2 Kings 17:20
So the LORD rejected all the descendants of Israel. He afflicted them and delivered them into the hands of plunderers, until He had banished them from His presence.
Sermons
Captivity and its CauseC.H. Irwin 2 Kings 17:6-23
Review of the History of IsraelJ. Orr 2 Kings 17:7-23
A Great Privilege, Wickedness, and RuinDavid Thomas, D. D.2 Kings 17:7-25
Confirmed Sinners Learn not from the PastW. L. Watkinson.2 Kings 17:7-25
Following Others in SinW. L. Watkinson.2 Kings 17:7-25
The Need of Obedience to God's Laws2 Kings 17:7-25
A Great Privilege, Wickedness, and RuinD. Thomas 2 Kings 17:9-23














For so it was, etc. We have used the first verses of this chapter, in our last sketch, to set forth the aspects of a corrupt nation. The Israelitish people appear in that fragment of their history as an unfortunate inheritor of wrong, a guilty worker of wrong, and a terrible victim of wrong. These fifteen verses now under our notice present to us three subjects of thought - a great national privilege; a great national wickedness; and a great national ruin.

I. A GREAT NATIONAL PRIVILEGE. We learn here from that the Infinite Governor of the world had given them at least three great advantage - political freedom, right to the land, and the highest spiritual teaching. He had given them:

1. Political freedom. For ages they had been in political bondage, the mere slaves of despots; but here we are told that God had "brought them out of the land of Egypt, from under the hand of Pharaoh King of Egypt" (ver. 7). When they crossed the Red Sea, entered the desert, and stepped into Palestine, they were civilly free; the chains that had bound them so long were then completely broken, and each had the common right of liberty. Political freedom is the inalienable right of all men, is one of the greatest blessings of a people, but one which in every age has been outraged by despots. The millions are groaning in many a land still under political disabilities.

2. A right to the land. Canaan was the common right of all; true, it was divided amongst the ten tribes, but this was not for the private interests of any, but for the good of all. What we call "landlordism scarcely existed, and perhaps it would have been as well had it never existed; it bars the common rights of mankind. When one thinks that all the land in Scotland, Ireland, Wales, and England is in the hands of eight thousand men, a number which could be crowded into Spurgeon's tabernacle, and that thirty millions have no portion in the land, it is impossible not to feel that the condition of things is anomalous. Archdeacon Paley, no mean authority, with his characteristic clearness and common sense, has the following remarkable words. If you should see a flock of pigeons in a field of corn, and if (instead of each one picking where and what it liked, taking just as much as it wanted and no more) you should see ninety-nine of them gathering all they got in a heap, reserving nothing for themselves but the chaff and the refuse, keeping this heap for one, and that for the weakest, perhaps the worst pigeon of the flock, sitting round and looking on all the winter, whilst the one was devouring, throwing about, and wasting it; and if a pigeon more hardy or hungry than the rest touched a grain of the hoard, all the others instantly flying upon it and tearing it to pieces; - if you should see this, you would see nothing more than what is every day practiced and established amongst men. Among men you see the ninety and nine toiling and scraping together a heap of superfluities for one (and this one too oftentimes the feeblest and worst of the whole set - a child, a woman, a madman, or a fool), getting nothing for themselves all the while but a little of the coarsest of the provision which their own industry produces, looking quietly on while they see the fruits of all the labor spent or spoiled, and if one of the number take or touch a particle of the hoard, the others joining against him and hanging him for the theft." What boots collecting and publishing facts concerning the sufferings of people, and entitling the tract the 'Bitter Cry of Outcast London,' unless something is done to put a greater share of the land into the hands of the people, not by violence or spoliation, but by a calm and just legislation? Alas! even good men, through a weakness of judgment and the workings of a traditional faith, seem to dream that by multiplying churches and chapels they will hush the "bitter cry." How absurd!

3. The highest spiritual teaching. "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" (ver. 13). One of the fundamental needs of mankind is true ethical teaching; not the teaching of abstruse dogmas and vain ceremonies, but the teaching of immutable law - the "statutes of God." These statutes are not only written on paper, but on every page of Nature's magnificent volume, and on the tablets of human reason and conscience. "Do unto others as ye would have others do unto you." Genuine disciples of such teaching will evermore act rightly towards themselves, towards their fellow-men, and towards their God.

II. A GREAT NATIONAL WICKEDNESS. Possessing all these privileges, how acted these people - not merely the people of Israel, but the people of Judah as well? Was the sentiment of worship and justice regnant within them? Were they loyal to all that is beautiful, true, and good? Nay.

1. They rejected God. "They would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the Lord their God," etc. (vers. 14, 15). They declined the study of his statutes, and renounced his claim on their devotion.

2. They adopted idols. Mark:

(1) The earnestness of their idolatry. With what unremitting zeal they promoted the cause of idolatry! "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" (ver. 9). It is also stated, "They made them molten images, even two calves, and made a grove, and worshipped all the host of heaven, and served Baal" (ver. 16). Error on this earth is more active than truth, wrong is more industrious than right, the spirit of evil knows no rest, it goes to and fro on the face of the earth. Here, then, is national wickedness. Are we, as a country, less wicked than the nation of Israel? I trow not. True, we are all, for the most part, theoretical theists, but how many practical atheists? For England to a large extent ignores the Almighty. It might be said of most of us, "God is not in all our thoughts."

"With lips they own him Master, in life oppose his Word;
They every day deny him, and yet they call him 'Lord;'
No more is their religion like his in life and deed
Than painted grain on canvas is like the living seed."

(2) The cruelty of their idolatry. "And they caused their sons and daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the Lord" (ver. 17).

III. GREAT NATIONAL RUIN. "Therefore the Lord was very angry with Israel, and removed them out of his sight" (ver. 18); "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" (ver. 20).

1. Their ruin involved the entire loss of their country. "So was Israel carried away out of their own land to Assyria unto this day" (ver. 23). Expatriation is an enormous trial.

2. Their ruin involved the loss of their national existence. "The Lord removed them out of his sight" (ver. 18). The ten tribes are gone, and it may be doubted whether they were ever worth looking after, for they were a miserable type of humanity. "The kingdom of the ten tribes," says Dr. Blackie, "was never restored, nor did the dispersed of Israel ever attempt to return in a body to their land." More than two hundred years of idolatry and wickedness have been followed by more than two thousand years of dispersion and alienation. Having said in their hearts to God, 'Depart from us!' God said to them, 'Depart from me!' The divorce was completed, and till a reconciliation shall take place, its sad, dark fruits must remain.

3. Their ruin involved the retributive agency of Heaven. The Assyrians were only the instruments. It is God's plan to punish the wicked by the wicked. No wonder that amid so gross a perversion of the worship of the true God, and the national propensity to do reverence to idols, the Divine patience was exhausted, and that the God whom they had forsaken by violating covenant, an adherence to which formed their title to the occupation of Canaan, permitted them to go into captivity, that they might learn the difference between his service and that of their despotic conquerors, - D.T.

They followed vanity and became vain.
May I begin by explaining that these words are used as a summary of the reason why the people of Israel were broken to pieces by the attacks of Shalmaneser, the King of Assyria, and how it came to pass that their glory was destroyed, their prestige was shattered, and they were humbled to a life of captivity and slavery. As a nation they became vain, they followed vanity. That is all the explanation that he offers. Vanity led on to a number of idolatries, and the empty inflated life which, when it was pricked by the sword of Shalmaneser, proved to be a mere bubble; and because there was no enduring foundation the whole edifice crumbled and decayed. Because a nation is prosperous, because its life is inflated, because it is pursuing a vainglorious course, it does not follow that the blessing of God is upon it, and it does follow that if that is its life, when first the keen, sharp edge of trial Comes it will be shown to be what it is. And what applies to nations applies with equal power to individuals. There are some people who quarrel with my title. "Vanity," they say, by all means, but not "a deadly sin." Vanity is one of the most harmless of our amusements. Vanity is the kind of thing that the schoolboy talks genially about as "side," and that the man in the street refers to equally genially as "swelled head." Nobody thinks very much about it, and in point of fact a sort of superficial vanity often covers, as we know, substantial and admirable qualities of character. I do not want in denouncing one vice to fall into another, and be guilty of intolerance. I do not want to speak of it in any other way than I think God Himself speaks of it in the pages of Revelation. Everybody knows that this is a vice that has perhaps been more successful than any other in making its way into sacred places. "Cromwell, I charge thee, fling away ambition; by that sin fell the angels," was what Shakespeare said, anticipating that argument of Milton that pride wrought division, havoc, and ruin even in a celestial world. You know as well as I do that this has been the vice of the ecclesiastic in all ages, the vice of arrogance, the vice of vanity, the vice of pride. All the resolutions of Convocation, all the seals of your bishops and archbishops can do nothing against this sin. Therefore, if any one here rises up to say this is not a deadly sin I quarrel with him on that ground, that it has attacked what has been most sacred, and ought to be most influential for righteousness in the world. Vanity is the vice of the minister in all ages and in all forms. He need not clothe himself in a mitre with all the pomp and circumstance of ritual, he need not sit upon a throne. Vanity has invaded the Free Church pulpit just as much as it has invaded the home of the higher ecclesiasticism. And when I have said that about the ministry and the temptations inevitable to the ministry, I want to say that so far as I am aware it is also a sin to which young Christians are more particularly susceptible. I say that that affectation of religious superiority is something that makes the sinner outside to scoff, and the saint inside to shudder. And now let me turn from the Church to the outside world. Let me put my question straightly to those who perhaps pride themselves on having nothing to do with the churches. Do you mean that any of you would rise up and tell me that in speaking of the sin of vanity I am not indicating one of the sins of the present day? I do not like to rail against my rage, but is there any one who will not say that I am strictly within the truth when I speak of our present age as pushing, an advertising age, a forward age. Is it or is it not a fact that life all through is being made vicious by this particular sin, that we are victims to-day of the man who is self-opinionated and self-assured, that the man with the loudest tongue and the most brazen front is the man who seems to have the most and the best chances of making his way successfully in the world? Is it or is it not a fact that it is an external age, an age when the outside show counts for more than the internal worth? And is it not a fact that this all springs from certain venomous roots of vanity, that in attacking the immodesty of the age we are putting our finger upon one of its chiefest faults, that this desire for external and outside show is more than something that can be treated as artificial and casual and transient and that will pass away? Now, if I were to say, as I should not hesitate to do, that the greatest of all the apostles felt the insidious character of this vice the most, I believe I should be saying, nothing that Paul himself would not have consented to. Read his letters; see how there he implores himself and others never to think of themselves more highly than they ought to think; how he applies the cross of Jesus Christ to his own life; how he presents himself to people, lest they should begin to flatter him, as the chief of sinners. And if I found there were any of you here, as I should not imagine you would be, adamantine against the reproaches and warnings of the Apostle Paul, then I should say to you there are two other literatures into which I ask you to look. I ask you to take down from your shelves your Pilgrim's Progress, to read over line by line that magnificent description, unparalleled in literature, the description of Vanity Fair, and there let Bunyan tell you the truth. The truth about his age is the truth about yours — Vanity Fair, the place where all merchandise was sold: places, honours, preferments, titles, countries, kingdoms, husbands, wives, lives, blood, bodies, souls — all marketable in Vanity Fair. If you could resist that and say, "these religious books do not appeal to me," then I should have to ask you to take your Thackeray and read his description of Vanity Fair, and when you had read that, if you had read it in the right spirit, you would know that every word that Bunyan said was true, and you would know that every word that Paul said was true. And the spirit of that, modern Vanity Fair which Thackeray drew is the spirit of the Vanity Fair that prevails to-day. You can keep your decalogue and be a proud man, but you cannot begin to be a Christian and be a proud man. And do you know why? Do you know why Jesus Christ put humility as the foundation of all the virtues? Because, unless it is there, you will not keep any of the virtues. Let me put it to you as strongly as that, virtue cannot embrace vanity and remain virtue. There is nothing of which people so easily become vain as their virtues. I want to put it to you that in the thought of Christ a proud man is further from God, may be further from God, shall I say, than the thief, than the man who has broken the Ten Commandments. Now let me be a little more practical and personal by way of the application of what I am trying to say. I suppose we shall all agree that modern life is the opportunity of the vain man, the democratic life lends itself so easily to positions of prominence. Your modest, retiring man is a man very difficult to persuade to occupy a public position, and indeed only a stern sense of duty, as a rule, will drive him there. But there is the place — places that are multiplied to-day — beckoning and calling to the vain man, the man who believes in himself and always lets you know it. It succeeds, it gets to the top, it occupies the conspicuous position, and therefore I find that young men and young women are quite willing to overlook the voice as being superficial, and to credit virtue which very often does not exist. And even when these ambitions are humbled in our midst, I do not find that with the vain man the humbling goes very deep, because he has always got his vanity to fall back upon. He always says virtue must always suffer. Is there anything more, perhaps, offensive to most people than the intellectually superior person, the person who prides himself upon his intellectual powers? It is so easy to-day to get a reputation of this kind, because this is the day of the little knowledge, and the day of little knowledge is always the day of vanity. Let me take just one further illustration of the pernicious character of this vice in the age in which we live. Some people say that a vain woman is a sad spectacle, but that a vain man is a sadder. I think they are right, but I think also that, perhaps, a vain child is the saddest spectacle of all. And yet how often we find parents misguided enough to encourage and cultivate in their children this particular vice. They repeat the clever and charming sayings of their children before their children's faces, until in a very little while their children come to hold by the creed that probably they are the cleverest children that the world contains. I should like to put in tonight a very simple, humble plea for the encouragement of the simplicity and humility of childhood. It was not for nothing, surely, that our Lord took a little child, and set him in the midst of his quarrelsome, ambitious, avaricious disciples. I have got to pray you, that you will accompany me and let me take you to where Paul went that he might get back to the foundation of Christian virtue, and I have got to ask you whether you dwell enough in the presence of that cross of Jesus Christ. For mark — if that doesn't break your pride nothing will. If you can turn your back upon that cross, and go away a vain man, the disease is incurable. God set that cross in the centre of the universe to humble men. Oh, men and women, to whom the world appeals in its worldly way to-day, in its loud, aggressive, self-assertive spirit, to join its side, and to take up the spirit of vanity, and to resolve that you will make your way as other people do by self-assertion, I want to plead with you. I know the temptation may be a strong one, but I want to ask you to believe with me that the Lord Christ knows better, and that that which is worth while is the humble and the contrite heart.

(C. S. Horne, M. A.)

People
Adrammelech, Ahaz, Anammelech, Avites, Avvites, David, Elah, Hoshea, Israelites, Jacob, Jeroboam, Nebat, Pharaoh, Sepharvites, Shalmaneser
Places
Assyria, Avva, Babylon, Bethel, Cuth, Cuthah, Egypt, Gozan, Habor River, Halah, Hamath, Samaria, Sepharvaim
Topics
Afflicted, Afflicteth, Attackers, Cast, Delivered, Descendants, Face, Giveth, Hands, Kicketh, Nothing, Offspring, Plunderers, Presence, Rejected, Seed, Sight, Spoilers, Thrust, Till, Trouble
Outline
1. Hoshea the Last King of Israel
3. Being subdued by Shalmaneser, he conspires against him with So, king of Egypt
5. Samaria for sinning is led into captivity
24. The strange nations transplanted into Samaria make a mixture of religions.

Dictionary of Bible Themes
2 Kings 17:3-23

     7233   Israel, northern kingdom

2 Kings 17:6-23

     6659   freedom, acts in OT

2 Kings 17:7-20

     8705   apostasy, in OT

2 Kings 17:7-23

     6026   sin, judgment on

2 Kings 17:13-20

     6195   impenitence, results

2 Kings 17:14-20

     8741   failure

2 Kings 17:17-23

     8748   false religion

2 Kings 17:18-20

     6232   rejection of God, results
     7266   tribes of Israel

2 Kings 17:18-23

     1305   God, activity of

2 Kings 17:18-28

     7324   calf worship

Library
Divided Worship
'These nations feared the Lord, and served their own gods.'--2 KINGS xvii. 33. The kingdom of Israel had come to its fated end. Its king and people had been carried away captives in accordance with the cruel policy of the great Eastern despotisms, which had so much to do with weakening them by their very conquests. The land had lain desolate and uncultivated for many years, savage beasts had increased in the untilled solitudes, even as weeds and nettles grew in the gardens and vineyards of Samaria.
Alexander Maclaren—Expositions of Holy Scripture

A Kingdom's Epitaph
'In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes. 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
Alexander Maclaren—Expositions of Holy Scripture

September the Eleventh a Fatal Divorce
"They feared the Lord, and served their own gods." --2 KINGS xvii. 24-34. And that is an old-world record, but it is quite a modern experience. The kinsmen of these ancient people are found in our own time. Men still fear one God and serve another. But something is vitally wrong when men can divorce their fear from their obedience. And the beginning of the wrong is in the fear itself. "Fear," as used in this passage, is a counterfeit coin, which does not ring true to the truth. It means only the
John Henry Jowett—My Daily Meditation for the Circling Year

Upon Our Lord's SermonOn the Mount
Discourse 9 "No man can serve two masters; For either he will hate the one, and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and mammon. "Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: For they sow not, neither do they reap, nor gather into barns; yet your heavenly Father
John Wesley—Sermons on Several Occasions

Mongrel Religion
I. I shall first call your attention to THE NATURE OF THIS Mongrel Religion. It had its good and bad points, for it wore a double face. These people were not infidels. Far from it: "they feared the Lord." They did not deny the existence, or the power, or the rights of the great God of Israel, whose name is Jehovah. They had not the pride of Pharaoh who said, "Who is Jehovah that I should obey his voice?" They were not like those whom David calls "fools," who said in their hearts, "There is no God."
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 27: 1881

Building in Troublous Times
'Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; 2. Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esar-haddon king of Assur, which brought us up hither. 3. But Zerubbabel, and Joshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do
Alexander Maclaren—Expositions of Holy Scripture

Profession and Practice.
18th Sunday after Trinity. S. Matt. xxii. 42. "What think ye of Christ?" INTRODUCTION.--Many men are Christians neither in understanding nor in heart. Some are Christians in heart, and not in understanding. Some in understanding, and not in heart, and some are Christians in both. If I were to go into a Temple of the Hindoos, or into a Synagogue of the Jews, and were to ask, "What think ye of Christ?" the people there would shake their heads and deny that He is God, and reject His teaching. The
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Original Text and Its History.
1. The original language of the Old Testament is Hebrew, with the exception of certain portions of Ezra and Daniel and a single verse of Jeremiah, (Ezra 4:8-6:18; 7:12-26; Dan. 2:4, from the middle of the verse to end of chap. 7; Jer. 10:11,) which are written in the cognate Chaldee language. The Hebrew belongs to a stock of related languages commonly called Shemitic, because spoken mainly by the descendants of Shem. Its main divisions are: (1,) the Arabic, having its original seat in the
E. P. Barrows—Companion to the Bible

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

Of the Power of Making Laws. The Cruelty of the Pope and his Adherents, in this Respect, in Tyrannically Oppressing and Destroying Souls.
1. The power of the Church in enacting laws. This made a source of human traditions. Impiety of these traditions. 2. Many of the Papistical traditions not only difficult, but impossible to be observed. 3. That the question may be more conveniently explained, nature of conscience must be defined. 4. Definition of conscience explained. Examples in illustration of the definition. 5. Paul's doctrine of submission to magistrates for conscience sake, gives no countenance to the Popish doctrine of the obligation
John Calvin—The Institutes of the Christian Religion

A More Particular view of the Several Branches of the Christian Temper, by which the Reader May be Farther Assisted in Judging what He Is, And
1, 2. The importance of the case engages to a more particular survey what manner of spirit we are of.--3. Accordingly the Christian temper is described, by some general views of it, as a new and divine temper.--4. As resembling that of Christ.--5. And as engaging us to be spiritually minded, and to walk by faith.--6. A plan of the remainder.--7. In which the Christian temper is more particularly considered with regard to the blessed God: as including fear, affection, and obedience.--8, 9. Faith and
Philip Doddridge—The Rise and Progress of Religion in the Soul

Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate,
John Bunyan—The Works of John Bunyan Volumes 1-3

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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