The Israelites persisted in all the sins that Jeroboam had committed and did not turn away from them. The IsraelitesThis phrase refers to the ten northern tribes of Israel, distinct from the southern kingdom of Judah. Historically, these tribes were often led astray by their kings, particularly after the division of the united monarchy following Solomon's reign. The term "Israelites" here emphasizes their identity as God's chosen people, who were expected to uphold His covenant. Despite their privileged status, they frequently fell into idolatry and disobedience, highlighting the tension between divine election and human responsibility. persisted
The Hebrew root for "persisted" is "ḥāṭā'," which conveys a sense of continuous action or stubbornness. This word choice underscores the Israelites' obstinate commitment to sin, despite numerous warnings from prophets. Their persistence in wrongdoing reflects a hardened heart and a willful rejection of God's commandments. This persistence is a cautionary tale about the dangers of habitual sin and the difficulty of repentance once a pattern of disobedience is established. in all the sins
The phrase "in all the sins" indicates the comprehensive nature of their transgressions. It wasn't just isolated incidents but a systemic and pervasive pattern of sinfulness. This suggests a culture that had normalized disobedience to God, where sin was not only tolerated but entrenched in their way of life. The breadth of their sinfulness serves as a warning about the corrupting influence of unchecked sin within a community. that Jeroboam committed
Jeroboam, the first king of the northern kingdom, is infamous for leading Israel into idolatry by setting up golden calves in Bethel and Dan (1 Kings 12:28-30). His actions were a direct violation of the first two commandments and set a precedent for future kings. The reference to Jeroboam highlights the long-lasting impact of leadership and the responsibility of those in authority to guide their people in righteousness. Jeroboam's legacy is a sobering reminder of how one leader's sin can influence generations. and did not turn away from them
This phrase emphasizes the Israelites' refusal to repent. The Hebrew concept of "turning away" (shuv) is often associated with repentance, a turning back to God. Their failure to turn away from sin indicates a deliberate choice to remain in rebellion against God. This stubbornness ultimately led to their downfall and exile, illustrating the severe consequences of unrepentant sin. It serves as a call to self-examination and the importance of repentance in restoring one's relationship with God. Persons / Places / Events 1. IsraelitesThe northern kingdom of Israel, consisting of ten tribes, who were led into idolatry and sin. 2. JeroboamThe first king of the northern kingdom of Israel after the division of the united monarchy. He is known for leading Israel into sin by establishing idol worship. 3. Sins of JeroboamRefers to the idolatrous practices initiated by Jeroboam, including the worship of golden calves at Bethel and Dan. 4. Bethel and DanLocations where Jeroboam set up golden calves for worship, leading Israel into idolatry. 5. Assyrian ExileThe event that followed the persistent sin of Israel, resulting in their conquest and exile by the Assyrian Empire. Teaching Points The Consequences of IdolatryIdolatry leads to spiritual decline and separation from God. The Israelites' persistence in Jeroboam's sins resulted in their exile and loss of identity as God's chosen people. The Importance of RepentanceDespite repeated warnings, Israel did not turn away from their sins. True repentance involves a change of heart and turning back to God, which Israel failed to do. Leadership and InfluenceLeaders have a profound impact on the spiritual direction of a nation. Jeroboam's actions set a precedent for sin that affected generations. This highlights the responsibility of leaders to guide others toward righteousness. The Danger of CompromiseCompromising on God's commandments, as Jeroboam did, leads to a slippery slope of further disobedience and moral decay. Believers must remain steadfast in their faith and obedience to God. God's Patience and JusticeGod is patient, giving Israel numerous opportunities to repent. However, His justice ultimately prevails when His people persist in sin. This serves as a reminder of both God's mercy and His righteousness. Bible Study Questions 1. What were the specific sins of Jeroboam, and how did they influence the spiritual state of Israel? 2. How does the account of the golden calf in Exodus relate to the sins of Jeroboam in 2 Kings 17:22? 3. In what ways can modern believers guard against the influence of idolatry in their own lives? 4. How does the leadership of Jeroboam compare to the leadership qualities God desires in His people today? 5. What lessons can we learn from Israel's failure to repent, and how can we apply these lessons to our personal walk with God? Connections to Other Scriptures 1 Kings 12:28-30Details Jeroboam's establishment of golden calves in Bethel and Dan, which became a sin for Israel. 2 Kings 17:7-18Provides a broader context of Israel's sins and the reasons for their exile, including idolatry and rejection of God's commandments. Exodus 32:1-6The incident of the golden calf at Mount Sinai, which parallels the idolatry introduced by Jeroboam. Hosea 4:1-2Describes the moral and spiritual decline of Israel, emphasizing their unfaithfulness to God. 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 Aside, Depart, Departed, Didn't, Jeroboam, Jerobo'am, Persisted, Sins, Sons, Themselves, Therefrom, Turn, Walk, WalkedDictionary of Bible Themes 2 Kings 17:3-23 7233 Israel, northern kingdom 2 Kings 17:6-23 6659 freedom, acts in OT 2 Kings 17:7-23 6026 sin, judgment on 2 Kings 17:17-23 8748 false religion 2 Kings 17:18-23 1305 God, activity of 2 Kings 17:18-28 7324 calf worship 2 Kings 17:22-23 5339 home
5607 warfare, examples 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 17:22 NIV2 Kings 17:22 NLT2 Kings 17:22 ESV2 Kings 17:22 NASB2 Kings 17:22 KJV
2 Kings 17:22 Commentaries
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