Zedekiah was one and twenty years old when he began to reign, and he reigned eleven years in Jerusalem. And his mother's name was Hamutal the daughter of Jeremiah of Libnah. Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • Kelly • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) Jeremiah‘AS SODOM’ Jeremiah 52:1 - Jeremiah 52:11. This account of the fall of Jerusalem is all but identical with that in 2 Kings 25:1 - 2 Kings 25:30 It was probably taken thence by some editor of Jeremiah’s prophecies, perhaps Baruch, who felt the appropriateness of appending to these the verification of them in that long-foretold and disbelieved judgment. The absence of every expression of emotion is most striking. In one sentence the wrath of God is pointed to as the cause of all; and, for the rest, the tragic facts which wrung the writer’s heart are told in brief, passionless sentences, which sound liker the voice of the recording angel than that of a man who had lived through the misery which he recounts. The Book of Lamentations weeps and sobs with the grief of the devout Jew; but the historian smothers feeling while he tells of God’s righteous judgment. Zedekiah owed his throne to ‘the king of Babylon,’ and, at first, was his obedient vassal, himself going to Babylon {Jeremiah 51:59} and swearing allegiance {Ezekiel 17:13}. But rebellion soon followed, and the perjured young king once more pursued the fatal, fascinating policy of alliance with Egypt. There could be but one end to that madness, and, of course, the Chaldean forces soon appeared to chastise this presumptuous little monarch, who dared to defy the master of the world. Our narrative curtails its account of Zedekiah’s reign, bringing into strong relief only the two facts of his following Jehoiakim’s evil ways, and his rebellion against Babylon. But behind the rash, ignorant young man, it sees God working, and traces all the insane bravado by which he was ruining his kingdom and himself to God’s ‘wrath,’ not thereby diminishing Zedekiah’s responsibility for his own acts, but declaring that his being ‘given over to a reprobate mind’ was the righteous divine punishment for past sin. An eighteen months’ agony is condensed into three verses {Jeremiah 52:4 - Jeremiah 52:6}, in which the minute care to specify dates pathetically reveals the depth of the impression which the first appearance of the besieging army made, and the deeper wound caused by the city’s fall. The memory of these days has not faded yet, for both are still kept as fasts by the synagogue. We look with the narrator’s eye at the deliberate massing of the immense besieging force drawing its coils round the doomed city, like a net round a deer, and mark with him the piling of the mounds, and the erection on them of siege-towers. We hear of no active siege operations till the final assault. Famine was Nebuchadnezzar’s best general. ‘Sitting down they watched’ her ‘there,’ and grimly waited till hunger became unbearable. We can fill up much of the outline in this narrative from the rest of Jeremiah, which gives us a vivid and wretched picture of imbecility, divided counsels, and mad hatred of God’s messenger, blind refusal to see facts, and self-confidence which no disaster could abate. And, all the while, the monstrous serpent was slowly tightening its folds round the struggling, helpless rabbit. We have to imagine all the misery. The narrative hurries on to its close. What widespread and long-drawn-out privation that one sentence covers: ‘The famine was sore in the city, so that there was no bread for the people’! Lamentations is full of the cries of famished children and mothers who eat the fruit of their own bodies. At last, on the memorable black day, the ninth of the fourth month {say July}, ‘a breach was made,’ and the Chaldean forces poured in through it. Jeremiah 39:3 tells the names of the Babylonian officers who ‘sat in the middle gate’ of the Temple, polluting it with their presence. There seems to have been no resistance from the enfeebled, famished people; but apparently some of the priests were slain in the sanctuary, perhaps in the act of defending it from the entrance of the enemy. The Chaldeans would enter from the north, and, while they were establishing themselves in the Temple, Zedekiah ‘and all the men of war’ fled, stealing out of the city by a covered way between two walls, on the south side, and leaving the city to the conqueror, without striking a blow. They had talked large when danger was not near; but braggarts are cowards, and they thought now of nothing but their own worthless lives. Then, as always, the men who feared God feared nothing else, and the men who scoffed at the day of retribution, when it was far off, were unmanned with terror when it dawned. The investment had not been complete on the southern side, and the fugitives got away across Kedron and on to the road to Jericho, their purpose, no doubt, being to put the Jordan between them and the enemy. One can picture that stampede down the rocky way, the anxious looks cast backwards, the confusion, the weariness, the despair when the rush of the pursuers overtook the famine-weakened mob. In sight of Jericho, which had witnessed the first onset of the irresistible desert-hardened host under Joshua, the last king of Israel, deserted by his army, was ‘taken in their pits,’ as hunters take a wild beast. The march to Riblah, in the far north, would be full of indignities arid of physical suffering. The soldiers of that ‘bitter and hasty’ nation would not spare him one insult or act of cruelty, and he had a tormentor within worse than they. ‘Why did I not listen to the prophet? What a fool I have been! If I had only my time to come over again, how differently I would do!’ The miserable self-reproaches, which shoot their arrows into our hearts when it is too late, would torture Zedekiah, as they will sooner or later do to all who did not listen to God’s message while there was yet time. The sinful, mad past kept him company on one hand; and, on the other, there attended him a dark, if doubtful, future. He knew that he was at the disposal of a fierce conqueror, whom he had deeply incensed, and who had little mercy. ‘What will become of me when I am face to face with Nebuchadnezzar? Would that I had kept subject to him!’ A past gone to ruin, a present honey-combed with gnawing remorse and dread, a future threatening, problematical, but sure to be penal- these were what this foolish young king had won by showing his spirit and despising Jeremiah’s warnings, It is always a mistake to fly in the face of God’s commands. All sin is folly, and every evildoer might say with poor Robert Burns: ‘I backward cast my e’e On prospects drear! An’ forward, tho’ I canna see, I guess an’ fear.’ Nebuchadnezzar was in Riblah, away up in the north, waiting the issue of the campaign. Zedekiah was nothing to him but one of the many rebellious vassals of whom he had to make an example lest rebellion should spread, and who was especially guilty because he was Nebuchadnezzar’s own nominee, and had sworn allegiance. Policy and his own natural disposition reinforced by custom dictated his barbarous punishment meted to the unfortunate kinglet of the petty kingdom that had dared to perk itself up against his might. How little he knew that he was the executioner of God’s decrees! How little the fact that he was so, diminished his responsibility for his cruelty! The savage practice of blinding captive kings, so as to make them harmless and save all trouble with them, was very common. Zedekiah was carried to Babylon, and thus was fulfilled Ezekiel’s enigmatical prophecy, ‘I will bring him to Babylon, . . . yet shall he not see it, though he shall die there’ {Ezekiel 12:13}. The fall of Jerusalem should teach us that a nation is a moral whole, capable of doing evil and of receiving retribution, and not a mere aggregation of individuals. It should teach us that transgression does still, though not so directly or certainly as in the case of Israel, sap the strength of kingdoms; and that to-day, as truly as of old, ‘righteousness exalteth a nation.’ It should accustom us to look on history as not only the result of visible forces, but as having behind it, and reaching its end through the visible forces, the unseen hand of God. For Christians, the vision of the Apocalypse contains the ultimate word on ‘the philosophy of history.’ It is ‘the Lamb before the Throne,’ who opens the roll with the seven seals, and lets the powers of whom it speaks loose for their march through the world. It should teach us God’s long-suffering patience and loving efforts to escape the necessity of smiting, and also God’s rigid justice, which will not shrink from smiting when all these efforts have failed.Jeremiah 52:1-11. Zedekiah was one and twenty years old — The first three verses of this chapter are word for word the same with 2 Kings 24:18-20, where see the notes; and for the six following verses, see those on 2 Kings 25:1-6. Where he gave judgment upon him — Namely, for rebelling against him when he had taken an oath of allegiance to him. Of Nebuchadnezzar’s slaying the sons of Zedekiah, putting out his eyes, binding him with chains, &c., see note on 2 Kings 25:7. 52:1-11 This fruit of sin we should pray against above any thing; Cast me not away from thy presence, Ps 51:11. None are cast out of God's presence but those who by sin have first thrown themselves out. Zedekiah's flight was in vain, for there is no escaping the judgments of God; they come upon the sinner, and overtake him, let him flee where he will.Jeremiah 52 is an historical appendix to the Book of Jeremiah, giving details of the capture of Babylon additional to those contained in Jeremiah 39:The last words of the foregoing chapter affirm that Jeremiah was not the author, and the view adopted by most commentators is, that this chapter is taken from the 2nd Book of Kings, but that the person who added it here had access to other valuable documents, and made several modifications in it, the principal being the substituation of the account of those led captive by Nebuchadnezzar Jeremiah 52:28-30, for the narrative given in 2 Kings 25:22-26, where see the notes. CHAPTER 52 Jer 52:1-34. Written by Some Other than Jeremiah (Probably Ezra) AS AN Historical Supplement to the Previous Prophecies (See on [1007]Jer 51:64). Jeremiah, having already (thirty-ninth and fortieth chapters) given the history in the proper place, was not likely to repeat it here. Its canonical authority as inspired is shown by its being in the Septuagint version. It contains the capture and burning of Jerusalem, &c., Zedekiah's punishment, and the better treatment of Jehoiachin under Evil-merodach, down to his death. These last events were probably subsequent to Jeremiah's time.A repetition of the reign of Zedekiah: of the siege, taking, and destruction of Jerusalem; with the causes thereof; and what further happened there, Jeremiah 52:1-30. Evil-merodach advanceth Jehoiachin, Jeremiah 52:31-34. and he reigned eleven years in Jerusalem; so that he was thirty two years of age when he was taken and carried captive into Babylon: and his mother's name was Hamutal the daughter of Jeremiah of Libnah; see 2 Kings 24:18. Zedekiah was one and twenty years old when he began to reign, and he reigned eleven years in Jerusalem. And his mother's name was Hamutal the daughter of Jeremiah of Libnah.EXEGETICAL (ORIGINAL LANGUAGES) Ch. Jeremiah 52:1-11. Capture of the city1. Zedekiah was one and twenty years old] So 2 Chronicles 36:11, but, if we compare 1 Chronicles 3:15 and 2 Kings 23:31 (= 2 Chronicles 36:2), we find that, supposing the numbers which we now read there to be correct, Zedekiah should by this time have been thirty-four or thirty-five years of age. An error has somewhere crept in. his mother’s name was Hamutal] or Hamital, the other reading of MT. both here, and in 2 Kgs. Zedekiah was thus brother of Jehoahaz but half-brother of Jehoiakim (2 Kings 23:31; 2 Kings 23:36).Epilogue. - Jeremiah 51:59. "The word which Jeremiah the prophet commanded Seraiah the son of Nerijah, the son of Maaseiah, when he went with Zedekiah the king of Judah to Babylon, in the fourth year of his reign. Now Seraiah was 'quartermaster-general'" (Ger. Reisemarschall). (Note: The Peshito renders שׂר מנוּחה by "chief of the camp," evidently reading מחנה. Gesenius, following in this line, though that Seraiah held an office in the Babylonian army similar to that of quartermaster-general. It is evident, however, that he was rather an officer of the Jewish court in attendance on the king. Maurer, who is followed by Hitzig, and here by Keil, in his rendering "Reisemarschall," suggested the idea that he was a functionary who took charge of the royal caravan when on the march, and fixed the halting-place. - Tr.) Seraiah the son of Nerijah was, no doubt, a brother of Baruch the son of Nerijah; cf. Jeremiah 32:12. שׂר מנוּחה does not mean "a peaceful prince" (Luther), "a quiet prince," English Version, but "prince of the resting-place" (cf. Numbers 10:33), i.e., the king's "quartermaster-general." What Jeremiah commanded Seraiah, or charged him with, does not follow till Jeremiah 51:61; for the words of Jeremiah 51:60, "And Jeremiah wrote in a book all the evil that was to come on Babylon, namely all these words which are written against Babylon" (in the preceding address, Jeremiah 50 and 51), form a parenthetic remark, inserted for the purpose of explaining the charge that follows. This remark is attached to the circumstantial clause at the end of Jeremiah 51:59, after which "the word which he commanded" is not resumed till Jeremiah 51:61, with the words, "and Jeremiah spake to Seraiah;" and the charge itself is given in vv. 61b-64: "When thou comest to Babylon, then see to it, and read all these words, and say, O Jahveh, Thou hast spoken against this place, to destroy it, so that there shall be no inhabitant in it, neither man nor beast, but it shall be eternal desolations. And it shall be, when thou hast finished reading this book, that thou shalt bind a stone to it, and cast it into the midst of the Euphrates (v. 64), and say, Thus shall Babylon sink, and shall not rise again, because of the evil that I bring upon her; and they shall be weary." כּבאך בבל does not mean, "when thou shalt have got near Babylon, so that thou beholdest the city lying in its full extent before thee" (Hitzig), but, according to the simple tenor of the words, "when thou shalt have come into the city." The former interpretation is based on the erroneous supposition that Seraiah had not been able to read the prophecy in the city, from fear of being called to account for this by the Babylonians. But it is nowhere stated that he was to read it publicly to the Babylonians themselves in an assembly of the people expressly convened for this purpose, but merely that he is to read it, and afterwards throw the book into the Euphrates. The reading was not intended to warn the Babylonians of the destruction threatened them, but was merely to be a proclamation of the word of the Lord against Babylon, on the very spot, for the purpose of connecting with it the symbolic action mentioned in v. 63f. וראית does not belong to כּבאך ("when thou comest to Babylon, and seest"), but introduces the apodosis, "then see to it, and read," i.e., keep it in your eye, in your mind, that you read (cf. Genesis 20:10); not, "seek a good opportunity for reading" (Ewald). At the same time, Seraiah is to cry to God that He has said He will bring this evil on Babylon, i.e., as it were to remind God that the words of the prophecy are His own words, which He has to fulfil. On the contents of Jeremiah 51:62, cf. Jeremiah 50:3; Jeremiah 51:26. After the reading is finished, he is to bind the book to a stone, by means of which to sink it in the Euphrates, uttering the words explanatory of this action, "Thus shall Babylon sink," etc. This was to be done, not for the purpose of destroying the book (which certainly took place, but was not the object for which it was sunk), but in order to symbolize the fulfilment of the prophecy against Babylon. The attachment of the stone was not a precautionary measure to prevent the writing from being picked up somewhere, and thus bringing the writer or the people of the caravan into trouble (Hitzig), but was merely intended to make sure that the book would sink down into the depths of the Euphrates, and render it impossible that it should rise again to the surface, thus indicating by symbol that Babylon would not rise again. the words which Seraiah is to speak on throwing the book into the Euphrates, contain, in nuce, the substance of the prophecy. The prophet makes this still more plain, by concluding the words he is likewise to utter with ויעפוּ as the last word of the prophecy. Luther has here well rendered יעף, "to weary," by "succumb" (erliegen). The Babylonians form the subject of יעפוּ. (Note: Mistaking the meaning of the repetition of the word ויעפוּ, Movers, Hitzig, and Graf have thereon based various untenable conjectures. Movers infers from the circumstance that the whole epilogue is spurious; Hitzig and Graf conclude from it that the closing words, "Thus far are the words of Jeremiah," originally came after Jeremiah 51:58, and that the epilogue, because it does not at all admit of being separated from the great oracle against Babylon, originally preceded the oracle beginning Jeremiah 50:1, but was afterwards placed at the end; moreover, that the transposer cut off from Jeremiah 51:58 the concluding remark, "Thus far," etc., and put it at the end of the epilogue (Jeremiah 51:64), but, at the same time, also transferred ויעפוּ, in order to show that the words, i.e., the prophecies of Jeremiah, strictly speaking, extend only thus far. This intimation is, indeed, quite superfluous, for it never could occur to the mind of any intelligent reader that the epilogue, Jeremiah 51:59-64, was an integral portion of the prophecy itself. And there would be no meaning in placing the epilogue before Jeremiah 50:1.) The symbolic meaning of this act is clear; and from it, also, the meaning of the whole charge to the prophet is not difficult to perceive. The sending of the prophecy through Seraiah, with the command to read it there, at the same time looking up to God, and then to sink it in the Euphrates, was not intended as a testimony to the inhabitants of Babylon of the certainty of their destruction, but was meant to be a substantial proof for Israel that God the Lord would, without fail, fulfil His word regarding the seventy years' duration of Babylon's supremacy, and the fall of this great kingdom which was to ensue. This testimony received still greater significance from the circumstances under which it was given. The journey of King Zedekiah to Babylon was, at least in regard to its official purpose, an act of homage shown by Zedekiah to Nebuchadnezzar, as the vassal of the king of Babylon. This fact, which was deeply humiliating for Judah, was made use of by Jeremiah, in the name of the Lord, for the purpose of announcing and transmitting to Babylon, the city that ruled the world, the decree which Jahveh, the God of Israel, as King of heaven and earth, had formed concerning the proud city, and which He would execute in His own time, that He might confirm the hope of the godly ones among His people in the deliverance of Israel from Babylon. The statement, "Thus far are the words of Jeremiah," is an addition made by the editor of the prophecies. From these words, it follows that Jeremiah 52 does not belong to these prophecies, but forms a historical appendix to them. Finally, if any question be asked regarding the fulfilment of the prophecy against Babylon, we must keep in mind these two points: 1. The prophecy, as is shown both by its title and its contents, is not merely directed against the city of Babylon, but also against the land of the Chaldeans. It therefore proclaims generally the devastation and destruction of the Chaldean kingdom, or the fall of the Babylonian empire; and the capture and destruction of Babylon, the capital, receive special prominence only in so far as the world-wide rule of Babylon fell with the capital, and the supremacy of the Chaldeans over the nations came to an end. 2. In addition to this historical side, the prophecy has an ideal background, which certainly is never very prominent, but nevertheless is always more or less to be discovered. Here Babylon, as the then mistress of the world, is the representative of the God-opposing influences on the earth, which always attempt to suppress and destroy the kingdom of God. The fulfilment of the historical side of this prophecy began with the capture of Babylon by the united forces of the Medes and Persians under the leadership of Cyrus, and with the dissolution of the Chaldean empire, brought about through that event. By this means, too, the people of Israel were delivered from the Babylonish captivity, while Cyrus gave them permission to return to their native land and rebuild the temple of the Lord in Jerusalem; 2 Chronicles 36:22., Ezra 1:1. But Babylon was not destroyed when thus taken, and according to Herodotus, iii. 159, even the walls of the city remained uninjured, while, according to a notice of Berosus in Josephus, contra Ap. i. 19, Cyrus is said to have given orders for the pulling down of the outer wall. Cyrus appointed Babylon, after Susa and Ecbatana, the third city in the kingdom, and the winter residence of the Persian kings (according to Xenophon, Cyrop. viii. 6. 22). Darius Hystaspes, who was obliged to take the city a second time, in consequence of its revolt in the year 518 b.c., was the first who caused the walls to be lowered in height; these were diminished to 50 ells royal cubits - about 85 feet, and the gates were torn away (Herodotus, iii. 158f.). Xerxes spoiled the city of the golden image of Belus (Herodot. i. 183), and caused the temple of Belus to be destroyed (Arrian, vii. 17. 2). Alexander the Great had intended not merely to rebuild the sanctuary of Belus, but also to make the city the capital of his empire; but he was prevented by his early death from carrying out this plan. The decay of Babylon properly began when Seleucus Nicator built Seleucia, ion the Tigris, only 300 stadia distant. "Babylon," says Pliny, vi. 30, "ad solitudinem rediit, exhausta vicinitate Seleuciae." And Strabo (born 60 b.c.) says that, even in his time, the city was a complete wilderness, to which he applies the utterance of a poet: ἐρημία μεγάλη ἐστὶν ἡ μεγάλη πόλις (xvi. l. 5). This decay was accelerated under the rule of the Parthians, so that, within a short time, only a small space within the walls was inhabited, while the rest was used as fields (Diodorus Siculus, ii. 9; Curtius, Ezra 1:4. 27). According to the statements of Jerome and Theodoret, there were still living at Babylon, centuries afterwards, a pretty considerable number of Jews; but Jerome (ad Jeremiah 51) was informed by a Persian monk that these ruins stood in the midst of a hunting district of the Persian kings. The notices of later writers, especially of modern travellers, have been collected by Ritter, Erdkunde, xi. S. 865f.; and the latest investigations among the ruins are described in his Expdition scient. en Msopotamie, i. pp. 135-254 (Paris, 1863). (Note: Fresh interest in Babylonian archaeology has of late been awakened, especially in this country, by Mr. George Smith, of the British Museum, who has collected and deciphered about eighty fragments of some tablets that had been brought from Assyria, and that give an account of the deluge different in some respects from the Mosaic one. The proprietors of the Daily Telegraph have also shown much public spirit in sending out, at their own cost, an expedition to Assyria, for further investigation of the ruins there. - Tr.) John the evangelist has taken the ideal elements of this prophecy into his apocalyptic description of the great city of Babylon (Revelation 16ff.), whose fall is not to begin till the kingdom of God is completed in glory through the return of our Lord. Links Jeremiah 52:1 InterlinearJeremiah 52:1 Parallel Texts Jeremiah 52:1 NIV Jeremiah 52:1 NLT Jeremiah 52:1 ESV Jeremiah 52:1 NASB Jeremiah 52:1 KJV Jeremiah 52:1 Bible Apps Jeremiah 52:1 Parallel Jeremiah 52:1 Biblia Paralela Jeremiah 52:1 Chinese Bible Jeremiah 52:1 French Bible Jeremiah 52:1 German Bible Bible Hub |
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