TRV
Translation
King James Version
And the statutes, and the ordinances, and the law, and the commandment, which he wrote for you, ye shall observe to do for evermore; and ye shall not fear other gods.
Complete Jewish Bible
You are to observe forever the laws, rulings, Torah and mitzvah which he wrote for you. You are not to fear other gods,
Berean Standard Bible
And you must always be careful to observe the statutes, ordinances, laws, and commandments He wrote for you. Do not worship other gods.
American Standard Version
and the statutes and the ordinances, and the law and the commandment, which he wrote for you, ye shall observe to do for evermore; and ye shall not fear other gods:
World English Bible Messianic
The statutes and the ordinances, and the law and the commandment, which he wrote for you, you shall observe to do forever more. You shall not fear other gods.
Geneva Bible (1599)
Also keepe ye diligently the statutes and the ordinances, and the Lawe, and the commandement, which he wrote for you, that ye do them continually, and feare not other gods.
Young's Literal Translation
and the statutes, and the judgments, and the law, and the command, that He wrote for you, ye observe to do all the days, and ye do not fear other gods;
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Commentary on 2 Kings 17 verses 24–41
24 ¶ And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.
25 And so it was at the beginning of their dwelling there, that they feared not the LORD: therefore the LORD sent lions among them, which slew some of them.
26 Wherefore they spake to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, know not the manner of the God of the land: therefore he hath sent lions among them, and, behold, they slay them, because they know not the manner of the God of the land.
27 Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God of the land.
28 Then one of the priests whom they had carried away from Samaria came and dwelt in Bethel, and taught them how they should fear the LORD.
29 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.
30 And the men of Babylon made Succothbenoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,
31 And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim.
32 So they feared the LORD, and made unto themselves of the lowest of them priests of the high places, which sacrificed for them in the houses of the high places.
33 They feared the LORD, and served their own gods, after the manner of the nations whom they carried away from thence.
34 Unto this day they do after the former manners: they fear not the LORD, neither do they after their statutes, or after their ordinances, or after the law and commandment which the LORD commanded the children of Jacob, whom he named Israel;
35 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:
36 But the LORD, who brought you up out of the land of Egypt with great power and a stretched out arm, him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice.
37 And the statutes, and the ordinances, and the law, and the commandment, which he wrote for you, ye shall observe to do for evermore; and ye shall not fear other gods.
38 And the covenant that I have made with you ye shall not forget; neither shall ye fear other gods.
39 But the LORD your God ye shall fear; and he shall deliver you out of the hand of all your enemies.
40 Howbeit they did not hearken, but they did after their former manner.
41 So these nations feared the LORD, and served their graven images, both their children, and their children's children: as did their fathers, so do they unto this day.
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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SUMMARY
Second Kings 17:37 encapsulates the unchanging and comprehensive expectations of God for His covenant people, Israel. Set against the tragic backdrop of the Northern Kingdom's exile due to persistent idolatry and disobedience, this verse powerfully reiterates the core demands of the Mosaic Covenant: absolute adherence to all divine law and exclusive, unreserved worship of the one true God, Yahweh, without fear or reverence for any other deity, for all generations.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Second Kings 17:37 employs several potent literary devices to convey its message with emphasis and clarity. The most prominent is Polysyndeton, evident in the repeated use of the conjunction "and" ("And the statutes, and the ordinances, and the law, and the commandment"). This repetition serves to emphasize the sheer volume and comprehensive nature of God's commands, creating a sense of overwhelming totality that Israel was expected to obey. This also functions as a Merism, as the collection of terms for "law" represents the whole of God's revealed instruction, encompassing every facet of the covenant. Furthermore, the verse is highly Didactic, serving as a direct instruction and theological explanation within the Deuteronomistic history. It is a clear statement of divine expectation, contrasting sharply with the narrative of Israel's failure, thereby reinforcing the theological lesson that disobedience to God's explicit commands, especially regarding exclusive worship, leads to severe consequences. The language is also deeply rooted in Covenant Language, utilizing terms and concepts that define the unique legal and relational framework between Yahweh and Israel, highlighting the sacred obligations that Israel had violated.
THEOLOGICAL AND THEMATIC CONNECTIONS
Second Kings 17:37 stands as a powerful theological anchor, connecting to the broader biblical narrative of God's unwavering character, His covenant faithfulness, and His demand for exclusive devotion. It underscores the principle that true worship involves both obedient adherence to God's revealed will and the absolute rejection of all competing allegiances. The verse highlights the gravity of idolatry not merely as a ritualistic transgression but as a fundamental breach of the covenant relationship, demonstrating a failure to "fear" (revere and obey) the one true God. This divine expectation for total fidelity to His commands and His person echoes throughout Scripture, revealing a God who is holy, just, and deserving of undivided worship from His people, a God who will not share His glory with another.
REFLECTION AND APPLICATION
Second Kings 17:37, though rooted in ancient Israel's history, offers profound and timeless principles for believers today. It serves as a potent reminder that God's expectations for His people are unchanging: He desires our complete obedience and exclusive devotion. In a contemporary world filled with myriad distractions and competing allegiances, this verse challenges us to examine what truly holds the place of ultimate "fear" or reverence in our lives. While we may not bow to physical idols, anything that displaces God from the center of our hearts—be it wealth, career, comfort, relationships, personal ambition, or even self-reliance—can become a modern idol. Our call is to prioritize God's Word, diligently observing its principles not out of legalistic compulsion but as an expression of love and gratitude for His saving grace. Our faith is not merely intellectual assent; it is demonstrated through a life of active obedience and undivided worship, recognizing God's supreme authority and His boundless love for us. This verse calls us to a radical, uncompromising fidelity to the one true God, who alone is worthy of our complete trust, reverence, and obedience.
Questions for Reflection
FAQ
Why does the text group "statutes, ordinances, law, and commandment" together?
Answer: The grouping of "statutes, ordinances, law, and commandment" serves to emphasize the comprehensive and all-encompassing nature of God's revealed will. It's a literary device known as a merism, indicating the totality of the Mosaic Law. These terms collectively refer to the entire body of divine instruction given to Israel, covering every aspect of their lives—moral, civil, and ceremonial. God's expectation was not for partial obedience to a few select rules, but for complete adherence to all that He had commanded, as seen throughout the Pentateuch (e.g., Deuteronomy 4:1 and Deuteronomy 5:31). This highlights the holistic demand for covenant fidelity and the pervasive nature of God's authority over His people.
CHRIST-CENTERED FULFILLMENT
Second Kings 17:37, with its unwavering demand for perfect obedience to God's law and exclusive worship, finds its ultimate fulfillment in Jesus Christ. The Old Covenant, though righteous and good, revealed humanity's inherent inability to perfectly "observe to do for evermore" God's commands and to consistently "not fear other gods." Jesus, however, perfectly fulfilled the law (as stated in Matthew 5:17, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them"). He lived a life of unblemished obedience, offering the perfect sacrifice that atones for our inability to keep the law and our failures in worship. Furthermore, Christ is the ultimate object of our "fear"—not a fear of dread, but a loving, reverential awe and worship that displaces all other gods and idols. Through His atoning work, we are freed from the bondage of sin and the fear of judgment, receiving the Holy Spirit who empowers us to live according to God's will, not by our own strength but by grace (Romans 8:3-4). The New Covenant, inaugurated by Christ's blood, writes God's law not on tablets of stone but on our hearts (Jeremiah 31:33), enabling a Spirit-empowered obedience and an undivided devotion to the one true God, who is now our Father through Christ (Romans 8:15). Thus, the call to exclusive worship and obedience remains, but it is now rooted in our union with Christ and empowered by His transforming grace, leading us to "worship God acceptably with reverence and awe, for our God is a consuming fire" (Hebrews 12:28-29).