(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.)
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.
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.
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.
(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.)
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.
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.