2 Chronicles 36

igns wickedly three months and ten days, and is also led captive to Babylon, 2Chr 36:9 , 2Chr 36:10 . Zedekiah begins to reign, and reigns wickedly eleven years, 2Chr 36:11 , 2Chr 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, 2Chr 36:13-21 . Cyrus, king of Persia, makes a proclamation to rebuild the temple of the Lord, 2Chr 36:22 , 2Chr 36:23 . Verse 1 Took Jehoahaz - It seems that after Necho had discomfited Josiah, he proceeded immediately against Charchemish, and in the interim, Josiah dying of his wounds, the people made his son king. Verse 3 The king of Egypt put him down - He now considered Judah to be conquered, and tributary to him and because the people had set up Jehoahaz without his consent, he dethroned him, and put his brother in his place, perhaps for no other reason but to show his supremacy. For other particulars, see the notes on 2Kgs 23:31-35 (note). Verse 6 Came up Nebuchadnezzar - See the notes on 2Kgs 24:1 . Archbishop Usher believes that Jehoiakim remained three years after this tributary to the Chaldeans, and that it is from this period that the seventy years' captivity, predicted by Jeremiah, is to be reckoned. Verse 9 Jehoiachin was eight - See on 2Kgs 24:6-15 (note). Verse 10 Made Zedekiah - king - His name was at first Mattaniah, but the king of Babylon changed it to Zedekiah. See 2Kgs 24:17 (note), and the notes there. Verse 12 Did that which was evil - Was there ever such a set of weak, infatuated men as the Jewish kings in general? They had the fullest evidence that they were only deputies to God Almighty, and that they could not expect to retain the throne any longer than they were faithful to their Lord; and yet with all this conviction they lived wickedly, and endeavored to establish idolatry in the place of the worship of their Maker! After bearing with them long, the Divine mercy gave them up, as their case was utterly hopeless. They sinned till there was no remedy. Verse 19 They burnt the house of God - Here was an end to the temple; the most superb and costly edifice ever erected by man. Brake down the wall of Jerusalem - So it ceased to be a fortified city. Burnt all the palaces - So it was no longer a dwelling-place for kings or great men. Destroyed all the goodly vessels - Beat up all the silver and gold into masses, keeping only a few of the finest in their own shape. See 2Chr 36:18 . Verse 21 To fulfill the word of the Lord - See Jer 25:9 , Jer 25:12 ; Jer 26:6 , Jer 26:7 ; Jer 29:12 . For the miserable death of Zedekiah, see 2Kgs 25:4 , etc. Verse 22 Now in the first year of Cyrus - This and the following verse are supposed to have been written by mistake from the book of Ezra, which begins in the same way. The book of the Chronicles, properly speaking, does close with the twenty-first verse, as then the Babylonish captivity commences, and these two verses speak of the transactions of a period seventy years after. This was in the first year of the reign of Cyrus over the empire of the East which is reckoned to be A.M. 3468. But he was king of Persia from the year 3444 or 3445. See Calmet and Usher. Verse 23 The Lord his God be with him - "Let the Word of the Lord be his helper, and let him go up." - Targum. See the notes on the beginning of Ezra. Thus ends the history of a people the most fickle, the most ungrateful, and perhaps on the whole the most sinful, that ever existed on the face of the earth. But what a display does all this give of the power, justice, mercy, and long-suffering of the Lord! There was no people like this people, and no God like their God.

1 Then the people of the land took Jehoahaz the son of Josiah, and made him king in his father's stead in Jerusalem. 2 Jehoahaz was twenty and three years old when he began to reign, and he reigned three months in Jerusalem. 3 And the king of Egypt put him down at Jerusalem, and condemned the land in a hundred talents of silver and a talent of gold. 4 And the king of Egypt made Eliakim his brother king over Judah and Jerusalem, and turned his name to Jehoiakim. And Necho took Jehoahaz his brother, and carried him to Egypt. 5 Jehoiakim was twenty and five years old when he began to reign, and he reigned eleven years in Jerusalem: and he did that which was evil in the sight of the Lord his God. 6 Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, to carry him to Babylon. 7 Nebuchadnezzar also carried of the vessels of the house of the Lord to Babylon, and put them in his temple at Babylon. 8 Now the rest of the acts of Jehoiakim, and his abominations which he did, and that which was found in him, behold, they are written in the book of the kings of Israel and Judah: and Jehoiachin his son reigned in his stead. 9 Jehoiachin was eight years old when he began to reign, and he reigned three months and ten days in Jerusalem: and he did that which was evil in the sight of the Lord . 10 And when the year was expired, king Nebuchadnezzar sent, and brought him to Babylon, with the goodly vessels of the house of the Lord , and made Zedekiah his brother king over Judah and Jerusalem. 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 ( v. 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, v. 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! v. 4 . He made Eliakim king, and called him Jehoiakim, in token of his authority over him. Jehoiakim did that which was evil ( v. 5 ), nay, we read of the abominations which he did ( v. 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 ( v. 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 ( v. 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. xxvii. 16 . But Jeremiah told them that the rest should go after them ( Jer. xxvii. 21, 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. v. 3 , &c. In the reference to the book of the Kings concerning this Jehoiakim mention is made of that which was found in him ( v. 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. xix. 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 Zedekiah was one and twenty years old when he began to reign,

Found in him - That crime of rebellion against the king of Babylon, which for a time he kept in his own breast, but when he saw fit, discovered it, and was convicted of it.

Expired - Heb. at the return of the year: at the beginning of the next year, according to the sacred account of the Hebrews, at the spring of the year, the time when kings go forth to battle, as is elsewhere said, when Nebuchadnezzar, among others, went forth to settle and enlarge his conquests. His brother - Largely so called, for this was his uncle, or his father's brother, being the son of Josiah.

and reigned eleven years in Jerusalem. 12 And he did that which was evil in the sight of the Lord his God, and humbled not himself before Jeremiah the prophet speaking from the mouth of the Lord . 13 And he also rebelled against king Nebuchadnezzar, who had made him swear by God: but he stiffened his neck, and hardened his heart from turning unto the Lord God of Israel. 14 Moreover all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen; and polluted the house of the Lord which he had hallowed in Jerusalem. 15 And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: 16 But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. 17 Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. 18 And all the vessels of the house of God, great and small, and the treasures of the house of the Lord , and the treasures of the king, and of his princes; all these he brought to Babylon. 19 And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. 20 And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: 21 To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 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, v. 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. i. 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, v. 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. xvii. 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, v. 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, v. 15, 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-lace, 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 ( v. 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. xxiii. 34-37 . 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 2 Kings xxv. 1 . Multitudes were put to the sword, even in the house of their sanctuary ( v. 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? v. 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 ( v. 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, v. 18 . 3. The temple was burnt, the walls of Jerusalem were demolished, the houses (called here the palaces, as Ps. xlviii. 3 , so stately, rich, and sumptuous were they) laid in ashes, and all the furniture, called here the goodly vessels thereof, destroyed, v. 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 ( v. 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, Ps. cxxxvii. 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, v. 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; ( v. 21 ), as God had threatened by Moses, Lev. xxvi. 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. ii. 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. xxxiv. 13 , &c. (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 Now in the first year of Cyrus king of Persia, that the word of the

By God - Who had required him to swear fealty and constant obedience to him by the true God, whom he called upon to be a witness against him if he broke his oath. So his rebellion was aggravated with perjury, and horrid contempt of God.

Rising - Sending them early and diligently, as a careful house - holder, who rises betimes about his business. God sent them many prophets and messages, some at the very beginning of their apostacy, and others afterward, 'till the very day of their captivity.

No remedy - Because the people would not repent, and God would not pardon them.

Chaldees - Abraham was called out of Ur of the Chaldees, when God took him into covenant with himself. And now his degenerate seed are carried into that country again, to signify that they had forfeited all that kindness wherewith they had been loved for their father's sake, and the benefit of the covenant into which he was called.

Sabbaths - Had rested from the labour of the husbandman in plowing and harrowing it; the people that should have managed it being destroyed. Many a time had they 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. Yet even this might encourage them to hope, 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, as it were, waited for them, and refused to acknowledge any other owners.

Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, 23 Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him a house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 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, v. 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.