2 Kings 17:7
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,
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EXPOSITORY (ENGLISH BIBLE)
(7-23) REFLECTIONS OF THE LAST EDITOR ON THE MORAL CAUSES OF THE CATASTROPHE.

(7) For so it was.—Literally, and it came to pass.

Sinned against the Lord . . . Egypt.—The claim of Jehovah to Israel’s exclusive fealty was from the outset based upon the fact that He had emancipated them from the Egyptian bondage—a fact which is significantly asserted as the preamble to Jehovah’s laws. (See Exodus 20:2; and comp. Hosea 11:1; Hosea 12:9.)

Had feared other gods.—Such as the Baals and Asheras of Canaan, which symbolised the productive powers of Nature, and, further, the heavenly bodies. Comp. Amos 5:25-26; Ezekiel 8:14; Ezekiel 8:16.)

2 Kings 17:7. For so it was, &c. — Though the destruction of the kingdom of the ten tribes is but briefly related in the preceding verses, it is largely commented upon by the historian in those that follow; and the reasons of it assigned, which are not taken from the second causes, the weakness of Israel and their impolitic management; the strength and growing greatness of the Assyrian monarchy: these things are overlooked, and only the first cause is mentioned. It was the Lord that removed Israel out of his sight: whoever were the instruments, he was the author of this calamity. The destruction was from the Almighty, and the Assyrian was but the rod of his anger, Isaiah 10:5. It was the Lord that rejected the seed of Israel, otherwise their enemies could not have seized upon them. Who gave Jacob to the spoil, and Israel to the robbers? Did not the Lord? Isaiah 42:24. We lose the benefit of national judgments if we do not mark the hand of God in them, and the fulfilling of the Scriptures. It must be well observed, however, that their way and their doing 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 God did them no wrong, and that others might hear and fear. The children of Israel had sinned against the Lord, and had feared other gods — This they had done a long time: for, from the beginning of Jeroboam’s setting up the golden calves, to the carrying of Israel away captive, were two hundred and sixty-three years, to say nothing of their former various and multiplied idolatries.17:7-23 Though the destruction of the kingdom of the ten tribes was but briefly related, it is in these verses largely commented upon, and the reasons of it given. It was destruction from the Almighty: the Assyrian was but the rod of his anger, Isa 10:5. 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. And vast as the outward wickedness of the world is, the secret sins, evil thoughts, desires, and purposes of mankind are much greater. There are outward sins which are marked by infamy; but ingratitude, neglect, and enmity to God, and the idolatry and impiety which proceed therefrom, are far more malignant. Without turning from every evil way, and keeping God's statutes, there can be no true godliness; but this must spring from belief of his testimony, as to wrath against all ungodliness and unrighteousness, and his mercy in Christ Jesus.The reasons for which God suffered the Israelites to be deprived of their land and carried into captivity were:

1. their idolatries;

2. their rejection of the Law;

3. their disregard of the warning voices of prophets and seers.

2Ki 17:7-41. Samaria Taken, and Israel for Their Sins Carried Captive.

7. For so it was, that the children of Israel had sinned—There is here given a very full and impressive vindication of the divine procedure in punishing His highly privileged, but rebellious and apostate, people. 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 permitted them to go into captivity, that they might learn the difference between His service and that of their despotic conquerors.

No text from Poole on this verse. For so it was, that the children of Israel had sinned against the Lord their God,.... By committing idolatry, which is the sin enlarged upon in the following discourse, as the cause of their being carried captive:

which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt; which is observed to show their ingratitude, and to aggravate their sin of idolatry:

and had feared other gods; which could do them neither good nor hurt, wherefore it must be great stupidity to fear them.

For so it was, that the children of Israel had {d} 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,

(d) He sets forth at length the cause of this great plague and perpetual captivity, to admonish all people, and nations to cleave to the Lord God, and worship only him for fear of similar judgment.

EXEGETICAL (ORIGINAL LANGUAGES)
The sins for which Israel was carried into captivity (Not in Chronicles)

7. For so it was that] R.V. And it was so because. A better form of introduction to this account of the causes of the captivity. These are recited under three heads. First, on entering Canaan Israel adopted the idol worship of the people of the land, and would not listen to the warnings of God’s prophets. Secondly, the ten tribes made the molten calves, and thirdly, they adopted the worship of Baal and Moloch and other idolatries from the more distant people, and indulged in all the practices of divination and enchantment which were attendant on these heathen forms of worship.

which had [R.V. omits had] brought them up] This omission makes the clause refer, as it does in the Hebrew, exactly to the same time as ‘whom the Lord cast out’ in the following verse.Verses 7-23.

The provocations which induced God to destroy the Israelite kingdom. Here, for once, the writer ceases to be the mere historian, and becomes the religious teacher and prophet, drawing out the lessons of history, and justifying the ways of God to man. As Bahr says, he "does not carry on the narrative as taken from the original authorities, but himself here begins a review of the history and fate of Israel, which ends with ver. 23, and forms an independent section by itself." The section divides itself into four portions:

(1) From ver. 7 to ver. 12, a general statement of Israel's wickedness;

(2) from ver. 13 to ver. 15, a special aggravation of their guilt, viz. their rejection of prophets;

(3) vers: 16 and 17 contain a specification of their chief acts of sin; and

(4) from ver. 18 to ver. 23, a general summary, including some words of warning to Judah. Verse 7. - For so it was, that the children of Israel had sinned against the Lord their God; rather, And it came to pass, when, etc. The clauses from the present to the end of ver. 17 depend on the "when" of this verse; the apodosis does not come till ver. 18, "When the children of Israel had done all that is stated in vers. 7-17, then the result was that the Lord was very angry with Israel, and removed them out of his sight." Which had brought them up out of the land of Egypt. So commencing his long series of mercies to the nation, and indicating his gracious favor towards it. "The deliverance from Egypt," as Bahr well says, "was not only the beginning, but the symbol, of all Divine grace towards Israel, and the pledge of its Divine guidance." Hence the stress laid upon it, both here and by the Prophet Hoses (comp. Hosea 11:1; Hosea 12:9, 13; Hosea 13:4). From under the hand - i.e. the oppression - of Pharaoh King of Egypt, and had feared other gods; i.e. reverenced and worshipped them. Reign of Hoshea King of Israel. - 2 Kings 17:1. In the twelfth year of Ahaz began Hoshea to reign. As Hoshea conspired against Pekah, according to 2 Kings 15:30, in the fourth year of Ahaz, and after murdering him made himself king, whereas according to the verse before us it was not till the twelfth year of Ahaz that he really became king, his possession of the throne must have been contested for eight years. The earlier commentators and almost all the chronologists have therefore justly assumed that there was en eight years' anarchy between the death of Pekah and the commencement of Hoshea's reign. This assumption merits the preference above all the attempts made to remove the discrepancy by alterations of the text, since there is nothing at all surprising in the existence of anarchy at a time when the kingdom was in a state of the greatest inward disturbance and decay. Hoshea reigned nine years, and "did that which was evil in the eyes of Jehovah, though not like the kings of Israel before him" (2 Kings 17:2). We are not told in what Hoshea was better than his predecessors, nor can it be determined with any certainty, although the assumption that he allowed his subjects to visit the temple at Jerusalem is a very probable one, inasmuch as, according to 2 Chronicles 30:10., Hezekiah invited to the feast of the Passover, held at Jerusalem, the Israelites from Ephraim and Manasseh as far as to Zebulun, and some individuals from these tribes accepted his invitation. But although Hoshea was better than his predecessors, the judgment of destruction burst upon the sinful kingdom and people in his reign, because he had not truly turned to the Lord; a fact which has been frequently repeated in the history of the world, namely, that the last rulers of a decaying kingdom have not been so bad as their forefathers. "God is accustomed to defer the punishment of the elders in the greatness of His long-suffering, to see whether their descendants will come to repentance; but if this be not the case, although they may not be so bad, the anger of God proceeds at length to visit iniquity (cf. Exodus 20:5)." Seb. Schmidt.
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