internal disposition and the very core of allegiance. It forbids holding any other deity in awe, reverence, or ultimate trust. True fear (reverence) and trust belong to the LORD alone, for He is the only true God, worthy of such profound internal devotion.
  • "nor bow yourselves to them": This refers to the physical act of prostration or genuflection, a universal sign of worship, submission, and homage in the ancient world. It explicitly prohibits outward acts of veneration towards false gods, signifying an allegiance that belongs solely and exclusively to Yahweh.
  • "nor serve them": This extends the prohibition from internal disposition and outward gesture to active, ongoing devotion and labor. It encompasses all forms of service, obedience, and commitment to other deities, whether through daily rituals, moral adherence to their supposed laws, or dedicating one's life, energy, and resources to their perceived will.
  • "nor sacrifice to them": This specifies the highest, most costly, and most intimate act of worship in ancient cultures. Sacrifice involved offering valuable possessions, animals, or even human lives (as tragically practiced by some pagan cults) to deities as an act of propitiation, thanksgiving, or communion. The prohibition against sacrificing to other gods underscores God's demand for exclusive worship, as He alone is worthy of such ultimate and costly devotion.

Literary Devices

Second Kings 17:35 employs several powerful literary devices to convey its profound theological message with emphasis and clarity. The most prominent is Enumeration and Anaphora, where the series of four prohibitions ("fear... nor bow... nor serve... nor sacrifice") creates a comprehensive and emphatic declaration against all forms of idolatry. The repeated "nor" (anaphora) at the beginning of each successive prohibition builds a rhythmic insistence, highlighting the absolute, multifaceted, and non-negotiable nature of God's command. The verse also functions as a powerful Flashback or Summary Statement within the larger narrative of Israel's apostasy, recalling a foundational truth that Israel consistently and tragically violated. This creates a stark Contrast between God's clear, unchanging will and Israel's persistent rebellion, thereby providing a theological justification for the severe judgment that has befallen them. The precise, almost legalistic phrasing underscores the Covenantal Language used, reinforcing the idea of a broken, binding contract.

THEOLOGICAL AND THEMATIC CONNECTIONS

The command articulated in 2 Kings 17:35 is far more than a mere ancient prohibition; it is a timeless theological principle deeply rooted in the very character of God. It reveals Yahweh as the sovereign, unique, and incomparably holy God who demands and deserves exclusive worship from His people. Idolatry, in any form, is therefore not merely a minor transgression but an act of spiritual adultery, a profound betrayal of the covenant relationship, and a direct assault on God's glory and unique supremacy. This verse underscores that true faith involves undivided loyalty, where God alone is the ultimate object of our fear, reverence, service, and sacrifice. The devastating consequences of failing to uphold this fundamental truth, as tragically demonstrated by the Northern Kingdom, serve as a perpetual warning against allowing anything or anyone to usurp God's rightful, supreme place in our lives and affections.

REFLECTION AND APPLICATION

While contemporary society may not typically engage in the overt worship of physical idols of wood or stone, the timeless and profound message of 2 Kings 17:35 remains profoundly relevant and convicting. The human heart retains its ancient propensity for idolatry, subtly shifting its ultimate allegiance, fear, service, and sacrifice from the one true God to other objects of devotion. These "other gods" can manifest as the relentless pursuit of wealth, career success, personal comfort, social status, technological distraction, self-worship, or even ideological commitments that subtly or overtly supersede divine truth and God's commands. This verse challenges us to conduct an honest and searching inventory of our lives, examining what truly commands our ultimate trust, consumes our precious time, dictates our most important decisions, and receives our deepest affections and energies. True spiritual health, flourishing, and freedom are found in cultivating an exclusive and undivided loyalty to the LORD, recognizing that anything that competes for His rightful place in our hearts becomes a destructive idol, leading to spiritual barrenness and ultimately, judgment.

Questions for Reflection

  • What "other gods" subtly compete for my ultimate allegiance, fear, and devotion in contemporary life?
  • How do my daily schedule, financial expenditures, and personal priorities truly reflect my ultimate object of worship?
  • In what practical ways might I be "fearing," "bowing to," "serving," or "sacrificing to" something or someone other than the LORD?
  • What concrete steps can I take to cultivate a more exclusive and undivided devotion to God in my thoughts, words, and actions, aligning my life more fully with His covenant demands?

FAQ

Why does 2 Kings 17:35 mention a covenant made "with whom" when the chapter primarily describes Israel's disobedience?

Answer: This verse functions as a powerful rhetorical and theological device within the broader narrative of 2 Kings 17. While the chapter meticulously details Israel's persistent disobedience and the resulting judgment, verse 35 serves as a direct and pointed reminder of the original, foundational covenant established by the LORD with their ancestors, most notably at Mount Sinai. By recalling God's explicit and unwavering commands against idolatry, the text highlights the stark contrast between God's clear stipulations and Israel's chronic, deliberate rebellion. It underscores that Israel's catastrophic downfall was not arbitrary or capricious but a just and inevitable consequence of their willful violation of a sacred covenant they knowingly entered into. The phrase "with whom" refers to the nation of Israel as a whole, emphasizing that the entire community was bound by these divine charges, making their widespread idolatry and syncretism all the more culpable and deserving of divine judgment.

How does the prohibition against "fearing other gods" differ from "bowing," "serving," or "sacrificing"?

Answer: The four prohibitions in 2 Kings 17:35 create a comprehensive and escalating picture of idolatry, moving from the internal disposition of the heart to the most profound external acts of worship. "Fearing other gods" (Hebrew yārêʾ) primarily refers to the internal reverence, awe, and ultimate trust one places in a deity. It speaks to the heart and mind, where allegiance is first formed and where ultimate loyalty resides. The subsequent prohibitions—"bowing yourselves to them" (the physical act of prostration or homage), "serving them" (active, ongoing devotion, labor, and obedience in daily life), and "sacrificing to them" (the highest, most costly, and intimate act of religious devotion)—are external, observable expressions and outworkings of that internal fear or reverence. Together, they cover every dimension of worship, indicating that God demands exclusive devotion not only in outward ritual and service but also, and fundamentally, in the deepest recesses of the human heart and the practical direction of one's entire life.

CHRIST-CENTERED FULFILLMENT

The unwavering command for exclusive worship articulated in 2 Kings 17:35 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the Old Covenant, with its clear demands for singular devotion, was tragically and persistently broken by Israel's idolatry, Jesus perfectly fulfilled the Law and the Prophets, demonstrating an unblemished, undivided allegiance to the Father. He is the one true God manifest in the flesh, the very object of worship who perfectly embodied what it means to "fear," "bow to," "serve," and "sacrifice" to God alone (Matthew 4:10). Through His atoning sacrifice on the cross, Christ inaugurated the New Covenant, a covenant not merely written on stone tablets but powerfully inscribed on the hearts of believers by the Holy Spirit (Hebrews 8:10). In this new and living reality, the power of sin and idolatry is decisively broken, enabling true worship "in spirit and truth" (John 4:23-24). Believers are now called to present their bodies as living sacrifices, holy and acceptable to God, which is their spiritual and reasonable worship (Romans 12:1-2), actively putting to death any earthly thing that might function as an idol or rival for God's supreme place in their lives (Colossians 3:5). Thus, the prohibition against "other gods" in the Old Testament is not merely a legalistic restraint but an profound invitation to find ultimate satisfaction, freedom, and eternal life in Christ, the one Lord who alone is supremely worthy of all our fear, reverence, service, and devotion.

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Commentary on 2 Kings 17 verses 24–41

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–41. Public domain.
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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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