2 Kings 24:18–25:30

Zedekiah was Josiah's youngest son, and full brother of Jehoahaz. He was, at his father's death, only ten years old. Nebuchadnezzar changed his name to mark that he was a vassal. But he did not give him the name of a pagan god, as he did with Daniel and his three Hebrew friends. Nebuchadnezzar "had made him swear by God." He may have given him the new name, Righteousness of the Lord, to remind him of that oath. Or the name may have had some link, even in this pagan king's mind, with the Lord's righteousness in taking away the political independence of this wicked people, who were called by His name, and putting them under his own rule.

His name means "the gift of the Lord," and Nebuchadnezzar changed it to Zedekiah, "the righteousness of the Lord." This is surely a prophetic hint. Judah and Jerusalem went down in judgment, in ruin and shame beyond words. Yet in the very names of the last king, God showed that One would still come from David's line — He who is God's own precious gift, and in whom righteousness will be given and established.

The name Mattaniah means "gift of the Lord," but the king did not live up to his name. He "did what was evil in the sight of the Lord, according to all that Jehoiakim had done." Zedekiah means "The Lord is might," and the king proved that his own evil, and the evil of his fathers, could not escape the might of the God of Israel.

From now on, mothers who come from among the people of God have no influence. Either there is no ear left to hear them, or they share in the ruin themselves. Hamutal, the wife of Josiah and mother of Jehoahaz, was the daughter of Jeremiah of Libnah, and it seems she came from a priestly family.

Grace alone explains the characters of Hezekiah and of Josiah. The last kings of Judah prove it: they were ungodly, even though they had Jewish mothers and a godly father.

Zedekiah gained nothing from the disasters that struck the kings before him. He was Israel's last hope. He was "a spreading vine of low stature" (Ezekiel 17:6) — a very humiliating picture indeed! But there might still have been crumbs of blessing for the unhappy people had he walked humbly with God.

He pretended to want the prophet's prayers, saying, "Pray now to the Lord our God for us." At times he also pretended to trust Jeremiah's prophecies — "Ask the Lord for us" — yet when the answers came, he refused to listen or believe. He was perhaps not as openly wicked as the three kings before him, and not eager to persecute. But the Lord does not see as man sees, and His thoughts are not man's thoughts.

Zedekiah was the last man to wear the crown, though perhaps he wore it in name only. He added treachery to his many sins, and dishonoured the name of his God. Then Jerusalem fell to the Babylonians, and the rule passed into the hands of Nebuchadnezzar. So "the times of the Gentiles" began.

The name Mattaniah means "gift of the Lord." But the king did not answer to his name, for "he did what was evil in the sight of the Lord, according to all that Jehoiakim had done." Zedekiah means "The Lord is might." The king proved that his own evil, and the evil of his fathers, could not escape from the might of the God of Israel.

Nebuchadnezzar changed his name as a sign that he was now under Babylon's rule. But he did not give him the name of a foreign god, as with Daniel and the three Hebrew young men. Nebuchadnezzar "had made him swear by God," and perhaps he gave him the new name, Righteousness of Jehovah, to remind him of that oath.

At the age of twenty-one opportunity was given to Zedekiah to show that he had benefited from the stern and striking lessons which God had taught the nation through the lips of the prophet and by the hand of Nebuchadnezzar, but "he did what was evil in the eyes of the Lord, according to all that Jehoiakim had done."

At that time Judah represented the nation of Israel. It still had the city of government and a king of David's line on the throne. The House of the Lord still stood before them, and spoke to them of the preserving mercy of God. The chief priest and others still carried on the ministry. Yet they did not merely fail to do good — they did what was evil in God's sight.

Chronicles registers four reasons for the judgment of this king: He did what was evil in the sight of Jehovah. He did not humble himself before Jeremiah the prophet, who spoke to him for Jehovah. That was rebellion against the word of the Spirit of God. He revolted against Nebuchadnezzar who had made him swear by God. He stiffened his neck and hardened his heart against returning to Jehovah.

Perhaps he was not as openly wicked as the three kings before him, and he was not eager to persecute. That is probably why Josephus, judging by human standards, speaks of "his gentle and righteous disposition." But the Lord does not see as man sees, and His thoughts are not man's thoughts. The Lord says, "He stiffened his neck and hardened his heart against turning to the Lord, the God of Israel." So God took him away in His anger.

God used the very wickedness of king Zedekiah to carry out His will… How very wonderful are the ways of God! Here He uses the evil of Israel, and above all the evil of their king, to carry out the judgment He had foretold. Another wonderful case comes before us in an entirely different way. God used the dreadful wickedness of Israel and of the rulers of the Jews to secure His will and counsels — the blessing of the nation under the new covenant, and the blessing of millions of Gentiles. As it is written in Acts 2:23, "this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men."

While David's throne stood, it was still "the throne of Jehovah," however weak and unworthy its occupants might be. The last king, Zedekiah, brought on the ruin by his treachery… Now note the words of Jehovah to him: "And you, O profane wicked one, prince of Israel, whose day has come, the time of your final punishment, thus says the Lord God: Remove the turban and take off the crown… A ruin, ruin, ruin I will make it. This also shall not be until He comes, the one to whom judgment belongs, and I will give it to Him."

God used the very wickedness of king Zedekiah to carry out His will... How very wonderful are the ways of God! Here He uses the evil of Israel, and above all the evil of their king. That evil becomes the means of carrying out the judgment He had foretold. Another wonderful case comes before us in a completely different way. God used the dreadful wickedness of Israel, and of the rulers of the Jews, to secure His will and His counsels: the blessing of the nation under the new covenant, and the blessing of millions of Gentiles. This is just what Acts 2:23 says.

But Zedekiah rebelled against his lord, and the rebellion was through the anger of the Lord; it was part of the judgment upon Judah and Jerusalem, and it brought special judgment upon himself. Nebuchadnezzar's terrible revenge on his helpless captive was due perhaps not so much to the rebellion of a subject king as to the guilt of breaking the oath he had taken in the name of Jehovah to obey Nebuchadnezzar. This sin filled up the measure of his guilt. He made a covenant with the king of Babylon. He took an oath in the name of Jehovah to obey Nebuchadnezzar, so much so that Jehovah said "My oath," and "My covenant." Afterwards he rebelled against the king that Jehovah had set over him, and sent to Egypt for horses and men. He despised the covenant and oath so solemnly taken, and so presented the name of the Holy One of Israel to the heathen king as nothing. This brought things to a climax: there was "no remedy."

Zedekiah's revolt might have had plausible political motives in the eyes of the world. As happens today too, it won the sympathy of all those who chafed under Babylon's yoke. But this yoke was according to God, and the Lord announced it in a visible way through the prophet Jeremiah, who walked through the city with a wooden yoke on his neck. The king of Judah ought to have known and remembered this, had he had the least concern to serve the Lord. But deep down this man, so brave in revolt, was full of fear. He was afraid of compromising himself in front of the leading men of the people.

"Zedekiah rebelled against the king of Babylon." He had no real faith in Jehovah, Israel's covenant-keeping God, and therefore had no scruples about breaking his covenant with Nebuchadnezzar. But how dearly he paid for this violation of his oath!

Zedekiah ought to have been a pattern of submission, owning the just judgment of God... And now Zedekiah rebelled against Babylon. That was rebellion against the sentence of Jehovah, who was then, as it were, morally compelled to cast out the Jews from His presence.

While David's throne stood, it was still "the throne of Jehovah," however weak and contemptible its kings might be. The last king, Zedekiah, brought on the ruin by his treachery... Nothing was sacred in his eyes... Ever since that day David's throne has lain in the dust, and the crown of rule over the nations has been taken away.

"Zedekiah rebelled against the king of Babylon" (2 Kings 24:20). This act was disgraceful and sacrilegious in the eyes of the Lord. Here is why: Nebuchadnezzar "had made him take an oath by God" (2 Chronicles 36:13). Adding this to all his other sins, this king was breaking an oath made in the name of the Lord. Doing this in front of the idol-worshipping nations, he showed them that he had no regard for the God he claimed to belong to.

Zedekiah's revolt might have had believable political motives in the eyes of the world. As happens today too, it won the sympathy of everyone who chafed under Babylon's yoke. But this yoke was according to God. The Lord announced it in a visible way through the prophet Jeremiah, who walked through the city carrying a wooden yoke on his neck. The king of Judah should have known and remembered this, if he had the least concern to serve the Lord.

You must read the prophets Jeremiah and Ezekiel to have the complete history — the inner history of the spirit of the people and of the king. It is the history of the condition that drew down the judgment. It is also the history of God's patience. Right up to the taking of the city He kept sending them the most moving calls to repentance — and all in vain. And the times of the Gentiles began.

Jeremiah told Zedekiah, by the word of the Lord, that if he surrendered to the king of Babylon, he would live and the city would not be burned with fire. If he would not surrender, the city would be burned and he himself would not escape (Jeremiah 38:17-18). But because Zedekiah was afraid of the Jews, he would not surrender.

The exact date is given by the prophet. It was the tenth day of the tenth month in the ninth year. What happened on that date we find recorded in 2 Kings 25:1... How did Ezekiel know all this? It was the Lord who gave him this information and led him to record the date. That is the statement of the second verse: "Son of man, write down the name of this day, this very day. The king of Babylon has laid siege to Jerusalem this very day."

It was a sad day for many faithful hearts when Jerusalem surrendered to Nebuchadnezzar, and a sadder one when the king's officer destroyed the temple a month later. Both days were kept as fasts for long afterwards. No doubt Nebuchadnezzar had devastated many cities and temples, but the overthrow of Jerusalem was not in the same class with them. Jerusalem was the chosen resting place of the Lord, its sanctuary was His house, and the throne of David was His throne. So handing these over to the enemy meant giving up a divine purpose, at least for a season... But God will be no partner with wrongdoing. He could therefore do no less than discipline His people when their ways became utterly corrupt before Him.

The temple is burned. The walls of Jerusalem are broken down. The Gentiles trample the seat of the Lord's throne. What a sorrowful result of His having entrusted His glory to men among whom He had placed His throne!... On the other hand, God will take this as an occasion to display His infinite goodness. In sovereign grace He will restore the very thing man threw down to be profaned.

The prophet gives the exact date. It was the tenth day of the tenth month in the ninth year... How did Ezekiel know about all this? It was the Lord who gave him this information and led him to record the date. This is what the Lord told him to write: "Son of man, write down the name of this day, this very day. The king of Babylon has laid siege to Jerusalem this very day."

"Zedekiah rebelled against the king of Babylon." This was an outrageous and sacrilegious act in the eyes of the Lord. Here is why. Nebuchadnezzar "made him swear by God." And Ezekiel tells us that he "made a covenant with him, putting him under oath." So to all his other sins this king was adding the breaking of an oath made in the name of the Lord. He did this in front of nations that worshipped idols. So he showed them that he had no regard for the God he claimed to belong to. Chronicles records four reasons for the judgment of this king: He did what was evil in the sight of the Lord. He did not humble himself before Jeremiah the prophet, who spoke to him on the Lord's behalf. He revolted against Nebuchadnezzar, who had made him swear by God. He stiffened his neck and hardened his heart against returning to the Lord.

Zedekiah's revolt might have had plausible political motives in the eyes of the world. As happens today too, it won the sympathy of all those who chafed under Babylon's yoke. But this yoke was from God. The Lord showed this in a visible way through the prophet Jeremiah, who walked through the city wearing a wooden yoke on his neck. The king of Judah ought to have known and remembered this, if he had the least concern to serve the Lord. But deep down this man, so brave to revolt, was full of terror. He was afraid of compromising himself before the leading men of the people.

Meanwhile the siege continued, without hope of relief... At length a gleam of hope appeared. An Egyptian army advanced through Phoenicia under their King Hophra, the grandson of Necho. It forced the Chaldeans to lift the siege of Jerusalem. You can imagine the excitement and reaction in Jerusalem. Probably for that reason Jeremiah, who still predicted disaster, was thrown into prison. But the relief of Jerusalem was brief. The Egyptian army had to retreat. The Chaldeans resumed the siege of Jerusalem, and conditions for those inside grew even worse.

In the ninth year of Zedekiah's reign Nebuchadnezzar came and besieged Jerusalem. He built a wall around it. Jeremiah told Zedekiah, by the word of the Lord, that if he surrendered to the king of Babylon, he would live and the city would not be burned with fire. But if he refused to surrender, the city would be burned and he would not escape. Yet because Zedekiah was afraid of the Jews, he would not surrender.

God's patience still waited with the kingdom of Judah. It waited until the sin of David's house made it impossible for Him to bear with them any longer. Jerusalem was taken; the temple was destroyed; and the Jews were carried away captive to Babylon. The throne of God no longer existed at Jerusalem. Power was given into the hands of the Gentiles, and has remained with them until now.

The siege continued for one and a half years, till the 11th year of Zedekiah's reign (v.2). Their food supply ran out (v.3), and at that time the city was broken through.

It was a terrible siege, lasting eighteen months; famine and pestilence prevailed. Mothers boiled and ate their own children (Lamentations 4:10). At midnight the Babylonians broke into the city and captured the fleeing king.

Jeremiah told Zedekiah, by the word of the Lord, that if he surrendered to the king of Babylon he would live, and the city would not be burned with fire. If he refused, the city would be burned and Zedekiah himself would not escape (Jeremiah 38:17-18). But Zedekiah feared the Jews, so he would not surrender.

In Jerusalem's distress, the terrible predictions Moses made (Deuteronomy 28:56-57; Leviticus 26:29) came true again. They had come true several times before as well (2 Kings 6:26-29). When "the hands of the compassionate women" could reach out like this against their own starving children, the famine had clearly done its worst.

The nursing baby's tongue sticks to the roof of its mouth from thirst; little children ask for bread, and no one breaks any for them. That was the pitiful state of children, from the tiniest babies upward. Were the adults any better off? "Those who ate fine food now die in the streets; those who grew up in scarlet now lie on ash heaps." Parents and other adults were starving to death.

Only in fellowship with God do His people find peace and plenty. Away from Him unrest and famine must result.

Zedekiah, in answer to Jeremiah's plea, does not send him back to the prison cells. He has him put in the court of the guard: "and they gave him daily a loaf of bread ... until all the bread in the city was gone."

Besides the two fasts mentioned in the previous chapter, we now have the one in the fourth month. In that month the famine took hold and Jerusalem was broken into, as Jeremiah 52:6 records... Now we learn that the day would come when these four fasts would become feasts of rejoicing.

The siege continued for a year and a half, until the eleventh year of Zedekiah's reign (v.2). Their supply of food ran out (v.3), and at that time the enemy broke into the city. But they would not surrender to the king of Babylon. Instead, all the men of war and Zedekiah tried to escape at night through a gate between two walls (v.4). How did they expect to escape when the army of the Chaldeans surrounded the city?

On the ninth day of the fourth month, in the eleventh year of Zedekiah, the enemy took the northern suburb. Before the middle gate the Babylonian captains held a council of war. Then the king and all the regular army sought safety in flight during the darkness of the night. Since the Chaldeans held the northern part of the city, they fled southwards. They went between the two walls, out through the "fountain-gate," and past the king's garden, hurrying to reach the Jordan.

Jeremiah told Zedekiah, by the word of the Lord, that if he surrendered to the king of Babylon he would live, and the city would not be burned with fire. If he would not surrender, the city would be burned and he would not escape (Jer. 38:17-18). But because of Zedekiah's fear of the Jews, he would not surrender.

Zedekiah himself persecutes Jeremiah and shuts him up in the court of the prison (Jer. 32:2-3), but in fact it is the king who is the captive of his captains and his princes, and he does not dare resist them. In reality he did not hate Jeremiah. The fear of men pressed him, instead of the fear of the Lord, whom he had despised and dishonoured (Jer. 38:24-28).

Hopes founded on man are vain, most of all for God's people when He is morally judging. Unbelief is rich in nothing but devices to fend off submission to God — even more than it fends off conviction. But in the end the moment comes to fulfil the warning they ignored for so long. Then the stout-hearted become cowards, all the more because they have a guilty conscience.

Both prophets implied that, though he might try to escape, he would be taken. Both affirmed that he must go to Babylon. But Ezekiel predicted, "yet he shall not see it, though he shall die there." Jeremiah predicted, "your eyes shall behold the eyes of the king of Babylon, and he shall speak with you mouth to mouth." … The fugitive king was pursued and overtaken before he crossed the Jordan. At Riblah the king of Babylon judged the matter. He had Zedekiah's sons killed before their guilty father's eyes, then put out Zedekiah's eyes, bound him with chains and carried him to Babylon. So he did not see Babylon, though he went there. Yet he did see the eyes of the angry conqueror, who spoke with him face to face. No word of the Lord falls to the ground.

Only a small remnant had their lives saved — those who had received the Lord's message and had handed themselves over to the Chaldeans (2 Kings 25:11). They were the good figs of Jeremiah 24.

But instead of surrendering to the king of Babylon, all the men of war and Zedekiah sought to escape at night by way of a gate between two walls. How did they expect to escape when the army of the Chaldeans surrounded the city? At least, Zedekiah and his sons were caught, though others of his men were scattered from him.

Had not the prophet given Zedekiah this promise? If he went out to the king of Babylon's princes, he and his house would live, and the city would not be burned with fire. Sadly, this is one of the effects of the evil heart that turns away from the living God. It always seems to forget the word just when the word is needed most. It feels the force of that word only after it has taken up some new plan of its own, as disappointing as all the ones before. How bitter to remember too late that everything the heart clung to must be given up to vengeance and the enemy! The ruin about to follow is the fruit of one's own folly.

He was hypocritical also. He pretended to want the prophet's prayers, saying, "Please pray to the LORD our God for us." At times he also pretended to trust Jeremiah's prophecies: "Inquire of the LORD for us." But when those prophecies came, he refused to heed or believe them.

Ezekiel says: "And the prince who is among them shall lift his baggage upon his shoulder at dusk, and shall go out. They shall dig through the wall to bring him out through it. He shall cover his face, that he may not see the land with his eyes. And I will spread My net over him, and he shall be taken in My snare. And I will bring him to Babylon, the land of the Chaldeans, yet he shall not see it, and he shall die there."

Ezekiel foretold that he would not see Babylon, the land of the Chaldeans, though he would die there. Jeremiah foretold that his eyes would see the eyes of the king of Babylon. To a shallow reader this might look hard to reconcile, even a contradiction. But such a thought would only be ignorance, and irreverence too. Each prophet gave out from God beforehand what the events themselves fulfilled. The Chaldeans pursued the fleeing king and overtook him before he crossed the Jordan. At Riblah the king of Babylon judged his case. He had Zedekiah's sons killed in front of their guilty father's eyes, then put out Zedekiah's eyes, bound him with chains and carried him to Babylon. So he did not see Babylon, though he went there; yet he did see the eyes of the angry conqueror, who spoke with him face to face. No word of the Lord falls to the ground.

The Babylonians had captured the king, despite his effort to escape with a few loyal attendants. "The breath of our nostrils, the LORD's anointed, was captured in their pits, of whom we said, 'Under his shadow we shall live among the nations.'" Not until the true Anointed of the Lord comes will there be a ruler under whose shadow His people can live in perfect security.

Only, according to the word of the prophet, he does not die a violent death. The Lord takes notice of the least sign of turning in this poor king. Zedekiah had shown a moment of pity for the servant of the Lord and had listened to his word. Yet he lacked the courage to follow that word, and the faith to humble himself before God.

"Zedekiah rebelled against the king of Babylon." He had no real faith in Jehovah, Israel's covenant-keeping God, and so he had no scruples about breaking his covenant with Nebuchadnezzar. But how dearly he paid for violating his oath!

The occasion of this rebellion was Zedekiah's hope of help from the king of Egypt (see Ezekiel 17:11-21)… He was brought, with his sons, to Nebuchadnezzar at Riblah. That was "on the high road between Palestine and Babylon, where the Babylonian kings stayed while directing the operations of their armies in Palestine and Phoenicia."

But their flight could not go unnoticed. They were pursued and overtaken in the plains of Jericho. The soldiers scattered in various directions. But the king himself and his household were taken captive and carried to the headquarters at Riblah, where Nebuchadnezzar himself was at the time. Here Zedekiah was formally charged and sentenced.

Even more remarkable, another prophet was given this word to prophesy: that Zedekiah's eyes would be put out, and that he would not see Babylon. "And I will bring him to Babylon, the land of the Chaldeans, yet he shall not see it, and he shall die there." (Ezekiel 12:13.) Both are true. His eyes did not see the king of Babylon in Babylon. He was taken prisoner in "the plains of Jericho." From there they brought him to the king of Babylon at Riblah in the land of Hamath.

A spirit that has given in to man's thoughts against God's word remembers very little in the moment of greatest need. It is solemn to see how it forgets what might even then have saved city, people and prince alike. Had not the prophet assured Zedekiah that if he went out to the king of Babylon's princes, he and his house would live, and the city would not be burned with fire? Sadly, this is one of the effects of the evil heart that turns away from the living God: it always seems to forget the word just when the word is needed most… How bitter to remember too late that everything the heart clung to must be handed over to vengeance and the enemy. The destruction soon to follow is the fruit of one's own folly.

Nebuchadnezzar overthrew Jerusalem and carried Judah away captive. After that, everything changed. Royal authority did not pass from the house of David to some other family in Israel, as it had passed from Saul and his house to David and his descendants. No; the covenant with David and his descendants is not broken. Far from it. The captivity was part of the chastening promised in the covenant if David's children failed to walk in his steps. But there was a transfer of power, a transfer from Israel altogether to the Gentiles.

It is more fitting to take the expression to mean that God in mercy would visit him with repentance and a true knowledge of Himself, as He did with Manasseh before him. How often God has used the stern hand of His government to break down the pride and rebellion of the heart! Through such a "visitation" He secures for the repentant soul the truest liberty of all — deliverance from the bondage of sin. So his soul would be set free, though his body stayed in chains.

They took the king himself and his household captive and carried them to the headquarters at Riblah, where Nebuchadnezzar was at the time. Here Zedekiah faced a formal trial, and the sentence went against him. They set his daughters free, but killed his sons in front of him. It was the last sight the king saw. They put out his eyes, bound him hand and foot with double chains of brass, and carried him to Babylon.

While David's throne stood, it was still "the throne of the LORD," however weak and shameful its kings might be. The last king, Zedekiah, brought on the ruin by his treachery. Nebuchadnezzar "made him swear by God" (2 Chronicles 36:13), but he "despised the oath by breaking the covenant" (Ezekiel 17:17-18). Nothing was sacred in his eyes.

Both prophets implied that he would be caught, even if he tried to escape. Both said he must go to Babylon. Ezekiel predicted that he would not see it, though he would die there. Jeremiah predicted that his eyes would see the eyes of the king of Babylon, and that the king would speak with him face to face. At first glance the two look hard to square, even contradictory... So he did not see Babylon, though he went there; yet he did see the eyes of the angry conqueror who spoke with him face to face. No word of the Lord falls to the ground.

It fits better to take the words this way: God in mercy would visit him with repentance and a true knowledge of Himself, as He did with Manasseh before him. How often God has used the stern hand of His government to break down the pride and rebellion of the heart! Through such a "visitation" He gives the repentant soul the truest liberty of all — deliverance from the bondage of sin. So his soul would go free, though his body stayed in prison.

How solemn a judgment for a king of Judah! But it is a picture of Israel's eyes being blinded today because of unbelief (Romans 11:7-8). That spiritual blindness has lasted ever since their scattering among the Gentiles.

The last king of Judah was taken captive to Babylon. He was blinded, bound in brass chains and carried in disgrace to that city. Was God's promise overthrown? It was not. If the record of David's seed ended in total failure, then another seed of David must come. Only then can God's promise to David be fulfilled. That Seed has surely come.

Every other hand has proved unfit to hold this sceptre, which God is taking from the line of David for a time. But there is One who has the right, and He will press His claim to it... How we forget that the overturning is not against His right — it has His right in view.

After the flight and capture of the king, the city could not long hold out. A month later, on the seventh day of the fifth month (Ab), Nebuzar-adan ("Nebo gave posterity") forced his way into the city. The temple was set on fire, and the king's palace with it. The whole city became ruins and ashes, and the walls that had defended it came down. After three days the work of destruction was finished. Ever afterwards the people mourned the 10th (9th) of Ab as the fatal day of Jerusalem's fall.

Again, the temple worship seemed to be flourishing on the outside. But the Lord had laid Shiloh waste, the place where He first set His Name. So, said the prophet, it would be done to this house too, because of their wickedness (Jer. 7:11–14). This too came to pass (2 Kings 25:8–17).

What was Shiloh now? God had profaned it: and God would do the very same thing where the ark was now placed, where the sanctuary was in Jerusalem. God could never bind Himself to maintain an empty form. The temple was a beautiful picture of His truth, but He would hold it up no longer, since the state of the people and of the priests was the most offensive evil under the sun in His eyes.

The glory was leaving, not coming to live there. Jehovah is leaving the seat He chose for Himself — not leaving it for ever, for He has chosen it for ever. But for now the sins of His own people, and their turning away from Him, drive Him out... Whatever He might do at other times, it was clearly Jehovah who directed the sweeping destruction of His own city and sanctuary.

The temple is void; the glory has departed from it! The golden cherubim spread their wings over a forsaken mercy-seat and over a broken law, but it was all in vain. The One who had filled that throne of glory until a short time before had now left it. Nebuchadnezzar could take possession of the temple the way a man takes possession of a corpse.

At the taking of Jerusalem, then, we see the judgment of God carried out on His people. The ark of the covenant taken. The house of God burnt. Its royal authority taken from the family of David, and this until the coming of the true son of David. The Urim and the Thummim of the priesthood lost. The throne of God removed from off the earth. And sovereign authority placed in the hands of the Gentiles.

He saw that the Jews must have no centre to gather around, so the temple, built in such splendour in the time of Solomon, was destroyed by fire. What is there in Christendom that would answer to this? God's true Centre in the Church is Christ Himself. But is this realised today in the professing church?

The Lord then told him to speak to Zedekiah king of Judah, on His own behalf. He assured him that He would "give this city into the hand of the king of Babylon, and he shall burn it with fire." To fight it out was to resist the Lord Himself. Nebuchadnezzar was not the only one taking Jerusalem. The LORD was giving up the city and their king of the house of David — a most solemn sign of His displeasure.

It was no longer Zedekiah, My servant, but Nebuchadnezzar, My servant. The children of Israel and of Judah were about to lose their special place as His nation, too. Being His servant was now no longer a special honour; it simply meant being used in God's control of events. Nebuchadnezzar, the idol-worshipping Gentile, could be His servant in that way as much as anyone else.

Here was the carrying out of God's judgment, which He had foretold long before and long delayed in His patience.

On the surface, everything about the temple worship seemed to be flourishing. But the Lord had laid Shiloh waste, the first place where He set His Name. The prophet said He would do the same to this house, because of their wickedness (Jer. 7:11-14). This too came to pass (2 Kings 25:8-17).

Danger was closing in, and they were trusting neither in God nor in His word. They trusted lying words of their own: that the outward forms would be enough to hold back the Gentile invader. "Do not trust in these deceptive words: 'This is the temple of the LORD, the temple of the LORD, the temple of the LORD.' For if you truly amend your ways and your deeds, if you truly execute justice one with another… then I will let you dwell in this place."

Judgment must begin at the house of God. It always begins there. The greater the privilege, the greater the responsibility. Being outwardly near to God while the heart is far away only invites judgment all the more.

Nebuchadnezzar seems to have had no more hope that Judah would be subject to him. So he sent his servant Nebuzaradan to Jerusalem to burn the house of the Lord, the king's house and all the houses of the officials (v.9). He realised the Jews must have no centre of gathering. So fire destroyed the temple, that splendid building from Solomon's day. What is there in Christendom that would answer to this? God's true Centre in the Church is Christ Himself.

Nebuchadnezzar destroyed the temple, burning it to the ground and carrying away its golden vessels to Babylon, with the people. In mercy, after seventy years of captivity, God brings a remnant of the people back to Jerusalem, and they rebuild the temple.

Besides this, the army of the Chaldeans broke down the walls of Jerusalem all around, so that the city would have no protection from raiders (v.10). In the same way today, in the professing church, the wall of separation has been broken down, so that unbelievers have easily come in to do damage.

The prophet insists that it was the Lord who had done the work of destruction, because of His people's sin. The nations might boast of their power over Jerusalem, but the work was His. "The Lord has done what He purposed; He has carried out His word, which He commanded long ago; He has thrown down without pity; He has made the enemy rejoice over you and exalted the might of your foes." Sorrowful, most sorrowful, that His hand had done it all. Yet it is a comfort to faith, for this is the hand that can and will build up again for His name's sake.

This last is a remarkable word. It was no longer Zedekiah, My servant, but Nebuchadnezzar, My servant. The children of Israel and of Judah were about to lose their special place as His nation too. It was now a question, not of being His servant as a special honour, but merely in providence. Nebuchadnezzar, the idol-worshipping Gentile, could be His servant in this way as much as anyone else.

In Josiah's day, things looked very prosperous at Jerusalem. Still, the prophet announced over the city "disaster from the north, and great destruction" (Jer. 4:6). This was exactly fulfilled, but we tend to overlook how miraculous it was. Suppose someone insisted today that enemies would capture and destroy a great capital city. Most people would smile and dismiss the idea. If it then happened, their doubt would only make the fulfilment more striking.

This was no hasty chastening. From the earliest days the Lord had threatened and predicted through Moses what Jeremiah sets out in his Lamentations. Compare Leviticus 26 and Deuteronomy 28.

"The wall of Jerusalem is broken down, and its gates are destroyed by fire." This was the fact, and Nebuchadnezzar had been the instrument, through his army, to bring it about. There is, however, another meaning. The wall is the symbol of separation; and, as we have seen, the wall of separation between Israel and the nations had been broken down. The gate was the place, and so the emblem, of judgment; and we are taught by this that no one was administering justice and fairness any more.

The gates stand for the principles of truth: they let in what should be in and keep out what should be out. What a picture, then, of those gates burned — that is, deliberately destroyed! Do we see such things in professing Christendom today? Sadly, it is true almost everywhere. Can we repair these walls and gates? Certainly not in all of Christendom; but we can do so in whatever small sphere of responsibility the Lord may give us.

The Babylonians set the temple on fire, and the king's palace too. They reduced the whole city to ruins and ashes and broke down the walls that had defended it (2 Kings 25:9, 10). Three days later the work of destruction was complete. Ever after, people mourned the 10th (9th) of Ab as the fatal day of Jerusalem's fall (Jer. 52:12; Zech. 7:3, 5, 8:19). … We can hardly be wrong to see these captives as most of the civilian population of Jerusalem and Judah.

Only a small remnant who had received the Lord's message and had delivered themselves over to the Chaldeans had their lives saved (2 Kings 25:11). They were the excellent figs of Jeremiah 24.

"Thus says the Lord: He who stays in this city shall die by the sword, by famine, and by pestilence. But he who goes out to the Chaldeans shall live; he shall have his life as a prize of war, and live." … So the officials said to the king, "Let this man be put to death. He weakens the hands of the soldiers who remain in this city, and the hands of all the people, by speaking such words to them. This man does not seek the welfare of this people, but harm."

The Lord meant their exile to be for their eventual good. In a day of ruin faith always recognises the chastening of God and bows to it. Unbelief always resists, and counts it patriotism or perhaps religion to oppose. For this reason Jeremiah seemed, in the eyes of the men of Judah, a very false Jew. He always advised them to submit to the king of Babylon. They thought themselves much better Jews, because they were willing to fight against the king of Babylon.

So God's word through Jeremiah came true. The land of Israel would be left empty, to enjoy the sabbaths it had not enjoyed for years. The people were greedy and wanted crops in the seventh year as well as in the six years God had allotted them. So God had told them through Jeremiah that the land would stay empty for 70 years — the length of Judah's captivity in Babylon (Jer. 25:9-12).

God still waited patiently with the kingdom of Judah. Then the sin of David's house made it impossible for Him to bear with either any longer. Jerusalem fell, the temple was destroyed, and the Jews were carried captive to Babylon. The throne of God no longer existed at Jerusalem. Power passed into the hands of the Gentiles, and it has stayed with them until now. With Nebuchadnezzar, the times of the Gentiles began, and so did the captivity and scattering of the Jews.

The people are carried away to Babylon. The priests and those who had helped with the resistance die a violent death at Riblah. The last traces of Judah's power and wealth disappear after this attack. Even the two pillars of the temple are broken in pieces and carried to Babylon, along with all the brass, the gold and the silver of the house of God. … So ends the history of man, placed under responsibility before God. God must give him up — but His promises are not withdrawn. He will re-establish the reign of His anointed upon these two marvellous pillars, and this reign will be unshakeable.

The temple was burned to the ground. Only a miserable remnant of the nation was left in the land — "the poor" — to be vinedressers and plowmen (2 Kings 25:12). Rebellion arose even among these. In fear of the Chaldeans they fled to the land of Egypt, only to perish miserably there, as Jeremiah had faithfully warned them, with tears.

The end of 2 Kings tells how Nebuchadnezzar's captain of the guard destroyed Solomon's temple and razed Jerusalem to the ground. He broke down its walls and burned its palaces and houses. He deported all the Jews, except for leaving a few of "the poorest of the land to be vinedressers and plowmen" (2 Kings 25:12). It was then that the Times of the Gentiles began — the time when the Jewish nation came under Gentile domination.

So the history of Israel's downfall ends in mercy — but in a mercy that recognises that power has passed into the hands of the Gentiles. This was the downfall of a people placed in the most favourable circumstances. God could say to them, "What more was there to do for my vineyard, that I have not done in it?" They were a people who had already been pardoned once... The long-suffering of God, the restoration He had granted them, the establishment of the house of David in grace, all was fruitless.

The poorest are permitted to remain and were treated mercifully. God remembers the poor and they are spared. As far as we know, these poor people, who had nothing, were the godly ones, those who wept over the conditions and who cried to God for help. Their prayer, the prayer of the needy, was answered.

Still, the clearance was not complete. The poor did not fail in the land; some were left in it. They were a pledge — little as the foreigner thought it — of the return of a poor remnant, and of a nation yet to be poor in spirit. That will be when God brings back the captivity of His people, and Jacob shall rejoice and Israel shall be glad.

It was God who had put them in that position because of Judah's previous guilt, and faith could only bow to it... rebellion would have been rebellion against God. So too in Christendom, because of the sad failure in testimony, God has allowed confusion (the meaning of Babylon) to take possession of the church publicly, and it is only right that we bow to the shame of our confusion.

For this poor remnant there was a respite of several months. They gathered wine and summer fruits in great abundance (Jer. 40:12). People even seem to have honoured the worship of the Lord again, at a time when the temple lay completely destroyed and ruined.

The pillars were named Jachin (on the right) and Boaz (on the left) of the entry. Jachin means "He shall establish." This is a promise that God will one day establish His house, because He was not establishing it then. Israel's unfaithfulness later brought that house down, but God's promise for the future remains. Boaz means "in Him is strength." Israel's weakness led to ruin and failure, but the Lord Jesus is still the strong One who will do the will of God perfectly.

Even the two pillars of the temple are broken in pieces and carried away to Babylon. So is all the bronze, the gold and the silver of the house of God. The Lord had been despised. What did Jachin and Boaz still have to do at Jerusalem? Judah's unfaithfulness had driven away the strength that was in the Lord. God had destroyed it instead of establishing it. So ends the history of man, placed under responsibility before God. God must give him up — but His promises do not change. He will re-establish the reign of His anointed on these two marvellous pillars. That reign will be unshakeable.

The Sea matches the washing basin of the tabernacle, but how much greater! It was about 15 feet across and 7½ feet high. Twelve bronze oxen carried it, all facing outward, three toward each point of the compass. In this way they stood for the 12 tribes of Israel. The oxen speak of lowly, patient service. The priests washed in the Sea, symbolising the moral cleansing necessary for carrying out their service.

Bronze is the symbol of the righteousness of God, showing on earth what He is for sinful man. The temple furniture was gold. The furniture of the court was bronze, cast in the earth.

The bronze pillars and the bronze sea were broken in pieces to be taken to Babylon… There was so much bronze in these many articles that it was beyond measure. All these things were God's property, and they picture what only faith can truly take hold of. But when they went to Babylon (which means "confusion"), they were put in connection with idol worship. Today too, false religion has taken for itself what belongs to God and uses it for its own unholy profit.

In time the terrible day came. The Lord could no longer put up with the evil nation, and He gave everything up to destruction. With sorrow of heart the inspired writer tells how the famous pillars Jachin and Boaz were broken up, along with the bases, the cast metal sea and the twelve bronze bulls. All of it was then loaded up as scrap in a dismal convoy of wagons and carried off to Babylon! This is how "the times of the Gentiles" began, and they are not ended yet. Israel still bleeds, and the nations of the earth find no rest. Oh, the folly of sin against God!

More important still, King Cyrus acted over the articles that Nebuchadnezzar had taken from Jerusalem. He had them brought out of the temple of his idols, to send them back to their rightful place. He knew that Babylon's idols were not God. The Persian treasurer, Mithredath, counted these out to Sheshbazzar the prince of Judah. The record of them was faithfully kept… The total number of gold and silver articles was 5,400.

Verse 11 mentions pots, shovels and bowls, and verse 16 tells us they were made of polished bronze (or copper). So they were used outside the temple, with the sacrifices and the fire provided for the sacrifices. The furniture inside the temple was either solid gold or covered with gold.

The Babylonians carried the vessels away into captivity. How moving it is to think that things once dedicated to the service of God were now in the grip of the pagans, held for the sinister religion of Babylon.

Three deportations took place, and the last of them did the most damage. The temple was burnt, and very large numbers were led captive. But the 70 years of captivity count from the first deportation — the one we would call relatively unimportant. Why was this first one the important one in God's eyes? It's because of the vessels. Nebuchadnezzar had taken the vessels of the Temple to Babylon, and even put them into the house of his idols. Such a thing had never happened before. True, some kings had taken silver from the treasury, and even from the door panels of the temple, to buy off the king of Assyria. But no one had ever touched the holy vessels.

The crowning sin of this drinking party was the direct insult Belshazzar offered to the God of Israel, the God of heaven. The holy vessels were still holy in God's eyes, however much the sins of His kings and priests had polluted them. They had been used in the house where He had put His name for ever, the house where His eyes and His heart were always to be. True, in judgment He had let them share the captivity of His people. But He could not let the Gentile king and his immoral companions defile them. That would have gone against everything He was and everything He purposed.

All these things were God's property. They are pictures of what only faith can truly take hold of. But when they were carried to Babylon — a name that means "confusion" — they were put in connection with idol worship. False religion does the same today. It takes over what belongs to God and uses it for its own unholy profit.

Even the two pillars of the temple are broken in pieces and carried away to Babylon, along with all the brass, the gold and the silver of the house of God. The Lord had been despised. What was left for Jachin and Boaz to do at Jerusalem? Judah's unfaithfulness had driven away the strength that was in the Lord, and God had destroyed it instead of establishing it. So ends the history of man, placed under responsibility before God. God must give him up — but He never takes back His promises. He will set up again the reign of His anointed on these two wonderful pillars, and that reign will never be shaken.

A small metal vessel, made to hold burning coals from the altar. The priest sprinkled incense on the coals, so that a cloud of incense might rise from it (Lev. 10:1; Lev. 16:12). Solomon made some of gold (1 Kings 7:50; 2 Chr. 4:22; Heb. 9:4; Rev. 8:3, 5)... The same Hebrew word is translated 'fire-pan' in Ex. 27:3; Ex. 38:3; 2 Kings 25:15; Jer. 52:19.

Evidently verses 13-17 refer to what took place before Nebuzaradan burned the temple... The firepans, basins and things of solid gold and solid silver were also taken (vv.14-15).

All these things were God's property. They stand for what only faith can take hold of. But when they were carried to Babylon — a name that means 'confusion' — they were put in connection with idol worship. Today false religion does the same: it takes what really belongs to God and uses it for its own unholy profit.

The holy vessels were still holy in God's eyes, however much the sins of His kings and priests had polluted them. They had served in the house where He had put His name for ever, and where His eyes and His heart were to be always (1 Kings 9:3). True, in judgment He had let them share the captivity of His people. But He could not let the Gentile king and his immoral friends defile them. That would not fit with all that He was, or with all that He purposed. It was not only that the king, his princes, his wives and his concubines drank from them; they drank wine and praised the gods of gold and silver, bronze, iron, wood, and stone.

Without vessels, it was impossible to bring the sacrifices God had prescribed. No vessels, no worship! This is the tragedy. Does it not remind us of a sad fact? Wide parts of Christendom have lost the whole idea of worship, above all worship together. Concerts, performances, and all sorts of things have taken the place of meetings for worship... The Father seeks one thing: worshippers.

Even the two pillars of the temple are broken in pieces and carried away to Babylon. So is all the brass, the gold, and the silver of the house of God. The Lord had been despised. What use were Jachin and Boaz, those two pillars, at Jerusalem now? The strength that was in the Lord had departed through Judah's unfaithfulness, and God had destroyed it instead of establishing it.

The dominant feature at the beginning of these 70 years is that the glory of the temple was itself taken away captive — the glory of the service of the worship of the Lord... At the time of Judah's restoration, all these objects came back, 5400 of them (Ezra 1:9-11). This was even the most characteristic feature of the exodus that was to bring the remnant of the people back to their land.

Clearly verses 13-17 refer to what happened before Nebuzaradan burned the temple. Babylon's men broke the bronze pillars and the bronze sea in pieces to carry them away. There was so much bronze in these many articles that no one could measure it. All these things were God's property. They stand for what only faith can take hold of. But when they were carried to Babylon — a name that means "confusion" — they were brought into connection with the worship of idols. Today too, false religion has taken for itself what really belongs to God, and uses it for its own unholy profit.

The bronze pillars stood in front of the porch of the temple, and they caught the eye at once. They put the principles of the kingdom on open display. As we have already said, the temple has no other pillar. Their names were Jachin (He shall establish) and Boaz (in Him is strength). These were the two great truths pictured for everyone who shared in the blessed reign of Solomon. Everything came from Him; in Him, in His own person, there is strength. He holds Himself up and needs no help from outside. His strength establishes others; it never needs establishing.

Even the two pillars of the temple are broken in pieces and carried off to Babylon, along with all the bronze, the gold, and the silver of the house of God. The people had despised the Lord. What did Jachin and Boaz still have to do in Jerusalem? The strength that was in the Lord had gone, because Judah was unfaithful, and God had broken it down instead of establishing it. So ends the story of man under responsibility before God. God must give him up — but He never takes back His promises. He will set up the reign of His anointed again on those two wonderful pillars, and that reign will never be shaken.

The temple had many bronze vessels. Before David died, the leaders of Israel gave 18,000 talents of bronze, on top of what they gave in gold, silver, and iron (1 Chron. 29:7). And that was not all. "Solomon left all these vessels unweighed, because there were so many of them; the weight of the bronze was not ascertained" (1 Kings 7:47).

Jeremiah also speaks to the priests — the men responsible for the religious life of the nation. He warns them in particular about "the vessels of the LORD's house" (27:16). The false prophets promised that these vessels would soon come back from Babylon. They would not. Instead, the vessels still left in the temple would be carried away too. Such a sad outlook should have brought the men in charge of God's worship to repentance. But they did not care.

With a sad heart the inspired historian tells us how they broke up the famous pillars Jachin and Boaz, the stands, the cast-bronze sea, the twelve bronze bulls and the rest — and loaded it all up as "scrap" in a grim train of wagons for Babylon! "The bronze of all these things was beyond weight" (Jer. 52:20). This is how "the times of the Gentiles" began, and they have not ended yet. Israel still bleeds, and the nations of the earth find no rest. Oh, the folly of sin against God!

BOAZ and JACHIN were the names given to two pillars in the porch of the temple Solomon built. JACHIN means "He will establish," and BOAZ, "in Him is strength." This implies that God will establish the kingdom in strength and in peace, under the rule of Christ. So the names picture the coming age. There seems to be a reference to these pillars in Revelation 3:12, where the overcomer is made a "pillar" in the temple of God.

In 1 Kings 7:16 the capitals — or crowns, as the Hebrew word Cotharoth means — are five cubits high. Verse 19 gives the lily work as four cubits. And 2 Kings 25:17 says, "The height of the capital was three cubits." I take it that each of these capitals had four parts:

1. a square ledge on top, half a cubit thick, on which were the pomegranates; 2. a similar ledge at the bottom; 3. a bowl one cubit deep (1 Kings 7:41); 4. a bulge of three cubits (1 Kings 7:20).

The last two together, covered with LILY WORK, would make FOUR cubits, and the two ledges would complete the height of FIVE cubits.

In the Word the pomegranate seems to be the image of fruit borne for God. The hem of the high priest's garment was trimmed with bells and pomegranates one after the other (Ex. 28:31-35). The bells represent the testimony, the pomegranates, the fruit… Our fruit should bear the character of Christ and be worthy of Him. It should also match our testimony, just as the pomegranates were the same in number as the golden bells. One often finds Christians with more bells than pomegranates, more words than fruit!

Even the two pillars of the temple are broken in pieces and carried away to Babylon. So are all the brass, the gold, and the silver of the house of God. The Lord had been despised. What did Jachin and Boaz still have to do at Jerusalem? Judah's unfaithfulness had driven away the strength that was in the Lord. God had destroyed it instead of establishing it.

David's royal house has forfeited everything by unfaithfulness; but Christ will restore it all in the day of His power. Meanwhile, Solomon's famous pillars have been broken up as scrap, and carried to Babylon (Jer. 27:19-22; Jer. 52:17-23). The Holy Spirit dwells mournfully upon their beauty while recording their destruction.

All these things were God's property. They stand for what only faith can truly take hold of. But when they were carried to Babylon — a name that means "confusion" — they were placed in connection with idol worship. Today also false religion has taken for itself what really belongs to God and uses it for its own unholy profit.

But even if the material pillars have disappeared, the moral pillars remain. The day will come when the Lord in whom is strength will show everyone that He has established in righteousness a kingdom which will never be moved.

He was the son of Azariah, and high priest in the reign of Zedekiah. When Nebuchadnezzar took Jerusalem, he was carried to Riblah and put to death there. 2 Kings 25:18; 1 Chr. 6:14; Jer. 52:24.

Verse 19 then lists the men whom the captain of the guard found in the city: Seraiah the chief priest, Zephaniah the second priest, three doorkeepers … and sixty others. Nebuzaradan took all of these captive and brought them to the king of Babylon at Riblah (v.20). Nebuchadnezzar let none of them live; by his order they were all put to death (v.21). This completed the captivity of Judah and the desolation of Jerusalem.

When humiliation comes, it is no use blaming others, this one or that one. The blame belongs to God's people as a whole — to ourselves — especially if we carry the chief responsibility to act. Here the king had an immense place, and of course the priests also. If the king was righteous, the Lord always blessed the people for his sake alone. If the king was godless, his evil brought discipline on the people. Sadly, where there was a godless king, there was a godless people too. We may say, Like people, like king; and not only "Like people, like priest."

Son of Maaseiah and 'second' priest in the reign of Zedekiah; he was carried captive to Nebuchadnezzar and slain at Riblah. 2 Kings 25:18; Jer. 21:1; Jer. 29:25, 29; Jer. 37:3; Jer. 52:24.

This was the time of patience which the Lord usually gives, when evil men have not yet declared themselves openly and fully. Appearances favour the false against the true for a while, and so faith is tested more fully. The prophet was not yet openly despised or persecuted. The king was still seeking his prayers through one of the priestly house of Aaron, as well as through a minister of the government.

The people are carried away to Babylon; the priests and those who had helped with the resistance die a violent death at Riblah. … Even the two pillars of the temple are broken in pieces and carried away to Babylon. So are all the brass, the gold, and the silver of the house of God. The Lord had been despised. What place was left for Jachin and Boaz at Jerusalem? … So ends the history of man, placed under responsibility before God. God must give him up — but He never takes back His promises. He will re-establish the reign of His anointed upon these two marvelous pillars, and this reign will be unshakeable.

Joshua is mentioned several times in Zechariah. He was the first high priest after the captivity… He and Zerubbabel are prophetic types of our Lord as the King-Priest. Joshua was the son of Josedech (Jehozadak), the high priest whom the Babylonians carried into captivity (1 Chron. 6:15). He was the grandson of Seraiah, whom Nebuchadnezzar put to death at Riblah after the capture of Jerusalem.

Verse 19 then lists many men whom the captain of the guard found in the city. They were Seraiah the chief priest, Zephaniah the second priest, three doorkeepers, an officer in charge of the men of war, five men of the king's close associates, the chief recruiting officer of the army, and sixty others who were found in the city. Nebuzaradan took all of these captive and brought them to the king of Babylon at Riblah (v.20). None of them were allowed to live. Nebuchadnezzar ordered them all put to death (v.21). This completed the captivity of Judah and the desolation of Jerusalem.

It is remarkable that among the prisoners listed in verse 25, we have seven men here who correspond to five men in 2 Kings 25:19. I take it that two more were added. This inspired account notices them, in addition to the more general description given in the history. There were five, but this does not prevent the addition of two more in an account of greater detail.

The people are carried away to Babylon; the priests and those who had helped with the resistance die a violent death at Riblah. The last traces of the power and prosperity of Judah disappear after this attack. Even the two pillars of the temple are broken in pieces and carried away to Babylon. All the bronze, the gold, and the silver of the house of God go with them. The Lord had been despised. What use were Jachin and Boaz still at Jerusalem? The strength that was in the Lord had gone through Judah's unfaithfulness. God destroyed it instead of establishing it. So ends the history of man, placed under responsibility before God. God must give him up — but His promises cannot be taken back. He will set up again the reign of His anointed on these two wonderful pillars, and that reign will never be shaken.

In 2 Kings 24 the mighty king of Babylon first comes before us — Nebuchadnezzar, the one destined to begin the great imperial system that we have not finished with yet. The world is still to see the last phase of the imperial power that began at this very time, or shortly after. This gives deep interest to what we are now looking at. Here we find the last phase of Jerusalem's sorrowful history — the last group of Jews carried down into captivity.

The seventy-year captivity had begun. The word of the Lord through Jeremiah was that the land would enjoy its Sabbaths: "All the days that it lay desolate it kept Sabbath, to fulfill seventy years" (2 Chron. 36:21).

He was brought, with his sons, to Nebuchadnezzar at Riblah. It stood on the high road between Palestine and Babylon, where the Babylonian kings stayed while they directed the operations of their armies in Palestine and Phoenicia.

Verse 19 lists the men whom the captain of the guard found in the city. They were Seraiah the chief priest, Zephaniah the second priest, three doorkeepers, an officer in charge of the men of war, five of the king's close associates, the chief recruiting officer of the army, and sixty others. Nebuzaradan took all of these captive and brought them to the king of Babylon at Riblah (v.20). None of them were allowed to live. Nebuchadnezzar ordered them all put to death (v.21). This completed the captivity of Judah and the desolation of Jerusalem.

The people are carried away to Babylon. The priests and those who had helped with the resistance die a violent death at Riblah. The last traces of the power and prosperity of Judah disappear after this attack. Even the two pillars of the temple are broken in pieces. They are carried to Babylon, along with all the bronze, the gold, and the silver of the house of God. The Lord had been despised. What did Jachin and Boaz still have to do at Jerusalem? The strength that was in the Lord had departed through Judah's unfaithfulness. God had destroyed it instead of establishing it.

So ends the history of man, placed under responsibility before God. God must give him up — but He never takes back His promises. He will re-establish the reign of His anointed upon these two marvellous pillars. That reign will be unshakeable.

It is remarkable that among the prisoners listed in verse 25, we have seven men here who answer to five men in 2 Kings 25:19. I assume that two more were added. This inspired account notices them in addition to the more general description given in the history. There were five, but this does not prevent the addition of two more in a notice of greater detail.

To have the complete history, you must read the prophets Jeremiah and Ezekiel. They give the inner history of the spirit of the people, and of the king. They show the condition that drew down the judgment. They also show the patience of God, who kept sending them deeply moving calls to repentance, even until the very taking of the city — alas, in vain. And the times of the Gentiles began.

The symbol of God's presence had never left them since their redemption out of Egypt, except for a little while in Samuel's day. Now it departed entirely, and Jerusalem was no longer the place of the Lord's throne. The whole order of things that depended on His dwelling at Jerusalem was set aside. Universal supremacy now went to Nebuchadnezzar, the king of Babylon, the first great chief of the Gentiles. It was with him that "the times of the Gentiles" began.

Verse 19 lists the men whom the captain of the guard found in the city. They were Seraiah the chief priest, Zephaniah the second priest and three doorkeepers. With them were an officer over the men of war, five of the king's close associates, the chief recruiting officer of the army, and sixty others. Nebuzaradan took all of these captive and brought them to the king of Babylon at Riblah (v.20). Nebuchadnezzar allowed none of them to live, but ordered them all put to death (v.21). This completed the captivity of Judah and the desolation of Jerusalem.

A city in the land of Hamath. There Pharaoh-necho imprisoned Jehoahaz. From there the king of Babylon carried Zedekiah away, after killing Zedekiah's sons and the priests and chief men of Judah. 2 Kings 23:33; 2 Kings 25:6-7, 20, 21.

In all their past history the patience of God rises above their sin. Still they turned a deaf ear and refused His correction. Jehovah "sent to them by His messengers, rising up early and sending, because He had compassion on His people and on His dwelling place." But they mocked His messengers, despised His words, and misused the prophets. So the wrath of Jehovah rose against His people till there was no remedy. Therefore He brought upon them the king of the Chaldeans, until Cyrus arose — a picture of their Messiah, Who will bring about a greater and final restoration.

God will not let His people forget that the land of Canaan is His in a special way, and so were the people He gave it to. This was one of their special favours. Israel was His people as no other nation could be then. Their land too was His, so that He might secure it to them for ever, unless they turned away from Him. Because they did turn away, He drove them out. He made them the slave and target of their enemies' malice and contempt. So it was for their idolatry when the mother of idols led the Jew captive, as Assyria led away Ephraim long before.

There is no record of the Sabbatical year and the year of Jubilee ever being kept. Leviticus 26:34-35 predicts what would happen if the Israelites did not let the land keep the sabbaths. It reads almost like a prophecy: the land should lie desolate "because it did not rest in your sabbaths." Jeremiah 25:11-12, Jeremiah 29:10 and Daniel 9:2 put the actual desolation at seventy years. The land was to have rested one year in every seven. So the 70 years answer to 70 × 7 = 490 years... In this, as in everything else, it seems they failed to obey. But God will make the Jubilee good to them in grace when they own their Messiah.

From their redemption out of Egypt, the symbol of the divine presence had never left them, except for a little while in Samuel's day. Now it departed completely, and Jerusalem ceased to be the place of Jehovah's throne. The whole order of things that flowed from His dwelling at Jerusalem was set aside. Universal supremacy passed to Nebuchadnezzar, the king of Babylon, the first great chief of the Gentiles. It was with him that the "times of the Gentiles" began.

Someone has rightly remarked that the book of Kings gives the history of man in responsibility. The book of Chronicles gives the history of God's purpose. Man's history had been sad. Yet 2 Kings closes (2 Kings 25:28) with a hint that God's mercy will lift man to a seat of honour. Man's history would have ended in judgment that could never be reversed, if God had not stepped in with sovereign mercy, for His own glory and man's blessing.

Nebuchadnezzar sets Gedaliah the son of Ahikam over the people left in the land to work the vineyards and the fields. This Ahikam had saved Jeremiah in the days of Jehoiakim, when Jeremiah, like the prophet Urijah, had prophesied against Jerusalem. No doubt this had its influence on the king of Babylon, who respected and protected Jeremiah. Gedaliah lived at Mizpah, a strong city that Asa, king of Judah, had built with stones from Ramah. Jeremiah went there. So did all those from the surrounding regions who had escaped, along with the poor people who were left. They came to seek the protection of Gedaliah, this noble officer of the king of Babylon. He reassured the people, swearing to them that they had nothing to fear in accepting their subjection to the Babylonians.

No king was allowed to rule over Judah. But the country still needed some form of government to keep order. So Nebuzaradan appointed a descendant of the kings, Gedaliah the son of Ahikam, to be governor of the people left in the land.

Gedaliah meant to stay in the land and to be subject to the king of Babylon. He took an oath to that before these men, and required them to serve Nebuchadnezzar too. This was the wise thing to do, for God had brought them down and rebellion would have been rebellion against God. It is the same in the Christian world today. Because of the sad failure in testimony, God has allowed confusion — that is what the name Babylon means — to take public possession of the church. It is only right that we bow to the shame of our confusion, and never expect to return to the bright early days of the church at Pentecost.

Despite all that had happened, this feeble remnant were in their right place in the Lord's land. Many were drawn to them, sought them out, joined the remnant, and received much blessing.

But Jeremiah had no heart for Chaldea, whatever attractions it might appear to offer. He chose to suffer in the land with the lowliest people that men had left behind. … Staying in the place of their humiliation was love, and it was a pledge of restoration.

If they would stay, this would be their salvation. Blessing always comes with accepting God's judgment, when the soul submits in humility and, despite everything, counts on Him to bless. To go down to Egypt, where they thought they would find security, would be to walk on into certain judgment.

Normally, and with good reason, this would have guaranteed help to a governor, and support and shelter to the people. But God was forgotten. His judgments and His will counted for nothing, and human corruption ran its course where it least belonged. The ruin of Israel was complete when a man of the royal line sank to the lowest kind of cunning, treachery, and murder — and this against the best of their own people.

Gedaliah lived at Mizpah, a strong city that Asa, king of Judah, had built with the stones of Ramah (1 Kings 15:22). Jeremiah went there too. The people from the surrounding regions who had escaped came there as well. So did the poor people who were left. They came to seek the protection of Gedaliah, this noble officer of the king of Babylon. He reassured the people. He swore to them that they had nothing to fear if they accepted having to serve the Chaldeans.

Mizpah — Watch-tower

Word spread that Gedaliah had been made Governor. So the officers of the armies and their men, who had scattered from Judah, came to Mizpah, where Gedaliah lived. Among these were some prominent men, especially Ishmael and Johanan (v. 23). Gedaliah planned to stay in the land and to be subject to the king of Babylon. He took an oath to this effect before these men, and required them to serve Nebuchadnezzar too. This was the wise thing to do, for God had brought them down, and rebellion would have been rebellion against God.

Everything, however, was out of order. The return of the scattered captains and their forces counted for nothing, because the Lord was not in their thoughts at all. And there is a strange reversal here: the governor swore to them, not they to him... The governor's words could not have been friendlier, and his ways could not have been more sincere. He was willing to do his duty to the conqueror while the land lay in distress, and yet also to serve the people as far as he was able.

The captains of the forces that remained gathered around Gedaliah. At their head was Ishmael the son of Nethaniah, a member of the royal family. This man, however, came with evil purposes. Baalis, the king of the Ammonites, had sent him, and his own ambition no doubt pushed him on. Johanan, one of the captains, warned Gedaliah that treachery was being planned. Gedaliah refused to believe it, and refused to take any part in killing Ishmael. Ishmael struck him down in a cowardly way. He also killed the governor's followers and the Chaldean soldiers who were there... Johanan and the captains of the forces went after him, defeated him near the waters of Gibeon, and took the captives back from him.

Johanan, whose name means "Jehovah is a gracious giver," saw clearly that Ishmael was a traitor who had come to kill Gedaliah. He warned Gedaliah against Ishmael, but Gedaliah did not believe him. Gedaliah, being governor, symbolises the government of God, and Johanan, God's grace... Johanan (grace) was a true friend of government (Gedaliah). But sadly, Ishmael deceived Gedaliah. Ishmael could agree to a covenant, then break it very soon after and murder the governor he had come to serve!

These rescued captives were full of fear and wanted to go to Egypt. They consulted the Lord through Jeremiah to get an answer that suited their own wishes. In fact they had already decided to disobey if the answer did not suit their purpose. The prophet warned them solemnly. If they would stay, this would be their salvation. Blessing always follows the accepting of God's judgment, when the soul humbly submits and still counts on Him to bless despite everything. To go down to Egypt, where they thought they would find security, would be to go on to inevitable judgment (Jer. 42).

Nebuchadnezzar puts Gedaliah the son of Ahikam over the people left in the land, to work as vine-growers and labourers. This Ahikam had saved Jeremiah in the days of Jehoiakim, when Jeremiah, like the prophet Urijah, had prophesied against Jerusalem (Jer. 26:24). No doubt this act had its influence on the king of Babylon, who respected and protected Jeremiah. Gedaliah lived at Mizpah, a strong city that Asa, king of Judah, had built with the stones of Ramah (1 Kings 15:22). Jeremiah went there. So did everyone from the surrounding regions who had escaped, along with the poor people who were left, to seek the protection of Gedaliah, this noble officer of the king of Babylon. He reassured them, swearing that they had nothing to fear in becoming servants of the Chaldeans.

Everything, however, was out of order. The return of the scattered captains and their forces counted for nothing, because the Lord was not in their thoughts at all. And here is a strange reversal: the governor swears to them, not they to him… Nothing could be friendlier than the governor's words, nor more sincere than his ways. In the distress of the land he was content to do his duty to the conqueror, and to serve the people with all his power.

Gedaliah intended to stay in the land and to submit to the king of Babylon. He took an oath to this effect before these men, and required them to serve Nebuchadnezzar too. This was the wise thing to do, for God had brought them down and rebellion would have been rebellion against God.

In a day of ruin, faith always recognises God's chastening and bows to it. Unbelief always resists, and counts its opposition patriotism, or perhaps religion. This is why the men of Judah saw Jeremiah as a false Jew. He always advised them to submit to the king of Babylon. They thought themselves much better Jews, because they were willing to fight against him.

The prophet warned them solemnly. If they stayed, this would be their salvation. Blessing always goes with accepting God's judgment, when the soul humbly submits and, despite everything, counts on Him to bless. Going down to Egypt, where they thought they would find safety, would only lead to certain judgment (Jer. 42).

Fear is proof of unbelief just as surely as bold or treacherous rebellion, even if it is not as obvious. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt. This disobedience flowed from distrust. How good it is for the believer that he may trample on his fears, and trust the word of the Lord without anxiety!

It is the same in the Christian world today. Because of the sad failure in testimony, God has allowed confusion — which is what the name Babylon means — to take hold of the church in public view. It is only right that we bow to the shame of our confusion, and never expect a return to the bright days of Pentecost… Some proudly think their heroic efforts will bring in another Pentecost. Fighting for that cause, they sadly persuade themselves that they are really achieving something.

The Holy Spirit adds a description to Ishmael's name and family, and it means something: "of the royal family." Normally, and by right, this should have been a guarantee of help to a governor, a support and shelter to the people. But they forgot God and slighted His judgments as well as His will. Human corruption takes its course where it fits least of all. The ruin of Israel was complete when the royal line sank into the lowest form of cunning, treachery, and murder — and this against the best of their own people.

But sin ruins everything everywhere. Ambition and intrigue, treachery and violence can work in crushed Judea just as well as in victorious Babylon, and they hurt more there. Evil men find nothing harder to bear than good men, and sometimes how much they owe a good man only makes their plan worse... A wicked Jew lends himself to the plans of a pagan neighbour, who resents any order or easing of sorrow in the land.

This murder took place right after Ishmael had eaten with Gedaliah, pretending to be his friend. In fact, on the second day after this happened, 80 men came from Shechem, Shiloh and Samaria wanting to meet with Gedaliah.

It was not only jealousy of the good man who fell without suspicion at his own table, where he had welcomed these evil messengers as guests. It was not only plain rebellion against the conquering king of Babylon, which then broke out against the local governor and the foreign soldiers at Mizpah. This royal criminal had tasted blood and would carry on his desperate course, not caring whom he killed or why.

Who can doubt that it pleased God to take Gedaliah away from the evil to come, and with him those who grieved over the ruins of Israel? It was mercy to them. It was also a further chastening on the guilty people, high or low, that those who acted and felt most rightly should be swept away — and swept away by their own countrymen's hands.

Johanan and others with him asked Jeremiah to enquire of the Lord what they ought to do now that Gedaliah was gone. This should not have been difficult, for they had accepted the oath of Gedaliah to remain in the land. Now they told Jeremiah that whatever the Lord said, they would obey. However, Jeremiah told them the Lord had plainly said they would be blessed if they stayed in the land under the rule of Babylon. He also told them they had been hypocritical in saying they would obey the Lord. They had already decided to go to Egypt, and were only hoping God would confirm it.

In His answer through Zechariah, God joined to the fast they asked about another one in the seventh month. It seems to have remembered the murder of Gedaliah and others, and the flight into Egypt of the remnant left in the land... The people kept these tragedies with fasting and tears through the seventy years of captivity. As far as we can tell, God gave no direct answer to the question they raised. Instead He raised another question with them.

Verse 26 (of 2 Kings 25) tells how all those people who had come to Gedaliah decided to go to Egypt, because they feared the Chaldeans, or Babylonians. Johanan and others with him asked Jeremiah to ask the Lord what they ought to do now that Gedaliah was gone (Jer. 42:1-3)... However, Jeremiah told them the Lord clearly declared that they would be blessed if they stayed in the land under Babylon's rule. He also told them they had been hypocritical in saying they would obey the Lord. They had already decided to go to Egypt, and were only hoping that God would confirm this.

Fear is proof of unbelief just as surely as bold or treacherous rebellion is, even if it is less obvious. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt... How blessed for the believer! He has every right to trample on fears, and to trust the word of the Lord without anxiety.

This short history holds a special interest. The story of this remnant stands in complete contrast to the story of the remnant at Babylon. These go down into Egypt, against the word of the Lord, and sword and famine and disease will consume them. Those at Babylon have peace and prosperity and plenty promised to them for the time being... God at the beginning redeemed the people out of Egypt, but Babylon became the place of their captivity when they had turned away from the Lord. To return to Egypt therefore was fatal, but from Babylon there was deliverance.

Still, if at this last hour this remnant had submitted to Nebuchadnezzar's yoke, peace would have reigned in the land. The few who remained would have kept it. But some revolt, and the others fear the consequences of their folly. There is no thought of trusting in Jehovah. They consult Jeremiah, but refuse to obey the word of the Lord from his mouth. They take refuge in Egypt to escape Nebuchadnezzar. But they only fall under the sword that would have spared them in Judea, if they had stayed there under the king.

These wretched people begin again to serve other gods in the land of Egypt to which they had fled. God describes their condition in these words: "They have not humbled themselves even to this day, nor have they feared, nor walked in my law and my statutes that I set before you and before your fathers" (Jer. 44:10). So God declares that of all those who had gone down to Egypt, none of the remnant should "escape or survive or return to the land of Judah" (Jer. 44:14). Only a very small company would escape (v. 28).

This reliance upon Egypt was specially offensive to God, since from that very people He had delivered them by His judgments at the start of their national history. It is just as offensive to God when a Christian goes back to the world-system. God has delivered him from that system and from the judgment coming on it. Yet he leans on its power or its wisdom, instead of finding his resource in God when emergencies arise.

Its history of the kingdoms carries on past the middle of the captivity. It ends with Jehoiachin set free, and his throne placed above the thrones of the other kings in Babylon. That is a beautiful, though perhaps faint, shadow of Israel's restoration and exaltation in the coming millennial day. This, as someone has said, is "in happy agreement with its design." It is like "the first ray of God's returning favour" — a small pledge that David's seed and kingdom would endure forever, as God said, despite past failure.

We are not told why he showed this favour to Jehoiachin, but this is a striking picture of grace shown to one who has long been in shame and disrepute. Is it not a foreshadowing of the eventual recovery of the nation Israel from their long history of disobedience to God? This was not because Jehoiachin was worthy of grace. The grace came solely from the kindness of the king of Babylon. In the same way, God will bring Israel back from misery and bondage by His own sovereign work of grace toward them.

Jehoiachin spent thirty-six years in prison until Nebuchadnezzar died, and Nebuchadnezzar's son Evil-merodach took the throne. This son had once been shut up in prison by his own father, where he probably got to know the royal Hebrew captive. He was not like the ungrateful cupbearer who, once out of prison, "forgot Joseph." He remembered his old prison companion.

The lamp that seemed put out began again to shed a feeble glimmer. It proved that the Lord always keeps in mind the promises made to David, His anointed. It proved that, despite everything, His grace is watching over this guilty race. In fact a day would come, and it was not far off. According to Isaiah, the Spirit would then announce liberty to the captives and proclaim the year of the Lord's favour.

In Jehoiachin's case God was showing that He has the hearts of all men under His control. He can turn long years of suffering, at His will, into a peaceful end of life — though not a prosperous one, according to His word. But this does not stop His pity and tender mercy.

So he received both mercy and grace. Mercy is compassion shown to one in need. Grace freely gives abundant provision to satisfy every need and much more. The king gave him a regular allowance for each day as long as he lived. He was never restored to his place as king of Judah, and no descendant of Coniah will ever reign as king. But they will rejoice to recognise the Lord Jesus as the true King of all Israel.

In the meantime, the last chapter of Jeremiah shows us one who was an object of contempt at Jerusalem — Coniah! He was raised to high place by Evil-merodach at Babylon. Like many who are unfaithful to God and His people, he is exalted among the corruptions of Babylon. That city was already beginning to sink, in the days of the self-indulgent Evil-merodach, who was himself murdered later. Of Daniel, at Babylon, we read that he would not defile himself with the king's food; and he represents the faithful remnant, who will be delivered in a future day out of Babylon.

The Babylonian captivity dates from Jehoiachin's reign. He never returned from his captivity. There he spent thirty-six years in prison, until the death of Nebuchadnezzar. His son Evil-merodach succeeded him on the throne. His own father had once shut this son up in prison. There he probably got to know the royal captive from Judah. He was not like the ungrateful cupbearer who forgot Joseph once he was out of prison. He remembered his old prison companion.

We are not told why he showed this favour to Jehoiachin, but this is a striking picture of grace shown to someone who has long been in shame and disgrace. Is it not a foreshadowing of the eventual recovery of the nation Israel from their long history of disobedience to God? This did not happen because Jehoiachin deserved grace. The grace came only from the kindness of the king of Babylon. In the same way, God will bring Israel back from misery and bondage by His own sovereign work of grace towards them.

He received both mercy and grace. Mercy is compassion shown to someone in need. Grace freely gives abundant provision to satisfy every need and much more... He was not restored to his place as king of Judah. No descendant of Coniah will ever reign as king. But they will rejoice to recognise the Lord Jesus as the true King of all Israel, and they will be greatly blessed all the days of their life.

Evil-merodach did not only bring the captive king of Judah out of prison with kind words. He also set his throne above the other kings who were subject to Babylon. The prophets had given solemn warnings, and one king of Judah was now proving them true in his own misery. Yet in Jehoiachin's case God was showing that He has the hearts of all men under His control. At His will, long years of suffering may turn into a peaceful end of life — though not a prosperous one, according to His word (Jer. 22:30). But this does not stop His pity and tender mercy.

The lamp that seemed to have gone out began to shed a faint glimmer again. This is proof that the Lord always remembers the promises made to David, His anointed. Despite everything, His grace is watching over this guilty race.

Writers have rightly noted that the book of Kings gives the history of man in responsibility. The book of Chronicles gives the history of God's purpose. Man's history had been sad. Yet 2 Kings ends in a striking way: through the mercy of God, man will be lifted to a seat of honour. Without God's sovereign mercy, that history would have ended in judgment no one could undo. God stepped in for His own glory and for man's blessing.

In the last chapter of Jeremiah we find a man who was despised at Jerusalem — Coniah! Evil-merodach raised him to honour at Babylon. Like many who are unfaithful to God and His people, he rises high among the corruptions of Babylon... Of Daniel, at Babylon, we read, "he would not defile himself with the king's food" (Dan. 1:8); and he represents the faithful remnant, who will be delivered in a future day out of Babylon.

The Babylonian captivity dates from Jehoiachin's reign. He never returned from his captivity. There he spent thirty-six years in prison until the death of Nebuchadnezzar. His son Evil-merodach succeeded him on the throne. His father had once shut this son up in prison himself. That is probably where he got to know the royal Hebrew captive. He was not like the ungrateful cupbearer who forgot Joseph once he was out of prison. He remembered his old prison companion.

Jehoiachin no longer wore prison garments. He now had a supply of food at the king's table all the days of his life. So he was a subject of both mercy and grace. Mercy is compassion shown to someone in need. Grace freely gives abundant provision to satisfy every need and much more. He received a regular allowance for each day as long as he lived.

God was showing in Jehoiachin's case that He has the hearts of all men under His control. He can also turn long years of suffering, whenever He wills, into a peaceful end of life — though not a prosperous one, as His word had said. But this does not stop His pity and tender mercy.

The meaning of this verse is not that he should have no family. The verse itself speaks of his offspring, and Matthew 1:11-12 shows his descendants. What we are told is this: God had decreed that, as far as the throne of David was concerned, he was to be written down as childless. None of his offspring should rule any more in Judah.

The lamp that seemed to have gone out began once more to give a faint glimmer. It was proof that the Lord always remembers the promises made to David, His anointed. It showed too that, despite everything, His grace is watching over this guilty people. In fact a day would come, and it was not far off. According to Isaiah, the Spirit would then announce liberty to the captives and proclaim the year of the Lord's favour.

These last verses close this remarkable book with an incident at the palace of Babylon. It stands in sharp contrast to what we read of Daniel at the same royal court. Daniel would not defile himself with the king's food. Even so, God gave him distinction, by giving him divine wisdom and understanding. When Evil-merodach became king, Daniel does not appear to have been prominent. But Jehoiachin was lifted up — the Coniah of Jeremiah 22:28, a despised broken idol, an outcast of the Lord.

We have surely seen in these books of Kings clear proof that no man is worthy to hold authority over men. This is true of the many kings who were ungodly and rebellious. It is also true of those who were the most faithful and devoted. In fact, not one of all the kings of Judah and of Israel had a really bright end to his reign. Contrast this with the brightness of the end of Paul's history, a lowly servant of God in prison! Only the Lord Jesus is worthy of supreme authority, He who is "King of kings and Lord of lords."

Jehoiachin no longer wore prison clothes. Instead he received his food before the king all the days of his life. So he was a subject of both mercy and grace. Mercy is compassion shown to someone in need. Grace freely gives abundant provision to satisfy every need and much more. He received a regular allowance for each day as long as he lived.

Jehoiachin never returned from his captivity. He spent thirty-six years in prison there, until Nebuchadnezzar died after a reign of forty-three years. His son Evil-merodach then took the throne. This son had once been shut up in prison by his father, where he probably got to know the royal Hebrew captive. He was not like the ungrateful cupbearer who forgot Joseph once he was out of prison. He remembered his old prison companion.

One king of Judah was now proving the truth of the prophets' solemn warnings in his own misery. Even so, God was showing in Jehoiachin's case that He has the hearts of all men under His control. He was showing too that He can change long years of suffering, at His will, into a peaceful end of life — though not a prosperous one, according to His word (Jer. 22:30). But this does not hinder His pity and tender mercy.

It is important to note the curse Jeremiah pronounced on Coniah (Jehoiachin). "Write this man down as childless... none of his offspring shall succeed in sitting on the throne of David and ruling again in Judah" (Jer. 22:28-30). He had children; but no descendant of the line of Solomon was ever to occupy the throne of David. But David had other descendants through another line, Nathan's. No curse rested on that line. The virgin Mary, the mother of our Lord, was of David through Nathan (Luke 3:31).

In the thirty-seventh year of the captivity, Evil-merodach, king of Babylon, took Jehoiachin (Jeconiah) out of prison. He supported him at his court for the rest of his life. The lamp that seemed to have gone out began again to give a faint glimmer. It was proof that the Lord always remembers the promises He made to David, His anointed. It was proof too that despite everything His grace watches over this guilty people.

In the last chapter of Jeremiah we find someone who was an object of contempt at Jerusalem — Coniah! — raised to a high place by Evil-merodach at Babylon. He is like many who are unfaithful to God and His people. He is raised high among the corruptions of Babylon, a city already beginning to decline in the days of the self-indulgent Evil-merodach. He was himself later murdered... Of Daniel, at Babylon, we read, "Daniel resolved that he would not defile himself with the king's food" (Dan. 1:8); and he represents the faithful remnant, who will be delivered out of Babylon in a future day.

We have surely seen in these books of Kings clear proof that no man is worthy to hold authority over men. That is true of the many kings who were ungodly and rebellious. It is just as true of the most faithful and devoted ones. In fact, not one of all the kings of Judah and of Israel enjoyed a really bright end to his reign... Only the Lord Jesus is worthy of supreme authority, He who is "King of kings and Lord of lords."