2 Kings 17:23

2Ki 17:23 Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.

Ver. 23. Until the Lord removed.] See on 2Ki 17:18.

Unto this day.] Wrath is come upon them to the utmost, if not to the very end, as the Greek hath it. {1Th 2:16}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Hebrew, by the hand of.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(23) By all his servants the prophets.—Comp. Hos_1:6; Hos_9:16; Amo_3:11-12; Amo_5:27; Isa_28:1-4.

So was Israel carried away.—That the land was not entirely depopulated appears from such passages as 2Ch_30:1; 2Ch_34:9. But henceforth “the distinctive character of the nation was lost; such Hebrews as remained in their old land became mixed with their heathen neighbours. When Josiah destroyed the ancient high places of the northern kingdom he slew their priests, whereas the priests of Judæan sanctuaries were provided for at Jerusalem. It is plain from this that he regarded the worship of the northern sanctuaries as purely heathenish (comp. 2Ki_23:20 with 2Ki_17:5), and it was only in much later times that the mixed population of Samaria became possessed of the Pentateuch, and set up a worship on Mount Gerizim, in imitation of the ritual of the second Temple. We have no reason to think that the captive Ephraimites were more able to retain their distinctive character than their brethren who remained in Palestine. The problem of the lost tribes, which has so much attraction for some speculators, is a purely fanciful one. The people whom Hosea and Amos describe were not fitted to maintain themselves apart from the heathen among whom they dwelt. Scattered among strange nations, they accepted the service of strange gods (Deu_28:64), and, losing their distinctive religion, lost also their distinctive existence.” (Robertson Smith.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. as he had said by all his servants the prophets] R.V. as he spake by the hand of all his servants the prophets. These were probably more numerous, in connexion with the northern kingdom than with the kingdom of Judah, and conspicuous among them were the great figures of Elijah and Elisha. The other prophets of Israel were Ahijah the Shilonite of the land of Ephraim (1Ki_14:4), an anonymous prophet in Beth-el (1Ki_13:11), Micaiah the son of Imlah in Samaria (1Ki_22:10). Elijah was a Gileadite (1Ki_17:1), and Abel-meholah, Elisha’s birthplace, was in the tribe of Issachar (1Ki_19:16), Jonah was born at Gath-hepher in Galilee in the tribe of Zebulon (2Ki_14:25), Nahum the Elkoshite was of Israel (Nah_1:1), and probably Hosea also. The prophecy of Amos is concerning Israel, but he was born at Tekoah in Judah.

to Assyria unto this day] See above on 2Ki_2:22. The R.V. begins this last clause ‘So Israel was’ &c.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Until the Lord removed Israel out of his sight,.... Suffered them to be carried captive into the land of Assyria:

as he had said by all his servants the prophets; by Hosea, Amos, Micah, and others; see their prophecies, and also Kg1 13:32,

so was Israel carried away out of their own land to Assyria, unto this day; the time of the writing this book; nor have they returned unto our days, nearly 2,800 years later.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

As he had said by all his servants the prophets - The writer refers not only to the extant prophecies of Moses (Lev 26:33; Deu 4:26-27; Deu 28:36, etc.), Ahijah the Shilohite (marginal reference), Hosea Hos 9:3, Hos 9:17, and Amos Amo 7:17, but also to the entire series of warnings and predictions which prophet after prophet in a long unbroken succession had addressed to the disobedient Israelites 2Ki 17:13 on their apostasy, and so leaving them wholly “without excuse” (see the 2Ki 17:13 note).

Unto this day - The words, taken in combination with the rest of the chapter, distinctly show that the Israelites had not returned to their land by the time of the composition of the Books of Kings. They show nothing as to their ultimate fate. But, on the whole, it would seem probable:

(1) that the ten tribes never formed a community in their exile, but were scattered from the first; and

(2) that their descendants either blended with the pagan and were absorbed, or returned to Palestine with Zerubbabel and Ezra, or became inseparable united with the dispersed Jews in Mesopotamia and the adjacent countries.

No discovery, therefore, of the ten tribes is to be expected, nor can works written to prove their identity with any existing race or body of persons be regarded as anything more than ingenious exercitations.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Day. If Esdras was the author of this book, as it is very probable, this observation would tend to show how much more favourably the Jews were treated than the kingdom of Israel, which was still, for the most part, in captivity. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The Lord removed Israel out of his sight: they continued to the last obstinate and incorrigible under all the instructions and corrections which God sent to them; and therefore were most justly given up by God into this dreadful captivity; which all this foregoing discourse was designed to prove.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

23. To Assyria unto this day — Thus the Assyrian captivity lasted until our historian’s day, and how much longer is not said. The subsequent history of “the ten tribes” has been the subject of endless speculation and inquiry. In the time of Josephus there seems to have been a notion prevailing that the ten tribes abode together in a body of innumerable multitude beyond the Euphrates. Antiquities, 2Ki_11:5; 2Ki_11:2. Also Esdras has a vision of the ten tribes separating themselves from the heathen, and migrating to a distant land never before inhabited by men. English Apocrypha, 2Es_13:40-47. Perhaps this vision of Esdras was the starting-point of all the speculations about the “Lost Tribes,” for they have been “lost” and “found” in nearly every part of Asia, Europe, and North America. But vague traditional tales and ingenious speculations are of little weight to counterbalance the abundant testimony of Scripture on the subject, which may be stated as follows: —

1.) A considerable portion of the Israelitish population never went into the Assyrian exile. The first deportations were by Pul and Tiglath-pileser, (2Ki_15:19; 2Ki_15:29; 1Ch_5:26,) and in all probability were composed of fewer captives than Shalmaneser (or Sargon, see note on 2Ki_17:6) carried away after the capture of Samaria and the fall of the northern kingdom. Sargon’s inscription, which would not be likely to make too low an estimate, mentions twenty-seven thousand two hundred and eighty captives, (see note on 2Ki_17:6,) but the northern kingdom must surely have had a population far exceeding these numbers. Multitudes were, of course, slain in the siege of Samaria, and in previous wars; but supposing them to have been ten times the number of the captives, (two hundred and seventy-two thousand eight hundred — a liberal estimate,) what became of all the rest of Israel, which in David’s time numbered eight hundred thousand warriors, which, of course, implies a population of many millions. 2Sa_24:9. Doubtless the captives, like those from Jerusalem, (2Ki_24:14-15; 2Ki_25:12,) were composed chiefly of “the princes and mighty men of valour, and craftsmen, and smiths, and the king’s mother, and wives, and officers, and the mighty of the land” — the flower and strength of the nation, while “the poor of the land, vinedressers and husbandmen,” (numerically, perhaps, the majority of the population,) were left in the land, or else fled to other parts. Only “the cities of Samaria” (2Ki_17:24) seem to have been depopulated, so that in other and remoter districts of the kingdom a large majority of the population seem to have been left to care for the land. Thus the kingdom of the ten tribes ceased to exist; but numerically the mass of the people were left in their ancient homes. Certain it is that they were not all carried into exile.

2.) The captives were not allowed to settle in one district. 2Ki_17:6, compared with 1Ch_5:26, may perhaps indicate that a majority of the exiles, both under Tiglath-pileser and Sargon, were placed in Halah and along the Habor, but others (and how large a proportion does not appear) were scattered abroad in various cities of Media. This fact of their being scattered throughout various parts of the vast Assyrian empire argues against the notion of their continuing their tribe distinctions, and especially of their perpetuating the ten tribes as an organized community.

3.) There is reason to believe that after the fall of Samaria the old enmity between Judah and Israel began to cease. In the reign of Hezekiah arrangements were made to proclaim “throughout all Israel, from Beer-sheba even to Dan, that they should come to keep the passover unto the Lord God of Israel at Jerusalem;” and letters were sent “to Ephraim and Manasseh,” accompanied by an exhortation for them “to turn again unto the Lord God of Abraham, Isaac, and Israel.” Many scorned the invitation, but “divers of Asher and Manasseh and of Zebulun humbled themselves and came to Jerusalem,” so that there appeared at the passover “many of Ephraim and Manasseh, Issachar and Zebulun.” And on that proud occasion “all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced,” for it was the first occasion of the kind “since the time of Solomon the son of David.” and it betokened a reunion of the divided kingdom. See 2 Chronicles 30. At the close of the passover it is also said that “all Israel that were present went out,” and utterly destroyed all the signs of idolatry “out of all Judah and Benjamin, in Ephraim also and Manasseh.” 2Ch_31:1. The like thing was done by Josiah, (2Ki_23:19; 2Ch_34:7; 2Ch_35:18,) who also collected money for repairing the temple “of the hand of Manasseh and Ephraim, and of all the remnant of Israel, and of all Judah and Benjamin.” 2Ch_34:9. Such a coming together in their now oppressed land would rapidly efface from Judah and Israel their ancient bitterness and jealousy. The better portion of all the people would see and obey the manifest will of Jehovah, and the rest, having no bond of union, would gradually, like all foolish factions, die and fade away.

4.) The prophets with one voice represent both Judah and Israel as returning together from their exile. More than a century after the fall of Samaria, Judah also was led into exile, and Jeremiah, who flourished at that time, began at once to comfort them with prophecies of a restoration. He says, “The house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers.” Jer_3:18; comp. Jer_30:3, Jer_33:7. “The children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the Lord their God.” Jer_50:4. So we may believe that the chastisement of the exile not only cleansed all Israel from idolatry, but also utterly crushed out the old tribal feuds and jealousies. Ezekiel also prophesies: “Thus saith the Lord God, Behold, I will take the children of Israel from among the heathen whither they be gone, and will gather them on every side, and bring them into their own land: and I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all.” Eze_37:21-22; compare also 2Ki_17:16-20. Other similar prophecies may be found in these same prophets, and also in Isa_11:11-13; Isa_14:1; Hos_1:11; Mic_2:12. Some of these prophecies are doubtless Messianic; but all have more or less to show that in their exile Judah and Israel became united in all their higher sympathies and hopes, and were thus prepared, whenever opportunity offered, to return together to the land of their fathers.

5.) Finally, all we know of the subsequent history of Israel tends to confirm these prophecies, and to show that in the lands of their exile, and elsewhere, Judah and Israel became largely intermingled. Three successive deportations of Jews seem to have been carried away by Nebuchadnezzar, (2Ki_24:11-16; 2Ki_25:11; Jer_52:30,) and yet it is probable that all these captives were not, numerically, a majority of the population of Judah. The vast multitude of the poorer classes were left in the land, (2Ki_24:14; 2Ki_25:12,) and some fled to other countries. We have no record of all the localities in which these captives were placed, but as the Babylonian empire under Nebuchadnezzar comprised a large portion of the ancient Assyrian, it is very likely that many of the Jewish exiles were settled in cities and districts already occupied by descendants of those Israelites from the cities of Samaria who had been carried off by the Assyrian kings more than a century before. Ezekiel, a prophet of the Jewish exiles, is made “a watchman unto the house of Israel.” 2Ki_3:17. When Cyrus issued his proclamation for the Jews to return and rebuild the temple, he had dominion over all the lands into which either Jews or Israelites had been exiled, but he seems to know of no such distinction as “Judah and Israel.” He proclaims, “Who is there among you of all his people,” (Ezr_1:3 :) and subsequently Artaxerxes decrees “that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem,” may return from exile; and Keil well asks, “Who could maintain, with any show of reason, that no one belonging to the ten tribes availed himself of this permission?” In Ezr_2:64-65, the whole number of those who first returned from the captivity is said to have been forty-two thousand three hundred and sixty, “besides their servants and their maids, of whom there were seven thousand three hundred and thirty-seven;” but the previous list of families, which seems to be “of the fathers of Judah and Benjamin, and the priests, and the Levites,” (2Ki_1:5,) amounts to only twenty-nine thousand eight hundred and eighteen. Hence it has been plausibly inferred that the gross number, forty-two thousand three hundred and sixty, includes many representatives of the ten tribes. Then in the offerings that were made by the returned exiles at the feast of dedication, “twelve he goats” were offered “for a sin offering for all Israel, according to the number of the tribes of Israel.” Ezr_6:17. Compare, also, 2 Kings 8:35. “There is no doubt,” says Keil, “that the majority of those who returned with Zerubbabel and Ezra belonged to the tribes of Judah, Benjamin, and Levi; which may be explained very simply from the fact, that as they had been a much shorter time in exile, they had retained a much stronger longing for the home given by the Lord to their fathers than the tribes that were carried away one hundred and eighty years before.” Hence, too, it is, that since the captivity, the common name for all Israelites, wherever scattered abroad, is Jews. We must also remember that, with the fall of Samaria, Jehovah “caused to cease the kingdom of the house of Israel,” (Hos_1:4;) it had no longer an existence, but was largely absorbed by Judah; and therefore it is not to be wondered at that no express mention is made of descendants of the ten tribes returning along with Judah from exile.

But there were vast multitudes of Judah and Israel that never accepted the offer to return to the fatherland. They chose to remain in their new homes; and subsequently, under Ahasuerus, the Jews are spoken of as “scattered abroad and dispersed among the people in all the provinces” of the Persian empire. Est_3:8. On the day of Pentecost there were at Jerusalem devout Jews “out of every nation under heaven,” who had been born among, and spoke as their vernacular the languages of, the “Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome.” Act_2:5-10. Josephus also speaks of the great numbers of Jews who in his time dwelt in Babylon, Mesopotamia, and beyond the Euphrates. Antiquities, 2Ki_15:2; 2Ki_15:2, 2Ki_3:1; 2Ki_18:9; 2Ki_18:1. Paul speaks of “our twelve tribes,” (Act_26:7,) and James addresses his epistle “to the twelve tribes scattered abroad;” (Jas_1:1;) from all which we infer that after the Babylonish exile the old division of “Judah and Israel” became lost, all the scattered tribes became intermixed, no one region held any one tribe or any definite number of tribes, the name of Jews was applied to them all, the ten tribes as a distinct nation had long ceased to exist, and the whole body of Israelites throughout the world became amalgamated into one people, recognising themselves as the descendants and representatives of the twelve ancient tribes.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Until the Lord removed Israel out of his sight (see the comment on ver. 18) as he had said by all his servants the prophets. The destruction of the kingdom of Israel had been distinctly prophesied by Ahijah the Shilonite, (1Ki_14:15, 1Ki_14:16) Hosea, (Hos_1:4; Hos_9:3, Hos_9:17) and. (Amo_7:17) General warnings and denunciations had been given by Moses (Lev_26:33; Deu_4:26, 27 28:36, etc.) by Isaiah, (Isa_7:8 Isa_28:1-4) and probably by the entire series of prophets enumerated in the comment on ver. 13. So was Israel carried away out of their own land to Assyria unto this day; i.e. up to the time that the Second Book of Kings was written, about B.C. 580-560, the Israelites remained within the limits of the country to which they were carried by the conqueror. Not long after this time, about B.C. 538, a considerable number returned with Zerubbabel to Palestine, and others with Ezra (see Ezr_2:70 Ezr_3:1 Ezr_6:16, 17 7:13 8:35 1Ch_9:2, 1Ch_9:3; Zec_8:13) What became of the rest has been a fertile subject of speculation. Probably the more religions united with the Jewish communities, which were gradually formed in almost all the cities of the East; while the irreligious laid aside their peculiar customs, and became blended indistinguishably with the heathen. "There is no ground for expecting to find the "ten tribes" anywhere at the present day.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And Yisroel went into exile. This is voweled with a “chirik,” which is an expression of “went in exile.” It is not an expression of “was exiled.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.