2 Kings 17:7

Translation
King James Version
¶ For so it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods,
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KJV (with Strong's)
For so it was, that the children H1121 of Israel H3478 had sinned H2398 against the LORD H3068 their God H430, which had brought them up H5927 out of the land H776 of Egypt H4714, from under the hand H3027 of Pharaoh H6547 king H4428 of Egypt H4714, and had feared H3372 other H312 gods H430,
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Complete Jewish Bible
This came about because the people of Isra'el had sinned against ADONAI their God, who had brought them out of the land of Egypt, out from under the domination of Pharaoh king of Egypt. They feared other gods
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Berean Standard Bible
All this happened because the people of Israel had sinned against the LORD their God, who had brought them out of the land of Egypt from under the hand of Pharaoh king of Egypt. They had worshiped other gods
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American Standard Version
And it was so, because the children of Israel had sinned against Jehovah their God, who brought them up out of the land of Egypt from under the hand of Pharaoh king of Egypt, and had feared other gods,
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World English Bible Messianic
It was so, because the children of Israel had sinned against the LORD their God, who brought them up out of the land of Egypt from under the hand of Pharaoh king of Egypt, and had feared other gods,
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Geneva Bible (1599)
For when the children of Israel sinned against the Lord their God, which had brought them out of the land of Egypt, from vnder ye hand of Pharaoh king of Egypt, and feared other gods,
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Young's Literal Translation
And it cometh to pass, because the sons of Israel have sinned against Jehovah their God--who bringeth them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt--and fear other gods,
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See also
Joshua 23:16Judges 2:14Judges 2:17Nehemiah 9:26Jeremiah 10:5Exodus 20:2Psalms 106:35
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Hoshea and the Fall of Samaria
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SUMMARY

2 Kings 17:7 serves as the theological bedrock for the downfall and exile of the Northern Kingdom of Israel, providing the divine rationale for their judgment. It concisely attributes their catastrophic end to their persistent and ungrateful rebellion against the LORD their God, specifically highlighting their idolatry and unfaithfulness despite His powerful deliverance from Egyptian bondage. This verse sets the stage for the detailed enumeration of Israel's transgressions that follow, underscoring the severe consequences of covenant infidelity.

CONTEXT

  • Literary Context: This verse is strategically placed at the beginning of 2 Kings 17, which chronicles the final demise of the Northern Kingdom of Israel and their subsequent exile by Assyria. Following the brief account of King Hoshea's unfaithful reign (2 Kings 17:1-6), verse 7 immediately shifts from historical narrative to theological explanation. It acts as the divine indictment, providing the "why" for the impending judgment detailed in the subsequent verses (2 Kings 17:8-18). It's a foundational statement that frames the entire chapter as a demonstration of God's just retribution for Israel's persistent sin, setting the stage for the summary of their covenant violations and the ultimate dissolution of their kingdom.
  • Historical & Cultural Context: The Northern Kingdom of Israel, established after the division of the united monarchy (1 Kings 12), consistently struggled with idolatry and political instability. Unlike Judah, it never had a truly righteous king. By the mid-8th century BCE, the Assyrian Empire was the dominant regional power, systematically conquering smaller nations. Israel, caught between Assyria and Egypt, made alliances that often provoked Assyrian wrath. Culturally, Israel was constantly tempted by the polytheistic practices of surrounding Canaanite nations, particularly the worship of Baal and Asherah, which often involved fertility rites and even child sacrifice. This verse reflects the culmination of centuries of syncretism and outright abandonment of the covenant made with Yahweh, the God who had delivered them from slavery in Egypt.
  • Key Themes: 2 Kings 17:7 powerfully encapsulates several key themes prevalent throughout the Deuteronomic history (Joshua, Judges, Samuel, Kings). Foremost is the theme of covenant infidelity, where Israel's repeated turning away from God is presented as a direct violation of their sacred agreement. This leads directly to the theme of divine judgment, illustrating that God's actions are not arbitrary but a just response to persistent rebellion. The verse also highlights idolatry as the root sin, a direct affront to the first commandment. Finally, it subtly emphasizes God's faithfulness by reminding the reader of His past redemptive acts, particularly the Exodus, which makes Israel's ingratitude and sin all the more egregious. This verse serves as a theological lens through which to understand the entire narrative of Israel's decline and fall.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Sinned (Hebrew, ḥāṭāʾ', H2398): This primitive root primarily means "to miss," but figuratively and generally, it means "to sin." It denotes a failure to meet a standard, a deviation from a path, or a deliberate transgression. In this context, it implies Israel's persistent and intentional failure to adhere to the covenant obligations they had with the LORD, leading to forfeiture of blessing and a state of being in the wrong.
  • Brought them up (Hebrew, ʿālāh', H5927): This primitive root signifies "to ascend" or "to cause to ascend." Here, it emphasizes God's active, powerful, and redemptive initiative in raising Israel from a state of bondage. It refers specifically to the Exodus, highlighting God's mighty act of delivering them from slavery in Egypt and elevating them to the status of His chosen people. Its inclusion underscores the profound ingratitude inherent in Israel's subsequent rebellion.
  • Feared (Hebrew, yārēʾ', H3372): This primitive root means "to fear," but morally, it extends to "to revere." When applied to "other gods" in this context, it carries the nuance of reverence, worship, and devotion. It signifies giving allegiance, honor, and service to these false deities, thereby transferring the loyalty due to the one true God to idols. This represents a direct and egregious violation of the covenant's core principles.

Verse Breakdown

  • "For [so] it was, that the children of Israel had sinned against the LORD their God": This initial clause establishes the fundamental premise for the ensuing judgment. It declares that Israel's downfall was a direct consequence of their persistent and pervasive sin. The phrase "the LORD their God" underscores the unique covenant relationship that existed, making their sin not merely a transgression but a profound betrayal of a sacred bond with the God who had chosen them.
  • "which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt": This crucial parenthetical clause serves as a powerful reminder of God's past faithfulness and immense power. The Exodus was the defining act of redemption that established Israel as a nation under God's sovereign rule, demonstrating His "hand" of power and deliverance. By recalling this, the text highlights the depth of Israel's ingratitude and the inexcusable nature of their rebellion against a God who had so demonstrably proven His love and commitment.
  • "and had feared other gods": This final clause specifies the primary nature of their sin: idolatry. It clarifies that Israel's sin was not merely general disobedience but a direct violation of the covenant's core tenets, involving the worship and allegiance given to false deities. This spiritual adultery was the ultimate rejection of the LORD's exclusive claim on their devotion and was a recurring problem throughout the history of the Northern Kingdom.

Literary Devices

2 Kings 17:7 employs several powerful literary devices to convey its profound theological message. Retribution Theology is central, as the verse explicitly links Israel's actions (sin and idolatry) directly to God's subsequent judgment and the Assyrian exile. This establishes a clear cause-and-effect relationship, demonstrating that divine justice is meted out in response to covenant infidelity. A stark Contrast is drawn between God's mighty and faithful act of deliverance (bringing Israel out of Egypt) and Israel's unfaithful and rebellious act of "fearing other gods." This juxtaposition amplifies the severity of Israel's sin, highlighting their profound ingratitude and covenant betrayal. Furthermore, the verse functions as a concise Summary Statement or Thesis Statement for the entire chapter, providing the theological lens through which the subsequent historical details of Israel's fall are to be understood. It distills centuries of Israel's unfaithfulness into a single, damning indictment.

THEOLOGICAL AND THEMATIC CONNECTIONS

2 Kings 17:7 articulates a core theological principle of the Old Testament: the direct correlation between covenant obedience and divine blessing, and conversely, disobedience and judgment. This verse is a powerful echo of the Deuteronomic theology, where Israel was repeatedly warned about the consequences of turning away from the LORD and serving other gods (e.g., Deuteronomy 28). Their sin was not merely a moral failing but an act of spiritual adultery, breaking the exclusive covenant relationship established at Sinai. The mention of the Exodus underscores God's unwavering faithfulness and His prior redemptive acts, making Israel's idolatry an act of profound ingratitude against their Redeemer. This pattern of sin, divine patience, and eventual judgment is a recurring motif throughout Israel's history, serving as a solemn warning against forsaking the one true God.

REFLECTION AND APPLICATION

The message of 2 Kings 17:7 remains profoundly relevant for believers today, serving as a timeless reminder of the seriousness of sin and the nature of true worship. While we may not bow before physical idols, the principle of "fearing other gods" manifests in myriad ways in the modern world. Anything that takes God's rightful place in our hearts – whether it be money, career, relationships, comfort, personal ambition, or even self-image – can become an "other god" that demands our ultimate allegiance and devotion. This verse calls us to a radical self-examination, prompting us to identify and dismantle any idols that compete for the Lord's supreme position in our lives. Furthermore, it challenges us to remember God's past acts of grace and deliverance in our own lives, fostering a spirit of gratitude that fuels our obedience and guards against spiritual apathy. Forgetting His goodness can lead to a subtle drift away from Him, just as it did for ancient Israel. We are called to cultivate a heart of singular devotion, recognizing that our ultimate loyalty belongs to the God who has redeemed us.

Questions for Reflection

  • What "other gods" might I be fearing or serving in my own life, subtly or overtly, that compete for my ultimate devotion?
  • How does remembering God's past acts of deliverance and faithfulness in my personal history strengthen my resolve to obey Him today?
  • In what areas of my life might I be taking God's grace for granted, potentially leading to spiritual apathy or disobedience?

FAQ

Question: Why is the Exodus mentioned specifically here as a reason for Israel's culpability?

Answer: The Exodus was the foundational redemptive act that established God's covenant relationship with Israel, proving His unique power and love. Mentioning it here underscores the depth of Israel's ingratitude and covenant infidelity. It highlights that they sinned against the very God who had demonstrated His unique power and love in delivering them from slavery, making their idolatry a profound betrayal of their rescuer and Lord. It emphasizes that their sin was not out of ignorance, but against a God who had revealed Himself mightily and claimed them as His own, as seen in Exodus 20:2.

Question: Does "feared other gods" imply actual terror or worship?

Answer: While the Hebrew word yārēʾ can mean terror or dread, in the context of "fearing other gods," it primarily denotes reverence, worship, and devotion. It signifies giving allegiance and service to these false deities, treating them as worthy of honor and obedience, rather than the LORD. This is a direct violation of the first two commandments, which forbid having other gods before the LORD and making idols. Israel's "fear" was misplaced worship, transferring the devotion due to Yahweh to pagan deities.

CHRIST-CENTERED FULFILLMENT

2 Kings 17:7, with its somber account of Israel's failure and judgment due to sin and idolatry, powerfully points to the necessity of Christ. Israel, as God's chosen people, consistently failed to keep the covenant, turning to "other gods" despite the LORD's faithful deliverance from Egypt. This persistent failure underscores humanity's inherent inability to perfectly obey God and maintain a pure relationship with Him. Jesus Christ, however, is the true and faithful Israel, the perfect Son who perfectly fulfilled the Law and the covenant where Israel failed (e.g., Matthew 5:17). He did not fear other gods but perfectly "feared" (revered and obeyed) the one true God, His Father. Moreover, Christ's sacrificial death on the cross addresses the very root of Israel's sin – our human tendency to turn from God and worship created things. He became the Lamb of God who takes away the sin of the world, bearing the judgment that Israel deserved. Through His redemptive work, He delivers us from a far greater slavery than Egypt – the bondage of sin and death (e.g., John 8:34-36). In Christ, through the power of the Holy Spirit, believers are enabled to truly "fear" (worship and obey) the one true God, no longer needing to fear other gods or the consequences of our own sin, because Christ bore the curse and secured a new and better covenant for all who believe.

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Commentary on 2 Kings 17 verses 7–23

Though the destruction of the kingdom of the ten tribes was but briefly related, it is in these verses largely commented upon by our historian, and the reasons of it assigned, not taken from the second causes - the weakness of Israel, their impolitic management, and the strength and growing greatness of the Assyrian monarch (these things are overlooked) - but only from the First Cause. Observe, 1. It was the Lord that removed Israel out of his sight; whoever were the instruments, he was the author of this calamity. It was destruction from the Almighty; the Assyrian was but the rod of his anger, Isa 10:5. It was the Lord that rejected the seed of Israel, else their enemies could not have seized upon them, Kg2 17:20. Who gave Jacob for a spoil, and Israel to the robbers? Did not the Lord? Isa 43:24. We lose the benefit of national judgments if we do not eye the hand of God in them, and the fulfilling of the scripture, for that also is taken notice of here (Kg2 17:23): The Lord removed Israel out of his favour, and out of their own land, as he had said by all his servants the prophets. Rather shall heaven and earth pass than one tittle of God's word fall to the ground. When God's word and his works are compared, it will be found not only that they agree, but that they illustrate each other. But why would God ruin a people that were raised and incorporated, as Israel was, by miracles and oracles? Why would he undo that which he himself had done at so vast an expense? Was it purely an act of sovereignty? No, it was an act of necessary justice. For, 2. They provoked him to do this by their wickedness. Was it God's doing? Nay, it was their own; by their way and their doings they procured all this to themselves, and it was their own wickedness that did correct them. This the sacred historian shows here at large, that it might appear that God did them no wrong and that others might hear and fear. Come and see what it was that did all this mischief, that broke their power and laid their honour in the dust; it was sin; that, and nothing else, separated between them and God. This is here very movingly laid open as the cause of all the desolations of Israel. He here shows,

I. What God had done for Israel, to engage them to serve him. 1. He gave them their liberty (Kg2 17:7): He brought them from under the hand of Pharaoh who oppressed them, asserted their freedom (Israel is my son), and effected their freedom with a high hand. Thus they were bound in duty and gratitude to be his servants, for he had loosed their bonds; nor would he that rescued them out of the hand of the king of Egypt have contradicted himself so far as to deliver them into the hand of the king of Assyria, as he did, if they had not, by their iniquity, betrayed their liberty and sold themselves. 2. He gave them their law, and was himself their king. They were immediately under a divine regimen. They could not plead ignorance of good and evil, sin and duty, for God had particularly charged them against those very things which here he charges them with (Kg2 17:15), That they should not do like the heathen. Nor could they be in any doubt concerning their obligation to observe the laws which they are here charged with rejecting, for they were the commandments and statutes of the Lord their God (Kg2 17:13), so that no room was left to dispute whether they should keep them or no. He had not dealt so with other nations, Psa 147:19, Psa 147:20. 3. He gave them their land, for he cast out the heathen from before them (Kg2 17:8), to make room for them; and the casting out of them for their idolatries was as fair a warning as could be given to Israel not to do like them.

II. What they had done against God, notwithstanding these engagements which he had laid upon them. 1. In general. They sinned against the Lord their God (Kg2 17:7), they did those things that were not right (Kg2 17:9), but secretly. So wedded were they to their evil practices that when they could not do them publicly, could not for shame or could not for fear, they would do them secretly - an evidence of their atheism, that they thought what was done in secret was from under the eye of God himself and would not be required. Again, they wrought wicked things in such a direct contradiction to the divine law that they seemed as if they were done on purpose to provoke the Lord to anger (Kg2 17:11), in contempt of his authority and defiance of his justice. They rejected God's statutes and his covenant (Kg2 17:15), would not be bound up either by his command or the consent they themselves had given to the covenant, but threw off the obligations of both, and therefore God justly rejected them, Kg2 17:20. See Hos 4:6. They left all the commandments of the Lord their God (Kg2 17:16), left the way, left the work, which those commandments prescribed them and directed them in. Nay, lastly, they sold themselves to do evil in the sight of the Lord, that is, they wholly addicted themselves to sin, as slaves to the service of those to whom they are sold, and, by their obstinately persisting in sin, so hardened their own hearts that at length it had become morally impossible for them to recover themselves, as one that has sold himself has put his liberty past recall. 2. In particular. Though they were guilty (no doubt) of many immoralities, and violated all the commands of the second table, yet nothing is here specified, but their idolatry. This was the sin that did most easily beset them; this was, of all sins, most provoking to God: it was the spiritual adultery that broke the marriage-covenant, and was the inlet of all other wickedness. Hence it is again and again mentioned here as the sin that ruined them. (1.) They feared other gods (Kg2 17:7), that is, worshipped them and paid their homage to them, as if they feared their displeasure. (2.) They walked in the statutes of the heathen, which were contrary to God's statutes (Kg2 17:8), did as did the heathen (Kg2 17:11), went after the heathen that were round about them (Kg2 17:15), so prostituting the honour of their peculiarity, and defeating God's design concerning them, which was that they should be distinguished from the heathen. Must those that were taught of God go to school to the heathen - those that were appropriated to God take their measures from the nations that were abandoned by him? (3.) They walked in the statutes of the idolatrous kings of Israel (Kg2 17:8), in all the sins of Jeroboam, Kg2 17:22. When their kings assumed a power to alter and add to the divine institutions they submitted to them, and thought the command of their kings would bear them out in disobedience to the command of their God. (4.) They built themselves high places in all their cities, Kg2 17:9. If in any place there was but the tower of the watchmen (a country tower that had no walls, but only a tower to shelter the watch in time of danger), or but a lodge for shepherds, it must be honoured with a high place, and that with an altar. If there was a fenced city, it must be further fortified with a high place. Having forsaken God's only place, they knew no end of high places, in which every man followed his own fancy and directed his devotion to what god he pleased. Sacred things were hereby profaned and laid common, when their altars were as heaps in the furrows of the field, Hos 12:11. (5.) They set them up images and groves - Asherim (even wooden images, so some think the term, which we translate groves, should be rendered) or Ashtaroth (so others) - directed contrary to the second commandment, Kg2 17:10. They served idols (Kg2 17:12), the works of their own hands and creatures of their own fancy, though God had warned them particularly not to do this thing. (6.) They burnt incense in all the high places, to the honour of strange gods, for it was to the dishonour of the true God, Kg2 17:11. (7.) They followed vanity. Idols are called so, because they could do neither good nor evil, but were the most insignificant things that could be; those that worshipped them were like unto them, and so they became vain and good for nothing (Kg2 17:16), vain in their devotions, which were brutish and ridiculous, and so became vain in their whole conversation. (8.) Besides the molten images, even the two calves, they worshipped all the host of heaven - the sun, moon, and stars: for it is not meant of the heavenly host of angels; they could not rise so far above sensible things as to think of them. And, withal, they served Baal, the deified heroes of the Gentiles, Kg2 17:16. (9.) They caused their children to pass through the fire, in token of their dedicating them to their idols. (10.) They used divinations and enchantments, that they might receive directions from the gods to whom they paid their devotions.

III. What means God used with them, to bring them off from their idolatries, and to how little purpose. He testified against them, showed them their sins and warned them of the fatal consequences of them by all the prophets and all the seers (for so the prophets had been formerly called), and pressed them to turn from their evil ways, Kg2 17:13. We have read of prophets, more or less, in every reign. Though they had forsaken God's family of priests, he did not leave them without a succession of prophets, who made it their business to teach them the good knowledge of the Lord, but all in vain (Kg2 17:14); they would not hear, but hardened their necks, persisted in their idolatries, and were like their fathers, that would not bow their necks to God's yoke, because they did not believe in him, did not receive his truths, nor would venture upon his promises: it seems to refer to their fathers in the wilderness; the same sin that kept them out of Canaan turned these out, and that was unbelief.

IV. How God punished them for their sins. He was very angry with them (Kg2 17:18); for, in the matter of his worship, he is a jealous God, and resents nothing more deeply than giving that honour to any creature which is due to himself only. He afflicted them (Kg2 17:20) and delivered them into the hand of spoilers, in the days of the judges and of Saul, and afterwards in the days of most of their kings, to see if they would be awakened by the judgments of God to consider and amend their ways; but, when all these corrections did not prevail to drive out the folly, God first rent Israel from the house of David, under which they might have been happy. As Judah was hereby weakened, so Israel was hereby corrupted; for they made a man king who drove them from following the Lord and caused them to sin a great sin, Kg2 17:21. This was a national judgment, and the punishment of their former idolatries; and, at length, he removed them quite out of his sight (Kg2 17:18, Kg2 17:23), without giving them any hopes of a return out of their captivity.

Lastly, Here is a complaint against Judah in the midst of all (Kg2 17:19): Also Judah kept not the commandments of God; though they were not as yet quite so bad as Israel, yet they walked in the statutes of Israel; and this aggravated the sin of Israel, that they communicated the infection of it to Judah; see Eze 23:11. Those that bring sin into a country or family bring a plague into it and will have to answer for all the mischief that follows.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–23. Public domain.
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Ishodad of MervAD 850
BOOKS OF SESSIONS 2 KINGS 16:15
With the words “from watchtower to fortified city” [the Scripture] denounces the large number of their idols, that is, [there were] idols from border to border. The text refers to the “fortified city” as Jerusalem, but other [interpreters] say Antioch.
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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