2 Kings 17:4
But the king of Assyria discovered that Hoshea had conspired to send envoys to King So of Egypt, and that he had not paid tribute to the king of Assyria as in previous years. Therefore the king of Assyria arrested Hoshea and put him in prison.
But the king of Assyria discovered
The phrase highlights the political tension and espionage of the ancient Near East. The "king of Assyria" refers to Shalmaneser V, who ruled from 727 to 722 BC. The Hebrew root for "discovered" (גָּלָה, galah) implies uncovering or revealing something hidden, suggesting that Hoshea's actions were clandestine. This discovery underscores the Assyrian empire's vast intelligence network and the precarious position of vassal states.

that Hoshea had conspired
Hoshea, the last king of Israel, is depicted as engaging in a "conspiracy" (קָשַׁר, qashar), which means to bind or league together. This indicates a secretive alliance against Assyria, reflecting the desperation and political maneuvering of Israel to escape Assyrian dominance. Historically, this period was marked by frequent rebellions and shifting allegiances among smaller states under Assyrian control.

to send envoys to So king of Egypt
"So" is often identified with Osorkon IV, a lesser-known pharaoh of Egypt's 22nd Dynasty. The act of sending "envoys" (מַלְאָכִים, mal'akhim) signifies diplomatic outreach, seeking military or political support. This reflects Israel's reliance on Egypt as a counterbalance to Assyrian power, a recurring theme in the Old Testament where reliance on Egypt is often portrayed as futile and faithless.

and that he had not paid tribute
Tribute (מִנְחָה, minchah) was a regular payment made by vassal states to their overlords, symbolizing submission and loyalty. Hoshea's failure to pay tribute was a direct act of rebellion, violating the terms of vassalage. This act of defiance highlights the economic burden and political oppression faced by Israel under Assyrian rule.

to the king of Assyria as in previous years
The phrase "as in previous years" indicates a longstanding practice of tribute payment, emphasizing the continuity of Assyrian dominance. It also suggests that Hoshea's rebellion was a significant departure from established norms, reflecting a bold but ultimately misguided attempt to assert independence.

Therefore the king of Assyria arrested Hoshea
The arrest of Hoshea marks the beginning of the end for the northern kingdom of Israel. The Hebrew verb for "arrested" (אָסַר, 'asar) means to bind or imprison, symbolizing the loss of freedom and autonomy. This action by the Assyrian king demonstrates the swift and decisive response to rebellion, characteristic of Assyrian policy.

and put him in prison
Imprisonment (בֵּית כֶּלֶא, beit kele) signifies the complete subjugation and humiliation of Hoshea. It serves as a warning to other vassal states about the consequences of defying Assyria. This event foreshadows the impending fall of Samaria and the exile of the Israelites, fulfilling prophetic warnings about the consequences of disobedience to God.

Persons / Places / Events
1. Hoshea
The last king of Israel, who reigned during a tumultuous period marked by political instability and idolatry. His reign ended with the Assyrian conquest.

2. King of Assyria
The ruler of the Assyrian Empire, which was a dominant power in the ancient Near East. The king at this time was likely Shalmaneser V, who discovered Hoshea's conspiracy.

3. So, King of Egypt
Likely a reference to Osorkon IV or another Egyptian ruler, with whom Hoshea sought an alliance against Assyria.

4. Tribute
A payment made by one nation to another, often as a sign of submission or for protection. Hoshea's failure to pay tribute was seen as rebellion.

5. Prison
The consequence of Hoshea's conspiracy, symbolizing the end of his reign and the beginning of Israel's exile.
Teaching Points
The Consequences of Disobedience
Hoshea's actions demonstrate the severe consequences of disobedience to God and reliance on human alliances. As believers, we are called to trust in God's provision and guidance rather than worldly powers.

The Danger of Political Alliances
The alliance with Egypt was a strategic error for Hoshea. In our lives, we must be cautious about forming alliances or partnerships that compromise our values or lead us away from God's will.

Faithfulness in Obligations
Hoshea's failure to pay tribute reflects a lack of faithfulness in his obligations. As Christians, we are called to be faithful in our commitments, whether to God, family, or community.

The Importance of Repentance
The account of Hoshea and Israel's exile serves as a reminder of the importance of repentance. Turning back to God can prevent the spiritual and physical consequences of our sins.
Bible Study Questions
1. What were the political and spiritual implications of Hoshea's decision to seek an alliance with Egypt instead of relying on God?

2. How does the account of Hoshea and the fall of Israel serve as a warning for us today in terms of where we place our trust?

3. In what ways can we ensure that our commitments and obligations align with God's will, and what steps can we take if they do not?

4. How does the theme of repentance in 2 Kings 17 relate to the broader biblical account of redemption and restoration?

5. Reflect on a time when you faced a difficult decision. How can the lessons from Hoshea's account guide you in making choices that honor God?
Connections to Other Scriptures
2 Kings 18:9-12
Provides further context on the fall of Samaria and the reasons for Israel's exile, emphasizing their disobedience to God.

Isaiah 30:1-5
Warns against relying on Egypt for help, highlighting the futility of seeking alliances with worldly powers instead of trusting in God.

Hosea 7:11-13
Describes Israel as a "silly dove" for seeking help from Egypt and Assyria, illustrating their lack of faithfulness to God.
The Reign of HosheaC.H. Irwin 2 Kings 17:1-5
The End of the Kingdom of IsraelJ. Orr 2 Kings 17:1-6
Aspects of a Corrupt NationDavid Thomas, D. D.2 Kings 17:1-8
Aspects of a Corrupt NationD. Thomas 2 Kings 17:1-8
People
Adrammelech, Ahaz, Anammelech, Avites, Avvites, David, Elah, Hoshea, Israelites, Jacob, Jeroboam, Nebat, Pharaoh, Sepharvites, Shalmaneser
Places
Assyria, Avva, Babylon, Bethel, Cuth, Cuthah, Egypt, Gozan, Habor River, Halah, Hamath, Samaria, Sepharvaim
Topics
Assyria, Bound, Conspiracy, Discovered, Egypt, Envoys, Hoshea, Longer, Messengers, Offered, Paid, Prison, Seized, Shalmaneser, Shut, Traitor, Tribute
Dictionary of Bible Themes
2 Kings 17:4

     5307   envoy
     5344   imprisonment
     5460   prison
     5461   prisoners

2 Kings 17:1-6

     5366   king

2 Kings 17:3-4

     5577   taxation

2 Kings 17:3-6

     5214   attack
     8728   enemies, of Israel and Judah

2 Kings 17:3-7

     7216   exile, in Assyria

2 Kings 17:3-18

     7560   Samaritans, the

2 Kings 17:3-23

     7233   Israel, northern kingdom

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 Scripture

A 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

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