CRITICAL AND EXPLANATORY NOTES.—
2 Kings 17:9. Children of Israel did secretly things not right against the Lord—The word חפא has been rendered variously, as secret blasphemy, acts of treachery, dissimulating words; but its meaning, to cover, cloke, when taken with דְּבָרִים, may be accepted as they hid or concealed Jehovah from attention and homage by idolatrous intrusions, so that He was ignored.
2 Kings 17:17. Worshipped all the hosts of heaven—The idol Astarte represented the moon, and Moloch (or Baal) the sun; and between these they arrayed for worship “all the hosts of heaven.” This was an addition to their objects of idolatrous reverence, and appears as a new feature of Israelitish worship. This astral homage came in upon Israel through the Assyrian alliances by Pekah and Ahaz, for star worship was distinctively an Assyrian importation.
2 Kings 17:18. Removed Israel out of His sight—After 256 years of separate existence from Judah, the kingdom of the ten tribes thus ignominiously ended, its nationality perished. On this kingdom of Israel lay the twofold sin: first, of revolting from loyal tribes of Judah and Benjamin, thus violating the unity of God’s chosen nation; and, next, of revolting against Jehovah and His worship, thus debasing the sacred distinction for which God called then to be His people; therefore Israel became not useless only, but an affront to Jehovah, and was consigned to just retribution.
2 Kings 17:24. King of Assyria brought men from Babylon, &c.—Had the land been depopulated there would have seemed promise of the exiles’ return; but under the royal direction Assyrian subjects came in and possessed the sacred soil, making it the home of foreigners. This king, called here מֶלֶך אַשּׁוּר is regarded by many expositors as Esarhaddon; but a doubt naturally springs from the fact that Esarhaddon did not come to the throne for some twenty-six years after Shalmanezer, who carried Israel into captivity. From Ezra 4:2 we gain information that Esarhaddon brought these colonists into Samaria.
2 Kings 17:27. Carry thither one of the priests The country was too thinly populated to subdue the growth of those beasts of prey by which the land had been infested prior to its occupancy by Israel (Judges 14:5; 1 Samuel 17:34, &c.); now they again multiplied and ravaged the country. Interpreting this as a judgment from God for the neglect of His worship, an exiled priest was sent back to the people to teach them Jehovah’s will. And from this event arose that mingled religion which became distinctive of the Samaritans; also the Samaritan version of the Pentateuch, which acquired such historic importance.
2 Kings 17:30. The men of Babylon made Succoth-benoth—“Booths of the daughters,” i.e., tents of voluptuousness, where lust was sanctioned as a religious observance. Nergal—Identified in the British Museum inscriptions as Mars, the god of war. Ashima—a goat idol. Nibhaz—a dog. Tartak—an ass, or planet of ill omen. Adrammelech—Either Moloch the Assyrian sun-god; or, as others think, a mule or a peacock. Anammelech—An idol in form of a hare. Thus the Samaritans became a people of varied religious forms and vagaries, the true worship and knowledge of God being perverted by the rival heathenish fallacies and rites which the immigrants of Babylon had brought into the land. So even though Jehovah was in some way “feared” (2 Kings 17:32), idolatry was fostered, and they “served their graven images” through generations following (2 Kings 17:41).—W. H. J.
HOMILETICS OF 2 Kings 17:7-32
IDOLATRY THE DESTRUCTIVE FORCE IN NATIONAL LIFE
FROM the lengthy review embraced by this paragraph we again obtain a glimpse into the moral purpose of the historian of kings. In the writer’s estimation everything is to be subordinated to the setting forth of the Divine purpose in raising up the Hebrew people, and the miseries that came upon them for the violation of their part of the covenant. The rise and fall of dynasties, the conduct of great battles, the advance of the nation in commercial prosperity and civilization, the notice of contemporary nations, are all dismissed with the briefest reference; but whatever affects the theocratic aspect of the history is described with significant fullness of detail. The downfall of Israel was a catastrophe so momentous that the historian pauses in the midst of his narrative to enlarge upon its moral aspects. One of the most impressive lessons we learn in this review is that Idolatry is the great destructive force in national life. Observe—
I. That idolatry demoralises the national spirit.
1. It weakens the sense of moral obligation to obey the Divine law (2 Kings 17:12). When Israel was rescued out of Egyptian bondage, they became God’s covenant people, and pledged themselves to obey Him. The fact of this great and signal deliverance stands at the head of the covenant law (Exodus 20:2), and is always cited as the chief and fundamental act of the Divine favour (Leviticus 11:45; Joshua 24:17; 1 Kings 8:51; Psalms 81:10; Jeremiah 2:6). The discipline of the wildnerness and the awful displays of the Divine power and majesty, were intended to divest them of the remnants of heatheuism that still clung to them, and to instruct them in the knowledge and worship of the only True God. Every relapse into idolatry was a loss of moral stamina, weakened the bonds of obligation, and made obedience more difficult. We have need to be on our guard every moment against the seductive lures of idolatry—all the more dangerous because there is so much in us ever ready to respond to its bewitching overtures. We have need, in moments of temptation, to cultivate towards our Heavenly Father the artless simplicity of the child who, in a state of alarm, ran to his parent, and cried, “Mother, my goodness grows weak—help me!”
2. It leads its votaries into the lowest depths of wickedness (2 Kings 17:7-11; 2 Kings 17:15-17). In these verses we have the genesis and career of the idolater graphically portrayed. Distaste and neglect of the Divine statutes and commandments—a preference and love for other gods—secret indulgence, unblushing publicity—enforcing by statute on others what he had at tirst but timidly practised himself; a more complete wrenching away from his allegiance to Jehovah; a defiant, menacing attitude assumed; utter rejection of God; reckless and unreserved abandonment to his self-chosen deities; “selling himself to do evil”; infatuated devotion to the most revolting practices; the end, desolation and ruin.
II. That idolatry hardens its victims against the most faithful warnings and appeals (2 Kings 17:13-14). Israel was not allowed to drift to her fate unchecked and unwarned; the most gifted prophets of the Hebrew school were sent to instruct and admonish the people. Doubtless some gave heed to their teachers, and mourned over the infatuation of their countrymen. But the bulk of the nation, following the lead of those high in authority, shut their ears to instruction, disdained reproof, and persevered in their sins. It is illustrative of the subtle, dangerous power of idolatry, that it renders its votaries so oblivious to the truth and so impervious to its strokes. The action of water, which, in an early stage, will soften a given substance when continued incessantly, only petrifies it the more; so is it with the moral influence of truth: the nature that was once easily melted is now defiant and obdurate.
III. That idolatry involves the nation in decay and ruin (2 Kings 17:18-23). In these verses the writer takes pains to show that their idolatry was the parent of every other sin that weakened and degraded the national character. The heroism and compact union which rendered them invincible in days when Jehovah was honoured and worshipped no longer existed, and they became an easy prey to the spoiler. The Knights of St. John of Malta, in the early period of the order, were remarkable for their devout Christian spirit as well as for bravery and prowess. In 1565 they defended the island against 30,000 Turks. When, after incredible acts of heroism and endurance on both sides, the fortress of St. Elmo fell, the Turkish commander, looking from its ruined bastions across the harbour at the lofty ramparts of St. Angelo, exclaimed, “What will not the parent cost us when the child has been gained at so fearful a price!” He was obliged to raise the seige, and of the 30,000 Turks scarcely 10,000 found their way back to Constantinople. What was invincible to warfare in the 16th century yielded too easily to bribery and corruption in the 18th. The gold of Napoleon accomplished what the combined forces of Turkey had failed to do; and as Napoleon entered the gates of Malta, General Caffarelli remarked to him, glancing at the massive defences, “It is fortunate we have some one to admit us, for we should never have got in of ourselves.” So greatly had the knights of 1798 degenerated from the brave defenders of St. Elmo in 1565. The nation, as the individual, is strong only as it is genuinely religious: decay in piety means decay in all that gives greatness and permanence to a nation.
LESSONS:—
1. Whatever lowers the national moral tone is a calamity.
2. Idolatry is an audacious attempt to live without God in everything.
3. The nation that persistently ignores God will come to naught—it produces in itself the elements that shall destroy it.
GERM NOTES ON THE VERSES
2 Kings 17:7-23. A review of the moral causes of national decay.—
1. Civil dissension and revolt (2 Kings 17:21-23).
2. Flagrant abandonment of God (2 Kings 17:15-16).
3. Voluntary choice and practice of grossest idolatry (2 Kings 17:8-12).
4. Habitual neglect of prophetic warning and instruction (2 Kings 17:13-14).
—Their iniquity was their ruin. Out of Hosea and Amos their sins may be gathered; and especially their abominable idolatry, contempt of God’s prophets, and abuse of His benefits. Of the ruin of the Greek empire the historian assigns these for the chief causes: First, the innovation and change of their ancient religion, whereof ensued a world of woes; then covetousness, coloured with the name of good husbandry, the utter destruction of the chief strength of the empire; next envy, the ruin of the great; false suspect, the looser of friends; ambition, honour’s overthrow; distrust, the great mind’s torment; and foreign aid, the empire’s unfaithful porter, opening the gate even to the enemy himself.—Trapp.
—Here where the kingdom of the ten tribes comes to an end and disappears for ever from history, was the place for casting a glance back upon its development and history. This the writer does from the old Testament standpoint, according to which God chose the people of Israel to be His own peculiar people, made a covenant with it, and took it under His special guidance and direction for the welfare and salvation of all nations. The breach of the covenant by the Northern Kingdom is in his view the first, the peculiar, and the only cause of its final fall, and this fall is the judgment of the holy and just God. If he had not known that this covenant law, in the form in which he was familiar with it, had existed long before the division of the kingdom, he could not have declared so distinctly and decidedly that the fall of the kingdom of the ten tribes was a Divine judgment upon it for its apostacy from that law.—Lange.
—Would that men, when they read such passages, would stop and think, and would enter upon a comparison between the peoples of God at that time and of this, and would thus make application of the lesson of history. The people of Israel were hardly as wicked as the Christians of to-day. The responsibility of to-day is far greater, for they were called to righteousness under the old law, we under the Gospel of free grace. The people of the Ten Tribes did not reject belief in God at first; but, contrary to the law of this God, they made to themselves an image of Him. This was the beginning of their downfall, the germ of their ruin. This led from error to error. They commenced with an image of Jehovah; they finished with the frightful sacrifices of Moloch. He who has once abandoned the centre of revealed truth, sinks inevitably deeper and deeper, either into unbelief or into superstition, so that he finally comes to consider darkness light, and folly wisdom. So it was in Israel, so it is now in Christendom. He who abandons the central truth of Christianity—Christ, the Son of God—is in the way of losing God. A nation which no longer respects the Word of God, but makes a religion for itself, according to its own good pleasure, will sooner or later come to ruin.—Ibid.
2 Kings 17:9-12. The progressive development of evil.—
1. Begins in secret.
2. Gradually gains the mastery over conscientious scruples.
3. Soon acquires a shameless effrontery in public.
4. Becomes universally established by popular usage and example.
5. Reckless of consequences, to either God or man, cares not how deeply God is grieved or man is injured.
2 Kings 17:9. They hid, or covered, or cloaked over what they did; but in vain; for God is all eye, and to Him dark things appear, dumb things answer, silence itself maketh confession.—Trapp.
2 Kings 17:12. But they did it the rather; taking occasion by the law, that their sin might appear to be exceeding sinful (Romans 7:13). Such is the canker of our vile natures, that the more God forbids a thing, the more we bid for it.—Ibid.
2 Kings 17:13. The obduracy of impenitence.—
1. Is coldly indifferent alike to warning or entreaty (2 Kings 17:13).
2. Is intensified by persistent unbelief (2 Kings 17:14).
3. Is confirmed in its defiant attitude by the character of its daily worship (2 Kings 17:15).
4. Utterly rejects every vestige of Divine authority and guidance (2 Kings 17:16).
5. Voluntarily abandons itself to the most debasing practices (2 Kings 17:17).
6. Inevitably incurs the Divine displeasure (2 Kings 17:18).
2 Kings 17:13. Neither were these slips of frailty, or ignorant mistakings, but wilful crimes, obstinate impieties, in spite of the doctrines, reproofs, menaces, and miraculous convictions of the holy prophets. Thy destruction is of thyself, O Israel! What could the just hand of the Almighty do less than consume a nation so incorrigibly flagitious—a nation so unthankful for mercies, so impatient of remedies, so incapable of repentance. What nation under heaven can now challenge an indefeasible interest in God, when Israel itself is cast off? He that spared not the natural olive, shall He spare the wild?—Bp. Hall.
2 Kings 17:16. “And worshipped all the host of heaven.” It is not easy to determine the exact form which the worship of the heavenly bodies took in the various nations of Western Asia. The purest form of star worship was that of the Assyrio-Persian Magism; it admitted of no images of the Deity, and in its adoration of the heavenly bodies it drew its deepest inspiration from the thought of their perfect beauty. This was the cultus to which Job felt himself tempted when he “beheld the sun when it shined, or the moon walking in brightness” (Job 31:26, compared with Deuteronomy 4:19). A second mode of regarding the stars was that of the Phœnicians, by whom they were looked upon as the originators of the growth and decay of nature—the embodiment of the creative and regenerative principle; and from this view there was readily developed a further symbolism, which led ere long to the grossest idolatries. The third great system of astral worship was that whose leading tendency was to dwell rather on the contemplation of the eternal unchangeableness of the heavenly bodies, as contrasted with the chances and changes of this transitory life. This was the form most common among the Chaldeans, and naturally produced the astrology for which they were famous. It is not always possible to determine which form of the worship of the host of heaven was that which presented itself as a temptation to the children of Israel. On the whole, we may assume it to have been the second, not only from the connection in which it is mentioned, but also from the circumstances of the case.—Wilkins’ Phoenicia and Israel.
2 Kings 17:17. “And they sold themselves to to do evil in the sight of the Lord.” The responsibility of the sinner.
1. Is grounded in his freedom of volition.
2. Is abused by every act of iniquity he voluntarily commits.
3. Cannot be destroyed by the most frantic efforts of self-forgetfulness and sin.
4. Will one day make him terribly conscious how deeply he has offended God.
2 Kings 17:18. The kingdom of Israel had nineteen kings, and not one of them was truly pious. Wonder not at the wrath, but at the patience of God in that He endured their evil ways for many hundred years, and at their ingratitude that they did not allow themselves, by His long-suffering, to be brought to repentance. Is it any better now-a-days?—Lange.
—Speaking humanly, the state was past redemption; the utter corruption and impenitence of the people are attested by the denunciations of Hosea, and confirmed by their scornful rejection of Hezekiah’s call to repentance and union. Even the king was only some shades better than his predecessors; and it was no partial reform that could save and renew the state. Viewing the case from the higher ground taken throughout the Scripture history—the inseparable connection between national prosperity or adversity, and religious obedience or rebellion—we cannot say that it was too late for Israel to be saved; as Sodom would have been, if five righteous men had been found in her; as Nineveh was, when her people repented at the preaching of Jonah. They had only forty days of grace; Heshea and his people had three years. Had the king of Israel made common cause with Hezekiah, and thrown himself upon the protection of Jehovah, we have a right to believe that the times of David might have returned. But Hoshea took the very course denounced by the law of Moses—reliance upon Egypt. His sudden destruction is compared by the prophet Hosea to the disappearance of foam upon the water.—Dr. Smith’s Student Scripture History.
2 Kings 17:20-23. A God-forsaken people.
1. The fruit of obstinate and continued disobedience (2 Kings 17:22).
2. Become a prey to suffering and spoliation (2 Kings 17:20).
3. Cannot but observe the contrast between the goodness and patience of God, and the cruelty of their despotic conquerors (2 Kings 17:21; 2 Kings 17:23).
4. May be restored, if the Divine favour be sought in penitence and humble submission.
2 Kings 17:23. The ultimate fate of the Ten Tribes of Israel. The main body of the inhabitants were transplanted to the remotest provinces of the Assyrian empire. After this it is difficult to discover any distinct trace of the Northern tribes. Some returned with their countrymen of the Southern kingdom. In the New Testament there is special mention of the tribe of Asher, and the ten tribes generally are on three emphatic occasions ranked with others (James 1:1; Acts 26:7; Revelation 7:5-8). The immense Jewish population which made Babylonia a second Palestine was in part derived from them; and the Jewish customs that have been discovered in the Nestorian Christians, with the traditions of the sect itself, may indicate at any rate a mixture of Jewish descent. That they are concealed in some unknown region of the earth is a fable with no foundation either in history or prophecy.—Stanley.
—There has been a wide-spread belief among modern Christians that the Ten Tribes, having never returned to their native country, must still exist somewhere in a collected body. Travellers have thought to discover them in Malabar, in Kashmir, in China, in Turkistan, in Afghanistan, in the Kurdish mountains, in Arabia, in Germany, in North America. Books have been written advocating this or that identification, and the notion has thus obtained extensive currency that somewhere or other in the world the descendants of the Ten Tribes must exist, and that when found they might be recognized as such by careful and diligent enquiry. It seems to have been forgotten that, in the first place, they were scattered over a wide extent of country (Hurran, Chaleitis, Gozan, or Mygdonia and Media) by the original conquerors; that, secondly, in the numerous conquests and changes of populations which are known to have taken place in these regions they would naturally become more scattered; that, thirdly, a considerable number of them probably returned with the Jews under Zerubbabel and Ezra (Ezra 6:17; Ezra 8:35; 1 Chronicles 9:3); that, fourthly, those who remained behind would naturally either mingle with the heathen among whom they lived, or become united with the Jews of the dispersion; and that, fifthly, if there had been anywhere in this part of Asia at the time of Alexander’s conquests, or of the Roman expeditions against Parthia and Persia, a community of the peculiar character supposed, it is most improbable that no Greek or Roman historian or geographer should have mentioned it. Against these arguments there is nothing to be set but a statement of Josephus, in the first century of our era, that the Ten Tribes still existed beyond the Euphrates in his day (he does not say in a collective form); and a similar declaration of Jerome in the fifth. Neither writer has any personal acquaintance with the countries, or speaks from his own knowledge. Both may be regarded as relating rather what they supposed must be, than what they knew actually was the case. Again, neither may mean more than that among the Hebrews of the dispersion (Acts 2:9) in Parthia, Media, Elam, and Mesopotamia were many Israelites. On the whole, therefore, 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 heathen and were absorbed, or returned to Palestine with Zerubbabel and Ezra, or became inseparably united with the dispersed Jews in Mesopotamia and the adjacent countries. No discovery, therefore, of the Ten Tribes is to be expected, nor can any works written to prove their identity with any existing race or body of persons be regarded as anything more than ingenious exercitations.—Speaker’s Comm.
—Esdras has a vision of the Ten Tribes separating themselves from the heathen and migrating to a distant land, never before inhabited by men (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 counter-balance 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, and in all probability were composed of fewer captives than Sargon 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 27, 280 captives; 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 the captives to be ten times the number given, what became of all the rest of Israel, which in David’s time numbered 800,000 warriors, which implied a population of many millions (2 Samuel 24:9). Only the cities of Samaria seem to have been depopulated, so that in other and remoter districts of the kingdom a larger majority of the populaton 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 ware 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. Perhaps a majority 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 tribal distinctions, and especially of their perpetuating the Ten Tribes as an organized community.
3. There is reason to believe that ofter the fall of Samaria the old enmity between Judah and Israel began to cease. In the reign of Hezekiah numbers of the tribes of Israel accepted the public invitation to celebrate the Passover at Jerusalem (2 Chronicles 30); and at the close of the Passover “all Israel that were present went out” and destroyed all the signs of idolatry “out of all Judah and Benjamin, in Ephraim also and Manasseh” (2 Chronicles 31:1). The like thing was done by Josiah (2 Kings 23:19; 2 Chronicles 29:7; 2 Chronicles 35:8). 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 die and fade away.
4. The prophets, with one voice, represent both Judah and Israel 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. (Compare Jeremiah 3:18; Jeremiah 30:3; Jeremiah 33:7; Jeremiah 1:4; Ezekiel 37:21-22; Isaiah 11:11-13; Isaiah 14:1; Hosea 1:11; Micah 2:12). So we may believe that the chastisement of the exile not only cleansed all Israel from idolatry, but also utterly crushed out the tribal feuds and jealousies. 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 show that in the lands of their exile, and elsewhere, Judah and Israel became largely intermingled. It is likely many of the exiles from Judah 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. Since the captivity the common name for all Israelites, wherever scattered abroad, is Jews. With the fall of Samaria, “the kingdom of the house of Israel” 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 father-land. They are spoken of as “scattered abroad” in the Persian empire (Esther 3:8). They are referred to on the day of Pentecost as “out of every nation under heaven” (Acts 2:5-10). Josephus speaks of the great numbers of Jews who, in his time, dwelt in Babylon, Mesopotamia, and beyond the Euphrates (Antiq. xv. 22; iii. 1; xviii. 9, 1). Paul speaks of “our Twelve Tribes” Acts 26:7); and James addressed his Epistle “to the Twelve Tribes scattered abroad.” From all this we infer, that after the Babylonish exile, the old dominion 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, recognizing themselves as the descendants and representatives of the twelve ancient tribes.—Whedon.
—Respecting the fate of the captives we have had the statement of their transplantation to certain districts of Assyria and Media, where we almost lose sight of them. Nor is this surprising. The gradual contraction of the limits of the Samaritan kingdom suggests, what the inscription of Sargon confirms, that the numbers carried captive at last were far less considerable than is commonly supposed. Their absorption in the surrounding population would be aided by their long addiction to the practices of idolatry; and the loss of reverence for their religion involved absence of care for the records of their national existence. As they furnished no confessors and martyrs, like Daniel and “the three children,” so neither did they preserve the genealogies on which Judah based the order of the restored commonwealth. But yet their traces are not utterly lost. The fact that a priest was found among them, to teach the Samaritans to fear Jehovah, proves that they maintained some form of worship in His name. The Book of Tobit preserves the record of domestic piety among captives of the tribe of Naphthali. After the great captivity of Judah, it is most interesting to see how continually Ezekiel addresses the captives by the name of Israel. The prophetic symbol of the rod of Judah and “the rod of the children of Israel his companions” being joined into one, in order to their restoration as one nation, as Isaiah also had predicted, seems to imply that all that was worth preserving in Israel became amalgamated with Judah, and either shared in the restoration, or became a part of the “dispersion” who were content to remain behind, and who spread the knowledge of the true God throughout the East. The edict of Cyrus, addressed to the servants of Jehovah, God of Israel, would find a response beyond the tribe of Judah, and though none of the Ten Tribes appear, as such, among the returned exiles, there is room for many of their families in the number of those who could not prove their pedigrees. As for the rest, according to the very images of the prophet,
Like the dew on the mountain,
Like the foam on the river,
Like the bubble on the fountain,
They are gone, and FOR EVER.
The very wildness of the speculations of those who have sought them at the foot of the Himalayas and on the coast of Malabar, among the Nestorians of Abyssinia and the Indians of North America, proves sufficiently the hopelessness of the attempt. Have, then, the promises of God concerning their restoration failed? No! They were represented, as we have seen, in the return of Judah; and for the rest, though they are lost to us, “the Lord knoweth them that are His.” When God shall reveal out of every nation those who have “feared God and wrought righteousness,” all the tribes of believers in Israel will be owned, in some special manner, as His people. That this restoration will not be temporal, but spiritual, seems to be the plain teaching of St. Paul in the passage which forms the great New Testament authority on the whole subject (Romans 9-11).—Dr. Smith’s Student Scripture History.