TRV
Translation
King James Version
And the children of Israel did secretly those things that were not right against the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city.
KJV (with Strong's)
Complete Jewish Bible
The people of Isra'el secretly did things that were not right, according to ADONAI their God. They built high places for themselves wherever they lived, from the watchtower to the fortified city.
Berean Standard Bible
The Israelites secretly did things against the LORD their God that were not right. From watchtower to fortified city, they built high places in all their cities.
American Standard Version
And the children of Israel did secretly things that were not right against Jehovah their God: and they built them high places in all their cities, from the tower of the watchmen to the fortified city;
World English Bible Messianic
The children of Israel did secretly things that were not right against the LORD their God: and they built them high places in all their cities, from the tower of the watchmen to the fortified city;
Geneva Bible (1599)
And the children of Israel had done secretly things that were not vpright before the Lord their God, and throughout all their cities had built hie places, both from the tower of the watch, to the defensed citie,
Young's Literal Translation
and the sons of Israel do covertly things that are not right against Jehovah their God, and build for them high places in all their cities, from a tower of the watchers unto the fenced city,
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Commentary on 2 Kings 17 verses 7–23
7 ¶ 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,
8 And walked in the statutes of the heathen, whom the LORD cast out from before the children of Israel, and of the kings of Israel, which they had made.
9 And the children of Israel did secretly those things that were not right against the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city.
10 And they set them up images and groves in every high hill, and under every green tree:
11 And there they burnt incense in all the high places, as did the heathen whom the LORD carried away before them; and wrought wicked things to provoke the LORD to anger:
12 For they served idols, whereof the LORD had said unto them, Ye shall not do this thing.
13 Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets.
14 Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the LORD their God.
15 And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the LORD had charged them, that they should not do like them.
16 And they left all the commandments of the LORD their God, and made them molten images, even two calves, and made a grove, and worshipped all the host of heaven, and served Baal.
17 And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger.
18 Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only.
19 Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made.
20 And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.
21 For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the LORD, and made them sin a great sin.
22 For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them;
23 Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.
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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SUMMARY
Second Kings 17:9 profoundly captures the widespread and deliberate spiritual apostasy of the Northern Kingdom of Israel, serving as a critical indictment of their pervasive rebellion against the LORD their God. This verse reveals the insidious nature of their disobedience, characterized by both hidden idolatry and the ubiquitous establishment of illicit worship sites, known as "high places," which permeated every corner of their land—from the most isolated outposts to the most fortified cities—thereby setting the stage for their impending divine judgment and subsequent exile.
CONTEXT
Literary Context: This verse is strategically placed within the somber narrative of 2 Kings 17, which meticulously chronicles the final demise of the Northern Kingdom of Israel. The preceding verses (2 Kings 17:1-6) detail the reign of Hoshea, Israel's last king, culminating in the Assyrian siege and capture of Samaria, and the subsequent deportation of the Israelites. Immediately following 2 Kings 17:9, the text provides an extensive theological explanation for Israel's downfall (2 Kings 17:7-23), attributing their destruction not to military weakness but to their persistent and deliberate sin against Yahweh. Thus, 2 Kings 17:9 functions as a crucial summary statement, providing concrete evidence of the widespread idolatry and disobedience that necessitated God's righteous judgment, linking their actions directly to their tragic exile.
Historical & Cultural Context: The Northern Kingdom of Israel, established after the division of the united monarchy following Solomon's reign (1 Kings 12), had a long and consistent history of spiritual deviation. From its inception, King Jeroboam I introduced alternative worship sites at Bethel and Dan, complete with golden calves, specifically to prevent his subjects from going to Jerusalem to worship the LORD (1 Kings 12:26-33). This initial act of syncretism set a dangerous precedent for centuries of widespread idolatry, mixing the worship of Yahweh with Canaanite Baal worship and other pagan practices. "High places" (Hebrew: bamot) were elevated sites, often natural hills or artificial mounds, where cultic rituals, including sacrifices, incense burning, and even child sacrifice, were performed. While some bamot may have initially been dedicated to Yahweh, they invariably became centers for syncretistic or purely pagan worship, directly violating God's command for centralized worship in Jerusalem (Deuteronomy 12:2-14). By the 8th century BCE, as the formidable Assyrian Empire loomed large, Israel's spiritual corruption was deeply entrenched, making them ripe for the divine judgment outlined in the covenant curses of Deuteronomy 28.
Key Themes: 2 Kings 17:9 highlights several critical themes that permeate the narrative of Israel's decline. Firstly, Pervasive Idolatry is vividly portrayed by the phrase "built them high places in all their cities, from the tower of the watchmen to the fenced city." This striking imagery emphasizes the totality of Israel's apostasy, indicating that no corner of the land, from the most isolated rural outpost to the most fortified urban center, was untouched by illicit worship. This was a direct affront to the first two commandments, which forbade having other gods before Him and making graven images (Exodus 20:4-6). Secondly, the theme of Secret Sin and Deliberate Rebellion is underscored by the phrase "did secretly those things that were not right against the LORD their God." This suggests a conscious, intentional turning away from God's revealed will, perhaps an attempt to evade divine scrutiny or human accountability, revealing a deep-seated spiritual corruption that festered beneath the surface of society. Finally, the verse powerfully conveys Covenant Disobedience. Their actions were "against the LORD their God," emphasizing that their sin was not merely a mistake but a direct affront to the God who had redeemed them from Egypt and made a covenant with them. Their persistent disobedience underscored their rejection of His authority and their opting for the practices of the surrounding nations, thereby breaking the very covenant that defined their identity as God's people. This persistent rebellion, despite repeated warnings from prophets (2 Kings 17:13), ultimately led to the judgment described in 2 Kings 17:18.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The most prominent literary device in 2 Kings 17:9 is Merism, powerfully exemplified by the phrase "from the tower of the watchmen to the fenced city." This figure of speech effectively conveys the idea of "everywhere" or "the whole," emphasizing the absolute pervasiveness of Israel's idolatry across their entire geographical and social landscape. It paints a vivid picture of a nation utterly saturated with illicit worship, leaving no corner untainted. Additionally, there is a subtle yet profound Irony at play. The text states that Israel "did secretly" things that were not right, yet immediately follows this with the observation that they "built them high places in all their cities." What was supposedly "secret" was in fact overtly and universally manifest through these public structures. This highlights the futility and self-deception inherent in attempting to hide sin from an omniscient God, whose gaze penetrates even the deepest secrets of the heart, and underscores the blatant hypocrisy of a nation claiming allegiance to Yahweh while openly engaging in forbidden practices.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Kings 17:9 serves as a profound theological indictment, revealing that Israel's downfall was not a random misfortune but a direct and inevitable consequence of their persistent and pervasive unfaithfulness to the LORD. It underscores the immutable biblical truth that God is holy and just, and while He is long-suffering and patient, He will not indefinitely tolerate rebellion against His covenant. The "secret" nature of their sin, coupled with its widespread manifestation, speaks to the insidious power of idolatry to corrupt a society from within, leading to a complete breakdown of covenant fidelity. This verse highlights humanity's inherent tendency to deviate from God's perfect will and to create alternative forms of worship or security, ultimately proving futile and leading to judgment.
REFLECTION AND APPLICATION
The ancient high places of Israel, physical manifestations of their spiritual rebellion, serve as a potent and timeless warning for believers today. While we may not erect literal altars to Baal or Asherah, the principle of elevating anything above God in our lives—be it career, wealth, relationships, comfort, personal ambition, or even self-image—constitutes a modern "high place." The emphasis on Israel doing these things "secretly" reminds us that God sees not only our outward actions but also the hidden motives, desires, and intentions of our hearts. Sin, whether public or private, has corrosive effects, not just on the individual but on the community and its witness. This verse calls us to radical honesty and transparency before God, to diligently examine our lives for any "secret" areas where we are not fully submitted to His Lordship, and to courageously dismantle any "high places" that compete for our ultimate allegiance. It challenges us to pursue genuine, wholehearted, and exclusive worship of the one true God, recognizing that compromise inevitably leads to spiritual decline and separation from His abundant blessing and presence.
Questions for Reflection
FAQ
What exactly were "high places" and why were they forbidden?
Answer: "High places" (Hebrew: bamot) were elevated sites, often natural hills or artificial mounds, used for cultic worship in ancient Canaan and Israel. They typically featured altars, sacred pillars (massebot), and Asherah poles, which were symbols of pagan deities. While some high places might have initially been used for Yahweh worship, they often became corrupted by syncretism, incorporating pagan rituals, deities, and even abhorrent practices like child sacrifice. They were forbidden because God commanded Israel to worship Him exclusively at a centralized location (initially the tabernacle, later the Temple in Jerusalem), to prevent the mixing of true worship with idolatry and to maintain the purity of their covenant relationship. The existence of high places represented a direct violation of the first two commandments (Exodus 20:3-6) and a rejection of God's prescribed worship.
Why does the text emphasize "secretly" when describing Israel's actions?
Answer: The emphasis on "secretly" (Hebrew: châphâʼ) highlights the deliberate and deceptive nature of Israel's rebellion. It implies that their actions were not accidental or unwitting but were performed with a degree of intentional concealment, perhaps out of shame, guilt, or a false belief that they could hide their disobedience from God or human accountability. This underscores the depth of their spiritual corruption, suggesting a conscious turning away from God's revealed will. However, the subsequent description of "high places" being built "in all their cities" reveals the profound irony: what they did "secretly" became overtly and universally manifest, demonstrating the futility of attempting to hide sin from an omniscient God (Psalm 139:7-12). This tension between secret intent and public manifestation speaks to the pervasive hypocrisy that characterized Israel's apostasy.
How does this verse relate to Israel's eventual exile?
Answer: 2 Kings 17:9 provides a crucial theological explanation for the Northern Kingdom's eventual exile and destruction, which is detailed in the preceding verses (2 Kings 17:1-6) and further elaborated upon in the subsequent theological commentary (2 Kings 17:7-23). The verse clearly states that Israel's actions were "not right against the LORD their God" and that their idolatry was pervasive "in all their cities." This persistent and widespread disobedience, particularly their embrace of "high places" and pagan practices, constituted a profound breach of their covenant with Yahweh. According to the covenant curses outlined in Deuteronomy 28, such unfaithfulness would inevitably lead to divine judgment, including defeat by enemies and exile from the land. Thus, 2 Kings 17:9 serves as a foundational verse, demonstrating that Israel's downfall was not arbitrary but a just consequence of their deep-seated and unrepentant rebellion against the God who had faithfully chosen and sustained them.
CHRIST-CENTERED FULFILLMENT
The pervasive idolatry and "secret" rebellion of Israel described in 2 Kings 17:9 powerfully underscore humanity's inherent brokenness, our deep-seated tendency to stray, and our desperate need for a Savior. Israel's abject failure to maintain covenant fidelity, their turning to "high places" and false gods, and their inability to truly worship the LORD "in all their cities" highlight the futility of human attempts at self-salvation and righteous living apart from divine grace. This verse, therefore, points forward to Jesus Christ, who perfectly fulfilled the Law that Israel so grievously broke. Unlike Israel, who "did secretly those things that were not right," Jesus lived a life of perfect obedience, without sin, even to the point of sacrificial death on the cross (Hebrews 4:15). He is the ultimate High Priest who entered not into a man-made temple, but into heaven itself, to offer a perfect, once-for-all sacrifice that truly cleanses us from all sin—both the overt acts and the "secret" hidden transgressions of the heart (Hebrews 9:11-14). Through Christ, the true worship that Israel failed to offer is now made possible, not in physical "high places" or centralized temples, but "in spirit and in truth" (John 4:23-24). He dismantles all our "high places" of idolatry, whether they be physical or spiritual, and calls us to a singular devotion to God, making us new creations who can genuinely worship the Father through Him (Colossians 2:8-10). In Him, the pervasive sin of humanity is met with pervasive grace, offering forgiveness and restoration to all who confess their "secret" sins and turn to Him (1 John 1:9). He is the only One capable of bringing us into right relationship with God, fulfilling the covenant promises and establishing a kingdom where God is truly worshipped "from the tower of the watchmen to the fenced city"—that is, universally and completely in the hearts of His redeemed people.