And he spoke kindly to Jehoiachin and set his throne above the thrones of the other kings who were with him in Babylon. Sermons
I. THE BURNING IN GENERAL. The sum of the details amounts to a statement that the city was reduced to ashes. For this not Babylon is to be blamed, but Zedekiah and his predecessors, together with their advisers. Babylon was only acting according to the fashion of the times. The hand of Jehovah was withdrawn, the hand that might have averted the torch; and it was withdrawn because the destruction of Jerusalem had become a better thing for the world than its preservation. Still, it is not to be said in the fullest sense of the word that Jehovah destroyed Jerusalem say as he destroyed Babylon. In the course of a few generations Jerusalem rose from its ashes, temple included. The mere destruction of buildings, terrible as it is at the time, may soon be got over, as witness the rebuilding of London, and Chicago. The decay of national spirit and national resources is the thing to be feared. II. THE BURNING OF THE TEMPLE IN PARTICULAR. Babylon had no fear in destroying the house of the Lord. Doubtless it was quite a common thing in war to destroy the temples of gods, for they were looked upon merely as part of the resources of nations. We must distinguish between what is essentially sacred and what is sacred only by association and to serve a purpose. When the purpose is accomplished the sacred sinks back into the common. God dwelleth not in temples made with hands. He was none the poorer for all this burning. Babylon learned hereafter that, though his house had been burned, his power was not at all diminished. The chief value of the temple lay in this, that it had been an expression of the piety and devotion of David and Solomon. Kings and people alike had proved themselves unworthy of their great ancestors. - Y.
Lifted up the head of Jehoiachin. What changes may occur in life: who can tell what we may come to? After thirty-seven years there arose a king who took a fancy to Jehoiachin, and made quite a favourite of him in the court. Good fortune is often tardy in coming to men; we are impatient, we want to be taken out of prison to-day, and set among kings at once, and to have all our desires gratified fully, and especially at once. See what has befallen Jehoiachin. For the first time for seven-and-thirty years the man of authority has spoken kindly to him. Kind words have different values at different times; sometimes a kind word would be a fortune — if not a fortune in the hand, a fortune in the way of stimulating imagination, comforting disconsolateness, and so pointing to the sky that we could see only its real blue beauties, its glints of light, its hints of coming day. When we have an abundant table, what do we care for an offered crust? that crust may be regarded by our sated appetite as an insult: but when the table is bare, and hunger is gnawing, and thirst is consuming, what then is a crust of bread, or a draught of water? More men hunger for kind words than for bread. There is a hunger of the heart. Here is an office we can all exercise. Where we cannot give much that is described as substantial we can speak kindly, we can look benignantly, we can conduct ourselves as if we would relieve the burden if we could: thus life would be multiplied, brightened, sweetened, a great comforting sense of Divine nearness would fall upon our whole consciousness, and we should enter into the possession and the mystery of heavenly peace. See what fortune has befallen Jehoiachin! After thirty-seven years he is recognised as king and gentleman and friend, and has kind words spoken to him in a kind of domestic music. Was not all this worth living for? What have we been doing in thus dwelling upon the good fortune of Jehoiachin? We have been playing the fool. We have been reckoning up social precedences, better clothes, and abundance of food; and we have been adding up how much the man must have worn and eaten and drunken within the twenty-four hours, and all the while the king looking at him benignantly, speaking to him as an equal, dealing out to him kind words, — the whole constituting an ineffable insult. Yet how prone we are to add up circumstances, and to speak of social relations as if they constituted the sum-total of life. Now look at realities. Jehoiachin was in his heart a bad man. That is written upon the face of the history of the kings of Judah, and not a single word is said about his change of heart; and bad men cannot have good fortune. He has been taken out of prison in the narrow sense of the term, his head has been lifted up, a place of precedence has been accorded him at the royal table, and his bread and water have been made sure for the rest of his days: what a delightful situation! No. Jehoiachin at his best was only a decorated captive; he was still in Babylon. That is the sting. Not what have we, but where are we, is heaven's piercing inquiry. Not how great the barns; state the height, the width, the depth, the cubic measure of the barns; but, What wheat have we in the heart, what bread in the soul, what love-wine for the spirit's drinking?(J. Parker, D. D.) Knight's England. At the battle of Poitiers the Black Prince defeats and captures the French King John II. That night the Prince of Wales (the Black Prince) made a supper in his lodging for the French king and to the great lords that were prisoners. "And always the prince served before the king, as humbly as he could, and would not sit at the king's board, for any desire that the king could make, and exhorted him not to be of heavy cheer, for that King Edward, his father, should bear him all honour and amity, and accord with him so reasonably that they should be friends ever after."... This scene, so gracefully performed by him who, a few hours before, was "courageous and cruel as a lion," was in perfect accordance with the system of chivalry.(Knight's England.) And spake kindly unto him. To be kind is "to be disposed to do good to others, and to make them happy"; and kindness is "that temper or disposition which delights in contributing to the happiness of others."I. Much depends on OUR SPIRIT AND DISPOSITION — well-nigh everything; for a kindly spirit or disposition will always be finding ways of showing itself. II. BE KIND IN YOUR THOUGHTS ONE TO ANOTHER. To have pure streams you must have a pure fountain; and if we think unkindly of people, we shall not be likely to speak or act kindly towards them. Some people rob their own hearts of peace and sweetness, and destroy in themselves all nobility of character, because they have got into the sad, sinful habit of always looking for the faults and failings of others, and attributing to them wrong motives. III. BE KIND IN YOUR SPEECH ONE TO ANOTHER. Words are little things and soon spoken, but they carry much with them. They have power to give great joy or bitter sorrow; they may nestle in the heart a very benediction, cherished to the dying day as an inspiration to all that is good; or they may rankle in the breast, fostering a bitterness which goes down to the grave. "Kind words can never die." IV. DO KIND ACTS ONE TO ANOTHER. Every day brings opportunities. Keep a look-out for them. (R. M. Spoor.) Every day a portion. If the King of Babylon did thus for a captive king, his prisoner, will your Heavenly Father do less for you? He created you to need the daily portion, and cannot be oblivious of His own constitution of your nature. You wind up your watch each day, because you know that otherwise it will stop; and God win not be less thoughtful of your constant need of reinforcement. His faithfulness guarantees that there always will be the portion of good for the body; always the portion of love and light for the soul; always the portion of Holy Spirit quickening ,for the spirit. It is easier to die once than to live always. It is not easy to meets the continual demand of recurrent duty; not easy to live a full and strong life, that never dips below the horizon, or sinks in the fountain-basin. But it is possible, when the soul has learnt to leave all care with God, waiting on Him for the supply of all its needs, and esteeming that He is the only really satisfactory portion we need. "Neither prison walls, nor locks, nor the cruelty of man," said some imprisoned suffering soul, "can obstruct the issues of the Lord's love nor the manifestation of His presence, which is our joy and comfort, and carries us above all sufferings, and makes days and hours and years pleasant to us; which pass away as a moment, because of the enjoyment of seeing Him with whom a thousand years is but as one day." Those who can trust God in these directions are not only abundantly satisfied of His great goodness, but are able to send portions to others. Like the disciples, they share out their slender supplies and get twelve baskets full in return.(F. B. Meyer, B. A.) All the days of his life. This paragraph describes the providential dealings of the Lord with Jehoiachin by the instrumentality of Evil-merodach, the son of Nebuchadnezzar, who was then King of Babylon; yet the successive items of those dealings are so expressive that they seem almost to force themselves upon the mind in a spiritual form, and therefore I shall accommodate those items to spiritual things.I. THE DEALINGS OF THE LORD AS HERE SET BEFORE US, with Jehoiachin, king, as he should have been, of Judah, but for thirty-seven years a captive. Now, however, the time came for him to be released. First, then, "Evil-merodach, King of Babylon, lifted up the head of Jehoiachin," that is, gave him a hope of deliverance, This is the first item. Now it is sin" which hath brought us down," and when a sinner is made acquainted with his state as a sinner, he feels then that his heart and soul are bowed down, and he can in no wise lift up himself. Faith brings in the Redeemer in His perfection; there is an end to our sin and our folly; by faith in Him we may lift up our heads and meet the smiles of heaven; we shall meet, by faith in Him, the approbation of heaven, the light of Jehovah's countenance; we shall thus meet our great Creator as our covenant God, dwelling between the cherubim, and He will shine forth. Here, then, we may say with David, "Thou art my glory, and the lifter up of mine head." If, then, we would lift up our heads, it must be by Jesus Christ; that is, by His wisdom, not by our own; except that our wisdom consisteth in the feeling our foolishness, and receiving the Lord Jesus Christ as that way in which we may rise, and do at times rise as eagles; run, and are not weary; walk, and shall not faint. Second, he brought him forth out of prison. Here we have another Gospel blessing to go with us all the days of our life. Jesus Christ came into the prison of our law responsibility; He became a debtor to do the whole law; and He hath preceptively, actively, and passively magnified the law. He has gone to the end of our law responsibility, and has suffered all that sin has entailed. He has done a great deal more spiritually than Evil-merodach, King of Babylon, did literally. He brought forth Jehoiachin out of prison, but our Jesus Christ has destroyed our prison; there is no prison left. The Son of God has made you free; let us stand fast in the liberty wherewith Christ hath made us free, and that all the days of our lives. So, then, He lifts up our heads, and we are free. The next thing the king did was a very wonderful thing, an. extraordinary, out-of-the-way, uncommon thing — an unheard-of, an unseen thing almost. And what was that? Why, "spake kindly unto him" all the days of his life. So our God. He spake kindly unto us when He called us by His grace, and He has spoken kindly unto us ever since, and He will speak kindly unto us all the days of our life; and there will be no danger afterwards, because no manner of cause win exist after the end of this life for there to be anything but kindness. The law of kindness is the mightiest power in existence; it will do what nothing else can. But, fourth, Jehoiachin s throne was set "above the throne of the kings that were with him in Babylon." How expressive is this! The Christian has a higher throne than the highest men in this world. Then, fifth, he changed his prison garments. So the Lord has promised to give His people the oil of joy for mourning; the garment of praise for the spirit of heaviness. But in the last place — and all these things put together seem to amount to perfection itself — "he did continually eat bread before the king all the days of his life." So we are brought before God and into the presence of God, and as long as Jesus Christ remains in the presence of God, so long shall His people remain. Jehoiachin was associated in eating with the king; that is to say, he partook of the same food, or he delighted in the same things, the same provisions, the same pleasant fruits. Now the things the people of God live upon are the testimonies of the Gospel in Christ. II. THE DURATION OF THESE BLESSINGS. First, then, his head was lifted up all the days of his life. Look at it, Christian, what a good life you have before you! You have the Holy Spirit to keep you believing in Jesus Christ; the day will never come when you shall not lift up your head to God. You have before you Jesus Christ, the lifter up of your head; the day will never come when He will cease to love you. "Having loved His own, He loved them unto the end." You have God the Father, with whom is no variableness, neither shadow of turning. Ah, then, let me say, if circumstances of affliction or adversity should be such that you can lift up your head nowhere else you can lift up your head there; there is a God that will sustain, that will bear, that will carry to old age, to hoar hairs, and will deliver. And so he was brought out of prison; and we are made free all the days of our life. There never will be when we shall not have liberty in Christ; there never will be when we are not free there. There we may lift up our heads, because the Saviour has put down into eternal silence everything that is against us. And the king spake kindly unto him all the days of his life. Circumstances are like the clouds — not in one shape, nor in one form, nor one height, nor one colour, nor one position, for a day, or half a day, or half an hour sometimes; but the glorious truths of the Gospel — His kindness — still the same. And he set his throne above the kings of Babylon all the days of his life. I want a religion that places my foot upon the lion, upon the adder, upon the young lion, upon the dragon, and enables me to trample the whole under foot. Here, then, is a God that lifts up your head for life, that sets you free for life, speaks kindly to you all the days of your life, will keep you enthroned all the days of your life; you shall reign like a king, and your throne unshaken stands; you shall wear the royal robe all the days of your life, and be sustained all the days of your life. What more can you want? III. SEVERAL SCRIPTURES BY WHICH THESE THINGS ARE VERY STRIKINGLY AND BEAUTIFULLY EXEMPLIFIED. I will notice three different Scriptures where we have the words of our text named, "All the days of his life." David upon this subject saith, "Goodness and mercy shall follow me all the days of my life." What goodness and mercy? First, pastoral goodness and mercy. "He maketh me to lie down," not in dry, but "in green pastures," new covenant promises; "He leadeth me beside the still waters," the deep mysteries of His wondrous kingdom; pastoral kindness, and restorative and directive goodness and mercy. "He restoreth my soul." I am sick, wretched, and miserable; He restores me to health; cast down, weary, everything against me; He restores me again. "He leadeth me in the paths of righteousness," paths of faith, righteousness of faith; "for His name's sake"; directive and restorative goodness and mercy. Also accompaniment goodness and mercy. "Yea, though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me; Thy rod and Thy staff they comfort me." And then comes provisional goodness and mercy; "Thou preparest a table before me in the presence of mine enemies; Thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life." Go from the 23rd to the 27th Psalm. "One thing have I desired of the Lord"; "that will I seek after." To be so good and. pious that all the world should admire" you? No, that is self-righteousness, no, that I may dwell in the house of the Lord all the days of my life." Well, what are you going to do? "To behold the beauty of the Lord, and to inquire in His temple. For in the time of trouble He shall hide me in His pavilion"; His royal pavilion, the place of His royal authority; and if I have God on my side in His sovereign authority, who can be against me? "In the secret of His tabernacle shall He hide me"; where the mercy-seat is, that is where I like to be, He shall set me upon a rock. And what then? "Now shall mine head be lifted up above wine enemies round about me; therefore I will offer in His tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord." One more Scripture upon this subject. Zacharias, in the 1st of Luke, saith, "That we might serve Him without fear, in holiness and righteousness before Him all the days of our life." Here carefully note how Zacharias comes into possession of that holiness and that righteousness by which he knew he should serve the Lord acceptably all the days of his life. He saith, "Blessed be the Lord God of Israel; for He hath visited and redeemed His people," "and bath raised up an horn of salvation." Oh, then, if you are going to get this holiness by faith in Christ's eternal redemption," I will come with you. "As He spake by the mouth of His holy prophets, which have been since the world began. So here is redemption, and here is salvation. Well, that redemption brings holiness, and brings in everlasting righteousness. Salvation brings holiness, and brings in everlasting righteousness. "To perform the mercy promised to our fathers, and to remember His holy covenant; the oath which He aware to our father Abraham," saying, "In thee and in thy seed," Christ Jesus, "shall all the families of the earth be blessed." So, then, Zacharias got this holiness and righteousness by faith in the redemption, salvation, mercy, and covenant of Christ, and the oath of God. Now, in conclusion, if you lose sight of all the rest, do pay attention to the spirit in which Zacharias desired all the days of his life to serve God. I do not think there is any Scripture more expressive of the feeling of the right-minded than that there given. "That He would grant unto us," &c. How different this from the spirit in which people suppose that they do God a great favour, and that they merit great things at His hands, by a little formal service! But Zacharias looked at being admitted into the faith, the service of faith, the service of that faith that receives Christ as the end of sin, and thereby you serve God in Christ as your sanctification and your justification — Zacharias looked upon that as a Divine grant; "that He would grant unto us to serve Him in holiness and in righteousness all the days of our life." (Jas Wells.). People Babylonians, Evilmerodach, Hamutal, Jehoiachin, Jehoiakim, Jeremiah, Nebuchadnezzar, Nebuchadrezzar, Nebuzaradan, Seraiah, Solomon, Zedekiah, ZephaniahPlaces Arabah, Babylon, Hamath, Jericho, Jerusalem, Libnah, RiblahTopics Babylon, Higher, Honor, Kind, Kindly, Kings, Seat, Seats, Setteth, Spake, Speaketh, Spoke, Throne, ThronesOutline 1. Zedekiah rebels4. Jerusalem is besieged and taken 8. Zedekiah's sons killed, and his own eyes put out, 12. Nebuzaradan burns and spoils the city 24. He carries away the captives 28. The number of Jews carried captive 31. Evil-Merodach advances Jehoiachin Dictionary of Bible Themes Jeremiah 52:32Library 'As Sodom''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. 2. And he did that which was evil in the eyes of the Lord, according to all that Jehoiakim had done. 3. For through the anger of the Lord it came to pass in Jerusalem and Judah, till he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon. 4. And it came to pass, in the ninth year of his reign, … Alexander Maclaren—Expositions of Holy Scripture The Iranian Conquest The End Jeremiah Links Jeremiah 52:32 NIVJeremiah 52:32 NLT Jeremiah 52:32 ESV Jeremiah 52:32 NASB Jeremiah 52:32 KJV Jeremiah 52:32 Bible Apps Jeremiah 52:32 Parallel Jeremiah 52:32 Biblia Paralela Jeremiah 52:32 Chinese Bible Jeremiah 52:32 French Bible Jeremiah 52:32 German Bible Jeremiah 52:32 Commentaries Bible Hub |
    |