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.
Continue studying 2 Kings 17:41 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 17:41 masterfully encapsulates the profound spiritual compromise of the foreign nations resettled in Samaria by the Assyrians. While outwardly acknowledging the God of Israel, likely out of a pragmatic, superstitious fear, these peoples simultaneously clung to and actively served their traditional pagan idols. This deeply entrenched syncretistic worship was not a fleeting phenomenon but became a generational legacy, faithfully passed down through "children's children" and persisting "unto this day" of the book's writing, starkly illustrating a fundamental failure to render exclusive and unreserved devotion to the LORD.
Context
Literary Context
This verse serves as the powerful concluding summary of a pivotal section within 2 Kings 17. The chapter meticulously details the tragic downfall of the Northern Kingdom of Israel, attributing their demise and subsequent exile by the Assyrians (2 Kings 17:6) to their persistent idolatry and covenant unfaithfulness. Following this depopulation, the Assyrian king implemented his imperial policy by resettling the land of Samaria with diverse foreign peoples from regions like Babylon, Cuthah, Ava, Hamath, and Sepharvaim (2 Kings 17:24). These new inhabitants initially faced a plague of lions, which they interpreted as divine judgment for their ignorance of "the manner of the God of the land" (2 Kings 17:25-26). Consequently, an exiled Israelite priest was dispatched to teach them about the LORD. Verse 41 delivers the narrator's definitive, somber assessment of the outcome of this instruction: a superficial, pragmatic acknowledgment of Yahweh combined with an enduring, active commitment to their ancestral pagan deities, thereby establishing the foundational religious identity of what would later become the Samaritans.
Historical & Cultural Context
The events depicted in 2 Kings 17 are deeply rooted in the Assyrian imperial policy of population transfer. This strategy was commonly employed to suppress rebellion, disrupt local identities, and integrate conquered territories by mixing populations. The foreign peoples forcibly resettled into Samaria brought with them their diverse polytheistic religious practices and pantheons, each nation having its own specific deities and cultic rituals. Their initial "fear of the LORD" (2 Kings 17:25) was not born of genuine theological conviction or a covenantal relationship, but rather a pragmatic, superstitious response to a perceived territorial deity whose wrath (manifested as the lion plague) needed to be appeased. This belief—that each land had its own presiding god—was prevalent in the ancient Near East. The resulting religious blend, where Yahweh was simply added to their existing pantheon rather than exclusively worshipped, created a distinct syncretistic culture in Samaria, which would evolve into the Samaritan community encountered in the New Testament.
Key Themes
The central theme powerfully articulated in 2 Kings 17:41 is syncretism and hybrid worship. These nations "feared the LORD" (acknowledging Him, likely out of a self-serving desire for protection) but simultaneously "served their graven images," demonstrating a profound blending of religious beliefs and practices that was anathema to the exclusive worship demanded by the God of Israel (Exodus 20:3). This illustrates the theme of partial obedience versus true devotion, where a conditional or compartmentalized acknowledgment of God, mixed with idolatry, is unequivocally deemed unacceptable. The text underscores that their "fear" was not a reverential awe leading to exclusive worship but more akin to a superstitious appeasement. Furthermore, the emphatic phrase "both their children, and their children's children: as did their fathers, so do they unto this day" powerfully emphasizes the generational persistence of spiritual compromise and flawed religious heritage. It highlights how deeply ingrained and enduring this hybrid religion became, illustrating the long-term impact of spiritual choices and the profound challenge of breaking from established, yet ungodly, traditions.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "to fear," this verb can denote both a profound, reverential awe (as in "the fear of the LORD" leading to wisdom) and a terror-induced dread or apprehension. In the context of 2 Kings 17:41, given their continued idolatry, the latter connotation is dominant. Their "fear" was not a genuine, covenantal reverence leading to exclusive worship and obedience, but rather a pragmatic, superstitious attempt to appease a powerful deity they perceived as responsible for the lions (2 Kings 17:25), without abandoning their other gods. It signifies a superficial rather than transformative spiritual encounter.
This primitive root signifies "to work" in any sense, and by implication, "to serve," "to till," or "to enslave." It denotes active, dedicated labor, worship, and even servitude. The stark contrast between "feared the LORD" and "served their graven images" is crucial. While they acknowledged the LORD, their active, devoted worship and their true "service" were directed towards their idols. This highlights their divided allegiance and the true, active object of their devotion, which was not the God of Israel.
This term, derived from a root meaning "to carve," refers specifically to idols, typically carved or cast images that represented their pagan deities. These were the tangible, physical objects of their polytheistic worship, underscoring the concrete nature of their idolatry and their commitment to a pantheon of gods rather than the one true, invisible God of Israel. The presence of these "graven images" signifies a direct violation of the Second Commandment (Exodus 20:4).
Verse Breakdown
"So these nations feared the LORD"
This opening clause indicates an acknowledgment of Yahweh by the foreign settlers in Samaria. However, as the subsequent clauses reveal, this "fear" was not the exclusive, covenantal reverence demanded by God. Instead, it was a pragmatic, self-interested response to a perceived territorial deity, likely prompted by the plague of lions (2 Kings 17:25) and the instruction from the Israelite priest. It suggests a superficial, appeasing recognition rather than true, transforming devotion.
"and served their graven images"
This crucial conjunction ("and") immediately exposes the syncretistic nature of their worship. Despite their acknowledgment of the LORD, their primary allegiance and active, devoted worship remained with their traditional pagan deities, which were represented by their physical idols. This demonstrates a fundamentally divided heart and a profound failure to render exclusive worship to the God of Israel, directly violating the very essence of the First Commandment.
"both their children, and their children's children"
This phrase powerfully emphasizes the deep entrenchment and generational continuity of this syncretistic practice. It highlights how the mixed worship was not a temporary phase or an isolated incident but became a foundational and enduring aspect of their cultural and religious identity, faithfully passed down through successive generations, indicating a deeply rooted spiritual heritage.
"as did their fathers, so do they unto this day"
This concluding statement, a direct editorial comment by the narrator, underscores the enduring legacy and persistence of this spiritual compromise. It indicates that the syncretistic practices established by the original settlers persisted for a significant period, even up to the time the book of Kings was written. It serves as a powerful commentary on the stubborn persistence of flawed traditions and the profound difficulty of breaking free from established patterns of ungodly worship, even when confronted with divine truth.
Literary Devices
2 Kings 17:41 employs several potent literary devices to convey its critical theological message. Irony is strikingly evident in the juxtaposition of "feared the LORD" with "served their graven images"; their "fear" of Yahweh was clearly not strong enough to compel them to abandon their idols, highlighting the superficiality and inadequacy of their acknowledgment. The use of repetition and emphasis in the phrase "both their children, and their children's children" combined with the declarative "as did their fathers, so do they unto this day" powerfully underscores the generational persistence and deep-rooted nature of their syncretism, making it unequivocally clear that this was not a fleeting phenomenon but a lasting, defining spiritual condition. The verse also utilizes sharp contrast to highlight the divided allegiance of these nations, setting their pragmatic, fear-driven "fear" of the LORD against their active, devoted "service" of idols. Finally, the verse functions as a concise narrative summary and a concluding theological judgment, providing the author's definitive assessment of the spiritual state of the new inhabitants of Samaria, effectively setting the stage for later interactions with the Samaritans in biblical history.
Theological and Thematic Connections
2 Kings 17:41 stands as a timeless and potent warning against spiritual syncretism, a recurring and deeply condemned theological problem throughout the Old Testament. God's covenant with Israel, epitomized by the First Commandment, unequivocally demands exclusive worship and singular devotion. The practice of these foreign nations—acknowledging Yahweh while simultaneously serving other gods—is a direct affront to God's holy character and His absolute demand for singular allegiance. This mixed worship, though perhaps pragmatic or culturally ingrained in their eyes, was fundamentally an act of unfaithfulness, demonstrating a divided heart that could not truly serve the one true God. The persistence of this syncretism through generations highlights the deep-seated human tendency to compromise divine truth with worldly comforts, cultural trends, or traditional practices, a tendency that God consistently condemns as spiritual adultery. This historical account foreshadows the later tensions and theological disputes between Jews and Samaritans in the New Testament, rooted precisely in this mixed religious heritage.
Reflection and Application
2 Kings 17:41 offers a profound and sobering lesson for believers today: the insidious danger of spiritual compromise and the absolute necessity of wholehearted, exclusive devotion to God. In an increasingly pluralistic and consumer-driven world, it is alarmingly easy for elements of authentic Christian faith to be subtly blended with cultural trends, personal comfort zones, or worldly values that fundamentally contradict biblical truth. We might outwardly acknowledge God's existence, attend church, or even fear His judgment, yet simultaneously serve "graven images" in the form of materialism, insatiable ambition, the pursuit of social acceptance, self-reliance, or even personal desires that subtly usurp God's rightful place as supreme in our lives. This verse challenges us to undertake a rigorous examination of our own hearts and lives, asking if our devotion is truly exclusive, or if we are attempting to compartmentalize our faith, serving God in some areas while allowing other "masters" to dictate our choices in others. True worship demands an undivided heart, a complete surrender that passionately rejects any form of spiritual syncretism. Furthermore, the generational impact powerfully highlighted in the verse serves as a stark reminder that our spiritual choices today—whether of pure, uncompromised devotion or subtle compromise—have profound and lasting implications for those who come after us, shaping the spiritual heritage we pass on to our children, grandchildren, and indeed, the broader community.
Questions for Reflection
FAQ
What is "syncretism" in a biblical context?
In a biblical context, syncretism refers to the blending or fusion of different religious beliefs, practices, or deities. It is the attempt to worship Yahweh, the one true God, alongside other gods, or to incorporate pagan rituals, philosophies, and beliefs into what is purported to be true worship. The Bible strictly forbids this, as God demands exclusive devotion and condemns all forms of idolatry, whether overt (like worshipping physical idols) or subtle (like prioritizing anything above Him). Exodus 20:3 is a foundational command against syncretism, declaring, "You shall have no other gods before me."
How did the "fear of the LORD" in this verse differ from true biblical fear of God?
In 2 Kings 17:41, the "fear of the LORD" exhibited by these nations was a pragmatic, superstitious fear, a response to perceived divine power (e.g., the lions mentioned in 2 Kings 17:25) aimed at appeasement and self-preservation. It was not strong enough to lead them to abandon their traditional idols or to embrace exclusive worship of Yahweh. True biblical fear of God, by contrast, is a profound, reverential awe and respect for God's holiness, power, and justice that leads to obedient worship, humble submission, and a covenant relationship characterized by exclusive devotion and love for God (Deuteronomy 6:4-5 and Proverbs 9:10). It is a fear that drives one to God, not merely to appease Him while serving other masters.
What became of these people mentioned in 2 Kings 17:41?
The descendants of these foreign settlers, who intermarried with the remaining Israelites in the land of Samaria, became known as the Samaritans. Their mixed religious and ethnic heritage, characterized by this syncretistic worship (worshipping Yahweh alongside other deities and adhering to a modified form of the Mosaic Law), led to significant tension and animosity with the Jews, particularly after the return from Babylonian exile. This historical background is crucial for understanding the deep-seated prejudice and complex interactions between Jews and Samaritans in the New Testament, most notably in Jesus' groundbreaking encounter with the Samaritan woman at the well in John 4 and His parable of the Good Samaritan in Luke 10:25-37.
Christ-Centered Fulfillment
The syncretism so vividly displayed in 2 Kings 17:41 starkly illustrates humanity's persistent fallen tendency to compartmentalize worship or to fashion gods in its own image. This divided allegiance, where the LORD is acknowledged but not exclusively served, stands in profound contrast to the singular, wholehearted devotion demanded by God and perfectly embodied by Jesus Christ. Jesus Himself declared with absolute clarity that no one can serve two masters, unequivocally calling for an undivided and supreme allegiance to God alone. He is the ultimate fulfillment of the Law's demand for exclusive worship, being the very Lamb of God who takes away the sin of the world, whose perfect sacrifice cleanses us from all unrighteousness, enabling us to offer pure, uncompromised worship. Through the indwelling power of the Holy Spirit, believers are empowered to break free from all forms of idolatry—whether overt paganism or the subtle, pervasive modern idols of materialism, self-worship, ambition, or comfort—and to worship God in spirit and truth. Christ's finished work on the cross and His ongoing intercession make it profoundly possible for us to present our bodies as a living sacrifice, holy and pleasing to God, thereby fulfilling the very devotion that the Samaritans of old tragically failed to render.