the Avvites made Nibhaz and Tartak, and the Sepharvites burned their children in the fire to Adrammelech and Anammelech the gods of Sepharvaim. the AvvitesThe Avvites were a people group mentioned in the Old Testament, often associated with the Philistines. Historically, they were displaced by the Caphtorites, as noted in Deuteronomy 2:23. The Avvites' presence in the land of Israel signifies the diverse and often pagan influences that surrounded the Israelites. Their practices and deities reflect the syncretism that was prevalent in the region, which often led Israel astray from worshiping Yahweh. made Nibhaz and Tartak These names refer to deities worshiped by the Avvites. The creation of these gods highlights the human tendency to craft idols and deities that reflect their own image or desires. Nibhaz and Tartak are not well-documented outside of this passage, suggesting that they were localized or lesser-known deities. This underscores the biblical theme of the futility and obscurity of idol worship compared to the worship of the one true God. the Sepharvites The Sepharvites were another group of people relocated to Samaria by the Assyrians. Their mention here indicates the Assyrian policy of mixing populations to prevent rebellion, which led to a melting pot of religious practices in the region. This cultural and religious amalgamation often resulted in the Israelites adopting foreign gods, contrary to God's commandments. would burn their children in the fire This phrase describes a horrific practice associated with some ancient Near Eastern religions, including those of the Sepharvites. Child sacrifice was a ritual meant to appease or gain favor from deities, reflecting the extreme measures people would take to secure perceived divine favor. This practice is condemned throughout the Bible as abhorrent and contrary to the nature of God, who values life and abhors such cruelty. to Adrammelech and Anammelech These are the gods of the Sepharvites, to whom they offered their children. The names suggest a connection to the Assyrian or Babylonian pantheon, where "Adar" and "Melech" could imply a deity associated with power or kingship. The worship of these gods through such extreme means highlights the darkness and desperation of pagan practices, contrasting sharply with the life-giving worship of Yahweh. the gods of Sepharvaim Sepharvaim was a city or region whose people were relocated to Samaria. The mention of their gods emphasizes the polytheistic nature of the ancient world, where each city or region had its own deities. The biblical narrative consistently contrasts these localized, powerless gods with the omnipotent, omnipresent God of Israel, who is not confined to any one place or people. Persons / Places / Events 1. AvvitesA people group mentioned in the context of the Assyrian resettlement of Samaria. They brought their own gods, Nibhaz and Tartak, into the land. 2. SepharvitesAnother group resettled in Samaria by the Assyrians. They practiced child sacrifice to their gods, Adrammelech and Anammelech. 3. Nibhaz and TartakDeities worshiped by the Avvites. Little is known about these gods, but their mention indicates the syncretism and idolatry prevalent in Samaria. 4. Adrammelech and AnammelechGods of the Sepharvites, associated with the horrific practice of child sacrifice, highlighting the depth of pagan worship. 5. SamariaThe region where these foreign peoples were resettled, leading to a mixture of religious practices contrary to the worship of Yahweh. Teaching Points The Danger of SyncretismMixing true worship with pagan practices leads to spiritual corruption. Believers must guard against incorporating worldly or unbiblical elements into their faith. The Sanctity of LifeThe practice of child sacrifice underscores the value God places on human life. Christians are called to uphold the sanctity of life in all its forms. Faithfulness to God's CommandsThe Israelites' downfall was due to their disobedience and idolatry. Believers today must remain faithful to God's Word and avoid the temptations of cultural conformity. The Consequences of IdolatryIdolatry leads to moral decay and divine judgment. Christians must identify and remove any idols in their lives, whether they be material, relational, or ideological. God's Call to HolinessGod desires His people to be set apart and holy. This requires a commitment to living according to His standards and rejecting the sinful practices of the world. Bible Study Questions 1. What are some modern-day practices or beliefs that might be considered a form of syncretism in the church today? 2. How can we, as Christians, actively uphold the sanctity of life in our communities and personal lives? 3. In what ways can we ensure that we are being faithful to God's commands in a culture that often contradicts biblical values? 4. What are some potential "idols" in our lives that might be hindering our relationship with God, and how can we address them? 5. How does understanding the historical context of 2 Kings 17:31 help us apply its lessons to our lives today? Connections to Other Scriptures Leviticus 18:21This verse condemns child sacrifice, a practice associated with the worship of Molech, similar to the practices of the Sepharvites. Deuteronomy 12:31God explicitly forbids the Israelites from adopting the abominable practices of the nations, including child sacrifice. 2 Kings 17:7-23Provides context for why God allowed the Assyrians to conquer Israel, emphasizing Israel's idolatry and disobedience. Jeremiah 19:5Condemns the practice of child sacrifice, which was never commanded by God and is an abomination in His sight. 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 Adrammelech, Adram'melech, Anammelech, Anam'melech, Avites, Avvites, Av'vites, Burned, Burning, Burnt, Fire, Gods, Nibhaz, Sacrifices, Sepharvaim, Sephar-va'im, Sepharvim, Sepharvites, Sephar'vites, Sons, TartakDictionary of Bible Themes 2 Kings 17:31 7332 child sacrifice 7435 sacrifice, in OT 2 Kings 17:24-33 4215 Babylon 2 Kings 17:24-41 7560 Samaritans, the 2 Kings 17:27-34 8720 double-mindedness 2 Kings 17:29-33 7442 shrine 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 17:31 NIV2 Kings 17:31 NLT2 Kings 17:31 ESV2 Kings 17:31 NASB2 Kings 17:31 KJV
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