1 וַיִּקְחוּH3947 עַםH5971 הָאָרֶץH776 אֶתH853 יְהוֹאָחָזH3059 בֶּןH1121 יֹאשִׁיָּהוּH2977 וַיַּמְלִיכֻהוּH4427 תַֽחַתH8478 אָבִיוH1 בִּירוּשָׁלִָֽםH3389
2 בֶּןH1121 שָׁלוֹשׁH7969 וְעֶשְׂרִיםH6242 שָׁנָהH8141 יוֹאָחָזH3099 בְּמָלְכוֹH4427 וּשְׁלֹשָׁהH7969 חֳדָשִׁיםH2320 מָלַךְH4427 בִּירוּשָׁלִָֽםH3389
3 וַיְסִירֵהוּH5493 מֶֽלֶךְH4428 מִצְרַיִםH4714 בִּֽירוּשָׁלִָםH3389 וַֽיַּעֲנֹשׁH6064 אֶתH853 הָאָרֶץH776 מֵאָהH3967 כִכַּרH3603 כֶּסֶףH3701 וְכִכַּרH3603 זָהָֽבH2091
4 וַיַּמְלֵךְH4427 מֶֽלֶךְH4428 מִצְרַיִםH4714 אֶתH853 אֶלְיָקִיםH471 אָחִיוH251 עַלH5921 יְהוּדָהH3063 וִירוּשָׁלִַםH3389 וַיַּסֵּבH5437 אֶתH853 שְׁמוֹH8034 יְהוֹיָקִיםH3079 וְאֶתH853 יוֹאָחָזH3099 אָחִיוH251 לָקַחH3947 נְכוֹH5224 וַיְבִיאֵהוּH935 מִצְרָֽיְמָהH4714
5 בֶּןH1121 עֶשְׂרִיםH6242 וְחָמֵשׁH2568 שָׁנָהH8141 יְהוֹיָקִיםH3079 בְּמָלְכוֹH4427 וְאַחַתH259 עֶשְׂרֵהH6240 שָׁנָהH8141 מָלַךְH4427 בִּירוּשָׁלִָםH3389 וַיַּעַשׂH6213 הָרַעH7451 בְּעֵינֵיH5869 יְהוָהH3068 אֱלֹהָֽיוH430
6 עָלָיוH5921 עָלָהH5927 נְבוּכַדְנֶאצַּרH5019 מֶלֶךְH4428 בָּבֶלH894 וַיַּֽאַסְרֵהוּH631 בַּֽנְחֻשְׁתַּיִםH5178 לְהֹלִיכוֹH1980 בָּבֶֽלָהH894
7 וּמִכְּלֵיH3627 בֵּיתH1004 יְהוָהH3068 הֵבִיאH935 נְבוּכַדְנֶאצַּרH5019 לְבָבֶלH894 וַיִּתְּנֵםH5414 בְּהֵיכָלוֹH1964 בְּבָבֶֽלH894
8 וְיֶתֶרH3499 דִּבְרֵיH1697 יְהֽוֹיָקִיםH3079 וְתֹֽעֲבֹתָיוH8441 אֲשֶׁרH834 עָשָׂהH6213 וְהַנִּמְצָאH4672 עָלָיוH5921 הִנָּםH2005 כְּתוּבִיםH3789 עַלH5921 סֵפֶרH5612 מַלְכֵיH4428 יִשְׂרָאֵלH3478 וִֽיהוּדָהH3063 וַיִּמְלֹךְH4427 יְהוֹיָכִיןH3078 בְּנוֹH1121 תַּחְתָּֽיוH8478
9 בֶּןH1121 שְׁמוֹנֶהH8083 שָׁנִיםH8141 יְהוֹיָכִיןH3078 בְּמָלְכוֹH4427 וּשְׁלֹשָׁהH7969 חֳדָשִׁיםH2320 וַעֲשֶׂרֶתH6235 יָמִיםH3117 מָלַךְH4427 בִּירוּשָׁלִָםH3389 וַיַּעַשׂH6213 הָרַעH7451 בְּעֵינֵיH5869 יְהוָֽהH3068
10 וְלִתְשׁוּבַתH8666 הַשָּׁנָהH8141 שָׁלַחH7971 הַמֶּלֶךְH4428 נְבֽוּכַדְנֶאצַּרH5019 וַיְבִאֵהוּH935 בָבֶלָהH894 עִםH5973 כְּלֵיH3627 חֶמְדַּתH2532 בֵּיתH1004 יְהוָהH3068 וַיַּמְלֵךְH4427 אֶתH853 צִדְקִיָּהוּH6667 אָחִיוH251 עַלH5921 יְהוּדָהH3063 וִֽירוּשָׁלִָֽםH3389
11 בֶּןH1121 עֶשְׂרִיםH6242 וְאַחַתH259 שָׁנָהH8141 צִדְקִיָּהוּH6667 בְמָלְכוֹH4427 וְאַחַתH259 עֶשְׂרֵהH6240 שָׁנָהH8141 מָלַךְH4427 בִּירוּשָׁלִָֽםH3389
12 וַיַּעַשׂH6213 הָרַעH7451 בְּעֵינֵיH5869 יְהוָהH3068 אֱלֹהָיוH430 לֹאH3808 נִכְנַעH3665 מִלִּפְנֵיH6440 יִרְמְיָהוּH3414 הַנָּבִיאH5030 מִפִּיH6310 יְהוָֽהH3068
13 וְגַםH1571 בַּמֶּלֶךְH4428 נְבֽוּכַדְנֶאצַּרH5019 מָרָדH4775 אֲשֶׁרH834 הִשְׁבִּיעוֹH7650 בֵּֽאלֹהִיםH430 וַיֶּקֶשׁH7185 אֶתH853 עָרְפּוֹH6203 וַיְאַמֵּץH553 אֶתH853 לְבָבוֹH3824 מִשּׁוּבH7725 אֶלH413 יְהוָהH3068 אֱלֹהֵיH430 יִשְׂרָאֵֽלH3478
14 גַּםH1571 כָּלH3605 שָׂרֵיH8269 הַכֹּהֲנִיםH3548 וְהָעָםH5971 הִרְבּוּH7235 למעולH4603 לִמְעָלH4603 מַעַלH4603 כְּכֹלH3605 תֹּעֲבוֹתH8441 הַגּוֹיִםH1471 וַֽיְטַמְּאוּH2930 אֶתH853 בֵּיתH1004 יְהוָהH3068 אֲשֶׁרH834 הִקְדִּישׁH6942 בִּירוּשָׁלִָֽםH3389
15 וַיִּשְׁלַחH7971 יְהוָהH3068 אֱלֹהֵיH430 אֲבוֹתֵיהֶםH1 עֲלֵיהֶםH5921 בְּיַדH3027 מַלְאָכָיוH4397 הַשְׁכֵּםH7925 וְשָׁלוֹחַH7971 כִּֽיH3588 חָמַלH2550 עַלH5921 עַמּוֹH5971 וְעַלH5921 מְעוֹנֽוֹH4583
16 וַיִּֽהְיוּH1961 מַלְעִבִיםH3931 בְּמַלְאֲכֵיH4397 הָאֱלֹהִיםH430 וּבוֹזִיםH959 דְּבָרָיוH1697 וּמִֽתַּעְתְּעִיםH8591 בִּנְבִאָיוH5030 עַדH5704 עֲלוֹתH5927 חֲמַתH2534 יְהוָהH3068 בְּעַמּוֹH5971 עַדH5704 לְאֵיןH369 מַרְפֵּֽאH4832
17 וַיַּעַלH5927 עֲלֵיהֶםH5921 אֶתH853 מֶלֶךְH4428 כשדייםH3778 כַּשְׂדִּיםH3778 וַיַּהֲרֹגH2026 בַּחוּרֵיהֶםH970 בַּחֶרֶבH2719 בְּבֵיתH1004 מִקְדָּשָׁםH4720 וְלֹאH3808 חָמַלH2550 עַלH5921 בָּחוּרH970 וּבְתוּלָהH1330 זָקֵןH2205 וְיָשֵׁשׁH3486 הַכֹּלH3605 נָתַןH5414 בְּיָדֽוֹH3027
18 וְכֹלH3605 כְּלֵיH3627 בֵּיתH1004 הָאֱלֹהִיםH430 הַגְּדֹלִיםH1419 וְהַקְּטַנִּיםH6996 וְאֹֽצְרוֹתH214 בֵּיתH1004 יְהוָהH3068 וְאֹצְרוֹתH214 הַמֶּלֶךְH4428 וְשָׂרָיוH8269 הַכֹּלH3605 הֵבִיאH935 בָבֶֽלH894
19 וַֽיִּשְׂרְפוּH8313 אֶתH853 בֵּיתH1004 הָאֱלֹהִיםH430 וַֽיְנַתְּצוּH5422 אֵתH853 חוֹמַתH2346 יְרוּשָׁלִָםH3389 וְכָלH3605 אַרְמְנוֹתֶיהָH759 שָׂרְפוּH8313 בָאֵשׁH784 וְכָלH3605 כְּלֵיH3627 מַחֲמַדֶּיהָH4261 לְהַשְׁחִֽיתH7843
20 וַיֶּגֶלH1540 הַשְּׁאֵרִיתH7611 מִןH4480 הַחֶרֶבH2719 אֶלH413 בָּבֶלH894 וַֽיִּהְיוּH1961 לוֹH0 וּלְבָנָיוH1121 לַעֲבָדִיםH5650 עַדH5704 מְלֹךְH4427 מַלְכוּתH4438 פָּרָֽסH6539
21 לְמַלֹּאותH4390 דְּבַרH1697 יְהוָהH3068 בְּפִיH6310 יִרְמְיָהוּH3414 עַדH5704 רָצְתָהH7521 הָאָרֶץH776 אֶתH853 שַׁבְּתוֹתֶיהָH7676 כָּלH3605 יְמֵיH3117 הָשַּׁמָּהH8074 שָׁבָתָהH7673 לְמַלֹּאותH4390 שִׁבְעִיםH7657 שָׁנָֽהH8141
22 וּבִשְׁנַתH8141 אַחַתH259 לְכוֹרֶשׁH3566 מֶלֶךְH4428 פָּרַסH6539 לִכְלוֹתH3615 דְּבַרH1697 יְהוָהH3068 בְּפִיH6310 יִרְמְיָהוּH3414 הֵעִירH5782 יְהוָהH3068 אֶתH853 רוּחַH7307 כּוֹרֶשׁH3566 מֶֽלֶךְH4428 פָּרַסH6539 וַיַּֽעֲבֶרH5674 קוֹלH6963 בְּכָלH3605 מַלְכוּתוֹH4438 וְגַםH1571 בְּמִכְתָּבH4385 לֵאמֹֽרH559
23 כֹּהH3541 אָמַרH559 כּוֹרֶשׁH3566 מֶלֶךְH4428 פָּרַסH6539 כָּלH3605 מַמְלְכוֹתH4467 הָאָרֶץH776 נָתַןH5414 לִיH0 יְהוָהH3068 אֱלֹהֵיH430 הַשָּׁמַיִםH8064 וְהֽוּאH1931 פָקַדH6485 עָלַיH5921 לִבְנֽוֹתH1129 לוֹH0 בַיִתH1004 בִּירוּשָׁלִַםH3389 אֲשֶׁרH834 בִּֽיהוּדָהH3063 מִֽיH4310 בָכֶםH0 מִכָּלH3605 עַמּוֹH5971 יְהוָהH3068 אֱלֹהָיוH430 עִמּוֹH5973 וְיָֽעַלH5927
Matthew Henry - Complete Commentary 1 The destruction of Judah and Jerusalem is here coming on by degrees. God so ordered it to show that he has no pleasure in the ruin of sinners, but had rather they would turn and live, and therefore gives them both time and inducement to repent and waits to be gracious. The history of these reigns was more largely recorded in the last three chapters of the second of
Kings. 1. Jehoahaz was set up by the people (
2Chr 36:1), but in one quarter of a year was deposed by Pharaoh-necho, and carried a prisoner to Egypt, and the land fined for setting him up, (2Chr:36:2-4). Of this young prince we hear no more. Had he trodden in the steps of his father's piety he might have reigned long and prospered; but we are told in the
Kings that
he did evil in the sight of the Lord, and therefore his triumphing was short and his joy but for a moment. 2. Jehoiakim was set up by the king of Egypt, an old enemy to their land, gave what king he pleased to the kingdom and what name he pleased to the king!
2Chr 36:4. He made Eliakim king, and called him
Jehoiakim, in token of his authority over him.
Jehoiakim did that which was evil (
2Chr 36:5), nay, we read of the
abominations which he did (
2Chr 36:8); he was very wild and wicked. Idolatries generally go under the name of abominations. We hear no more of the king of Egypt, but the king of Babylon came up against him (
2Chr 36:6), seized him, and bound him with a design to carry him to Babylon; but, it seems, he either changed his mind, and suffered him to reign as his vassal, or death released the prisoner before he was carried away. However the best and most valuable vessels of the temple were now carried away and made use of in Nebuchadnezzar's temple in Babylon (
2Chr 36:7); for, we may suppose, no temple in the world was so richly furnished as that of Jerusalem. The sin of Judah was that they had brought the idols of the heathen into God's temple; and now their punishment was that the vessels of the temple were carried away to the service of the gods of the nations. If men will profane God's institutions by their sins, it is just with God to suffer them to be profaned by their enemies. These were the vessels which the false prophets flattered the people with hopes of the return of,
Jer 27:16. But Jeremiah told them that the rest should go after them (
Jer 27:21,
Jer 27:22), and they did so. But, as the carrying away of these vessels to Babylon began the calamity of Jerusalem, so Belshazzar's daring profanation of them there filled the measure of the iniquity of Babylon; for, when he drank wine in them to the honour of his gods, the handwriting on the wall presented him with his doom,
Dan 5:3, etc. In the reference to the book of the
Kings concerning this Jehoiakim mention is made of
that which was found in him (
2Chr 36:8), which seems to be meant of the treachery that was found in him towards the king of Babylon; but some of the Jewish writers understand it of certain private marks or signatures found in his dead body, in honour of his idol, such cuttings as God had forbidden,
Lev 19:28. 3. Jehoiachin, or Jeconiah, the son of Jehoiakim, attempted to reign in his stead, and reigned long enough to show his evil inclination; but, after three months and ten days, the king of Babylon sent and fetched him away captive, with more of the goodly vessels of the temple. He is here said to be eight years old, but in
Kings he is said to be eighteen when he began to reign, so that this seems to be a mistake of the transcriber, unless we suppose that his father took him at eight years old to join with him in the government, as some think.
11 We have here an account of the destruction of the kingdom of Judah and the city of Jerusalem by the Chaldeans. Abraham, God's friend, was called out of that country, from Ur of the Chaldees, when God took him into covenant and communion with himself; and now his degenerate seed were carried into that country again, to signify that they had forfeited all that kindness wherewith they had been regarded for the father's sake, and the benefit of that covenant into which he was called; all was now undone again. Here we have,
I. The sins that brought this desolation.
1. Zedekiah, the king in whose days it came, brought it upon himself by his own folly; for he conducted himself very ill both towards God and towards the king of Babylon. (1.) If he had but made God his friend, that would have prevented the ruin. Jeremiah brought him messages from God, which, if he had given due regard to them, might have secured a lengthening of his tranquillity; but it is here charged upon him that he
humbled not himself before Jeremiah, 2Chr 36:12. It was expected that this mighty prince, high as he was, should humble himself before a poor prophet, when
he spoke from the mouth of the Lord, should submit to his admonitions and be amended by them, to his counsels and be ruled by them, should lay himself under the commanding power of the word of God in his mouth; and, because he would not thus make himself a servant to God, he was made a slave to his enemies. God will find some way or other to humble those that will not humble themselves. Jeremiah, as a prophet, was set
over the nations and kingdoms (
Jer 1:10), and, as mean a figure as he made, whoever would not humble themselves before him found that it was at their peril. (2.) If he had but been true to his covenant with the king of Babylon, that would have prevented his ruin; but he
rebelled against him, though he had sworn to be his faithful tributary, and perfidiously violated his engagements to him,
2Chr 36:13. It was this that provoked the king of Babylon to deal so severely with him as he did. All nations looked upon an oath as a sacred thing, and on those that durst break through the obligations of it as the worst of men, abandoned of God and to be abhorred by all mankind. If therefore Zedekiah falsify his oath,
when, lo, he has given his hand, he
shall not escape, Ezek 17:18. Though Nebuchadnezzar was a heathen, an enemy, yet if, having sworn to him, he be false to him, he shall know
there is a God to whom vengeance belongs. The thing that ruined Zedekiah was not only that he
turned not to the Lord God of Israel, but that he
stiffened his neck and hardened his heart from turning to him, that is, he as obstinately resolved not to return to him, would not lay his neck under God's yoke nor his heart under the impressions of his word, and so, in effect, he
would not be healed, he
would not live. 2. The great sin that brought this destruction was idolatry. The priests and people went after
the abominations of the heathen, forsook the pure worship of God for the lewd and filthy rites of the Pagan superstition, and so
polluted the house of the Lord, 2Chr 36:14. The priests, the chief of the priests, who should have opposed idolatry, were ring-leaders in it. That place is not far from ruin in which religion is already ruined.
3. The great aggravation of their sin, and that which filled the measure of it, was the abuse they gave to God's prophets, who were sent to call them to repentance,
2Chr 36:15,
2Chr 36:16. Here we have, (1.) God's tender compassion towards them in sending prophets to them. Because he was the
God of their fathers, in covenant with them, and whom they worshipped (though this degenerate race forsook him), therefore he
sent to them by his messengers, to convince them of their sin and warn them of the ruin they would bring upon themselves by it,
rising up betimes and sending, which denotes not only that he did it with the greatest care and concern imaginable, as men rise betimes to set their servants to work when their heart is upon their business, but that, upon their first deviation from God to idols, if they took but one step that way, God immediately sent to them by his messengers to reprove them for it. He gave them early timely notice both of their duty and danger. Let this quicken us to seek God early, that he rises betimes to send to us. The prophets that were sent rose betimes to speak to them, were diligent and faithful in their office, lost no time, slipped no opportunity of dealing with them; and therefore God is said to rise betimes. The more pains ministers take in their work the more will the people have to answer for if it be all in vain. The reason given why God by his prophets did thus strive with them is because
he had compassion on his people and on his dwelling-place, and would by these means have prevented their ruin. Note, The methods God takes to reclaim sinners by his word, by ministers, by conscience, by providences, are all instances of his compassion towards them and his unwillingness
that any should perish. (2.) Their base and disingenuous carriage towards God (
2Chr 36:16):
They mocked the messengers of God (which was a high affront to him that sent them),
despised his word in their mouths, and not only so, but
misused the prophets, treating them as their enemies. The ill usage they gave Jeremiah who lived at this time, and which we read much of in the book of his prophecy, is an instance of this. This was an evidence of an implacable enmity to God, and an invincible resolution to go on in their sins. This brought wrath upon them without remedy, for it was sinning against the remedy. Nothing is more provoking to God than abuses given to his faithful ministers; for what is done against them he takes as done against himself.
Saul, Saul, why persecutest thou me? Persecution was the sin that brought upon Jerusalem its final destruction by the Romans. See
Matt 23:34-
Matt 23:37. Those that mock at God's faithful ministers, and do all they can to render them despicable or odious, that vex and misuse them, to discourage them and to keep others from hearkening to them, should be reminded that a wrong done to an ambassador is construed as done to the prince that sends him, and that the day is coming when they will find it would have been better for them if they had been thrown
into the sea with a mill-stone about their necks; for hell is deeper and more dreadful.
II. The desolation itself, and some few of the particular so fit, which we had more largely
2Kgs 25:1. Multitudes were put to the sword, even
in the house of their sanctuary (
2Chr 36:17), whither they fled for refuge, hoping that the holiness of the place would be their protection. But how could they expect to find it so when they themselves had polluted it with their abominations?
2Chr 36:14. Those that cast off the dominion of their religion forfeit all the benefit and comfort of it. The Chaldeans not only paid no reverence to the sanctuary, but showed no natural pity either to the tender sex or to venerable age. They forsook God, who had compassion on them (
2Chr 36:15), and would have none of him; justly therefore are they given up into the hands of cruel men, for they
had no compassion on young man or maiden. 2. All the remaining vessels of the temple, great and small, and all the treasures, sacred and secular, the treasures of God's house and of the king and his princes, were seized, and brought to Babylon,
2Chr 36:18. 3. The temple was burnt, the walls of Jerusalem were demolished, the houses (called here the
palaces, as
Pss 48:3, so stately, rich, and sumptuous were they) laid in ashes, and all the furniture, called here
the goodly vessels thereof, destroyed,
2Chr 36:19. Let us see where what woeful havock sin makes, and, as we value the comfort and continuance of our estates, keep that worm from the root of them. 4. The remainder of the people that escaped the sword were carried captives to Babylon (
2Chr 36:20), impoverished, enslaved, insulted, and exposed to all the miseries, not only of a strange and barbarous land, but of an enemy's land, where those that hated them bore rule over them. They were servants to those monarchs, and no doubt were ruled with rigour so long as that monarchy lasted. Now they sat down by the rivers of Babylon, with the streams of which they mingled their tears,
Pss 137:1. And though there, it should seem, they were cured of idolatry, yet, as appears by the prophet Ezekiel, they were not cured of mocking the prophets. 5. The land lay desolate while they were captives in Babylon,
2Chr 36:21. That fruitful land, the glory of all lands, was now turned into a desert, not tilled, nor husbanded. The pastures were not clothed as they used to be with flocks, nor the valleys with corn, but all lay neglected. Now this may be considered, (1.) As the just punishment of their former abuse of it. They had served Baal with its fruits;
cursed therefore
is the ground for their sakes. Now the land
enjoyed her sabbaths; (
2Chr 36:21), as God had threatened by Moses,
Lev 26:34, and the reason there given (v. 35) is, Because
it did not rest on your sabbaths; you profaned the sabbath-day, did not observe the sabbatical year. They many a time ploughed and sowed their land in the seventh year, when it should have rested, and now it lay unploughed and unsown for ten times seven years. Note, God will be no loser in his glory at last by the disobedience of men: if the tribute be not paid, he will distrain and recover it, as he speaks,
Hos 2:9. If they would not let the land rest, God would make it rest whether they would or no. Some think they had neglected the observance of seventy sabbatical years in all, and just so many, by way of reprisal, the land now enjoyed; or, if those that had been neglected were fewer, it was fit that the law should be satisfied with interest. We find that one of the quarrels God had with them at this time was for not observing another law which related to the seventh year, and that was the release of servants; see
Jer 34:13, etc. (2.) Yet we may consider it as giving some encouragement to their hopes that they should, in due time, return to it again. Had others come and taken possession of it, they might have despaired of ever recovering it; but, while it lay desolate, it did, as it were, lie waiting for them again, and refuse to acknowledge any other owners.
22 These last two verses of this book have a double aspect. 1. They look back to the prophecy of Jeremiah, and show how that was accomplished,
2Chr 36:22. God had, by him, promised the restoring of the captives and the rebuilding of Jerusalem, at the end of seventy years; and that time to favour Sion, that set time, came at last. After a long and dark night the day-spring from on high visited them. God will be found true to every word he has spoken. 2. They look forward to the history of Ezra, which begins with the repetition of these last two verses. They are there the introduction to a pleasant story; here they are the conclusion of a very melancholy one; and so we learn from them that, though God's church be cast down, it is not cast off, though his people be corrected, they are not abandoned, though thrown into the furnace, yet not lost there, nor left there any longer than till the dross be separated. Though God contend long, he will not contend always. The Israel of God shall be fetched out of Babylon in due time, and even the dry bones made to live. It may be long first; but the vision is for an appointed time, and at the end it shall speak and not lie; therefore, though it tarry, wait for it.