II Kings 17:20 · Bible study
2 Kings 17:20 Commentary: The Rejection of All Israel's Offspring
Hebrew · 7 what the commentators say
Meaning in one sentence
The LORD rejected all the offspring of Israel and delivered them to plunderers.
Research Summary
- Meaning: God judged the northern kingdom of Israel for persistent idolatry, culminating in exile from the land.
- Key words: 'rejected' (H3988 mā'as - to despise, cast off); 'seed' (H2233 zera - offspring, descendants); 'spoilers' (H8154 shāsāh - plunderers).
- Main debate: Whether 'all the seed' means every individual from the ten tribes (Gill) or the national entity (Wesley), and whether the rejection applies to Judah as well (Barnes).
- Theological theme: The tension between God's covenant faithfulness and the covenantal curses for unfaithfulness; the reality of corporate judgment.
- Best use: As a somber warning against idolatry and a call to examine the health of our covenant relationship with God.
Translation Comparison
BSB Berean Standard Bible 2020
So the LORD rejected all the descendants of Israel. He afflicted them and delivered them into the hands of plunderers, until He had banished them from His presence.
WEB World English Bible 2000
Yahweh rejected all the offspring of Israel, afflicted them, and delivered them into the hands of raiders, until he had cast them out of his sight.
KJV King James Version 1769
And the Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.
ASV American Standard Version 1901
And Jehovah rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.
YLT Young's Literal Translation 1898
And Jehovah kicketh against all the seed of Israel, and afflicteth them, and giveth them into the hand of spoilers, till that He hath cast them out of His presence,
Darby Darby Bible 1890
And Jehovah rejected all the seed of Israel; and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.
Douay-Rheims Douay-Rheims Bible 1899
And the Lord cast off all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, till he cast them away from his face:
Translations in other languages (10 available)
Y desechó Jehová toda la simiente de Israel, y afligiólos, y entrególos en manos de saqueadores, hasta echarlos de su presencia.
E rejeitou o SENHOR toda a semente de Israel, e afligiu-os, e entregou-os em mãos de saqueadores, até lançá-los de sua presença.
L’ Éternel a rejeté toute la race d’ Israël; il les a humiliés, il les a livrés entre les mains des pillards, et il a fini par les chasser loin de sa face.
Darum verwarf der HERR allen Samen Israels und drängte sie und gab sie in die Hände der Räuber, bis er sie verwarf von seinem Angesicht.
Zo verwierp de HEERE het ganse zaad van Israel, en bedrukte hen, en gaf ze in de hand der rovers, totdat Hij hen van Zijn aangezicht weggeworpen had.
E l’Eterno rigettò tutta la stirpe d’Israele, la umiliò, e l’abbandonò in balìa di predoni, finché la cacciò dalla sua presenza.
Przetoż odrzucił Pan wszystko nasienie Izraelskie, i utrapił je, a podał je w rękę łupieżcom, aż je odrzucił od oblicza swego.
И отвратился Господь от всех потомков Израиля, и смирил их, и отдавал их в руки грабителям, и наконец отверг их от лица Своего.
耶和華 就厭棄 以色列 全 族，使他們受苦，把他們交 在搶奪 他們的人手中，以致 趕出他們 離開自己面前，
So the Lord would have nothing to do with all the offspring of Israel, and sent trouble on them, and gave them up into the hands of their attackers, till he had sent them away from before his face.)
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 17:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse summarizes God's judgment on the northern kingdom of Israel for its persistent, centuries-long rebellion. The verb 'rejected' (Hebrew mā'as) carries the sense of loathing and casting off, as seen in God's rejection of Saul (1 Samuel 15:23). Matthew Henry and Gill connect this rejection to covenant language: God wrote 'Lo-ammi' (not my people) over the ten tribes. Wesley, however, qualifies that 'all the seed of Israel' refers to the kingdom as a whole, not every individual, because many from the northern tribes joined Judah. Barnes extends the phrase to include both Israel and Judah, noting that God dealt with both kingdoms alike through successive waves of 'spoilers', Assyrian and Syrian invaders. The consensus is clear: this judgment was the direct consequence of Israel's idolatry, covenant unfaithfulness, and refusal to heed the prophets. The exile was not arbitrary but the culmination of a long history of warning and patience.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Corporate judgment only (Wesley): The rejection applies to the nation as a political and covenantal entity, not to every individual; many northern Israelites joined Judah.
- Both kingdoms included (Barnes): Verse 20 refers to 'all the seed of Israel,' including Judah, because God's dealings with both kingdoms were alike, using successive spoilers.
- Cessation of covenant relationship (Gill): God wrote 'Lo-ammi' over the ten tribes, effectively ending their status as His people, as seen in the verb 'rejected' meaning loathing and divorce.
What is clear: God judged Israel for persistent, unrepentant idolatry, and that judgment resulted in exile from the land.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of 'all the seed of Israel' | The phrase refers primarily to the northern kingdom of Israel as a corporate entity. | Some see it as including Judah as well (Barnes), while others limit it to the ten tribes (Wesley, Gill). |
| Permanence of rejection | The exile was a direct act of divine judgment and a consequence of covenant unfaithfulness. | Is this rejection final for the ten tribes? Some interpret it as the end of their status as God's people, while others argue that a remnant survived and the covenant continued through Judah. |
| God's covenant faithfulness | God is just in punishing sin; the judgment does not nullify His promises to Abraham. | How to reconcile this rejection with the Abrahamic covenant? Some see corporate judgment as compatible with individual election; others see a tension resolved only in the New Testament where the church becomes the people of God. |
| Responsibility for sin | Israel's persistent idolatry caused their downfall. | Does this judgment implicate Judah as well, given verse 19? Some see it as a warning for Judah; others note that Judah's eventual exile was distinct and later. |
Historical & Cultural Context
The verse sits within the larger account of the fall of Samaria (2 Kings 17:1-6). By the time of Hoshea, the last king of Israel, the northern kingdom had suffered decades of internal instability and external pressure. Assyrian kings Pul (Tiglath-pileser III) and Shalmaneser V had already devastated parts of the land and carried off captives (2 Kings 15:29). The 'spoilers' mentioned in verse 20 refer to these successive invaders, Syria under Hazael and Benhadad, and Assyria from the late eighth century BC onward. Israel's sins are catalogued in verses 16-17: the golden calves established by Jeroboam I, the worship of Baal and Asherah, the abhorrent practice of child sacrifice (passing children through fire), and the use of divination and enchantments. These practices were not private deviations but public, state-sponsored idolatry. The prophets, Amos, Hosea, Isaiah, had warned repeatedly that such rebellion would lead to exile.
The phrase 'cast them out of his sight' echoes the covenant curse language of Deuteronomy 29:28: God uproots a people from the land in anger. This was the ultimate penalty: removal from the land of promise, the place where God's face shone (Numbers 6:25). The Assyrian practice of deporting conquered peoples prevented rebellion and mixed ethnic groups. Verse 24 describes the resettling of foreigners in Samaria, giving rise to the mixed religion and ethnicity of the later Samaritans. In this context, the judgment is not merely political but theological: Israel had broken the covenant and forfeited their claim to the land given to Abraham. Yet the verse's position between verse 18 (which notes only the tribe of Judah remained) and verse 21 (which recalls how Israel was torn from David's house) underscores that the door was not closed, Judah still had opportunity to learn from Israel's fall.
Textual Notes
The Hebrew text of 2 Kings 17:20 is stable across ancient manuscripts. The consulted sources note no significant variant readings. The Masoretic Text reads clearly, and the ancient versions (Septuagint, Vulgate, Syriac) agree in substance. The only minor variations involve translation choices, for example, the KJV 'Lord' instead of 'Yahweh', or YLT's 'kicketh' for 'rejected', but these reflect different translation philosophies, not textual differences.
Reception History
In Jewish tradition, this verse has been cited as the scriptural basis for the 'ten lost tribes', the idea that the northern tribes were permanently dispersed and have not returned. Rabbinic literature often meditates on the severity of God's judgment but also holds out hope for their eventual restoration based on passages like Ezekiel 37. In Christian tradition, the verse served as a warning against apostasy. The Apostle Paul, reflecting on the fall of Israel in Romans 9, 11, argues that God has not rejected His people entirely but has preserved a remnant by grace, quoting Hosea and Isaiah. Early church fathers like Cyprian used the verse to exhort believers to remain faithful under persecution. During the Reformation, interpreters such as Calvin saw in this passage a demonstration of God's justice and the necessity of repentance. The verse continues to be read in many Christian lectionaries as a sobering reminder of the cost of covenant unfaithfulness, always within the larger story of God's redemptive purposes.
Preaching This Verse
Three-point outline
- Rejection has a cause: God's rejection of Israel was not random. The preceding verses catalogue generations of idolatry, child sacrifice, and refusal to listen to the prophets.
- Judgment unfolds in stages: The verse traces a sequence: rejection, affliction, delivery into enemies' hands, and finally expulsion from God's presence. Each stage is a call to repentance.
- Covenant and consequence coexist: God's covenant with Abraham did not cancel the curses of the Sinai covenant. The exile is a demonstration that relationship with God requires both grace and accountability.
Five-point outline
- The rejection of the seed: God rejected 'all the seed of Israel' as a corporate entity, though individuals remained within the covenant (Wesley).
- The means of affliction: The 'spoilers' were historical agents, Syria and Assyria, whom God used as instruments of judgment.
- The purpose of deliverance: 'Delivered them into the hand of spoilers' was judicial; God gave them over to the consequences of their idolatry.
- The final banishment: 'Cast them out of his sight' is the removal from the land, the place of God's especial presence.
- The shadow of hope: The verse stands between the remnant of Judah (v.18) and the recollection of God's prior tearing of Israel from David's house (v.21). Judgment is severe, but God's larger plan continues.
Illustration hooks
- A sports team that ignores every warning from the coach about poor conduct, until they are disqualified from the championship. The disqualification is not sudden; it is the result of accumulated choices.
- A homeowner who sees signs of termite damage year after year but delays treatment. Eventually the structure collapses. The final collapse is the consequence, not a surprise.
- A friendship where one person repeatedly betrays trust and ignores pleas. Eventually the friend walks away. The departure is painful but not unmotivated.
Questions your congregation is asking
- Does this verse mean God breaks His promises? How does this relate to Romans 11:1-2 where Paul says God has not rejected His people?
- What happened to the ten lost tribes? Is this rejection permanent for those individuals?
- If God judged a whole nation, what does that mean for my country today? Should we expect corporate judgment for national sin?
Leading a Discussion
This verse confronts us with the severity of God's judgment and the reality of covenant consequences. It raises hard questions about God's faithfulness and the limits of patience. As you discuss, keep in mind the full biblical story: judgment is never God's final word, and even in this moment, the tribe of Judah remains as a seed of hope.
Discussion questions
- Read 2 Kings 17:20 together. What does the verse say God did? List each action.
- The word 'rejected' (Hebrew mā'as) is used elsewhere of God rejecting Saul from being king (1 Samuel 15:23). What does this comparison add to your understanding?
- Why does the writer stress 'all the seed of Israel'? How does Wesley's note that this refers to the kingdom, not every individual, affect your interpretation?
- The verse describes judgment in four stages. What do you think is the purpose of each stage? Why didn't God simply destroy Israel immediately?
- How does the surrounding context (verses 16-19 and 21-23) help explain why this judgment came? What specific sins are named?
- In what ways does this passage challenge your assumptions about God's character? How do you hold together God's love and God's judgment?
- This verse warns against corporate unfaithfulness. What are the 'idols' that tempt Christian communities today? How can we heed the prophets' call to turn back?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 11:12 | a land which Yahweh your God cares for. Yahweh your God’s eyes are always on it, from the beginning of the year even to the end of the year. |
| I Samuel 15:23 | For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and teraphim. Because you have rejected Yahweh’s word, he has also rejected you from being king.” |
| I Samuel 15:26 | Samuel said to Saul, “I will not return with you; for you have rejected Yahweh’s word, and Yahweh has rejected you from being king over Israel.” |
| I Samuel 16:1 | Yahweh said to Samuel, “How long will you mourn for Saul, since I have rejected him from being king over Israel? Fill your horn with oil, and go. I will send you to Jesse the Bethlehemite, for I have provided a king for myself among his sons.” |
| II Kings 13:3 | Yahweh’s anger burned against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Benhadad the son of Hazael, continually. |
| II Kings 13:7 | For he didn’t leave to Jehoahaz of the people any more than fifty horsemen, and ten chariots, and ten thousand footmen; for the king of Syria destroyed them and made them like the dust in threshing. |
| II Kings 15:18 | He did that which was evil in Yahweh’s sight. He didn’t depart all his days from the sins of Jeroboam the son of Nebat, with which he made Israel to sin. |
| II Kings 15:20 | Menahem exacted the money from Israel, even from all the mighty men of wealth, from each man fifty shekels of silver, to give to the king of Assyria. So the king of Assyria turned back, and didn’t stay there in the land. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the Jews and Israelites alike faced God's judgment through repeated invasions before their final destruction. Both kingdoms received the same pattern of warning: spoilers sent against them time after time, until ruin finally came.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator identifies three distinct causes for Israel's captivity: adopting Canaanite idol worship, making the molten calves, and embracing Baal and Moloch worship with divination. He also points out that among all nineteen kings of Israel, not one had a good character.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that God's judgment on Israel was total and final: He rejected every descendant, not just a portion. The affliction and deliverance to plunderers continued until the nation was utterly banished from His sight, with no hint of near restoration.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes God's total rejection of the ten tribes as His people, marked by writing "Lo-Ammi" on them and giving a bill of divorce. He traces the progressive judgment: first affliction through famine and pestilence, then being handed over to foreign kings, and finally being cast out of God's sight into captivity.
Lange's Commentary Reformed 1857
Lange stresses that Hoshea was less wicked than his predecessors, but that does not mean he was a good king or truly reformed. He still clung to Jeroboam’s calf worship, and his fall was not a heroic last stand but the deserved judgment of a morally and religiously rotten kingdom.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry stresses that Israel's sin was especially grievous because they turned against the very God who rescued them from Egypt. They deliberately walked in the ways of the pagan nations God had driven out, rejecting every prophet's warning and hardening their necks in willful rebellion.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that "all Israel" means all the tribes, but not every single person within them. Many individuals from those tribes had already moved into the kingdom of Judah and were counted with Judah, so the phrase is tribal, not universal.