Why they spoke to the king of Assyria, saying, The nations which you have removed, and placed in the cities of Samaria, know not the manner of the God of the land: therefore he has sent lions among them, and, behold, they slay them, because they know not the manner of the God of the land.
Jump to: Barnes • Benson • BI • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK
EXPOSITORY (ENGLISH BIBLE)They spake.—Rather, men spake, i.e., the prefects of the province.
The manner of the God.—The word mishpāt, “judgment,” “decision,” here means “appointed worship” or “cultus.” In the Koran the word din, “judgment,” is used in a similar way, as equivalent to “religion,” especially the religion of Islam.2 Kings 17:26. Wherefore they spake to the king of Assyria, &c. — They wrote, or sent messengers to him, to acquaint him with this grievance, setting forth, it is likely, the loss which their infant colony had sustained by the lions, and the continual fear they were in of them; and that they looked upon it as a judgment sent upon them for not worshipping the God of the land, which they could not, because they knew not how. The God of Israel was the God of the whole earth, but they ignorantly call him the God of the land, imagining him to be like one of their local deities, who were supposed to preside only over particular countries or provinces; and apprehending themselves to be within his reach, as being now in the country in which he governed, and therefore concerned to be upon good terms with him. Herein they shamed the Israelites, who were not so ready to hear the voice of God’s judgments as they were, and who had not served the God of that land, though he was the God of their fathers, and their great benefactor, and though they were well instructed in the manner of his worship. In short, these heathen beg to be taught that which Israelites hated to be taught!Jeremiah 49:19; Jeremiah 50:44; and these now ventured into the hill country, and perhaps even into the cities. The colonists regarded their sufferings from the lions as a judgment upon them from "the god of the land" (2 Kings 17:26; compare 1 Kings 20:23 note).
from Cuthah—the Chaldee form of Cush or Susiana, now Khusistan.
Ava—supposed to be Ahivaz, situated on the river Karuns, which empties into the head of the Persian Gulf.
Hamath—on the Orontes.
Sepharvaim—Siphara, a city on the Euphrates above Babylon.
placed them in the cities of Samaria, &c.—It must not be supposed that the Israelites were universally removed to a man. A remnant was left, chiefly however of the poor and lower classes, with whom these foreign colonists mingled; so that the prevailing character of society about Samaria was heathen, not Israelite. For the Assyrian colonists became masters of the land; and, forming partial intermarriages with the remnant Jews, the inhabitants became a mongrel race, no longer a people of Ephraim (Isa 7:6). These people, imperfectly instructed in the creed of the Jews, acquired also a mongrel doctrine. Being too few to replenish the land, lions, by which the land had been infested (Jud 14:5; 1Sa 17:34; 1Ki 13:24; 20:36; So 4:8), multiplied and committed frequent ravages upon them. Recognizing in these attacks a judgment from the God of the land, whom they had not worshipped, they petitioned the Assyrian court to send them some Jewish priests who might instruct them in the right way of serving Him. The king, in compliance with their request, sent them one of the exiled priests of Israel [2Ki 17:27], who established his headquarters at Beth-el, and taught them how they should fear the Lord. It is not said that he took a copy of the Pentateuch with him, out of which he might teach them. Oral teaching was much better fitted for the superstitious people than instruction out of a written book. He could teach them more effectually by word of mouth. Believing that he would adopt the best and simplest method for them, it is unlikely that he took the written law with him, and so gave origin to the Samaritan copy of the Pentateuch [Davidson, Criticism]. Besides, it is evident from his being one of the exiled priests, and from his settlement at Beth-el, that he was not a Levite, but one of the calf-worshipping priests. Consequently his instructions would be neither sound nor efficient.They spake, i.e. they wrote, or sent messengers to him for relief.
Know not the manner of the God of the land; they supposed the true God to be like one of their topical deities, who had their particular countries and provinces allotted to them.
saying, the nations which thou hast removed; from different places before mentioned:
and placed in the cities of Samaria, know not the manner of the God of the land; taking Jehovah the God of Israel to be a topical deity, limited peculiarly to the land of Israel, whereas he was the God of the whole earth; a like notion obtained among the Syrians, see 1 Kings 20:28 now they say they know not his "manner" or "judgment" (n), the laws, statutes, ordinances, and judgments, according to which he was worshipped by the people of Israel:
therefore he hath sent lions among them, and, behold, they slay them; they perceived it was not a common case, nor could they impute it to any second cause, as want of food with the lions, &c. but the hand of a superior Being was in it: and they could think of no other reason, but
because they know not the manner of the God of the land; how he was to be worshipped; and because they did not worship him, and knew not how to do it, it was resented in this manner by him.Wherefore they spake to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, know not the manner of the God of the land: therefore he hath sent lions among them, and, behold, they slay them, because they know not the manner of the God of the land.
EXEGETICAL (ORIGINAL LANGUAGES)26. they spake to the king of Assyria] Whose thoughts on such a matter would be in accord with their own, and who would therefore take steps that the colonists should be instructed in the worship of the local deity, as he and they would consider Jehovah to be.
thou hast removed] R.V. carried away. For the word in the original is the same which is translated ‘carried away’ above in verse 11, and a different verb from that which is rendered ‘removed’ in verse 18.
the manner of the God of the land] i.e. The way in which he would desire to be worshipped. This must vary with the various attributes and characteristics which were assigned to the god of the place.Verse 26. - Wherefore they spake to the Feng of Assyria, saying. The meaning seems to be, not that the colonists made direct complaint to the king, but that some of the persons about the court, having heard of the matter, reported it to him as one requiring consideration and remedy. Hence the use of the third person instead of the first. The nations which thou hast removed, and placed in the cities of Samaria (see ver. 24), know not the manner of the God of the land. It was the general belief of the heathen nations of antiquity that each country and nation had its own god or gods, who presided over its destinies, protected it, went out at the head of its armies, and fought for it against its enemies. Each god had his own "manner," or ritual and method of worship, which was, in some respects at any rate, different from that of all other gods. Unless this ritual and method were known, new-comers into any land were almost sure to displease the local deity, who did not allow of any departure from traditional usage in his worship. Therefore he hath sent lions among them, and, behold, they slay them, bemuse they know not the manner of the God of the land. 2 Kings 17:18, but so that what follows also refers to the parenthesis in 2 Kings 17:19. "Then the Lord rejected all the seed of Israel," not merely the ten tribes, but all the nation, and humbled them till He thrust them from His face. מאס differs from מפּניו השׁליך. The latter denotes driving into exile; the former, simply that kind of rejection which consisted in chastisement and deliverance into the hand of plunderers, that is to say, penal judgments by which the Lord sought to lead Israel and Judah to turn to Him and to His commandments, and to preserve them from being driven among the heathen. שׁסים בּיד נתן as in Judges 2:14.
Links2 Kings 17:26 Interlinear
2 Kings 17:26 Parallel Texts
2 Kings 17:26 NIV
2 Kings 17:26 NLT
2 Kings 17:26 ESV
2 Kings 17:26 NASB
2 Kings 17:26 KJV
2 Kings 17:26 Bible Apps
2 Kings 17:26 Parallel
2 Kings 17:26 Biblia Paralela
2 Kings 17:26 Chinese Bible
2 Kings 17:26 French Bible
2 Kings 17:26 German Bible