2 Kings 17:2

., 2Kgs 17:7-18 . Judah copies the misconduct of Israel, 2Kgs 17:19 . The Lord rejects all the seed of Israel, 2Kgs 17:20-23 . The king of Assyria brings different nations and places them in Samaria, and the cities from which the Israelites had been led away into captivity, 2Kgs 17:24 . Many of these strange people are destroyed by lions, 2Kgs 17:25 . The king of Assyria sends back some of the Israelitish priests to teach these nations the worship of Jehovah; which worship they incorporate with their own idolatry, 2Kgs 17:26-33 . The state of the Israelites, and strange nations in the land of Israel, 2Kgs 17:34-41 . Verse 3 Shalmaneser - This was the son and successor of Tiglath-pileser. He is called Shalman by Hosea, Hos 10:14 , and Enemessar, in the book of Tobit, 1:2. Gave him presents - Became tributary to him. Verse 4 Found conspiracy to Hoshea - He had endeavored to shake off the Assyrian yoke, by entering into a treaty with So, King of Egypt; and having done so, he ceased to send the annual tribute to Assyria. Verse 5 Besieged it three years - It must have been well fortified, well provisioned, and well defended, to have held out so long. Verse 6 Took Samaria - According to the prophets Hosea, Hos 13:16 , and Micah, Mic 1:6 . He exercised great cruelties on this miserable city, ripping up the women with child, dashing young children against the stones, etc. etc. Carried Israel away into Assyria - What were the places to which the unfortunate Israelites were carried, or where their successors are now situated, have given rise to innumerable conjectures, dissertations, discourses, etc. Some maintain that they are found on the coast of Guinea; others, in America; the Indian tribes being the descendants of those carried away by the Assyrians. In vol. i. of the Supplement to Sir Wm. Jones's works, we find a translation of the History of the Afghans, by Mr. H. Vansittart; from which it appears that they derive their own descent from the Jews. On this history Sir Wm. Jones writes the following note: - "This account of the Afghans may lead to a very interesting discovery. We learn from Esdras, that the ten tribes, after a wandering journey, came to a country called Arsaret, where we may suppose they settled. Now the Afghans are said by the best Persian historians to be descended from the Jews; they have traditions among themselves of such a descent, and it is even asserted that their families are distinguished by the names of Jewish tribes; although, since their conversion to the Islam, they studiously conceal their origin. The Pushtoo, of which I have seen a dictionary, has a manifest resemblance to the Chaldaic; and a considerable district under their dominion is called Hazarek or Hazaret, which might easily have been changed into the word used by Esdras. I strongly recommend an inquiry into the literature and history of the Afghans." Every thing considered, I think it by far the most probable that the Afghans are the descendants of the Jews, who were led away captives by the Assyrian kings. Thus ended the kingdom of Israel, after it had lasted two hundred and fifty-four years, from the death of Solomon and the schism of Jeroboam, till the taking of Samaria by Shalmaneser, in the ninth year of Hoshea; after which the remains of the ten tribes were carried away beyond the river Euphrates. The rest of this chapter is spent in vindicating the Divine providence and justice; showing the reason why God permitted such a desolation to fall on a people who had been so long his peculiar children. Verse 9 Did secretly those things - There was much hidden iniquity and private idolatry among them, as well as public and notorious crimes. From the tower of the watchmen to the fenced city - That is, the idolatry was universal; every place was made a place for some idolatrous rite or act of worship; from the largest city to the smallest village, and from the public watchtower to the shepherd's cot. Verse 10 Images and groves - Images of different idols, and places for the abominable rites of Ashtaroth or Venus. Verse 13 Yet the Lord testified against Israel - What rendered their conduct the more inexcusable was, that the Lord had preserved among them a succession of prophets, who testified against their conduct, and preached repentance to them, and the readiness of God to forgive, provided they would return unto him, and give up their idolatries. Verse 17 Sold themselves to do evil - Abandoned themselves to the will of the devil, to work all iniquity with greediness. Verse 18 Removed them out of his sight - Banished them from the promised land, from the temple, and from every ordinance of righteousness, as wholly unworthy of any kind of good. None left but the tribe of Judah only - Under this name all those of Benjamin and Levi, and the Israelites, who abandoned their idolatries and joined with Judah, are comprised. It was the ten tribes that were carried away by the Assyrians. Verse 24 The king of Assyria brought men from Babylon - He removed one people entirely, and substituted others in their place; and this he did to cut off all occasion for mutiny or insurrection; for the people being removed from their own land, had no object worthy of attention to contend for, and no patrimony in the land of their captivity to induce them to hazard any opposition to their oppressors. By men from Babylon, we may understand some cities of Babylonia then under the Assyrian empire; for at this time Babylon had a king of its own; but some parts of what was called Babylonia might have been still under the Assyrian government. From Cuthah - This is supposed to be the same as Cush, the Chaldeans and Syrians changing ש shin into ת tau; thus they make כוש Cush into כות Cuth; and אשור Ashshur, Assyria, into אתור Attur. From these came the Scythae; and from these the Samaritans were called Cuthaeans, and their language Cuthite. The original language of this people, or at least the language they spoke after their settlement in Israel, is contained in the Samaritan version of the Pentateuch, printed under the Hebraeo-Samaritan in vol. i. of the London Polyglot. This Cuthah was probably the country in the land of Shinar, first inhabited by Cush. From Ava - The Avim were an ancient people, expelled by the Caphtorim from Hazerim, Deu 2:23 . From Hamath - This was Hemath or Emath of Syria, frequently mentioned in the sacred writings. From Sepharvaim - There was a city called Syphera, near the Euphrates; others think the Saspires, a people situated between the Colchians and the Medes, are meant. There is much uncertainty relative to these places: all that we know is, that the Assyrians carried away the Israelites into Assyria, and placed them in cities and districts called Halah and Habor by the river of Gozan, and in the cities of the Medes, 2Kgs 17:6 ; and it is very likely that they brought some of the inhabitants of those places into the cities of Israel. Verse 25 The Lord sent lions among them - The land being deprived of its inhabitants, wild beasts would necessarily increase, even without any supernatural intervention; and this the superstitious new comers supposed to be a plague sent upon them, because they did not know how to worship him who was the God of the land; for they thought, like other heathens that every district had its own tutelary deity. Yet it is likely that God did send lions as a scourge on this bad people. Verse 26 The manner of the God of the land - משפט mishpat, the judgment; the way in which the God of the land is to be worshipped. Verse 27 Carry thither one of the priests - Imperfect as this teaching was, it, in the end, overthrew the idolatry of these people, so that soon after the Babylonish captivity they were found to be as free from idolatry as the Jews themselves, and continue so to the present day. But they are now nearly annihilated: the small remains of them is found at Naplouse and Jaffa; they are about thirty families; and men, women, and children, amount to about two hundred persons! They have a synagogue, which they regularly attend every Sabbath; and they go thither clothed in white robes. The reader may find much curious information relative to this people, in a Memoire sur L'Etat actuel des Samaritains, by Baron Sylvestre de Sacy, 8vo., Paris, 1812. Verse 29 Every nation made gods of their own - That is, they made gods after the fashion of those which they had worshipped in their own country. Verse 30 The men of Babylon made Succoth-benoth - This, literally, signifies the tabernacles of the daughters or young women, and most evidently refers to those public prostitutions of young virgins at the temple of Melitta or Venus among the Babylonians. See at the end of the chapter, 2Kgs 17:41 (note). From benoth it is probable that the word Venus came, the B being changed into V, as is frequently the case, and the th into s, benoth, Venos. The rabbins say that her emblem was a hen with her chickens; see Jarchi on the place. The men of Cuth made Nergal - This is supposed to have been the solar orb or light. According to the rabbins, his emblem was a cock. See at the end of the chapter, 2Kgs 17:41 (note). The men of Hamath made Ashima - Perhaps the fire; from אשם asham, to make atonement or to purify. Jarchi says this was in the form of a goat. See below on 2Kgs 17:41 (note). Verse 31 The Avites made Nibhaz - This was supposed to be the same as the Anubis of the Egyptians; and was in form partly of a dog, and partly of a man. A very ancient image of this kind now lies before me: it is cut out of stone, about seven inches high; has the body, legs, and arms, of a man; the head and feet of a dog; the thighs and legs covered with scales; the head crowned with a tiara; the arms crossed upon the breasts, with the fingers clenched. The figure stands upright, and the belly is very protuberant. See below. And Tartak - This is supposed by some to be another name of the same idol; Jarchi says it was in the shape of an ass. Some think these were the representations of the sun in his chariot; Nibhaz representing the solar orb, and Tartak the chariot. See below. Adrammelech - From אדר adar, glorious, and מלך melech, king. Probably the sun. Anammelech - From anah, to return, and מלך melech, king. Probably, the Moloch of the Ammonites. Jarchi says, the first was in the form of a mule, the second in the form of a horse; this was probably the moon. Verse 32 Of the lowest of them priests - One priest was not enough for this motley population; and, as the priesthood was probably neither respectable nor lucrative, it was only the lowest of the people who would enter into the employment. Verse 33 They feared the Lord, and served their own gods - They did not relinquish their own idolatry but incorporated the worship of the true God with that of their idols. They were afraid of Jehovah, who had sent lions among them; and therefore they offered him a sort of worship that he might not thus afflict them: but they served other gods, devoted themselves affectionately to them, because their worship was such as gratified their grossest passions, and most sinful propensities. Verse 36 But the Lord - Jehovah, the supreme, self-existent, and eternal Being; author of all being and life. This was to be the sole object of their adoration. Who brought you up - This was a strong reason why they should adore Him only: he had saved them from the hands of their enemies, and he did it in such a way as to show his power to be irresistible; in such a Being they might safely confide. Him shall ye fear - Here is the manner in which he is to be worshipped. Him ye shall reverence as your Lawgiver and Judge; ye shall respect and keep all his commandments; doing what he has enjoined, and avoiding what he has forbidden. Him shall ye worship - Before Him ye shall bow the knee; living in the spirit of obedience, and performing every religious act in the deepest humility. And to him shall ye do sacrifice - Ye shall consider that, as ye have sinned, so ye deserve death; ye shall therefore bring your living victims to the altar of the Lord, and let their life's blood be poured out there, as an atonement for your souls. We see in this verse three important points: 1. The object of their worship. 2. The reasons of that worship; and, 3. The spirit and manner in which it was to be performed: viz., 1. In fear, 2. Humility; and, 3. By sacrifice. Verse 41 So do they unto this day - This must have been written before the Babylonish captivity; because, after that time, none of the Israelites ever lapsed into idolatry. But this may chiefly refer to the heathenish people who were sent to dwell among the remains of the ten tribes. On these nations and the objects of their worship, I present my readers with the following extracts from Dodd and Parkhurst. 2Kgs 17:30 . The men of Babylon made Succoth-benoth. We have here an account of the idols which were consecrated by the different nations, transplanted by the king of Assyria to Samaria. It is difficult, however, and has afforded a large field for conjecture, to give any satisfactory account concerning them. The reader will find in Selden, Vossius, and Jurieu, much upon the subject. Succoth-benoth may be literally translated, The Tabernacles of the Daughters, or Young Women; or if Benoth be taken as the name of a female idol, from בנה to build up, procreate children, then the words will express the tabernacles sacred to the productive powers feminine. And, agreeably to this latter exposition, the rabbins say that the emblem was a hen and chickens. But however this may be, there is no room to doubt that these succoth were tabernacles wherein young women exposed themselves to prostitution in honor of the Babylonish goddess Melitta. Herodotus, (lib. i., c. 199), gives us a particular account of this detestable service. "Every young woman," says he, "of the country of Babylon must once in her life sit at the temple of Venus, [whom he afterwards tells us the Assyrians called Melitta], and prostitute herself to some stranger. Those who are rich, and so disdain to mingle with the crowd, present themselves before the temple in covered chariots, attended by a great retinue. But the generality of the women sit near the temple, having crowns upon their heads, and holding a cord, some continually coming, others going. [See Baruch 6:43]. The cords are held by them in such a manner as to afford a free passage among the women, that the strangers may choose whom they like. A woman who has once seated herself in this place must not return home till some stranger has cast money into her lap, and led her from the temple, and defiled her. The stranger who throws the money must say, 'I invoke the goddess Melitta for thee.' The money, however small a sum it may be, must not be refused, because it is appointed to sacred uses. [See Deu 23:18 ]. The woman must follow the first man that offers, and not reject him; and after prostitution, having now duly honored the goddess, she is dismissed to her own house. In Cyprus," adds the historian, "they have the same custom." This abomination, implied by Succoth-benoth, the men of Babylon brought with them into the country of Samaria; and both the name of the idol Melitta, and the execrable service performed to her honor, show that by Melitta was originally intended the procreative or productive power of nature, the Venus of the Greeks and Romans. See the beginning of Lucretius's first book De Rerum Natura. Mr. Selden imagines that some traces of the Succoth-benoth may be found in Sicca Veneria, the name of a city of Numidia, not far from the borders of Africa Propria. The name itself bears a near allusion to the obscene custom above taken notice of, and seems to have been transported from Phoenicia: nor can this well be disputed, when we consider that here was a temple where women were obliged to purchase their marriage-money by the prostitution of their bodies. See Univ. Hist., vol. xvii., p. 295, and Parkhurst's Lexicon on the word סך. The men of Cuth made Nergal. - Cuth was a province of Assyria, which, according to some, lies upon the Araxis: but others rather think it to be the same with Cush, which is said by Moses to be encompassed with the river Gihon; and must, therefore, be the same with the country which the Greeks call Susiana, and which to this day is called by the inhabitants Chusesta. Their idol, Nergal, seems to have been the sun, as the causer of the diurnal and annual revolutions of the planets; for it is naturally derived from נר ner, light, and by גל gal, to revolve. The rabbins say that the idol was represented in the shape of a cock; and probably they tell us the truth, for this seems a very proper emblem. Among the latter heathens we find the cock was sacred to Apollo or the sun, (see Pierii Hieroglyph., p. 223), "because," says Heliodorus, speaking of the time when cocks crow, "by a natural sensation of the sun's revolution to us, they are incited to salute the god." Aethiop. lib. i. And perhaps under this name, Nergal, they meant to worship the sun, not only for the diurnal return of its light upon the earth, but also for its annual return or revolution. We may observe that the emblem, a cock, is affected by the latter as well as by the former, and is frequently crowing both day and night, when the days begin to lengthen. See Calmet's Dictionary under the word, and Parkhurst's Lexicon. The men of Hamath made Ashima. - There are several cities and countries which go under the name of Hamath; but what we take to be here meant is that province of Syria which lies upon the Orontes, wherein there was a city of the same name; which when Shalmaneser had taken, he removed the inhabitants from thence into Samaria. Their idol Ashima signifies the atoner or expiator, from אשם asham. The word is in a Chaldee form, and seems to be the same as אשמת שמרון ashmath Shomeron, the sin of Samaria, mentioned Amo 8:14 , where ashmath is rendered by the Lxx. propitiation. It is known to every one who has the least acquaintance with the mythology of the heathen, how strongly and universally they retained the tradition of an atonement or expiation for sin, although they expected it from a false object and wrong means. We find it expressed in very clear terms among the Romans even so late as the time of Horace, lib. i., ode 2: - Cui dabit partes scelus expiandi Jupiter? And whom, to expiate the horrid guilt, Will Jove appoint? The answer is, "Apollo," the god of light. Some think that, as Asuman or Suman, asman, in the Persian language, signifies heaven, the Syrians might from hence derive the name of this god; who, they suppose, was represented by a large stone pillar terminating in a conic or pyramidical figure, whereby they denoted fire. See Parkhurst on the word אשם asham, Calmet's Dictionary, and Tennison on Idolatry. 2Kgs 17:31 . The Avites made Nibhaz and Tartak. - It is uncertain who these Avites were. The most probable opinion seems to be that which Grotius has suggested by observing that there are a people in Bactriana, mentioned by Ptolemy, under the name of Avidia, who possibly might be those transported at this time into Palestine by Shalmaneser. Nibhaz, according to the rabbins, had the shape of a dog, much like the Anubis of the Egyptians. In Pierius's Hieroglyphics, p. 53, is the figure of a cunocephalus, a kind of ape, with a head like a dog, standing upon his hinder feet, and looking earnestly at the moon. Pierius there teaches us that the cunocephalus was an animal eminently sacred amongst the Egyptians, hieroglyphical of the moon, and kept in their temples to inform them of the moon's conjunction with the sun, at which time this animal is strangely affected, being deprived of sight, refusing food, and lying sick on the ground; but on the moon's appearance seeming to return thanks, and congratulate the return of light both to himself and her. See Johnston's Nat. Hist. de Quadruped., p. 100. This being observed, the נבחז nibchaz, (which may well be derived from נבח nabach, to bark, and חזה chazah, to see), gives us reason to conclude that this idol was in the shape of a cunocephalus, or a dog looking, barking, or howling at the moon. It is obvious to common observation that dogs in general have this property; and an idol of the form just mentioned seems to have been originally designed to represent the power or influence of the moon on all sublunary bodies, with which the cunocephaluses and dogs are so eminently affected. So, as we have observed upon Nergal, the influence of the returning solar light was represented by a cock; and the generative power of the heavens by Dagon, a fishy idol. See Parkhurst on נבחז who is of opinion that Tartak תרתק is compounded of תר tar, to turn, go round, and רתק rathak, to chain, tether; and plainly denotes the heavens, considered as confining the planets in their respective orbits, as if they were tethered. The Jews have a tradition that the emblem of this idol was an ass; which, considering the propriety of that animal when tethered to represent this idol, is not improbable; and from this idolatrous worship of the Samaritans, joined perhaps with some confused account of the cherubim, seems to have sprung that stupid story by the heathens, that the Jews had an ass's head in their holy of holies, to which they paid religious worship. See Bochart, vol. ii., p. 221. Jurieu is of opinion that as the word Nibhaz, both in the Hebrew and Chaldee, with a small variation, denotes quick, swift, rapid; and tartak, in the same languages, signifies a chariot, these two idols may both together denominate the sun mounted on his car, as the fictions of the poets and the notions of the mythologists were wont to represent that luminary. The Sepharvites burned their children - to Adrammelech and Anammelech. - As these Sepharvites probably came from the cities of the Medes, whither the Israelites were carried captive, and as Herodotus tells us that between Colchis and Media are found a people called Saspires, in all likelihood they were the same with those here named Sepharvites. Moloch, Milcom, and Melech, in the language of different nations, all signify a king, and imply the sun, which was called the king of heaven; and consequently the addition of אדר adar, which signifies powerful, illustrious, to the one, and of ענה anah, which implies to return, to answer, to the other, means no more than the mighty or the oracular Moloch. And as the children were offered to him, it appears that he was the same with the Moloch of the Ammonites. See Univ. Hist. and Calmet. Mr. Locke is also of opinion that these two names were expressive of one and the same deity. What they were, or in what form, and how worshipped, we have not light from antiquity to determine. Introduction Hezekiah begins to reign; he removes the high places, breaks to pieces the brazen serpent, and walks uprightly before God, 2Kgs 18:1-6 . He endeavors to shake off the Assyrian yoke, and defeats the Philistines, 2Kgs 18:7 , 2Kgs 18:8 . Shalmaneser comes up against Samaria, takes it, and carries the people away into captivity, 2Kgs 18:9-12 . And then comes against Judah, and takes all the fenced cities, 2Kgs 18:13 . Hezekiah sends a message to him

0.) 1 In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel nine years. 2 And he did that which was evil in the sight of the Lord , but not as the kings of Israel that were before him. 3 Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents. 4 And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, as he had done year by year: therefore the king of Assyria shut him up, and bound him in prison. 5 Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years. 6 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. We have here the reign and ruin of Hoshea, the last of the kings of Israel, concerning whom observe, I. That, though he forced his way to the crown by treason and murder (as we read ch. xv. 30 ), yet he gained not the possession of it till seven or eight years after; for it was in the fourth year of Ahaz that he slew Pekah, but did not himself begin to reign till the twelfth year of Ahaz, v. 1 . Whether by the king of Assyria, or by the king of Judah, or by some of his own people, does not appear, but it seems so long he was kept out of the throne he aimed at. Justly were his bad practices thus chastised, and the word of the prophet was thus fulfilled ( Hos. x. 3 ), Now they shall say We have no king, because we feared not the Lord. II. That, though he was bad, yet not so bad as the kings of Israel had been before him ( v. 2 ), not so devoted to the calves as they had been. One of them (that at Dan), the Jews say, had been, before this, carried away by the king of Assyria in the expedition recorded ch. xv. 29 , (to which perhaps the prophet refers, Hos. viii. 5 , Thy calf, O Samaria! has cast thee off ), which made him put the less confidence in the other. And some say that this Hoshea took off the embargo which the former kings had put their subjects under, forbidding them to go up to Jerusalem to worship, which he permitted those to do that had a mind to it. But what shall we think of this dispensation of providence, that the destruction of the kingdom of Israel should come in the reign of one of the best of its kings? Thy judgments, O God! are a great deep. God would hereby show that in bringing this ruin upon them he designed to punish, 1. Not only the sins of that generation, but of the foregoing ages, and to reckon for the iniquities of their fathers, who had been long in filing the measure and treasuring up wrath against this day of wrath. 2. Not only the sins of their kings, but the sins of the people. If Hoshea was not so bad as the former kings, yet the people were as bad as those that went before them, and it was an aggravation of their badness, and brought ruin the sooner, that their king did not set them so bad an example as the former kings had done, nor hinder them from reforming; he gave them leave to do better, but they did as bad as ever, which laid the blame of their sin and ruin wholly upon themselves. III. That the destruction came gradually. They were for some time made tributaries before they were made captives to the king of Assyria ( v. 3 ), and, if that less judgment had prevailed to humble and reform them, the greater would have been prevented. IV. That they brought it upon themselves by the indirect course they took to shake off the yoke of the king of Assyria, v. 4 . Had the king and people of Israel applied to God, made their peace with him and their prayers to him, they might have recovered their liberty, ease, and honour; but they withheld their tribute, and trusted to the king of Egypt to assist them in their revolt, which, if it had taken effect, would have been but to change their oppressors. But Egypt became to them the staff of a broken reed. This provoked the king of Assyria to proceed against them with the more severity. Men get nothing by struggling with the net, but entangle themselves the more. V. That it was an utter destruction that came upon them. 1. The king of Israel was made a prisoner; he was shut up and bound, being, it is probable, taken by surprise, before Samaria was besieged. 2. The land of Israel was made a prey. The army of the king of Assyria came up throughout all the land, made themselves master of it ( v. 5 ), and treated the people as traitors to be punished with the sword of justice rather than as fair enemies. 3. The royal city of Israel was besieged, and at length taken. Three years it held out after the country was conquered, and no doubt a great deal of misery was endured at that time which is not particularly recorded; but the brevity of the story, and the passing of this matter over lightly, methinks, intimate that they were abandoned of God and he did not now regard the affliction of Israel, as sometimes as he had done. 4. The people of Israel were carried captives into Assyria, v. 6 . The generality of the people, those that were of any note, were forced away into the conqueror's country, to be slaves and beggars there. (1.) Thus he was pleased to exercise a dominion over them, and to show that they were entirely at his disposal. (2.) By depriving them of their possessions and estates, real and personal, and exposing them to all the hardships and reproaches of a removal to a strange country, under the power of an imperious army, he chastised them for their rebellion and their endeavour to shake off his yoke. (3.) Thus he effectually prevented all such attempts for the future and secured their country to himself. (4.) Thus he got the benefit of their service in his own country, as Pharaoh did that of their fathers; and so this unworthy people were lost as they were found, and ended as they began, in servitude and under oppression. (5.) Thus he made room for those of his own country that had little, and little to do, at home, to settle in a good land, a land flowing with milk and honey. In all these several ways he served himself by this captivity of the ten tribes. We are here told in what places of his kingdom he disposed of them—in Halah and Habor, in places, we may suppose, far distant from each other, lest they should keep up a correspondence, incorporate again, and become formidable. There, we have reason to think, after some time they were so mingled with the nations that they were lost, and the name of Israel was no more in remembrance. Those that forgot God were themselves forgotten; those that studied to be like the nations were buried among them; and those that would not serve God in their own land were made to serve their enemies in a strange land. It is probable that they were the men of honour and estates who were carried captive, and that many of the meaner sort of people were left behind, many of every tribe, who either went over to Judah or became subject to the Assyrian colonies, and their posterity were Galileans or Samaritans. But thus ended Israel as a nation; now they became Lo-ammi—not a people, and Lo-ruhamah—unpitied. Now Canaan spued them out. When we read of their entry under Hoshea the son of Nun who would have thought that such as this should be their exit under Hoshea the son of Elah? Thus Rome's glory in Augustus sunk, many ages after, in Augustulus. Providence so ordered the eclipsing of the honour of the ten tribes that the honour of Judah (the royal tribe) and Levi (the holy tribe), which yet remained, might shine the brighter. Yet we find a number sealed of every one of the twelve tribes ( Rev. vii. ) except Dan. James writes to the twelve tribes scattered abroad ( Jam. i. 1 ) and Paul speaks of the twelve tribes which instantly served God day and night ( Acts xxvi. 7 ); so that though we never read of those that were carried captive, nor have any reason to credit the conjecture of some (that they yet remain a distinct body in some remote corner of the world), yet a remnant of them did escape, to keep up the name of Israel, till it came to be worn by the gospel church, the spiritual Israel, in which it will ever remain, Gal. vi. 16 . The Wickedness of Israel. ( b. c. 730.) 7 For

But not, &c. - For he neither worshipped Baal, as many of his predecessors did; nor compelled the people to worship the calves; (one of them, that of Dan, being destroyed, or carried away before, as the Hebrew writers affirm;) nor, as some add, hindered those by force, who were minded to go to Jerusalem to worship. And yet, the measure of the Israelites sins, being now full, vengeance comes upon them without remedy.