In the ninth year of Hoshea, the king of Assyria captured Samaria and carried away the Israelites to Assyria, where he settled them in Halah, in Gozan by the Habor River, and in the cities of the Medes. In the ninth year of HosheaThis phrase marks a significant point in Israel's history, the culmination of a period of disobedience and rebellion against God. Hoshea was the last king of Israel, and his reign ended with the fall of Samaria. The number nine in biblical numerology often symbolizes judgment or finality, which is fitting as this year marked the end of the Northern Kingdom. Historically, Hoshea's reign was characterized by political instability and idolatry, which ultimately led to God's judgment. the king of Assyria The Assyrian Empire was a dominant force in the ancient Near East, known for its military prowess and expansionist policies. The king referred to here is Shalmaneser V, who continued the aggressive policies of his predecessors. Assyria's role in the biblical narrative is often as an instrument of God's judgment against Israel for their unfaithfulness. The Assyrians were known for their brutal tactics, which included deporting conquered peoples to prevent rebellion. captured Samaria Samaria was the capital of the Northern Kingdom of Israel. Its capture in 722 BC marked the end of the kingdom. The fall of Samaria was a direct consequence of Israel's persistent idolatry and failure to heed the warnings of the prophets. Archaeological evidence supports the biblical account, showing the destruction layers in Samaria that align with this period. Theologically, this event serves as a sobering reminder of the consequences of turning away from God. and deported the Israelites to Assyria The deportation was a common Assyrian practice designed to break the spirit of conquered peoples and assimilate them into the empire. This forced relocation fulfilled the prophetic warnings given by prophets like Amos and Hosea. It was a physical manifestation of the spiritual exile that had already occurred due to Israel's sin. Theologically, it underscores the theme of exile and return that runs throughout Scripture, pointing ultimately to the need for a Savior to bring true restoration. He settled them in Halah, in Gozan on the Habor River, and in the cities of the Medes These locations were far from Israel, in the heart of the Assyrian Empire. Halah and Gozan were regions in northern Mesopotamia, while the cities of the Medes were even further east. This dispersion fulfilled God's warnings about scattering His people among the nations. Historically, these areas were known for their diverse populations and strategic importance within the empire. Spiritually, this scattering served as a call to repentance and a reminder of God's sovereignty over all nations. The mention of these specific locations highlights the thoroughness of the Assyrian policy and the complete uprooting of the Israelites from their land. Persons / Places / Events 1. HosheaThe last king of Israel, whose reign ended with the Assyrian conquest. 2. King of AssyriaThe ruler responsible for capturing Samaria and deporting the Israelites. 3. SamariaThe capital of the Northern Kingdom of Israel, which fell to the Assyrians. 4. Halah, Gozan, and the cities of the MedesLocations in Assyria where the Israelites were exiled. 5. The IsraelitesThe people of the Northern Kingdom who were taken into captivity. Teaching Points The Consequences of DisobedienceThe fall of Samaria serves as a stark reminder of the consequences of turning away from God. Israel's persistent idolatry and rejection of God's commandments led to their downfall and exile. God's Sovereignty in JudgmentThe capture of Samaria and the deportation of the Israelites demonstrate God's sovereignty over nations. Despite Israel's unfaithfulness, God's plans and purposes prevail. The Importance of FaithfulnessThis passage calls believers to examine their own faithfulness to God. Just as Israel faced consequences for their unfaithfulness, we are encouraged to remain steadfast in our commitment to God. Hope in RestorationWhile this passage focuses on judgment, it also sets the stage for future restoration. God's discipline is not the end of the account; He promises to restore and redeem His people. Bible Study Questions 1. What were the key factors that led to the fall of Samaria, and how can we apply these lessons to avoid spiritual downfall in our own lives? 2. How does the exile of the Israelites to Assyria illustrate the fulfillment of God's warnings in the Law of Moses? 3. In what ways does the account of Israel's exile challenge us to reflect on our own obedience and relationship with God? 4. How can we find hope and assurance in God's sovereignty, even in times of judgment or discipline? 5. What parallels can we draw between the exile of Israel and the New Testament teachings on repentance and restoration? Connections to Other Scriptures 2 Kings 18:9-12Provides further details on the fall of Samaria and the reasons for Israel's exile, emphasizing their disobedience to God. Deuteronomy 28:36-37Foretells the consequences of Israel's disobedience, including exile and dispersion among the nations. Hosea 13:16Prophesies the destruction of Samaria due to Israel's rebellion against God. Amos 5:27Predicts the exile of Israel beyond Damascus, highlighting the theme of judgment for sin. 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 Asshur, Assyria, Captured, Carried, Causeth, Cities, Deported, Dwell, Exile, Gozan, Habor, Halah, Hoshea, Hoshe'a, Israelites, Medes, Ninth, Placed, Placing, Removeth, River, Samaria, Sama'ria, Settled, TownsDictionary of Bible Themes 2 Kings 17:6 4260 rivers and streams 2 Kings 17:1-6 5366 king 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 2 Kings 17:5-6 5208 armies 2 Kings 17:5-8 5607 warfare, examples 2 Kings 17:6-23 6659 freedom, acts in OT 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 17:6 NIV2 Kings 17:6 NLT2 Kings 17:6 ESV2 Kings 17:6 NASB2 Kings 17:6 KJV
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