II Kings 17:34 · Bible study
2 Kings 17:34 Commentary: True Fear vs. Syncretism
Hebrew · 8 what the commentators say
Meaning in one sentence
What does II Kings 17:34 say about genuine fear of God? Study the Hebrew, context, and commentary on syncretism and covenant loyalty.
Research Summary
- Meaning: Syncretism, worshiping Yahweh alongside other gods, is not genuine fear of God and constitutes covenant rebellion.
- Key words: “Fear not” (אֵינָ/ם יְרֵאִים), “former customs” (מִּשְׁפָּטִים הָ/רִֽאשֹׁנִים), “statutes” (חֻקֹּתָ/ם), “law” (תּוֹרָה), “commandment” (מִצְוָה).
- Main debate: Whether the colonists’ worship was a sincere but imperfect attempt, or a complete failure to acknowledge Yahweh at all.
- Theological theme: The exclusivity of covenant loyalty; true fear of God demands wholehearted, exclusive obedience to His revealed will.
- Best use: Teaching on the nature of authentic worship, warning against syncretism, and calling believers to examine the purity of their devotion.
Translation Comparison
BSB Berean Standard Bible 2020
To this day they are still practicing their former customs. None of them worship the LORD or observe the statutes, ordinances, laws, and commandments that the LORD gave the descendants of Jacob, whom He named Israel.
WEB World English Bible 2000
To this day they do what they did before. They don’t fear Yahweh, and they do not follow the statutes, or the ordinances, or the law, or the commandment which Yahweh commanded the children of Jacob, whom he named Israel;
KJV King James Version 1769
Unto this day they do after the former manners: they fear not the Lord, neither do they after their statutes, or after their ordinances, or after the law and commandment which the Lord commanded the children of Jacob, whom he named Israel;
ASV American Standard Version 1901
Unto this day they do after the former manner: they fear not Jehovah, neither do they after their statutes, or after their ordinances, or after the law or after the commandment which Jehovah commanded the children of Jacob, whom he named Israel;
YLT Young's Literal Translation 1898
Unto this day they are doing according to the former customs--they are not fearing Jehovah, and are not doing according to their statutes, and according to their ordinances, and according to the law, and according to the command, that Jehovah commanded the sons of Jacob whose name He made Israel,
Darby Darby Bible 1890
To this day they do after their former customs: they fear not Jehovah, neither do they after their statutes or after their ordinances, nor after the law and commandment that Jehovah commanded the sons of Jacob, whom he named Israel.
Douay-Rheims Douay-Rheims Bible 1899
Unto this day they follow the old manner: they fear not the Lord, neither do they keep his ceremonies, and judgments, and law, and the commandment, which the Lord commanded the children of Jacob, whom he surnamed Israel:
Translations in other languages (10 available)
Hasta hoy hacen como primero; que ni temen á Jehová, ni guardan sus estatutos, ni sus ordenanzas, ni hacen según la ley y los mandamientos que prescribió Jehová á los hijos de Jacob, al cual puso el nombre de Israel;
Até hoje fazem como primeiro; que nem temem ao SENHOR, nem guardam seus estatutos, nem suas ordenanças, nem fazem segundo a lei e os mandamentos que prescreveu o SENHOR aos filhos de Jacó, ao qual pôs o nome de Israel;
Ils suivent encore aujourd’ hui leurs premiers usages: ils ne craignent point l’ Éternel, et ils ne se conforment ni à leurs lois et à leurs ordonnances, ni à la loi et aux commandements prescrits par l’ Éternel aux enfants de Jacob qu’ il appela du nom d’ Israël.
Und bis auf diesen Tag tun sie nach der alten Weise, daß sie weder den HERRN fürchten noch ihre Rechte und Sitten tun nach dem Gesetz und Gebot, das der HERR geboten hat den Kindern Jakobs, welchem er den Namen Israel gab.
Tot op dezen dag toe doen die naar de eerste wijzen; zij vrezen den HEERE niet, en zij doen niet naar hun inzettingen, en naar hun rechten, en naar de wet, en naar het gebod, dat de HEERE geboden heeft aan de kinderen van Jakob, dien Hij den naam Israel gaf.
Anche oggi continuano nell’antico costume: non temono l’Eterno, e non si conformano né alle loro leggi e ai loro precetti, né alla legge e ai comandamenti che l’Eterno prescrisse ai figliuoli di Giacobbe, da lui chiamato Israele,
Ci aż do dnia tego sprawują się według zwyczajów starych, nie boją się Pana, ani czynią według wyroków jego, i według ustaw jego, i według zakonu, i według rozkazania, które przykazał Pan synom Jakóbowym, którego przezwał Izraelem.
До сего дня поступают они по прежним своим обычаям: не боятся Господа и не поступают по уставам и по обрядам, и по закону и по заповедям, которые заповедал Господь сынам Иакова, которому дал Он имя Израиля.
他們 直到 如 今 仍照先前的 風俗 去行，不 專心敬畏 耶和華，不 全守 自己的規矩、典章，也不遵守耶和華 吩咐 雅各 後裔 的 律法、誡命。〈雅各，就是 從前耶和華起 名 叫以色列的。〉
So to this day they go on in their old ways, not worshipping the Lord or keeping his orders or his ways or the law and the rule which the Lord gave to the children of Jacob, to whom he gave the name Israel;
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 17:34
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse delivers a sharp theological verdict on the worship practiced by the transplanted colonists in Samaria. The writer states bluntly: they do not fear Yahweh. This stands in deliberate tension with earlier claims that they “feared Yahweh” (vv. 32-33). Barnes’ Notes clarifies that acknowledging Yahweh alongside other gods is not really acknowledging Him at all. The Cambridge Bible for Schools and Colleges explains that the colonists regarded Yahweh merely as the local deity of the land, and that God will not be served from policy. Wesley’s Explanatory Notes adds that God will not accept that “mongrel and false worship.” The Hebrew supports this: the participle עֹשִׂים (“they are doing”) in v. 34 contrasts with the desired continuous obedience implied by the covenant statutes. The writer uses the full list, statutes, ordinances, law, commandment, to show that nothing of God’s revealed will was being followed. True fear of Yahweh, the commentators agree, demands exclusive loyalty and wholehearted obedience, not a compartmentalized addition of God to a pantheon.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Syncretism as non-worship: Commentators like Barnes and Cambridge see the colonists' worship as wholly unacceptable because it included other gods alongside Yahweh (vv. 32-33).
- Mixed remnant included: Lange suggests the verse also refers to the Israelite remnant who continued Jeroboam's calf-worship, thus practicing illegal worship even after the exile.
What is clear: The verse unequivocally declares that the worship offered by these people does not meet the standard of the covenant given to Jacob/Israel; true fear of God requires exclusive obedience to His law.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Who 'they' refers to in verse 34 | The verse primarily describes the foreign colonists settled in Samaria after 722 BC. | Some commentators (e.g., Gill) also include the remnant Israelites left in the land who persisted in idolatry, or even the captives in exile who remained unrepentant. |
| The meaning of 'fearing Yahweh' | The colonists performed external acts of worship and claimed to fear Yahweh, but the writer judges this as not true fear. | Protestant commentators (Barnes, Cambridge, Wesley) emphasize that acknowledging God alongside other gods is no fear at all. A more charitable reading might see an incomplete but sincere attempt, though this is not supported by the supplied commentaries. |
| The referent of 'their statutes' | The statutes, ordinances, law, and commandment come from Yahweh to the children of Jacob (Israel). | Lange argues that the ו before 'the law' is epexegetical, meaning the list unpacks 'their statutes.' Others (Keil, as cited in Lange) see a contrast between the colonists' own customs and the Mosaic law. |
| The phrase 'whom he named Israel' | It recalls Jacob's renaming at Peniel (Genesis 32:28) and underscores covenant identity. | No significant debate; the reference is universally understood to highlight the special relationship between God and His chosen people, making the breach of covenant more grievous. |
Historical & Cultural Context
After the Assyrian conquest of the northern kingdom in 722 BC, the king of Assyria relocated foreign peoples into Samaria (2 Kings 17:24). These colonists brought their own gods and worship practices (vv. 30-31). When they first settled, they did not fear Yahweh at all, and YHWH sent lions among them (v. 25). The king interpreted this as a sign that they did not know “the manner of the God of the land” (v. 26). So an Israelite priest was sent back to teach them “how they should fear YHWH” (v. 28). But the result was a syncretistic blend: they worshiped YHWH while also serving their own gods “after the manner of the nations” (v. 33).
Verse 34 is the inspired writer’s own evaluation. The phrase “to this day” points to the time of the book’s composition, likely during the Babylonian exile (see Jamieson-Fausset-Brown). The colonists’ worship had not changed; they still followed their “former customs.” In calling the recipients of the covenant “the children of Jacob, whom he named Israel,” the writer presses the gravity of the sin. Jacob’s renaming at Peniel (Genesis 32:28) signified a new identity and a special relationship with God. By ignoring the law given to this covenantal people, the colonists showed they had no real part in that relationship. The historical background underscores that fear of God cannot be taught as a mere technique or local custom; it must spring from covenant loyalty.
Textual Notes
The consulted sources note no significant textual variants for 2 Kings 17:34. The Hebrew text is stable across manuscripts. The minor differences in English translations (e.g., “former customs” vs. “former manners”) reflect interpretive choices rather than textual variation. The YLT’s “whose name He made Israel” follows the Hebrew verb שָׂם (“made/set”) literally, while other translations render it idiomatically as “whom he named.”
Reception History
This verse has been cited throughout church history to warn against syncretism. Early Christian writers, such as Justin Martyr and Tertullian, drew on the contrast between the Samaritans’ mixed worship and the exclusive devotion demanded by God. The verse was used to argue that the Samaritans were not true worshipers of God, a point later employed in debates about the relationship between Judaism and Samaritanism. During the Reformation, commentators like Matthew Henry and the Geneva Bible authors applied it to the danger of mixing gospel truth with human traditions. In the modern period, the verse continues to be a key text for teaching on the first commandment and the radical demand of exclusive loyalty to God.
Preaching This Verse
Three-point outline
- The Danger of a Divided Heart. The colonists feared Yahweh but also served other gods (v. 33). This is not true fear but a deadly compromise that dishonors God.
- The Litmus Test of Obedience. True fear of God is demonstrated by keeping His statutes, ordinances, law, and commandments, the whole package, not just selected parts.
- The Weight of Covenant Identity. God named Jacob “Israel” (Genesis 32:28). That name carries privileges and responsibilities. To ignore the covenant is to forfeit the blessing.
Five-point outline
- The persistence of syncretism: “to this day” shows how long-standing and stubborn false worship can be.
- The inadequate remedy: sending a priest to teach “the manner of the god of the land” failed because it was seen as merely one god among many.
- The flaw in outward religiosity: the colonists went through motions of fearing God but their hearts were elsewhere.
- The comprehensive nature of God’s law: four terms (statutes, ordinances, law, commandment) emphasize that nothing is optional.
- The call to exclusive allegiance: naming Jacob “Israel” reminds God’s people of their unique calling to be a nation set apart.
Illustration hooks
- A person who attends church on Sunday but spends the rest of the week fully absorbed in worldly values and practices.
- A nation or community that invokes God’s blessing while ignoring His clear commands on justice, mercy, and sexual ethics.
- A believer who prays for God’s help but also consults horoscopes, mediums, or other spiritual practices.
Questions your congregation is asking
- “How can I tell if my fear of God is genuine or just cultural habit?”
- “Is it possible to serve God and still hold onto my favorite sins?”
- “Does God reject worship that comes from a mixed motive?”
Leading a Discussion
This passage forces us to examine the line between cultural religion and authentic faith. The Samaritans thought they were pleasing the God of the land, but the writer of Kings sees their worship as no worship at all. The issue is not ignorance, they had been taught, but a divided heart. As you discuss, consider how easy it is to add Jesus to a life already filled with other loyalties.
Discussion questions
- What does verse 34 say the colonists were not doing? List the specific areas of failure.
- Why does the writer repeat the covenant name “children of Jacob, whom he named Israel”? What is the effect?
- In verses 32-33, the text says they “feared Yahweh.” Why does verse 34 then contradict that? (See Barnes and Cambridge comments.)
- What does “fearing Yahweh” mean in the Old Testament? How does this chapter define it (see vv. 35-39)?
- Where do you see similar patterns of syncretism in your own community or family background?
- How can we test whether our worship of God is merely one priority among many, or truly exclusive?
- What practical steps can help a believer move from “fearing God” as a label to fearing Him as a life-transforming reality?
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)
| Genesis 32:28 | He said, “Your name will no longer be called Jacob, but Israel; for you have fought with God and with men, and have prevailed.” |
| Genesis 33:20 | He erected an altar there, and called it El Elohe Israel. |
| Genesis 35:10 | God said to him, “Your name is Jacob. Your name shall not be Jacob any more, but your name will be Israel.” He named him Israel. |
| I Kings 11:31 | He said to Jeroboam, “Take ten pieces; for Yahweh, the God of Israel, says, ‘Behold, I will tear the kingdom out of the hand of Solomon and will give ten tribes to you |
| I Kings 18:11 | Now you say, ‘Go, tell your lord, “Behold, Elijah is here.”’ |
| I Kings 18:31 | Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom Yahweh’s word came, saying, “Israel shall be your name.” |
| II Kings 17:25 | So it was, at the beginning of their dwelling there, that they didn’t fear Yahweh. Therefore Yahweh sent lions among them, which killed some of them. |
| II Kings 17:27 | Then the king of Assyria commanded, saying, “Carry there one of the priests whom you brought from there; and let him go and dwell there, and let him teach them the law of the god of 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
8 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes draws a sharp distinction between two kinds of fearing the Lord. The newcomers acknowledged Yahweh alongside their own gods and kept up his worship at Bethel, but this divided allegiance was no real acknowledgment of Him at all. True fear cannot share its place.
Cambridge Bible for Schools and Colleges Anglican 1880
The colonists thought they worshipped the Lord by treating Him as the local god of the land. But the writer makes clear this was no worship at all. God will not be served from mere policy or superstition. What people imagine they are doing and what God actually sees are two different things.
Geneva Bible Notes Reformed 1599
The Geneva note highlights
Gill's Exposition of the Bible Baptist 1748
Gill reads the verse as a multi-layered indictment: none of the groups involved — the new settlers in Samaria, the Israelites in captivity, or those left in the land — were reformed by their troubles. His emphasis is that they continued their old idolatrous ways and failed to fear the Lord or keep His commands.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points out that "unto this day" refers to the time when this book was composed during the Babylonian exile. The Samaritans' religion was a confused mixture of serving God and serving idols, reflecting their origin as colonists sent from Assyria after the kingdom of Israel was overthrown.
Lange's Commentary Reformed 1857
Lange argues that the description of Hoshea does not mean he was a good or converted king. The contrast with previous kings only indicates he was slightly less evil than his immediate predecessors, not that he abandoned Jeroboam's calf-worship. Hoshea still relied on political alliances rather than genuine repentance.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry points out that the new settlers of Samaria wanted to honor the Lord but only on their own terms, mixing His worship with their own idols. Their appointment of the lowest people as priests reveals they had no regard for true worship. This syncretism was not genuine fear of the Lord.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that "unto this day" spans about 300 years until Alexander the Great's time, when they finally removed their idols. He argues they only pretended to fear the Lord while actually serving their own inventions, and God rejects such mongrel worship. The name Israel, signifying special interest with God, only aggravates their sin.