Then the king of Assyria brought people from Babylon, Cuthah, Avva, Hamath, and Sepharvaim and settled them in the towns of Samaria to replace the Israelites. They took possession of Samaria and lived in its towns. Then the king of AssyriaThe phrase refers to the Assyrian monarch, likely King Sargon II, who reigned during the late 8th century BC. The Assyrian Empire was known for its military prowess and expansionist policies. Historically, Assyria was a dominant force in the ancient Near East, and its kings were often seen as instruments of God's judgment against Israel for their disobedience. brought people from Babylon, Cuthah, Avva, Hamath, and Sepharvaim This action of relocating people was a common Assyrian practice known as population exchange or resettlement. It was intended to prevent rebellion by diluting national identities. Babylon, Cuthah, Avva, Hamath, and Sepharvaim were regions within the Assyrian Empire, each with its own distinct culture and religious practices. This mix of peoples would have brought a variety of pagan beliefs and customs into Samaria, further complicating the religious landscape. and settled them in the towns of Samaria Samaria was the capital of the Northern Kingdom of Israel. By settling foreign peoples there, the Assyrians aimed to erase the distinct identity of the Israelites. This act fulfilled God's warnings through the prophets that Israel would be removed from the land due to their idolatry and covenant unfaithfulness. to replace the Israelites The replacement of the Israelites signifies the completion of God's judgment upon the Northern Kingdom. The Israelites had repeatedly turned away from God, and this displacement was a direct consequence of their actions. It serves as a sobering reminder of the seriousness of covenant faithfulness. They took over Samaria and lived in its towns The new inhabitants not only occupied the land but also assumed control over its cities and infrastructure. This occupation led to the syncretism of religious practices, as these settlers brought their gods and rituals with them. The resulting cultural and religious blend set the stage for the later tensions between Jews and Samaritans, as seen in the New Testament. Persons / Places / Events 1. King of AssyriaThe ruler responsible for the relocation of various peoples into Samaria, demonstrating the Assyrian policy of resettlement to maintain control over conquered territories. 2. BabylonA significant city and region in Mesopotamia, known for its influence and power in the ancient world. 3. CuthahA city in Mesopotamia, associated with the worship of Nergal, a deity of the underworld. 4. AvvaA location whose exact historical and geographical details are less clear, but it is mentioned as a source of people resettled in Samaria. 5. Hamath and SepharvaimCities in Syria, known for their own distinct cultures and religious practices, contributing to the diverse mix of peoples in Samaria. 6. SamariaThe capital of the Northern Kingdom of Israel, which fell to the Assyrians, leading to the resettlement described in this verse. Teaching Points God's Sovereignty in JudgmentThe resettlement of foreign peoples in Samaria is a direct result of Israel's disobedience. This serves as a reminder of God's sovereignty and the consequences of turning away from His commandments. Cultural and Religious SyncretismThe introduction of various peoples and their gods into Samaria led to a blending of religious practices, which can serve as a warning against compromising faith with worldly influences. The Importance of FaithfulnessThe Israelites' failure to remain faithful to God resulted in their displacement. This underscores the importance of steadfastness in our own spiritual walk. God's Plan for RedemptionDespite the judgment, God's overarching plan includes redemption and restoration, as seen in the eventual coming of Christ, who breaks down barriers between peoples. Bible Study Questions 1. How does the resettlement of foreign peoples in Samaria illustrate the consequences of Israel's disobedience to God? 2. In what ways can the cultural and religious syncretism seen in Samaria serve as a warning for Christians today? 3. How does the animosity between Jews and Samaritans, as seen in the New Testament, trace back to the events of 2 Kings 17:24? 4. What does this passage teach us about God's sovereignty and justice, and how can we apply this understanding to our lives? 5. How can the account of Samaria's resettlement encourage us to remain faithful to God amidst a world of diverse beliefs and practices? Connections to Other Scriptures 2 Kings 17:6Provides context for the fall of Samaria and the exile of the Israelites, setting the stage for the events in verse 24. Ezra 4:2References the descendants of these resettled peoples, who later opposed the rebuilding of the temple in Jerusalem, showing the long-term impact of this resettlement. John 4:9Highlights the animosity between Jews and Samaritans, a tension rooted in the historical events of 2 Kings 17:24. People Adrammelech, Ahaz, Anammelech, Avites, Avvites, David, Elah, Hoshea, Israelites, Jacob, Jeroboam, Nebat, Pharaoh, Sepharvites, ShalmaneserPlaces Assyria, Avva, Babylon, Bethel, Cuth, Cuthah, Egypt, Gozan, Habor River, Halah, Hamath, Samaria, SepharvaimTopics Asshur, Assyria, Ava, Avva, Babylon, Bringeth, Causeth, Cities, Cutha, Cuthah, Dwell, Dwelt, Got, Hamath, Heritage, Instead, Israelites, Placed, Possess, Possessed, Possession, Replace, Samaria, Sama'ria, Sepharvaim, Sephar-vaim, Sephar-va'im, Settled, Sons, Thereof, TownsDictionary of Bible Themes 2 Kings 17:18-28 7324 calf worship 2 Kings 17:23-24 7216 exile, in Assyria 2 Kings 17:23-27 5305 empires 2 Kings 17:24-33 4215 Babylon 2 Kings 17:24-41 7560 Samaritans, the 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 ScriptureA 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 Links 2 Kings 17:24 NIV2 Kings 17:24 NLT2 Kings 17:24 ESV2 Kings 17:24 NASB2 Kings 17:24 KJV
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