2 Kings · Chapter 25

V. 1. Came-To chastise Zedekiah for his rebellion and perjury. Built-To keep all supplies of men or provisions from entering into the city: and that from thence they might shoot darts, or arrows, or stones.

Verse 1. In the ninth year of his reign] Zedekiah, having revolted against the Chaldeans, Nebuchadnezzar, wearied with his treachery, and the bad faith of the Jews, determined the total subversion of the Jewish state. Having assembled a numerous army, he entered Judea on the tenth day of the tenth month of the ninth year of the reign of Zedekiah; this, according to the computation of Archbishop Usher, was on Thursday, January 30, A.M. 3414, which was a sabbatical year: whereon the men of Jerusalem hearing that the Chaldean army was approaching, proclaimed liberty to their servants; see Jeremiah 34:8-10, according to the law, Exodus 21:2; Deuteronomy 15:1, 2, 12: for Nebuchadnezzar, marching with his army against Zedekiah, having wasted all the country, and taken their strong holds, except Lachish, Azekah, and Jerusalem, came against the latter with all his forces. See Jeremiah 34:1-7. On the very day, as the same author computes, the siege and utter destruction of Jerusalem were revealed to Ezekiel the prophet, then in Chaldea, under the type of a seething pot; and his wife died in the evening, and he was charged not to mourn for her, because of the extraordinary calamity that had fallen upon the land. See Ezekiel 24:1, 2, &c.

Jeremiah, having predicted the same calamities, Jeremiah 34:1-7, was by the command of Zedekiah shut up in prison, Jeremiah 32:1-16. Pharaoh Hophra, or Vaphris, hearing how Zedekiah was pressed, and fearing for the safety of his own dominions should the Chaldeans succeed against Jerusalem, determined to succour Zedekiah. Finding this, the Chaldeans raised the siege of Jerusalem, and went to meet the Egyptian army, which they defeated and put to flight. Joseph. Antiq., lib. 10, cap.

10. In the interim the Jews, thinking their danger was passed, reclaimed their servants, and put them again under the yoke; Jeremiah 34:8, &c.

Verse 1. Nebuchadnezzar came, and all his host, against Jerusalem — To chastise Zedekiah for his rebellion and perjury: for, contrary to the solemn oath he had taken, he had been contriving and endeavoring to revolt from the king of Babylon, and shake off his yoke. They built forts against it round about — To keep all supplies of men and provisions from entering into the city, and that from thence, by such arts of war as they then had, they might batter the walls, shoot arrows, and throw darts or stones into it. Formerly Jerusalem was compassed with the favour of God as with a shield, but now their defence is departed from them, and their enemies surround them on every side. The siege lasted two years. At first the besieging army retired for fear of the king of Egypt, who came to help Zedekiah; and then Jeremiah endeavoured to get out of the city, to go into the land of Benjamin, but was hindered, seized, and imprisoned, Jeremiah 37:11. The Chaldeans, finding that Pharaoh was not so powerful as they at first supposed, soon returned, as Jeremiah had foretold they would, with a resolution not to quit the siege till they had made themselves masters of the place.

1. Ninth year… tenth month… tenth day — Compare also the

specification of exact dates in verses 3 and 8. “These dates,” says Bahr, “could be given thus accurately to the month and the day, because the Jews were accustomed during the exile to fast on the anniversary of these days of disaster.” See Zechariah 7:3, 5; 8:19. On this same day Ezekiel received and uttered his oracle of woe against Jerusalem. Ezekiel 24:1. He, and all his host — Nebuchadnezzar was, doubtless, present more or less during the two years of siege at Jerusalem, to counsel and direct the besieging army, but he seems to have had his own headquarters most of the time at Riblah. Verses 6, 20. During this same campaign he also fought “against all the cities of Judah that were left, against Lachish and Azekah; for these defenced cities remained of the cities of Judah.” Jeremiah 34:7. Built forts against it round about — The word rendered forts (qyd) Michaelis explains as a wall or line of circumvallation. This is favoured by the Septuagint and the expression round about. But according to Gesenius the word means a watchtower, and is here to be taken collectively in the sense of towers erected by the besiegers to overlook and harass the city.

Verses 2. - 4. And the city was besieged, &c.] Nebuchadnezzar, having routed the Egyptian army, returned to Jerusalem, and besieged it so closely that, being reduced by famine, and a breach made in the wall, the Chaldeans entered it on the ninth day of the fourth month, (Wednesday, July 27,) Zedekiah and many others endeavouring to make their escape by night.

2. Unto the eleventh year — Strong must that city have been which could, after all its previous misfortunes, endure so long a siege as this. It appears from Jeremiah 37:5-11, that during this siege the army of Pharaoh-hophra (Jeremiah 44:30) interfered, and for a time obliged the Babylonian forces to retire from Jerusalem.

V. 3. The people-For the common people, but only for the great men. Now they eat their own children for want of food, Lamentations 4:3, &c. Jeremiah in this extremity, earnestly persuaded the king to surrender; but his heart was hardened to his destruction.

Verses 2. - 4. And the city was besieged, &c.] Nebuchadnezzar, having routed the Egyptian army, returned to Jerusalem, and besieged it so closely that, being reduced by famine, and a breach made in the wall, the Chaldeans entered it on the ninth day of the fourth month, (Wednesday, July 27,) Zedekiah and many others endeavouring to make their escape by night.

Verse 3. The famine prevailed in the city — So that for a long time they ate their bread, as Ezekiel foretold they should do, (Ezekiel 4:16,) by weight and with care, and drunk their water by measure and with astonishment, perceiving the quantity of it lessening fast every day, and having no hope of a fresh supply. Thus they were punished for their gluttony and excess, their fulness of bread, and feeding themselves without fear. At length there was no bread for the people of the land — For the common people, who, upon the approach of the Babylonian army, had flocked from all parts of the country, to secure themselves and their families, but only for the great men. Now they eat their own children for want of food, as had been foretold by one prophet, (Ezekiel 5:10,) and is bewailed by another, Lamentations 4:3, &c. Jeremiah, in this extremity, earnestly persuaded the king to surrender, but his heart was hardened to his destruction.

3. The fourth month — The word fourth has here been properly supplied by our translators from the parallel in Jeremiah 52:6. It must have anciently fallen out of this text by the oversight of a copyist. Famine prevailed — And its horrors are evidenced in Ezekiel 5:10, and especially Lamentations 2:11, 12, 19; 4:3-10. Not only in the city was there suffering from hunger, but the people of the land — that is, of the surrounding country, which was overrun by the Chaldean army — were destitute of bread.

Verses 2. - 4. And the city was besieged, &c.] Nebuchadnezzar, having routed the Egyptian army, returned to Jerusalem, and besieged it so closely that, being reduced by famine, and a breach made in the wall, the Chaldeans entered it on the ninth day of the fourth month, (Wednesday, July 27,) Zedekiah and many others endeavouring to make their escape by night.

Verse 4. The city was broken up — It was taken by storm, the besiegers having made a breach in the wall, at which they forced their way into it. All the men of war fled — Being unable any longer to defend the city, they endeavoured to quit it, which many of them found means to do by the way of the gate between the two walls — That is, between the inward and outward walls of the city, or between the wall and the outworks, by a private way, having the advantage of the darkness of the night, and possibly of some vault under the ground. Many however, no doubt, were put to the sword, the victorious army being much exasperated by their obstinacy. To account, in some degree, for the besieged making their escape, Josephus observes, that as the city was taken about midnight, the enemies’ captains, with the rest of the soldiers, went directly into the temple, which Zedekiah perceiving, took his wives, children, commanders, and friends, and they all slipped away together, by a narrow passage, toward the wilderness. But what this narrow passage was, is still a question. The Jews think there was a subterraneous passage from the palace to the plains of Jericho, and that the king and his courtiers might endeavour to make their escape that way. And we learn from Dion, that in the last siege of Jerusalem by the Romans, the Jews had covered ways, which lay under the walls of the city, to a considerable distance into the country, out of which they were wont to sally, and fall upon the Romans that were straggling from the camp: but since neither Josephus nor the sacred historian takes notice of any such subterraneous passage at this siege, it is most likely that the Chaldeans having made a breach in the wall, many of the besieged escaped through it, proceeding privately between the wall and the outworks, by a passage which the Chaldeans did not suspect. The king went toward the plain — Of Jericho, as it follows.

4. The city was broken up — Or, broken in. The breach was probably made in the northern wall, for, according to Jeremiah 39:3, “all the princes of the king of Babylon came in and sat in the middle gate” — that is, the gate which led from the upper to the lower city. The sight of them in that position took from the king and his chief men all hope of defending the city, and they hastened to effect their escape, having no reason to expect mercy at the hands of their conquerors. Fled by night — Hoping to escape unseen; but too many Chaldean eyes were watching. The gate between two walls, which is by the king’s garden — According to Nehemiah 3:15, the king’s garden was by the pool of Siloam, that is, at the mouth of the Tyropoean valley, and the gate between two walls is without doubt the same as “the gate of the fountain.” The two walls are perhaps the same as those mentioned in Isaiah 22:11, and were probably extensions of the city walls in this vicinity to guard the pools or cisterns in a time of danger. As the breach was made in the northern wall of the city, the fugitives would naturally make their escape from the southern or south-eastern gate. The Chaldees… round about — This parenthetical remark is thrown in to show how impossible it was for the fugitives to escape unseen. Toward the plain — The plain of Jericho.

Verse 5. The army of the Chaldeans pursued] Zedekiah was taken, and brought captive to Riblah in Syria, where Nebuchadnezzar then lay, who ordered his sons to be slain before his face, and then put out his eyes; and having loaded him with chains, sent him to Babylon, (see Jeremiah 39:4, 7; 52:7, 11,) thus fulfilling the prophetic declarations, that his eyes should see the eyes of the king of Babylon, Jeremiah 32:4; 34:3; but Babylon he should not see, though he was to die there; Ezekiel 12:13.

Verse 5. The army of the Chaldees pursued after the king — Intelligence was soon given of his flight, and which way he was gone, so that they soon overtook him. And all his army — His guards; were scattered from him — Every man shifting for his safety. Had he made his peace with God, and put himself under his protection, he would not have failed him now. It seems to have been the design of the king, and of those with him, to escape into Egypt through Arabia Deserta.

5. All his army were scattered — When they discovered that they were pursued, the servants and followers of Zedekiah probably forsook him, and fled in various directions, leaving him quite alone. Josephus says, the king was accompanied in his flight by his wives and children, and these probably clung to him to the last.

V. 6. Riblah-Where Nebuchadnezzar staid, that he might both supply the besiegers with men, and military provisions, as their occasions required; and have an eye to Chaldea, to prevent or suppress any commotions which might happen there in his absence. They-The king’s officers appointed thereunto, examined his cause, and passed the following sentence against him.

Verse 6. And brought him to the king of Babylon, to Riblah — Where Nebuchadnezzar stayed, that he might both supply the besiegers with men and military provisions, as their occasions required, and have an eye to Chaldea, to prevent or suppress any commotions which might happen there in his absence. They gave judgment upon him — The king’s officers appointed thereunto examined his cause, and passed the following sentence against him.

6. To Riblah — See note on 2 Kings 23:33. “Nebuchadnezzar had commenced the siege of Jerusalem in person, (verse 1,) but afterwards, (possibly not till after the Egyptians who came to relieve the besieged city had been repulsed,) he transferred the continuance of the siege, which was a prolonged one, to his generals, and retired to Riblah, to conduct the operations of the whole campaign from thence.” — Keil. Gave judgment upon him — Josephus says: “When he was come, Nebuchadnezzar began to call him a wicked wretch, and a covenant breaker, and one that had forgotten his former words, when he promised to keep the country for him. He also reproached him for his ingratitude, that when he had received the kingdom from him, who had taken it from Jehoiachin and given it to him, he had made use of his power against his benefactor.” It was surely no difficult matter for all who had a voice in this judgment to find the captive king guilty, and worthy of severest punishment.

V. 7. Slew, &c.-Tho’ they were but children, that this spectacle, the last he was to behold, might leave a remaining impression of grief and horror upon his spirit. And in slaying his sons they in effect declared, that the kingdom was no more, and that he nor any of his breed were fit to be trusted: therefore not fit to live. Babylon-Thus two prophecies were fulfilled, which seemed contrary one to the other, that he should go to Babylon, Jeremiah 32:5, 34:3, and that he should never see Babylon: which seeming contradiction, because Zedekiah the false prophet could not reconcile, he concluded both were false, and it seems Zedekiah the king might stumble at this difficulty.

Verse 7. They slew the sons of Zedekiah before his eyes — Though they were but children, that this spectacle, the last he was to behold, might leave a deep and durable impression of grief and horror upon his spirit. And in slaying his sons they in effect declared that the kingdom was no more, and that neither he nor any of his breed were fit to be trusted: therefore not fit to live. And put out his eyes, and carried him to Babylon — Thus two prophecies were fulfilled, which seemed contrary the one to the other. Jeremiah foretold, That he should be delivered into the hands of the king of Babylon, and should speak with him mouth to mouth, and his eyes should behold his eyes, and that he should go to Babylon, Jeremiah 32:4, and 34:3; and Ezekiel prophesied, That he should never see Babylon, though he should die there, Ezekiel 12:13. This seeming contradiction, Zedekiah the false prophet could not reconcile, and therefore concluded that both prophecies were false, and, if we may credit Josephus, Zedekiah the king stumbled at this difficulty. Both, however, were literally accomplished. The reflection which Josephus makes on this event, is worthy of the reader’s attention: “This may serve to convince even the ignorant, of the power and wisdom of God; and of the constancy of his counsels through all the various ways of his operations. It may likewise show us that God’s foreknowledge of things is certain; and his providence regular in the ordering of events; and besides, it holds forth a most exemplary instance of the danger of our giving way to the motions of sin and infidelity, which deprive us of the means of discerning God’s judgments, even though ready to fall upon us.” — Antiq., lib. 10., cap. 11.

7. Slew the sons… before his eyes — This was not only to intensify Zedekiah’s woes by making his sons’ execution the last sight of his eyes, but also to end his dynasty. Put out the eyes of Zedekiah — This barbarous and cruel punishment was practised by various ancient nations. Thus the Philistines punished Samson when he fell into their power, (Judges 16:21,) and thus the Persians tortured great offenders. It was done by thrusting hot irons or a sharp lance into the eyes. On the monuments of Nineveh is the picture of a king piercing with a lance the eyes of some royal captive. Fetters of brass — Literally, double brass. See note on Judges 16:21. Carried him to Babylon — But being sightless, he did not see Babylon and the land of the Chaldeans, so that Ezekiel’s prophecy concerning him came literally to pass, (Ezekiel 12:13,) as well as that of Jeremiah, (Jeremiah 32:4,) that he should “surely be delivered into the hand of the king of Babylon, and speak with him mouth to mouth, and his eyes should behold his eyes.” This latter was fulfilled at Riblah. He died in the land of his captivity, (Ezekiel 12:13,) probably in prison, and not long after his capture and imprisonment. Josephus says he was honoured with a magnificent burial.

V. 8. Months, &c.-So the Chaldeans did not put all to fire and sword, as soon as they had taken the city: but about a month after, orders were sent, to compleat the destruction of it. This space God gave them to repent after all the foregoing days of his patience. But in vain; they still hardened their hearts: and therefore execution is awarded to the utmost.

Verse 8. In the fifth month] On the seventh day of the fifth month, (answering to Wednesday, Aug. 24,) Nebuzar-adan made his entry into the city; and having spent two days in making provision, on the tenth day of the same month, (Saturday, Aug. 27,) he set fire to the temple and the king’s palace, and the houses of the nobility, and burnt them to the ground; Jeremiah 52:13, compared with Jeremiah 39:8. Thus the temple was destroyed in the eleventh year of Zedekiah, the nineteenth of Nebuchadnezzar, the first of the XLVIIIth Olympiad, in the one hundred and sixtieth current year of the era of Nabonassar, four hundred and twenty-four years three months and eight days from the time in which Solomon laid its foundation stone.

Verse 8. And in the fifth month, &c. — Though we have reason to think the Chaldeans were much enraged against the city, for holding out with so much stubbornness; yet they did not, therefore, put all to fire and sword as soon as they had taken the city, which is too commonly done in such cases; but about a month after (compare verse 8 with verse 3) Nebuzaradan was sent with orders to complete the destruction of it. This space God gave them for repentance after all the foregoing days of his patience; but in vain; their hearts were still hardened, and therefore execution was awarded to the uttermost.

DESTRUCTION OF THE TEMPLE AND OF THE KINGDOM OF JUDAH, 8-21.

8. On the seventh day — In Jeremiah, (Jeremiah 52:12,) which seems to be the preferable text, the reading is, the tenth day. Some, however, suppose that he came to the city, or commenced the burning of it, on the seventh day, and ended it on the tenth. Josephus states that the later Herodian temple was destroyed by Titus on the same day of the same month. — Wars of the Jews, 6:4, 8. Nebuzaradan — According to Rawlinson, the name means “Nebo has given offspring.” Captain of the guard — The word rendered guard, means slayers or executioners, (µyjbc,) and the captain or chief of these is usually understood to be the royal officer who had especially in charge the execution of the death sentence. The margin here reads, chief marshal, and in Jeremiah 52:12, chief of the executioners, or slaughter men, who stood before the king of Babylon. He seems to have been the king’s principal military officer.

V. 9. Burnt the house of the Lord-One of the apocryphal writers tells us, that Jeremiah got the ark out of the temple, and conveyed it to a cave in mount Nebo, 2Macc 2:4,5. But this is like the other tales of that author, who has no regard either to truth or probability. For Jeremiah was at this time a close prisoner. By the burning of the temple God would shew, how little he cares for the outward pomp of his worship, when the life and power of religion are gone. About four hundred and thirty years the temple of Solomon had stood. And it is observed by Josephus, that the second temple was burnt by the Romans, the same month, and the same day of the month, that the first temple was burnt by the Chaldeans.

Verse 9. And he burnt the house of the Lord — The king of Babylon, it appears, did not design to send any colonies to people Judea, and therefore ordered Jerusalem to be laid in ashes, as a nest of rebels. “At the burning of the king’s house,” says Henry, “and the houses of the great men, one cannot much wonder, the inhabitants had by their sins kindled the fire of God’s wrath against them; but that the house of the Lord should perish in these flames, that that holy and beautiful house should be burned with fire, (Isaiah 64:11,) is very strange; that house which David prepared for, and which Solomon built, at such a vast expense; that house which had the eye and the heart of God perpetually upon it, (1 Kings 9:3,) might not that have been snatched as a brand out of the burning? No, that will not be fireproof against God’s judgments; this stately structure must be laid in ashes, and it is probable the ark in it; for the enemies, probably having heard how dear the Philistines paid for the abusing it, durst not seize it; nor did any of its friends take care to preserve it; for then we should have heard of it again in the second temple.” The temple was burned four hundred years after the time that it was built, says Sir John Marsham; four hundred and twenty-four years three months and eight days, says Archbishop Usher; four hundred thirty years, says Abarbinel and other learned Jews; but Josephus computes the matter still higher; for he tells us that the temple was burned four hundred and seventy years six months and ten days after the building of it; one thousand and sixty years six months and ten days from the time of the Israelites coming out of the land of Egypt; one thousand nine hundred, and fifty years six months and ten days from the deluge; three thousand five hundred and thirty years six months and ten days from the creation; and he mentions it as a very remarkable circumstance, that the second temple was burned by the Romans in the same month and on the very same day of the month that this was set on fire by the Chaldeans, and, as some of the Jewish rabbis say, when the Levites were singing the very same passage, namely, He shall bring upon them their own iniquity, and shall cut them off in their own wickedness: yea, the Lord our God shall cut them off, Psalm 94:23. By the burning of the temple, God would show how little he cares for the external pomp of his worship, when the life and power of religion are neglected. The people trusted to the temple, as if that would protect them in their sins, (Jeremiah 7:4,) but God by this let them know that when they had profaned it, they would find it but a refuge of lies.

9. All the houses of Jerusalem — All the principal houses, or, as the next sentence explains, the houses of all the chief citizens. 2 Chronicles 36:19 has, all the palaces. Thus all the architectural glory of the ancient Jerusalem — temple, palaces, and noble edifices — was reduced to a mass of ruins.

Verse 10. Brake down the walls] In the same fifth month, Jeremiah 1:3, the walls of Jerusalem being razed to the ground, all that were left in the city, and all that had fled over formerly to Nebuchadnezzar, and all the common people of the city, with all the king’s treasures, those of the nobles, and the whole furniture of the temple, did Nebuzar-adan carry off to Babylon. See Jeremiah 39:8, 9; 52:14, 23. And thus was Judah carried away out of her own land, four hundred and sixty-eight years after David began to reign over it; from the division of the ten tribes three hundred and eighty-eight years; and from the destruction of the kingdom of Israel, one hundred and thirty-four years; A.M. 3416, and before Christ five hundred and ninety. And thus ends what is called the fifth age of the world. See USHER’S Annals.

10. Brake down the walls — And in that ruined state they remained till the time of Nehemiah. Nehemiah 1:3; 2:17.

V. 11. People-Whom neither the sword nor famine had destroyed, who were eight hundred and thirty two persons, Jeremiah 52:29, being members and traders of that city: for it is likely, there were very many more of the country people fled thither, who were left with others of their brethren to manure the land. Multitude-Of the inhabitants of the country.

Verses 11, 12. Now the rest of the people that were left in the city — Whom neither the sword nor famine had destroyed, who were eight hundred and thirty-two persons, (Jeremiah 52:29,) being members and traders of that city: for it is likely that there were very many more of the country people fled thither, who were left with others of their brethren to manure the land. And the fugitives that fell away to the king of Babylon — That is, all that fled to him, and put themselves under his protection; with the remnant of the multitudes — Of the inhabitants of the country. For the captain of the guard left of the poor of the land — So while the rich were prisoners in a strange land, the poor had liberty and peace in their own country! Thus Providence sometimes humbles the proud, and favours them of low degree.

11. Rest of the people… in the city — Such warriors and leading citizens as had not attempted to escape. Fugitives… to the king of Babylon — Deserters who had gone over to the Chaldeans. Remnant of the multitude — The mass of the less important population in and around Jerusalem.

V. 12. Left of the poor-So while the rich were prisoners in a strange land, the poor had liberty and peace in their own country! Thus providence sometimes humbles the proud, and favours them of low degree.

Verses 11, 12. Now the rest of the people that were left in the city — Whom neither the sword nor famine had destroyed, who were eight hundred and thirty-two persons, (Jeremiah 52:29,) being members and traders of that city: for it is likely that there were very many more of the country people fled thither, who were left with others of their brethren to manure the land. And the fugitives that fell away to the king of Babylon — That is, all that fled to him, and put themselves under his protection; with the remnant of the multitudes — Of the inhabitants of the country. For the captain of the guard left of the poor of the land — So while the rich were prisoners in a strange land, the poor had liberty and peace in their own country! Thus Providence sometimes humbles the proud, and favours them of low degree.

12. Vinedressers and husbandmen — From these poor no trouble was apprehended, and it was deemed wise to leave those who would cultivate the land, in order that the country might not become utterly a desert.

Verse 13. The pillars of brass, &c., did the Chaldees break in pieces — Because they were too cumbersome to be carried away whole. And carried the brass of them to Babylon — As was foretold Jeremiah 27:21, 22.

13. Pillars… bases… sea — See on 1 Kings 7:15, 23, 27.

14, 15. Pots… shovels… snuffers — On these various vessels see at 1 Kings 7:40, 45, 50, and Exodus 27:3. Compare Jeremiah, where the list is fuller. All these treasures and ornaments remained after the several previous spoliations of the temple. See Jeremiah 27:19.

14, 15. Pots… shovels… snuffers — On these various vessels see at 1 Kings 7:40, 45, 50, and Exodus 27:3. Compare Jeremiah, where the list is fuller. All these treasures and ornaments remained after the several previous spoliations of the temple. See Jeremiah 27:19.

16. The brass… was without weight — That is, there was such a vast amount of brass on the pillars, sea, and bases, that it was impossible to weigh it.

17. The height of the one pillar — To justify or explain the last remark, the writer here mentions the size and great ornamentation of the pillars.

Verse 18. Seraiah the chief priest-Zephaniah] The person who is here called the second priest was what the Jews call sagan, a sort of deputy, who performed the functions of the high priest when he was prevented by any infirmity from attending the temple service. See on 2 Kings 23:4.

Verses 18, 19. The captain of the guard took Seraiah, the chief priest — The high-priest, grandson of that Hilkiah mentioned 2 Kings 22:4, and father of Jehosadak, who, it seems, was taken with his father; and when his father was slain, (verse 21,) was carried away to Babylon, as is observed 1 Chronicles 6:13, 14. And Zephaniah the second priest — Who was the high-priest’s deputy, when he was by sickness, or any other means, prevented from the execution of his office. And five of them that were in the king’s presence — Who constantly attended upon the king’s person wheresoever he was, and were his most intimate counsellors. And threescore men of the land that were found in the city — These were some eminent persons, who had concealed themselves in some private place; but before Nebuzar-adan left Jerusalem, were discovered.

Verse 18. Seraiah, the father of Ezra, was put to death with the nobles for rebellion; but many of those who thus suffered had also made a false covenant with the Lord; and their sins found them out. Jeremiah 34:18.

18. Seraiah — The father of Ezra. Ezra 7:1. The second priest — The most distinguished of the priests of the second or common order. 2 Kings 23:4. The three keepers of the door were “probably the three superintendents of the Levites, whose duty it was to keep guard over the temple, and who were, therefore, among the principal officers of the sanctuary.” — Keil. Bahr thinks that “one was stationed at each of the main entrances to the temple;” but the temple had but one main entrance.

Verse 19. And five men of them that were in the king’s presence] These were principal counsellors, and confidential officers. In Jeremiah 52:25, it is said he took seven men who were near the king’s person, and the same number is found in the Arabic in this place; and the Chaldee has no less than fifty men; but in Jeremiah this, as well as all the rest of the versions, reads seven. Probably they were no more than five at first, or, perhaps Jeremiah reckoned with the five the officer that was set over the men of war, and the principal scribe of the host mentioned here, as two with the five; and thus made seven in the whole.

Verses 18, 19. The captain of the guard took Seraiah, the chief priest — The high-priest, grandson of that Hilkiah mentioned 2 Kings 22:4, and father of Jehosadak, who, it seems, was taken with his father; and when his father was slain, (verse 21,) was carried away to Babylon, as is observed 1 Chronicles 6:13, 14. And Zephaniah the second priest — Who was the high-priest’s deputy, when he was by sickness, or any other means, prevented from the execution of his office. And five of them that were in the king’s presence — Who constantly attended upon the king’s person wheresoever he was, and were his most intimate counsellors. And threescore men of the land that were found in the city — These were some eminent persons, who had concealed themselves in some private place; but before Nebuzar-adan left Jerusalem, were discovered.

19. An officer — Hebrew, a eunuch, but evidently not one in the strict sense, (see note on 2 Kings 20:18,) for this officer was a military commander. Five men — According to Jeremiah 52:25, seven. Compare note on verse 8. These were in the king’s presence, that is, were among his most intimate counsellors, (comp. Esther 1:13,) but they had not fled with their royal master, but seem to have concealed themselves in the city where they were found. Principal scribe of the host — Rather, scribe of the prince of the host, that is, his clerk, or aid-de-camp. The prince himself, whose office was to muster the army or levy for military service, had probably, as Thenius suggests, fled along with the king. Threescore… of the land — Probably leading men from the land of Judah, who had distinguished themselves during the siege.

Verses 20, 21. Brought them to the king of Babylon — That he might dispose of them as he thought fit, they being not vulgar persons like those whom he had ordered to be carried captive or left in the land. The king of Babylon smote them — Ordered them all to be put to death, when in reason they might have hoped that surely the bitterness of death was past. He probably looked upon them as persons that had been active in opposing him; but divine justice, we may suppose, viewed them as ring-leaders in that idolatry and impiety which were punished by these desolations. So Judah was carried away out of their land — This completed their calamity, about eight hundred and sixty years after they were put in possession of Canaan by Joshua.

DESTRUCTION OF THE TEMPLE AND OF THE KINGDOM OF JUDAH, 8-21.

8. On the seventh day — In Jeremiah, (Jeremiah 52:12,) which seems to be the preferable text, the reading is, the tenth day. Some, however, suppose that he came to the city, or commenced the burning of it, on the seventh day, and ended it on the tenth. Josephus states that the later Herodian temple was destroyed by Titus on the same day of the same month. — Wars of the Jews, 6:4, 8. Nebuzaradan — According to Rawlinson, the name means “Nebo has given offspring.” Captain of the guard — The word rendered guard, means slayers or executioners, (µyjbc,) and the captain or chief of these is usually understood to be the royal officer who had especially in charge the execution of the death sentence. The margin here reads, chief marshal, and in Jeremiah 52:12, chief of the executioners, or slaughter men, who stood before the king of Babylon. He seems to have been the king’s principal military officer.

V. 21. Out of the land-This compleated their calamity, about eight hundred and sixty years after they were put in possession of it by Joshua.

Verse 21. The king of Babylon smote them] He had, no doubt, found that these had counselled Zedekiah to revolt.

Verses 20, 21. Brought them to the king of Babylon — That he might dispose of them as he thought fit, they being not vulgar persons like those whom he had ordered to be carried captive or left in the land. The king of Babylon smote them — Ordered them all to be put to death, when in reason they might have hoped that surely the bitterness of death was past. He probably looked upon them as persons that had been active in opposing him; but divine justice, we may suppose, viewed them as ring-leaders in that idolatry and impiety which were punished by these desolations. So Judah was carried away out of their land — This completed their calamity, about eight hundred and sixty years after they were put in possession of Canaan by Joshua.

21. Slew them at Riblah — See on verse 6. All these officers and principal citizens were regarded as implicated with Zedekiah in his rebellion, and guilty of treason, and were, therefore, punished with death. According to Jeremiah there were three different deportations of Jewish exiles: in Nebuchadnezzar’s seventh year, 3,023; in his eighteenth year, 832; and in his twenty-third year, 745; making in all 4,600. These numbers vary very much from the statements of this book of Kings. According to chap. 24:13, one deportation alone contained 10,000 captives, and occurred in Nebuchadnezzar’s eighth year. Verse 12. The difference in the date is but slight, and may be explained by assuming that the different writers began to reckon from different periods of a year; but the numbers in the one or the other passage are undoubtedly corrupt. Most critics incline to think that the numbers in Jeremiah are the more correct. No mention is made in Kings of the third deportation, which occurred, according to Jeremiah, in the twenty-third year of Nebuchadnezzar, and no mention is made in either book of a small deportation, among whom was Daniel and his three friends, which occurred at the time of Nebuchadnezzar’s first invasion of Palestine, and with which the Babylonish captivity of Judah seems really to have begun. But no doubt many that were left in the land proved to be persistently rebellious, and provoked the king of Babylon to order their extirpation. APPOINTMENT AND ASSASSINATION OF GEDALIAH, 22-26.

The events of this section are narrated with ample details in Jeremiah 40-44, and to those chapters the student must go for a fuller history of those who survived the fall of Jerusalem.

V. 22. Gedaliah-A righteous and good man, and a friend to the prophet Jeremiah.

Verse 22. Made Gedaliah-ruler.] This was no regal dignity; he was only a sort of hind or overseer, appointed to regulate the husbandmen.

Verse 22. Over them he made Gedaliah, the son of Ahikam, ruler — A righteous and good man, and a friend to the Prophet Jeremiah, Jeremiah 26:24. Ahikam, his father, was a person in such credit in all the latter reigns, that he had been able to screen Jeremiah from the resentment of the king and the fury of the people; so that it is very probable the prophet, in gratitude to the father, obtained this favour for the son, from Nebuzaradan. Or, as some think, Gedaliah, by the advice of Jeremiah, had gone over to the Chaldeans, and had approved himself so well, that on that account the king of Babylon judged it proper to intrust him with the government. Gedaliah’s good conduct, together with the obligations which Jeremiah was under to his father, was probably the motive which induced the prophet to live with him in Judea rather than go to Babylon, when the Chaldean general put it to his option, not without some considerable encouragement to invite him to the latter, Jeremiah 39:11.

Verse 23. To Mizpah] This is said to have been situated on the east side of the river Jordan, and most contiguous to Babylon, and therefore the most proper for the residence of Gedaliah, because nearest to the place from which he was to receive his instructions. But there were several places of this name, and we do not exactly know where this was situated.

Verse 23. When all the captains of the armies — Who escaped when Zedekiah was taken; heard that the king of Babylon had made Gedaliah governor — One of themselves, and that things were put into a good posture: there came to Gedaliah to Mizpah — A place in the land of Benjamin, famous in Samuel’s time; Ishmael, Johanan, &c., they and their men — To put themselves under his protection. Gedaliah, though he had not the pomp and power of a sovereign prince, yet might have been a greater blessing to them than many of their kings had been, especially having such a privy counsellor as Jeremiah, who was now with them, and interested himself in their affairs, Jeremiah 40:5, 6.

23. The captains of the armies — The men of war who fled by night with Zedekiah from Jerusalem, (verse 4,) but soon after deserted him, and had become scattered “in the fields.” Jeremiah 40:7. To Mizpah — In the land of Benjamin. See on Joshua 18:25, and 1 Samuel 7:5. The city had been strongly fortified by Asa, (1 Kings 15:22,) and Gedaliah occupied it instead of Jerusalem, because the latter city was in too ruinous a condition to be any proper residence for a governor.

V. 24. Sware-Assured them by his promise and oath, that they should be kept from the evils which they feared. This he might safely swear, because he had not only the king of Babylon’s promise but also God’s promise deliver’d by Jeremiah. And it might seem, a fair prospect was opening again. But how soon was the scene changed! This hopeful settlement is quickly dashed in pieces, not by the Chaldeans, but by some of themselves.

Verse 24. Gedaliah sware to them] He pledged himself in the most solemn manner to encourage and protect them.

Verse 24. Gedaliah sware to them — Assured them by his promise and oath, that if they would be patient and peaceable under the government of the king of Babylon, and would conduct themselves properly, they should be kept from the evils which they feared. This he might safely swear, because he had not only Nebuchadnezzar’s promise, and interest too, but also God’s promise, delivered by Jeremiah. And it might seem that a fair prospect was now again opening for them. But, alas! this hopeful settlement was soon dashed to pieces, not by the Chaldeans, but by themselves. The things of their peace were so hid from their eyes that they neither knew when they were well, nor would believe when they were told so even by God himself.

24. Sware to them — Assured them upon oath that they had no reason to fear further trouble. They seem to have come to him to understand the situation of things, being yet in fear for their own lives. Fear not to be the servants — Rather, be not afraid of the servants of the Chaldees. Ishmael was of the royal seed, and had reason to fear a fate similar to that of other members of the royal house who had fallen into the hands of the Chaldees. Gedaliah, as governor, assures him and the rest that no harm will befall them if they continue peaceably in the land. These servants of the Chaldees are to be understood as Babylonian officials stationed in various parts of the land to co-operate with Gedaliah in preserving order.

V. 25. Came-Moved with envy to see so mean a person advanced into their place. Ten men-Ten captains or officers, and under each of them many soldiers.

Verse 25. Smote Gedaliah] This was at an entertainment which Gedaliah had made for them; see Jeremiah 41:1, &c. He was not content with this murder, but slew fourscore more, who were coming with offerings to the temple, and took several as prisoners, among whom were some of the king’s daughters; and set off to go to the Ammonites: but Johanan, the son of Careah, hearing of these outrages, raised a number of men, and pursued Ishmael upon which Ishmael’s prisoners immediately turned and joined Johanan; so that he, and eight of his accomplices, with difficulty escaped to the Ammonites. See Jeremiah 41:1, &c. Baalis, king of the Ammonites, had sent Ishmael to murder Gedaliah; and of this he was informed by Johanan, who offered to prevent it, by taking away the life of this murderer. But Gedaliah could not believe that he harboured such foul designs, and therefore took no precaution to save his life. See Jeremiah 40:13-16.

Verse 25. Ishmael, of the seed royal, came — Moved with envy at Gedaliah’s advancement, and the happy settlement of the people under him; and ten men with him — That is, ten captains or officers, and under each of them many soldiers. And smote Gedaliah, and the Jews and Chaldees, &c. — Resolved to ruin him and them. Nebuchadnezzar would not, could not, have been a more mischievous enemy to their peace than this degenerate branch of the house of David was! We have a fuller account of this affair in the fortieth and forty-first chapters of Jeremiah, where we read that Gedaliah was admonished of this intended conspiracy against him; but, like other good men, who are commonly void of suspicion, because they have no design to hurt others, he did not believe what was told him.

25. In the seventh month — Only two months after the destruction of Jerusalem. Verse 8. Ishmael… came — According to Jeremiah 40:14, he was instigated to this deed by Baalis, the king of the Ammonites, and Johanan had warned Gedaliah of the plot, but the latter would not credit it. Of the seed royal — This explains the deeper cause of his action. He was jealous of Gedailah, and unwilling, as a member of the royal house, to be subject to him. And the Jews and the Chaldees… at Mizpah — He aimed to annihilate this new-made government, and according to Jeremiah was proceeding with many captives to the Ammonites when he was overtaken and put to flight by Johanan, who had gathered some forces and pursued him.

V. 26. Egypt-And here they probably mixt with the Egyptians by degrees, and were heard of no more as Israelites.

Verse 26. And all the people arose, and came to Egypt — Contrary to the persuasion of Jeremiah, who pressed them to stay in the land, that it might not altogether lie uncultivated, (seeing they were to be settled in it again, according to the word of the Lord by the Prophet Isaiah, chap. 44:28, and 45:1,) assuring them that they should be safe if they would stay in the land of Judah, but should perish if they went into Egypt. See Jeremiah 42:9, 10, &c. But they would not hearken. Thus this populous and fertile country was laid waste and desolate, part of the people being carried captive to Babylon, part of those who were left in the land being slain with Gedaliah, and the remainder fleeing into Egypt. So that it was left to be overrun with briers and thorns, and to be inhabited by wild beasts. Only some of the neighbouring nations seem to have settled themselves in some parts of it. And from hence the Jews found much greater difficulty when they came to be restored than they would have done if some of them had continued in their country and cultivated it. For they were afraid of the Chaldees — The Chaldeans had reason enough to be offended at the murder of Gedaliah; but, if those that remained had humbly remonstrated to them, that it was only the act of Ishmael and his party, we may suppose they who were innocent of it, nay, who suffered greatly by it, would not have been punished for it: but, under pretence of this apprehension they all went into Egypt, where, it is probable, they mixed with the Egyptians by degrees, and were never heard of more as Israelites. Thus there was a full end made of them by their own folly and disobedience, and Egypt had the last of them, that the last verse of that chapter of threatenings might be fulfilled after all the rest, (Deuteronomy 28:68,) The Lord shall bring thee into Egypt again. For a more particular account of these events see the prophecy of Jeremiah, from chap. 40. to chap. 45.

26. Both small and great — All classes and all ages. Captains of the armies — Commanders of the military forces that had been subject to Gedaliah. At the head of them was Johanan, who had just taken command, and had led them successfully against Ishmael. Came to Egypt — Against the word of the Lord and the warnings of the prophet Jeremiah. Chap. 42. They thought it best for them now to seek the protection of that power that had interposed to help them during the late siege of Jerusalem, and had obliged the Chaldees for a time to retire from the city. Jeremiah 37:5-11. They were afraid of the Chaldees — So fearful an impression had the horrors of the late siege and the Chaldean power made upon them, that they could not feel safe anywhere in the dominions of Nebuchadnezzar. They had been made to feel the tremendous power of that “bitter and hasty nation… terrible and dreadful,” of whom Habakkuk had prophesied. Habakkuk 1:5-11.

V. 27. Seven and twentieth-Or, on the twenty fifth day, as it is, Jeremiah 52:31. For then the decree was made, which was executed upon the twenty seventh day.

Verse 27. And it came to pass] Nebuchadnezzar was just now dead; and Evil-merodach, his son, succeeded to the kingdom in the thirty-seventh year of the captivity of Jehoiachin: and on the seven and twentieth day [Jeremiah says five and twentieth] of the twelfth month of that year, (Tuesday, April 15, A.M. 3442,) he brought the long captivated Jewish king out of prison; treated him kindly; and ever after, during his life, reckoned him among the king’s friends. This is particularly related in the four last verses of the book of Jeremiah.

Verses 27-30. Evil-merodach, king of Babylon — “Nebuchadnezzar, the father of Evil-merodach, died in the year of the world 3442, and before Christ 562, after he had reigned from the death of his father, according to the Babylonish account, forty-three years. He was certainly one of the greatest princes that had appeared in the East for many years before him; and, according to Megasthenes, as he is cited by Josephus, both for his enterprises and performances, far excelled even Hercules himself. The same historian, as he is quoted by Eusebius, informs us, that a little before his death he foretold to his subjects the coming of the Persians, and their subduing the kingdom of Babylon, which he might gather from the Prophet Daniel, and especially from the interpretation of his dreams.” — Dodd. In the year that he began to reign did lift up the head of Jehoiachin, &c. — He released him out of prison, where he had lain thirty-seven years, and was now fifty-five years old. And he spake kindly to him — Paid more respect to him than to any other of the kings his father had left in captivity, gave him princely clothing instead of his prison garments, maintained him in his own palace, and allowed him a pension for himself and his family, some way agreeable to his rank; a daily rate for every day as long as he lived. This was a very happy change of Jehoiachin’s condition. To have honour, liberty, and plenty, after he had been so long in confinement and disgrace, and compelled to endure the straits and miseries of a prison, was like the return of the morning after a very dark and tedious night. Let none say they shall never see good again, because they have long seen little but evil: the most miserable know not what blessed turn Providence may yet give to their affairs, nor what comforts they are reserved for, according to the days wherein they have been afflicted, Psalm 90:15. It is likely Evil-merodach thought his father made the yoke of his captives too heavy; and, therefore, with the tenderness of a man, and the honour of a prince, he made it lighter. The Jews tell us, he had himself been imprisoned by his own father, after the latter was restored from his insanity, for some mal-administration at that time, and that in prison he contracted a friendship for Jehoiachin; and, therefore, as soon as he had it in his power, showed him this kindness as a sufferer, and as a fellow-sufferer. It should seem that all the kings he had in his power were favoured, but Jehoiachin above them all. Perhaps, as some have suggested, he had learned from Daniel and his fellows the principles of true religion, and was well affected to them, and upon that account favoured Jehoiachin. This undoubtedly happened by the good providence of God for the encouragement of the Jews in captivity, and the support of their faith and hope concerning their enlargement in due time. Thirty-six of the seventy years of their captivity were now past, and almost as many yet remained, when now, in this midnight of their bondage and misery, they see their king thus advanced as a comfortable earnest to them of their own release at the appointed season.

We are now come to the dreadful end of the Jewish monarchy, after it had stood four hundred and sixty-eight years from the time that David began to reign over it; three hundred and eighty-eight years from the revolt of the ten tribes from it; and one hundred and thirty-four years from the excision of the Israelitish commonwealth; and would have still continued under the sunshine of the divine protection, had it not been for the almost constant and horrid ingratitude of the people, and their invincible itch of imitating the idolatries and witcheries of other nations: crimes which, though abominable before God, were but too generally practised by mankind, through the amazing degeneracy of the human nature.

Having now gone through the history of the Jewish state, from its first beginning to its total captivity in a foreign land, we must acknowledge it to be a history of such remarkable particulars, as distinguish it from all other histories: a history of a state founded upon such principles, governed in such a manner, concerned in such extraordinary circumstances, distinguished by such wonderful facts, and its condition, from the beginning to the end, so corresponding to its obedience or disobedience to the principles upon which it was first founded, that it cannot be paralleled by the history of any people in the world.

RELEASE OF JEHOIACHIN FROM PRISON, 27-30.

27. Seven and thirtieth year — So identified was the captivity of Jehoiachin with that of the great mass of the Jewish exiles that its beginning formed a chronological epoch in their history. Compare Ezra 1:2. It was in Nebuchadnezzar’s eighth year that Jehoiachin was made captive, (2 Kings 24:1 2,) and these thirty-seven years added would bring it to his forty-fifth year; but he had recently died, and a new king was on the throne, so that Nebuchadnezzar’s reign, according to these Scriptures, must have been forty-four years long. According to Ptolemy’s Canon and Josephus, it was forty-three years; but this slight difference is explained by the fact that the Scripture writer reckons his reign from the time he took command of the army of Babylon, a year, or, perhaps, a little more, before his father’s death. See note on 2 Kings 24:1. Seven and twentieth day — According to Jeremiah, five and twentieth. Evil-merodach was son and successor of Nebuchadnezzar. According to Berosus, “he governed public affairs after an illegal and impure manner, and had a plot laid against him by Neriglissar, his sister’s husband, and was slain by him when he had reigned but two years.” — JOSEPHUS, Cont. Apion, 1:20. And this is about all that is known of him. The rabbies have a tradition that he contracted a friendship for Jehoiachin in prison, whither he himself had been cast by his father for a public offence. In the year that he began to reign — He “seems to have wished to signalize the beginning of his reign by an act of kindness to the Jews.” Rawlinson suggests “that the marvellous events of his father’s life, which are recorded in the book of Daniel, had made a deep impression upon him, and that he was thence inclined to favour the persons, and perhaps the religion, of the Jews.” Lift up the head… out of prison — An expression that evidently originated in the fact that a prisoner would naturally have his head bowed down under the weight of his sorrow and despondency, and liberation would cause him to lift up his head with gladness and comfort.

Verses 27-30. Evil-merodach, king of Babylon — “Nebuchadnezzar, the father of Evil-merodach, died in the year of the world 3442, and before Christ 562, after he had reigned from the death of his father, according to the Babylonish account, forty-three years. He was certainly one of the greatest princes that had appeared in the East for many years before him; and, according to Megasthenes, as he is cited by Josephus, both for his enterprises and performances, far excelled even Hercules himself. The same historian, as he is quoted by Eusebius, informs us, that a little before his death he foretold to his subjects the coming of the Persians, and their subduing the kingdom of Babylon, which he might gather from the Prophet Daniel, and especially from the interpretation of his dreams.” — Dodd. In the year that he began to reign did lift up the head of Jehoiachin, &c. — He released him out of prison, where he had lain thirty-seven years, and was now fifty-five years old. And he spake kindly to him — Paid more respect to him than to any other of the kings his father had left in captivity, gave him princely clothing instead of his prison garments, maintained him in his own palace, and allowed him a pension for himself and his family, some way agreeable to his rank; a daily rate for every day as long as he lived. This was a very happy change of Jehoiachin’s condition. To have honour, liberty, and plenty, after he had been so long in confinement and disgrace, and compelled to endure the straits and miseries of a prison, was like the return of the morning after a very dark and tedious night. Let none say they shall never see good again, because they have long seen little but evil: the most miserable know not what blessed turn Providence may yet give to their affairs, nor what comforts they are reserved for, according to the days wherein they have been afflicted, Psalm 90:15. It is likely Evil-merodach thought his father made the yoke of his captives too heavy; and, therefore, with the tenderness of a man, and the honour of a prince, he made it lighter. The Jews tell us, he had himself been imprisoned by his own father, after the latter was restored from his insanity, for some mal-administration at that time, and that in prison he contracted a friendship for Jehoiachin; and, therefore, as soon as he had it in his power, showed him this kindness as a sufferer, and as a fellow-sufferer. It should seem that all the kings he had in his power were favoured, but Jehoiachin above them all. Perhaps, as some have suggested, he had learned from Daniel and his fellows the principles of true religion, and was well affected to them, and upon that account favoured Jehoiachin. This undoubtedly happened by the good providence of God for the encouragement of the Jews in captivity, and the support of their faith and hope concerning their enlargement in due time. Thirty-six of the seventy years of their captivity were now past, and almost as many yet remained, when now, in this midnight of their bondage and misery, they see their king thus advanced as a comfortable earnest to them of their own release at the appointed season.

We are now come to the dreadful end of the Jewish monarchy, after it had stood four hundred and sixty-eight years from the time that David began to reign over it; three hundred and eighty-eight years from the revolt of the ten tribes from it; and one hundred and thirty-four years from the excision of the Israelitish commonwealth; and would have still continued under the sunshine of the divine protection, had it not been for the almost constant and horrid ingratitude of the people, and their invincible itch of imitating the idolatries and witcheries of other nations: crimes which, though abominable before God, were but too generally practised by mankind, through the amazing degeneracy of the human nature.

Having now gone through the history of the Jewish state, from its first beginning to its total captivity in a foreign land, we must acknowledge it to be a history of such remarkable particulars, as distinguish it from all other histories: a history of a state founded upon such principles, governed in such a manner, concerned in such extraordinary circumstances, distinguished by such wonderful facts, and its condition, from the beginning to the end, so corresponding to its obedience or disobedience to the principles upon which it was first founded, that it cannot be paralleled by the history of any people in the world.

28. Spake kindly to him — Or, spake with him good things; words of comfort and pledges of honourable treatment. Set his throne above the throne of the kings — Assigned him a more honourable seat in his court, and regarded him with higher esteem, than he did other vassal kings and royal captives who added dignity and splendour to his court. Doubtless there were many such captive kings with him in Babylon.

Verses 27-30. Evil-merodach, king of Babylon — “Nebuchadnezzar, the father of Evil-merodach, died in the year of the world 3442, and before Christ 562, after he had reigned from the death of his father, according to the Babylonish account, forty-three years. He was certainly one of the greatest princes that had appeared in the East for many years before him; and, according to Megasthenes, as he is cited by Josephus, both for his enterprises and performances, far excelled even Hercules himself. The same historian, as he is quoted by Eusebius, informs us, that a little before his death he foretold to his subjects the coming of the Persians, and their subduing the kingdom of Babylon, which he might gather from the Prophet Daniel, and especially from the interpretation of his dreams.” — Dodd. In the year that he began to reign did lift up the head of Jehoiachin, &c. — He released him out of prison, where he had lain thirty-seven years, and was now fifty-five years old. And he spake kindly to him — Paid more respect to him than to any other of the kings his father had left in captivity, gave him princely clothing instead of his prison garments, maintained him in his own palace, and allowed him a pension for himself and his family, some way agreeable to his rank; a daily rate for every day as long as he lived. This was a very happy change of Jehoiachin’s condition. To have honour, liberty, and plenty, after he had been so long in confinement and disgrace, and compelled to endure the straits and miseries of a prison, was like the return of the morning after a very dark and tedious night. Let none say they shall never see good again, because they have long seen little but evil: the most miserable know not what blessed turn Providence may yet give to their affairs, nor what comforts they are reserved for, according to the days wherein they have been afflicted, Psalm 90:15. It is likely Evil-merodach thought his father made the yoke of his captives too heavy; and, therefore, with the tenderness of a man, and the honour of a prince, he made it lighter. The Jews tell us, he had himself been imprisoned by his own father, after the latter was restored from his insanity, for some mal-administration at that time, and that in prison he contracted a friendship for Jehoiachin; and, therefore, as soon as he had it in his power, showed him this kindness as a sufferer, and as a fellow-sufferer. It should seem that all the kings he had in his power were favoured, but Jehoiachin above them all. Perhaps, as some have suggested, he had learned from Daniel and his fellows the principles of true religion, and was well affected to them, and upon that account favoured Jehoiachin. This undoubtedly happened by the good providence of God for the encouragement of the Jews in captivity, and the support of their faith and hope concerning their enlargement in due time. Thirty-six of the seventy years of their captivity were now past, and almost as many yet remained, when now, in this midnight of their bondage and misery, they see their king thus advanced as a comfortable earnest to them of their own release at the appointed season.

We are now come to the dreadful end of the Jewish monarchy, after it had stood four hundred and sixty-eight years from the time that David began to reign over it; three hundred and eighty-eight years from the revolt of the ten tribes from it; and one hundred and thirty-four years from the excision of the Israelitish commonwealth; and would have still continued under the sunshine of the divine protection, had it not been for the almost constant and horrid ingratitude of the people, and their invincible itch of imitating the idolatries and witcheries of other nations: crimes which, though abominable before God, were but too generally practised by mankind, through the amazing degeneracy of the human nature.

Having now gone through the history of the Jewish state, from its first beginning to its total captivity in a foreign land, we must acknowledge it to be a history of such remarkable particulars, as distinguish it from all other histories: a history of a state founded upon such principles, governed in such a manner, concerned in such extraordinary circumstances, distinguished by such wonderful facts, and its condition, from the beginning to the end, so corresponding to its obedience or disobedience to the principles upon which it was first founded, that it cannot be paralleled by the history of any people in the world.

29. Changed his prison garments — By putting them off, and clothing him with apparel worthy of a captive king. Eat bread continually before him — He was treated with all the familiarity and honour of a royal courtier. Compare 2 Samuel 11:7. All the days of his life — How long he lived to enjoy these honours is not said, but he probably died before his benefactor.

V. 30. All the days of his life-Let none say, they shall never see good again, because they have long seen little but evil. The most afflicted know not what blessed turn providence may yet give to their affairs.

Verse 30. A continual allowance given him of the king] He lived in a regal style, and had his court even in the city of Babylon, being supplied with every requisite by the munificence and friendship of the king. In about two years after this, Evil-merodach was slain in a conspiracy; and it is supposed that Jehoiachin, then about fifty-eight years of age, fell with his friend and protector. Thus terminates the catastrophe of the Jewish kings, people, and state; the consequence of unheard-of rebellions and provocations against the Majesty of heaven.

MASORETIC NOTES ON THE FIRST AND SECOND BOOKS OF KINGS WE have already seen that the Hebrews consider these two books as one:—

The NUMBER of verses in both is one thousand five hundred and thirty-four.

MASORETIC SECTIONS, thirty-five.

MIDDLE VERSE, 1 Kings 21:6. And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me, &c.

Verses 27-30. Evil-merodach, king of Babylon — “Nebuchadnezzar, the father of Evil-merodach, died in the year of the world 3442, and before Christ 562, after he had reigned from the death of his father, according to the Babylonish account, forty-three years. He was certainly one of the greatest princes that had appeared in the East for many years before him; and, according to Megasthenes, as he is cited by Josephus, both for his enterprises and performances, far excelled even Hercules himself. The same historian, as he is quoted by Eusebius, informs us, that a little before his death he foretold to his subjects the coming of the Persians, and their subduing the kingdom of Babylon, which he might gather from the Prophet Daniel, and especially from the interpretation of his dreams.” — Dodd. In the year that he began to reign did lift up the head of Jehoiachin, &c. — He released him out of prison, where he had lain thirty-seven years, and was now fifty-five years old. And he spake kindly to him — Paid more respect to him than to any other of the kings his father had left in captivity, gave him princely clothing instead of his prison garments, maintained him in his own palace, and allowed him a pension for himself and his family, some way agreeable to his rank; a daily rate for every day as long as he lived. This was a very happy change of Jehoiachin’s condition. To have honour, liberty, and plenty, after he had been so long in confinement and disgrace, and compelled to endure the straits and miseries of a prison, was like the return of the morning after a very dark and tedious night. Let none say they shall never see good again, because they have long seen little but evil: the most miserable know not what blessed turn Providence may yet give to their affairs, nor what comforts they are reserved for, according to the days wherein they have been afflicted, Psalm 90:15. It is likely Evil-merodach thought his father made the yoke of his captives too heavy; and, therefore, with the tenderness of a man, and the honour of a prince, he made it lighter. The Jews tell us, he had himself been imprisoned by his own father, after the latter was restored from his insanity, for some mal-administration at that time, and that in prison he contracted a friendship for Jehoiachin; and, therefore, as soon as he had it in his power, showed him this kindness as a sufferer, and as a fellow-sufferer. It should seem that all the kings he had in his power were favoured, but Jehoiachin above them all. Perhaps, as some have suggested, he had learned from Daniel and his fellows the principles of true religion, and was well affected to them, and upon that account favoured Jehoiachin. This undoubtedly happened by the good providence of God for the encouragement of the Jews in captivity, and the support of their faith and hope concerning their enlargement in due time. Thirty-six of the seventy years of their captivity were now past, and almost as many yet remained, when now, in this midnight of their bondage and misery, they see their king thus advanced as a comfortable earnest to them of their own release at the appointed season.

We are now come to the dreadful end of the Jewish monarchy, after it had stood four hundred and sixty-eight years from the time that David began to reign over it; three hundred and eighty-eight years from the revolt of the ten tribes from it; and one hundred and thirty-four years from the excision of the Israelitish commonwealth; and would have still continued under the sunshine of the divine protection, had it not been for the almost constant and horrid ingratitude of the people, and their invincible itch of imitating the idolatries and witcheries of other nations: crimes which, though abominable before God, were but too generally practised by mankind, through the amazing degeneracy of the human nature.

Having now gone through the history of the Jewish state, from its first beginning to its total captivity in a foreign land, we must acknowledge it to be a history of such remarkable particulars, as distinguish it from all other histories: a history of a state founded upon such principles, governed in such a manner, concerned in such extraordinary circumstances, distinguished by such wonderful facts, and its condition, from the beginning to the end, so corresponding to its obedience or disobedience to the principles upon which it was first founded, that it cannot be paralleled by the history of any people in the world.

30. A continual allowance — A daily apportionment for the support of the servants and attendants who ministered to the captive king. All this kind and honourable treatment of the long-imprisoned king of Judah was to the Jewish exiles a consolatory sign that Jehovah would dispose the heart of some king to release them from their exile, and restore them to their fatherland again. And thus this history appropriately closes with a ray of light breaking in upon the future of Judah, and assuring these exiles that Jehovah is “the tower of salvation for his king, and showeth mercy to his anointed, unto David, and to his seed for evermore.” 2 Samuel 22:51.