2 Kronik 36:17 Komentarz

We have here, I. A short but sad account of the utter ruin of Judah and Jerusalem within a few years after Josiah's death. 1. The history of it in the unhappy reigns of Jehoahaz for three months (Ch2 36:1-4), Jehoiakim (Ch2 36:5-8) for eleven years, Jehoiachin three months (Ch2 36:9, Ch2 36:10), and Zedekiah eleven years (Ch2 36:11). Additions were made to the national guilt, and advances towards the national destruction, in each of those reigns. The destruction was, at length, completed in the slaughter of multitudes (Ch2 36:17), the plundering and burning of the temple and all the palaces, the desolation of the city (Ch2 36:18, Ch2 36:19), and the captivity of the people that remained (Ch2 36:20). 2. Some remarks upon it - that herein sin was punished, Zedekiah's wickedness (Ch2 36:12, Ch2 36:13), the idolatry the people were guilty of (Ch2 36:14), and their abuse of God's prophets (Ch2 36:15, Ch2 36:16). The word of God was herein fulfilled (Ch2 36:21). II. The dawning of the day of their deliverance in Cyrus's proclamation (Ch2 36:22, Ch2 36:23).

INTRODUCTION TO 2 CHRONICLES 36 This chapter records the reigns of the four kings of Judah, and the captivity of the Jews, the short reign of Jehoahaz, deposed by the king of Egypt, and his brother Eliakim or Jehoiakim set up in his room, Ch2 36:1, the reign of Jehoiakim, who was bound and carried away by Nebuchadnezzar, Ch2 36:5, the reign of Jehoiachin his son, who also in a short time was taken and carried to Babylon by the same king, Ch2 36:9, the reign of Zedekiah, who also rebelled against the king of Babylon, and he and his people were taken and carried captive by him for his sins, which are here mentioned, according to the prophecy of Jeremiah, and where the Jews continued until the reign of the kingdom of Persia, Ch2 36:11 and the chapter is concluded with the proclamation of Cyrus king of Persia, and with which also the next book begins, Ch2 36:22.

And all the vessels of the house of God, great and small,.... All that were left; for some had been carried away in both the reigns preceding: and the treasures of the house of the Lord, and the treasures of the king and of his princes; which became the spoil and booty of the soldiers: all these he brought to Babylon; the vessels were laid up there, and restored when Cyrus took it; but the treasures were no doubt in part taken for his own use, and the rest divided in the army.

Jehoahaz made king on the death of his father Josiah, and reigns only three months, Ch2 36:1, Ch2 36:2. He is dethroned by the king of Egypt, and Jehoiakim his brother made king in his stead, who reigns wickedly eleven years, and is dethroned and led captive to Babylon by Nebuchadnezzar, Ch2 36:3-8. Jehoiachin is made king in his stead, and reigns wickedly three months and ten days, and is also led captive to Babylon, Ch2 36:9, Ch2 36:10. Zedekiah begins to reign, and reigns wickedly eleven years, Ch2 36:11, Ch2 36:12. He rebels against Nebuchadnezzar, and he and his people cast all the fear of God behind their backs; the wrath of God comes upon them to the uttermost; their temple us destroyed; and the whole nation is subjugated, and led into captivity, Ch2 36:13-21. Cyrus, king of Persia, makes a proclamation to rebuild the temple of the Lord, Ch2 36:22, Ch2 36:23.

JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (Ch2 36:1-4) the people of the land took Jehoahaz--Immediately after Josiah's overthrow and death, the people raised to the throne Shallum (Ch1 3:15), afterwards called Jehoahaz, in preference to his older brother Eliakim, from whom they expected little good. Jehoahaz is said (Kg2 23:30) to have received at Jerusalem the royal anointing--a ceremony not usually deemed necessary, in circumstances of regular and undisputed succession. But, in the case of Jehoahaz, it seems to have been resorted to in order to impart greater validity to the act of popular election; and, it may be, to render it less likely to be disturbed by Necho, who, like all Egyptians, would associate the idea of sanctity with the regal anointing. He was the youngest son of Josiah, but the popular favorite, probably on account of his martial spirit (Eze 19:3) and determined opposition to the aggressive views of Egypt. At his accession the land was free from idolatry; but this prince, instead of following the footsteps of his excellent father, adopted the criminal policy of his apostatizing predecessors. Through his influence, directly or indirectly used, idolatry rapidly increased (see Kg2 23:32).

When the moral corruption had reached this height, judgment broke upon the incorrigible race. As in Ch2 36:12-16 the transgressions of the king and people are not described according to their historical progression, but are portrayed in rhetorical gradation; so, too, in Ch2 36:17-21 the judgment upon the sinful people and kingdom is not represented in its historical details, but only rhetorically in its great general outlines. "Then brought He upon them the king of the Chaldeans, who slew their young men with the sword in their sanctuary, and spared not the youth and the maiden, the old man and the grey-headed; he gave everything into his hand." Prophetic utterances form the basis of this description of the fearful judgment, e.g., Jer 15:1-9; Jer 32:3., Eze 9:6; and these, again, rest upon Deu 32:25. The subject in the first and last clause of the verse is Jahve. Bertheau therefore assumes that He is also the subject of the intermediate sentence: "and God slew their young men in the sanctuary;" but this can hardly be correct. As in the expansion of the last clause, "he gave everything into his hand," which follows in Ch2 36:18, not Jahve but the king of Babylon is the subject; so also in the expansion of the first clause, which וגו ויּהרג introduces, the king of the Chaldeans is the subject, as most commentators have rightly recognised. By מקדּשׁם בּבית the judgment is brought into definite relationship to the crime: because they had profaned the sanctuary by idolatry (Ch2 36:14), they themselves were slain in the sanctuary. On נתן ב הכּל, cf. Jer 27:6; Jer 32:3-4. הכּל includes things and persons, and is specialized in Ch2 36:18-20.