2 Kings 17:24-41

And the King of Assyria brought men from Babylon.

Subjects worth thinking about

This fragment of Israelitish history brings under our notice four subjects which run through all human history, and which find their illustration in the events of modern as well as ancient life.

I. The tyranny of man. Here we find the Assyrians committing two great enormities on the men of Israel, driving them out of their own land into Assyria, and taking possession of their own country and home.

II. The retributions of life. Probably the lions had been in the land of Samaria before the settlement of the Assyrian colonists, but after their settlement these furious beasts of prey seem to have multiplied. The law of retribution is ever at work in human history, not only in the lives of nations but in the lives of individuals. No man can do a wrong thing without suffering for it in some form or other. Nemesis surely, though silently, treads on the heels of wrong. The lions of retribution track our steps as sinners; stealthily, and are ready to spring at any moment. We are far enough from saying that retribution here is adequate and complete, hence there is within all a “fearful looking for” of some future judgment.

III. The prostitution of religion. The Assyrian king, it would seem, in answer to the alarm which his people, whom he had settled in Samaria, felt concerning the lions, conceived the plan of adopting religion as the remedy. Here you have one of the million examples of that religion of policy that has abounded in all lands and times. In every page in history, nay, in every scene of life, we find religion taken up as a means to an end, rather than as the grand end of being.

IV. The theistic hunger of souls. All these men, both the colonists and the Israelites, would have their gods; a god seemed to them as necessary almost as their life. (David Thomas, D. D.)

Christians condemned by men of the world

The King of Assyria intended here is not Shalmaneser or Esar-haddon, as is generally supposed, but Sargon. It is not doubted that Esar-haddon sent colonists into the country, from whom the new Samaritans were, at least in part, descended. It is believed that there was a previous colonisation by the conqueror of the country. We must regard these men as strangers; and so regarding them, their judgment upon the religious condition of the people is the more remarkable. They noticed, for example, that at the beginning of their dwelling in the country, the people “feared not the Lord.” It should be a rule with us in life to know that even those who do not share our own religious sentiments may yet be observing how those sentiments affect our personal conduct. Probably there is hardly a deeper humiliation than that the people of God, at least nominally so regarded, should have been judged as impious by men who came from a far-off land and who professed only a heathenish religion. It is noticeable that one of the very first things observed by the Assyrians was that the people were not faithful to their religion. There is evidently something deeper than a mere form of religious faith; otherwise the Assyrians could not have noticed a discrepancy between doctrine and practice; the nominal people of God had so far descended into corruption and licentiousness as to care absolutely nothing for the opinion of heathen critics. Their piety had been displaced not only by impiety, as representing a negative condition of mind, but by absolute contempt and defiance. It is not to be supposed because our life-work lies amongst men who do not profess religion, that therefore we can afford to dispense with our own religion and not incur the disapprobation of observers. There is an honesty even apart from spiritual religion; that is to say, there is a spirit in man which instinctively revolts at inconsistency, treachery, and all forms of practical lying in reference to high religious obligations. This should be noticed by men who enjoy spiritual emoluments and advantages which they have not earned by merit or by honest labour. All kinds of religious promotion should be jealously regarded as being under the criticism of men of the world. We might so far become victims of infatuation as to suppose that men of the world would rather applaud us for so using ecclesiastical position and privilege as to consolidate our financial and social position. Men of the world, however, do nothing of the kind; although they do not profess to be pious, they yet have clear ideas as to honesty and integrity. To be condemned by men of the world for want of faithfulness to our religious convictions is one of the severest judgments which can befall our religious life. (J. Parker, D. D.)