2 Kings 25:8 Komentář

Ever since David's time Jerusalem had been a celebrated place, beautiful for situation and the joy of the whole earth: while the book of psalms lasts that name will sound great. In the New Testament we read much of it, when it was, as here, ripening again for its ruin. In the close of the Bible we read of a new Jerusalem. Every thing therefore that concerns Jerusalem is worthy our regard. In this chapter we have, I. The utter destruction of Jerusalem by the Chaldeans, the city besieged and taken (Kg2 25:1-4), the houses burnt (Kg2 25:8, Kg2 25:9), and wall broken down (Kg2 25:10), and the inhabitants carried away into captivity (Kg2 25:11, Kg2 25:12). The glory of Jerusalem was, 1. That it was the royal city, where were set "the thrones of the house of David;" but that glory has now departed, for the prince is made a most miserable prisoner, the seed royal is destroyed (Kg2 25:5-7), and the principal officers are put to death (Kg2 25:18-21). 2. That it was the holy city, where was the testimony of Israel; but that glory has departed, for Solomon's temple is burnt to the ground (Kg2 25:9) and the sacred vessels that remained are carried away to Babylon (Kg2 25:13-17). Thus has Jerusalem become as a widow, Lam 1:1. Ichabod - Where is the glory? II. The distraction and dispersion of the remnant that was left in Judah under Gedaliah (Kg2 25:22-26). III. The countenance which, after thirty-seven years' imprisonment, was given to Jehoiachin the captive king of Judah (Kg2 25:27-30).

Though we have reason to think that the army of 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 Kg2 25:8 with Kg2 25:3) Nebuzar-adan was sent with orders to complete the destruction of Jerusalem. This space God gave them to repent, after all the foregoing days of his patience, but in vain; their hearts (for aught that appears) were still hardened, and therefore execution is awarded to the utmost. 1. The city and temple are burnt, Kg2 25:9. It does not appear that the king of Babylon designed to send any colonies to people Jerusalem and therefore he ordered it to be laid in ashes, as a nest of rebels. At the burning of the king's house and the houses of the great men one cannot so much wonder (the inhabitants had, by their sins, made them combustible), but that the house of the Lord should perish in these flames, that that holy and beautiful house should be burnt with fire (Isa 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 heart of God perpetually upon it (Kg1 9:3) - might not that have been snatched as a brand out of this burning? No, it must not be fire-proof against God's judgments. This stately structure must be turned into ashes, and it is probable the ark in it, for the enemies, having heard how dearly the Philistines paid for the abusing of it, durst not seize that, nor did any of its friends take care to preserve it, for then we should have heard of it again in the second temple. One of the apocryphal writers does indeed tell us that the prophet Jeremiah got it out of the temple, and conveyed it to a cave in Mount Nebo on the other side Jordan, and hid it there (2 Macc. 2:4, 5), but that could not be, for Jeremiah was a close prisoner at that time. By the burning of the temple God would show how little 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 (Jer 7:4), but God, by this, let them know that when they had profaned it they would find it but a refuge of lies. This temple had stood about 420, some say 430 years. The people having forfeited the promises made concerning it, those promises must be understood of the gospel-temple, which is God's rest for ever. It is observable 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, which, Josephus says, was the tenth of August. 2. The walls of Jerusalem are demolished (Kg2 25:10), as if the victorious army would be revenged on them for having kept them out so long, or at least prevent the like opposition another time. Sin unwalls a people and takes away their defence. These walls were never repaired till Nehemiah's time. 3. The residue of the people are carried away captive to Babylon, Kg2 25:11. Most of the inhabitants had perished by sword or famine, or had made their escape when the king did (for it is said, Kg2 25:5, His army was scattered from him), so that there were very few left, who with the deserters, making in all but 832 persons (as appears, Jer 52:29), were carried away into captivity; only the poor of the land were left behind (Kg2 25:12), to till the ground and dress the vineyards for the Chaldeans. Sometimes poverty is a protection; for those that have nothing have nothing to lose. When the rich Jews, who had been oppressive to the poor, were made strangers, nay, prisoners, in an enemy's country, the poor whom they had despised and oppressed had liberty and peace in their own country. Thus Providence sometimes remarkably humbles the proud and favours those of low degree. 4. The brazen vessels, and other appurtenances of the temple, are carried away, those of silver and gold being most of them gone before. Those two famous columns of brass, Jachin and Boaz, which signified the strength and stability of the house of God, were broken to pieces and the brass of them was carried to Babylon, Kg2 25:13. When the things signified were sinned away what should the signs stand there for? Ahaz had profanely cut off the borders of the bases, and put the brazen sea upon a pavement of stones (Kg2 16:17); justly therefore are the brass themselves, and the brazen sea, delivered into the enemy's hand. It is just with God to take away his ordinances from those that profane and abuse them, that curtail and depress them. Some things remained of gold and silver (Kg2 25:15) which were now carried off; but most of this plunder was brass, such a vast quantity of it that it is said to be without weight, Kg2 25:16. The carrying away of the vessels wherewith they ministered (Kg2 25:14) put an end to the ministration. It was a righteous thing with God to deprive those of the benefit of his worship who had slighted it so long and preferred false worships before it. Those that would have many altars shall now have none. 5. Several of the great men are slain in cold blood - Seraiah the chief priest (who was the father of Ezra as appears, Ezr 7:1), the second priest (who, when there was occasion, officiated for him), and three door-keepers of the temple (Kg2 25:18), the general of the army, five privy-counsellors (afterwards they made them up seven, Jer 52:25), the secretary of war, or pay-master of the army, and sixty country gentlemen who had concealed themselves in the city. These, being persons of some rank, were brought to the king of Babylon (Kg2 25:19, Kg2 25:20), who ordered them to be all put to death (Kg2 25:21), when, in reason, they might have hoped that surely the bitterness of death was past. These the king of Babylon's revenge looked upon as most active in opposing him; but divine justice, we may suppose, looked upon them as ringleaders in that idolatry and impiety which were punished by these desolations. This completed the calamity: So Judah was carried away out of their land, about 860 years after they were put in possession of it by Joshua. Now the scripture was fulfilled, The Lord shall bring thee, and the king which thou shalt set over thee, into a nation which thou hast not known, Deu 28:36. Sin kept their fathers forty years out of Canaan, and now turned them out. The Lord is known by those judgments which he executes, and makes good that word which he has spoken, Amo 3:2. You only have I known of all the families of the earth, therefore I will punish you for all your iniquities.

INTRODUCTION TO 2 KINGS 25 In this chapter is an account of the siege, taking, and burning of the city of Jerusalem, and of the carrying captive the king and the inhabitants to Babylon, Kg2 25:1, as also of the pillars and vessels of the temple brought thither, Kg2 25:13 and of the putting to death several of the principal persons of the land, Kg2 25:18, and of the miserable condition of the rest under Gedaliah, whom Ishmael slew, Kg2 25:23, and the chapter, and so the history, is concluded with the kindness Jehoiachin met with from the king of Babylon, after thirty seven years' captivity, Kg2 25:27.

And the pillars of brass that were in the house of the Lord,.... The two pillars in the temple, Jachin and Boaz. Benjamin of Tudela says (w), that in the church of St. Stephen in Rome these pillars now are with the name of Solomon engraved on each; and the Jews at Rome told him, when there, (in the twelfth century,) that on the ninth of Ab (the day the temple was destroyed) every year sweat was found upon them like water; the one, I suppose, will equally be believed as the other, since it is here expressly said that the Chaldeans broke them in pieces. From hence, to the end of Kg2 25:17 is the same with Jer 52:7, where it is rather more largely and fully expressed; only there is this difference here in Kg2 25:17 the height of the chapiter of a pillar is said to be three cubits, there five cubits; for the reconciliation of which; see Gill on Jer 52:22. (w) Itinerar. p. 13.

What think you of Nebuchadnezzar? Have you not heard from Scripture that he was bloodthirsty, fierce, with the disposition of a lion? Have you not heard that he disinterred the kings? Have you not heard that he brought the people away into captivity? Have you not heard that he put the king’s sons to the sword before Zedekiah’s eyes and then blinded him? Have you not heard that he shattered the cherubim? I do not mean the invisible cherubim—it is blasphemy to think it—but the sculptured images and the mercy seat in the Holy of Holies, from the midst of which God was apt to speak with his voice. He trampled on the veil of sanctification, he took the censer and carried it away to a temple of idols; he seized all the offerings; he burned the temple to its foundations. What punishment did he not deserve for slaying kings, for burning the holy object, for reducing the people to captivity, for putting the sacred vessels in the temples of the idols? Did he not deserve ten thousand deaths?You have seen the enormity of his crimes. Turn now to the loving-kindness of God. Nebuchadnezzar was turned into a wild beast; he dwelled in the wilderness; God scourged him to save him. He had claws like a lion’s, for he had preyed on the saints. He had a lion’s mane, for he had been a ravening, roaring lion. He ate grass like an ox, for he had behaved like a brute beast, not knowing him who had given him his kingdom. His body was drenched with dew, because, after seeing the fire quenched by the dew, he had not believed. And what happened? Afterwards he says, “I, Nebuchadnezzar, raised my eyes to heaven … and I blessed the Most High, and I praised and glorified him who lives forever.” When therefore he acknowledged the Most High, and uttered words of thanksgiving to God, and repented of his past wickedness and recognized his own weakness, in that hour God restored to him his royal dignity. What then? If God granted pardon and a kingdom to Nebuchadnezzar after such terrible crimes, when he had made confession, will he not grant you the remission of your sins if you repent and the kingdom of heaven if you live worthily? God is merciful and quick to forgiveness but slow to vengeance. Therefore let no one despair of salvation. Peter, the chief and foremost of the apostles, denied the Lord thrice before a little serving maid; but, moved to repentance, he wept bitterly. His weeping revealed his heartfelt repentance, and for that reason not only did he receive pardon for his denial but also retained his apostolic prerogative.

Nebuchadnezzar besieges Jerusalem; it is taken, after having been sorely reduced by famine, etc.; and Zedekiah, endeavoring to make his escape, is made prisoner, his sons slain before his eyes; then, his eyes being put out, he is put in chains and carried to Babylon, Kg2 25:1-7. Nebuzar-adan burns the temple, breaks down the walls of Jerusalem, and carries away the people captives, leaving only a few to till the ground, Kg2 25:8-12. He takes away all the brass, and all the vessels of the temple, Kg2 25:13-17. Several of the chief men and nobles found in the city, he brings to Nebuchadnezzar at Riblah, who puts them all to death, Kg2 25:18-21. Nebuchadnezzar makes Gedaliah governor over the poor people that were left, against whom Ishmael rises, and slays him, and others with him; on which the people in general, fearing the resentment of the Chaldeans, flee to Egypt, Kg2 25:22-26. Evil-merodach, king of Babylon, releases Jehoiachin out of prison, treats him kindly, and makes him his friend, Kg2 25:27-30.

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; Jer 52:13, compared with Jer 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.

JERUSALEM AGAIN BESIEGED. (Kg2 25:1-3) Nebuchadnezzar . . . came . . . against Jerusalem--Incensed by the revolt of Zedekiah, the Assyrian despot determined to put an end to the perfidious and inconstant monarchy of Judea. This chapter narrates his third and last invasion, which he conducted in person at the head of an immense army, levied out of all the tributary nations under his sway. Having overrun the northern parts of the country and taken almost all the fenced cities (Jer 34:7), he marched direct to Jerusalem to invest it. The date of the beginning as well as the end of the siege is here carefully marked (compare Eze 24:1; Jer 39:1; Jer 52:4-6); from which it appears, that, with a brief interruption caused by Nebuchadnezzar's marching to oppose the Egyptians who were coming to its relief but who retreated without fighting, the siege lasted a year and a half. So long a resistance was owing, not to the superior skill and valor of the Jewish soldiers, but to the strength of the city fortifications, on which the king too confidently relied (compare Jer 21:1-14; Jer. 37:1-38:28). pitched against it, and . . . built forts--rather, perhaps, drew lines of circumvallation, with a ditch to prevent any going out of the city. On this rampart were erected his military engines for throwing missiles into the city.

on the seventh day of the month . . . came Nebuzar-adan--(compare Jer 52:12). In attempting to reconcile these two passages, it must be supposed either that, though he had set out on the seventh, he did not arrive in Jerusalem till the tenth, or that he did not put his orders in execution till that day. His office as captain of the guard (Gen 37:36; Gen 39:1) called him to execute the awards of justice on criminals; and hence, although not engaged in the siege of Jerusalem (Jer 39:13), Nebuzar-adan was despatched to rase the city, to plunder the temple, to lay both in ruins, demolish the fortifications, and transport the inhabitants to Babylon. The most eminent of these were taken to the king at Riblah (Kg2 25:27) and executed, as instigators and abettors of the rebellion, or otherwise obnoxious to the Assyrian government. In their number were Seraiah, the high priest, grandfather of Ezra (Ezr 7:1), his sagan or deputy, a priest of the second order (Jer 21:2; Jer 29:25, Jer 29:29; Jer 37:3).

Destruction of Jerusalem and the temple. The people carried away to Babel (cf. Jer 52:12-27, and Jer 39:8-10). - In this section we have first a general account of the destruction of the temple and city (Kg2 25:8-10), and of the carrying away of the people (Kg2 25:11 and Kg2 25:12), and then a more particular description of what was done with the metal vessels of the temple (Kg2 25:13-17), and how the spiritual and secular leaders of the people who had been taken prisoners were treated (Kg2 25:18-21). Kg2 25:8-10 The destruction of Jerusalem, by the burning of the temple, of the king's palace, and of all the larger buildings, and by throwing down the walls, was effected by Nebuzaradan, the chief of the body-guard of Nebuchadnezzar, on the seventh day of the fifth month in the nineteenth year of the reign of Nebuchadnezzar. Instead of the seventh day we have the tenth in Jer 52:12. This difference might be reconciled, as proposed by earlier commentators, on the assumption that the burning of the city lasted several days, commencing on the seventh and ending on the tenth. But since there are similar differences met with afterwards (Kg2 25:17, Kg2 25:19) in the statement of numbers, which can only be accounted for from the substitution of similar numeral letters, we must assume that there is a change of this kind here. Which of the two dates is the correct one it is impossible to determine. The circumstance that the later Jews kept the ninth as a fast-day cannot be regarded as decisive evidence in favour of the date given in Jeremiah, as Thenius supposes; for in Zac 7:3 and Zac 8:19 the fasting of the fifth month is mentioned, but no day is given; and though in the Talmudic times the ninth day of the month began to be kept as a fast-day, this was not merely in remembrance of the Chaldaean destruction of Jerusalem, but of the Roman also, and of three other calamities which had befallen the nation (see the statement of the Gemara on this subject in Lightfoot, Opp. ii. p. 139, ed. Leusden, and in Khler on Zac 7:3), from which we see that the Gemarists in the most unhistorical manner grouped together different calamitous events in one single day. The nineteenth year of Nebuchadnezzar corresponds to the eleventh of Zedekiah (see at Kg2 24:12). Nebuzaradan is not mentioned in Jer 39:3 among the Chaldaean generals who forced their way into the city, so that he must have been ordered to Jerusalem by Nebuchadnezzar after the taking of the city and the condemnation of Zedekiah, to carry out the destruction of the city, the carrying away of the people, and the appointment of a deputy-governor over those who were left behind in the land. This explains in a very simple manner how a month could intervene between their forcing their way into the city, at all events into the lower city, and the burning of it to the ground, without there being any necessity to assume, with Thenius, that the city of Zion held out for a month, which is by no means probable, for the simple reason that the fighting men had fled with Zedekiah and had been scattered in their flight. רב־תבּחים = הטּבּחים שׂר in Gen 37:36; Gen 39:1, was with the Babylonians, as with the Egyptians, the chief of the king's body-guard, whose duty it was to execute the sentences of death (see at Gen 37:36). הטּבּחים answers to the הכּרתי of the Israelites (Sa2 8:18, etc.). In Jer 52:12 we have מלך לפני עמד instead of מלך עבד, without the אשׁר, which is rarely omitted in prose, and בּירוּשׁלם instead of ירוּשׁלם: he came into Jerusalem, not he forced a way into the real Jerusalem (Thenius). The meaning is not altered by these two variations. Kg2 25:9-10 By the words, "every great house," יר כּל־בּתּי את is more minutely defined: not all the houses to the very last, but simply all the large houses he burned to the very last, together with the temple and the royal palaces. The victors used one portion of the dwelling-houses for their stay in Jerusalem. He then had all the walls of the city destroyed. In Jeremiah כּל is omitted before חומת, as not being required for the sense; and also the את before טבּחים רב, which is indispensable to the sense, and has fallen out through a copyist's oversight. Kg2 25:11-12 The rest of the people he led away, both those who had been left behind in the city and the deserters who had gone over to the Chaldaeans, and the remnant of the multitude. ההמון יתר, for which we have האמון יתר in Jer 52:15, has been interpreted in various ways. As אמון signifies an artist or artificer in Pro 8:30, and העם יתר has just preceded it, we might be disposed to give the preference to the reading האמון, as Hitzig and Graf have done, and understand by it the remnant of the artisans, who were called והמּסגּר החרשׁ in Kg2 24:14, Kg2 24:16. But this view is precluded by Jer 39:9, where we find הנּשׁארים העם יתר instead of האמון יתר or ההמון .י These words cannot be set aside by the arbitrary assumption that they crept into the text through a copyist's error; for the assertion that they contain a purposeless repetition is a piece of dogmatical criticism, inasmuch as there is a distinction drawn in Jer 39:9 between בּעיר הנּשׁארים העם יתר העם הןּ and הנּשׁארים העם יתר. Consequently האמון is simply another form for ההמון (ה and א being interchanged) in the sense of a mass of people, and we have simply the choice left between two interpretations. Either בּעיר הנּשׁארים העם יתר means the fighting people left in the city, as distinguished from the deserters who had fled to the Chaldaeans, and האמון = ההמון יתר in Jer 52:15, or הנּשׁארים העם יתר in Jer 39:9, the rest of the inhabitants of Jerusalem; or בּעיר הנּשׁ העם יתר is the people left in Jerusalem (warriors and non-warriors), and ההמון יתר the rest of the population of the land outside Jerusalem. The latter is probably the preferable view, not only because full justice is thereby done to בּעיר in the first clause, but also because it is evident from the exception mentioned in Kg2 25:12 that the deportation was not confined to the inhabitants of Jerusalem, but extended to the population of the whole land. The "poor people," whom he allowed to remain in the land as vine-dressers and husbandmen, were the common people, or people without property, not merely in Jerusalem, but throughout the whole land. הארץ דּלּת = עם־הארץ דּלּת (Kg2 24:14). Instead of מדּלּת we have in Jeremiah מדּלּות: the plural used in an abstract sense, "the poverty," i.e., the lower people, "the poor who had nothing" (Jer 39:10). Instead of the Chethb לגבים from גּוּב, secuit, aravit, the Keri has ליגבים from יגב, in the same sense, after Jer 52:16. Kg2 25:13-17 The brazen vessels of the temple were broken in pieces, and the brass, and smaller vessels of brass, silver, and gold, were carried away. Compare Jer 52:17-23, where several other points are mentioned that have been passed over in the account before us. The pillars of brass (see Kg1 7:15.), the stands (see Kg1 7:27.), and the brazen sea (Kg1 7:23.), were broken in pieces, because it would have been difficult to carry these colossal things away without breaking them up. On the smaller vessels used in the worship (Kg2 25:14) see Kg1 7:40. In Jer 52:18 המּזרקת are also mentioned. Kg2 25:15 is abridged still more in contrast with Jer 52:19, and only המּחתּות and המּזרקות are mentioned, whereas in Jeremiah six different things are enumerated beside the candlesticks. כּסף...זהב אשׁר, "what was of gold, gold, what was of silver, silver, the captain of the guard took away," is a comprehensive description of the objects carried away. To this there is appended a remark in Kg2 25:16 concerning the quantity of the brass of the large vessels, which was so great that it could not be weighed; and in Kg2 25:17 a supplementary notice respecting the artistic work of the two pillars of brass. וגו העמּוּדים is placed at the head absolutely: as for the pillars, etc., the brass of all these vessels was not to be weighed. In Jer 52:20, along with the brazen sea, the twelve brazen oxen under it are mentioned; and in the description of the pillars of brass (Jer 52:21.) there are several points alluded to which are omitted in our books, not only here, but also in Kg1 7:16. For the fact itself see the explanation given there. The omission of the twelve oxen in so condensed an account as that contained in our text does not warrant the inference that these words in Jeremiah are a spurious addition made by a later copyist, since the assumption that Ahaz sent the brazen oxen to king Tiglath-pileser cannot be proved from Kg2 16:17. Instead of אמּה שׁלשׁ we must read אמּת המשׁ, five cubits, according to Jer 52:22 and Kg1 7:16. The על־השּׂבכה at the end of the verse is very striking, since it stands quite alone, and when connected with וגו וכאלּה does not appear to yield any appropriate sense, as the second pillar was like the first not merely with regard to the trellis-work, but in its form and size throughout. At the same time, it is possible that the historian intended to give especial prominence to the similarity of the two pillars with reference to this one point alone. Kg2 25:18-21 (cf. Jer 52:24-27). The principal officers of the temple and city, and sixty men of the population of the land, who were taken at the destruction of Jerusalem, Nebuzaradan sent to his king at Riblah, where they were put to death. Seraiah, the high priest, is the grandfather or great-grandfather of Ezra the scribe (Ezr 7:1; Ch1 6:14). Zephaniah, a priest of the second rank (משׁנה כּהן; in Jer. המּשׁנה כּהן: see at Kg2 23:4), is probably the same person as the son of Maaseiah, who took a prominent place among the priests, according to Jer 21:1; Jer 29:25., and Jer 37:3. The "three keepers of the threshold" are probably the three superintendents of the Levites, whose duty it was to keep guard over the temple, and therefore were among the principal officers of the sanctuary. Kg2 25:19-21 From the city, i.e., from the civil authorities of the city, Nebuzaradan took a king's chamberlain (סריס), who was commander of the men of war. Instead of פקיד הוּא אשׁר we find in Jer 52:25 /היה אשׁר, who had been commander, with an allusion to the fact that his official function had terminated when the city was conquered. "And five (according to Jeremiah seven) men of those who saw the king's face," i.e., who belonged to the king's immediate circle, de intimis consiliariis regis, and "the scribe of the commander-in-chief, who raised the people of the land for military service," or who enrolled them. Although הסּפר has the article, which is omitted in Jeremiah, the following words הצּבא שׂר are governed by it, or connected with it in the construct state (Ewald, 290 d.). הצּבא שׂר is the commander-in-chief of the whole of the military forces, and וגו המּצבּא a more precise definition of הסּפר, and not of הצּבא שׂר, which needed no such definition. "And sixty men of the land-population who were found in the city." They were probably some of the prominent men of the rural districts, or they may have taken a leading part in the defence of the city, and therefore were executed in Riblah, and not merely deported with the rest of the people. - The account of the destruction of the kingdom of Judah closes with יהוּדה ויּגּל in Kg2 25:21, "thus was Judah carried away out of its own land;" and in Kg2 25:22-26 there follows merely a brief notice of those who had been left behind in the land, in the place of which we find in Jer 52:28-30 a detailed account of the number of those who were carried away.