Introduction and Chapter Overview

So after Zedekiah comes this man Jehoiachin, I'm sorry, after Jehoiachin comes Jehoiachin, and then comes Zedekiah. So Zedekiah rebels against the king of Babylon as well, and it costs them seriously. So I want to look at this chapter under four considerations. First, the conquest of Jerusalem in verses 1 to 7.

Secondly, the destruction of Jerusalem in verses 8 to 21. Thirdly, the provisional government of Judah. When it says in verse 11 that they led away captive the rest of the people, it doesn't mean every single man, woman, boy, and girl. It's rather speaking of a large number, but there were still several within the land, and so the king of Babylon appoints a provisional government by specifically Getaliah.

And then finally, the status of Jehoiachin. The chapter ends, I will argue, on a high note, or at least if not a high note, there is a glimmer of hope in the fact that the son of David, or a son of David, is nevertheless brought to a place of prominence even there in Babylon.

Conquest of Jerusalem

But let's look first at this conquest of Jerusalem. We noted at the end of chapter 24 in verse 20, it says, then Zedekiah rebelled against the king of Babylon. Now, it's very important that if you want to do some further study in this particular section, that you review the prophet Jeremiah. Jeremiah spends a lot of time on this particular situation because Jeremiah lived at this particular time.

In fact, if you take Jeremiah the prophet and you compare or you insert, you will see that it fleshes out or fills out more details here. So when it says, then Zedekiah rebelled against the king of Babylon, this was against the word of the prophet Jeremiah. He asked counsel specifically from Jeremiah concerning the situation with reference to the Babylonians, and Jeremiah told him not to rebel. Jeremiah told him to submit.

Not because the Babylonians were their new gods, or they were going to bow down and swear fealty to them, but because Babylon was unsurpassable at this particular time. They were the world power. they were going to gobble up Judah. There is no doubt about that. The letter to the exiles in Jeremiah chapter 29, God promised that the people of Judah would be in captivity for a period of 70 years.

Jeremiah knew that, Jeremiah prophesied that, so Jeremiah tells Zedekiah not to rebel, but rather submit to the king of Babylon. He does the exact opposite. So if Jehoiakim is a man that is engaged in abject wickedness, this man Zedekiah is spineless. His wickedness is still real, it's still a present thing, but it's due to his inactivity, or rather his indecisiveness.

He's sort of a flip-flopper, and at crunch time, when the prophet of God tells him not to submit, or rather to submit to the king of Babylon, he rebels. Now he rebels and Nebuchadnezzar then retaliates. Notice in verses 1 to 7. They first of all see, they capture the city in verses 1 to 3.

They build a siege wall. So as I said, this is the third invasion by Babylon, the other two in chapter 24. And after they build this siege wall, they basically starve the people out. There is a famine in the city because no supplies are able to get in.

What was in the city of Jerusalem had been used up. And so they get to this particular point where by the ninth day of the fourth month, in verse three, the famine had become so severe in the city that there was no food for the people of the land. Again, Jeremiah gets into this as well in his prophecy. This was a very common means or a common way to engage in warfare in the ancient world, certainly battle and armies and cavalry and all those sorts of things, but as well if you could starve out the people or stop their water supply.

Remember the ingenuity of Hezekiah building that water supply system so that if the city had, in fact, been surrounded by armies, they would nevertheless have a water system that would provide for the people there. But here, with reference to the siege by Babylon, there is famine in the land. And then notice the disposition of Zedekiah in verses 4 to 7. The Babylonians are basically, there's a breach in the wall in verse 4.

It says, then the city wall was broken through, and all the men of war fled at night by way of the gate between two walls, which was by the king's garden, even though the Chaldeans were still encamped all around against the city. And the king went by way of the plain. You see, when crunch time comes, the army flees, and so does the king. The famine has come, the wall is eventually breached, and so the king and his armies flee the city.

This is an act of cowardice, it's an act of wickedness, but again, it is retaliated upon by Nebuchadnezzar. When you see Chaldeans there, That's just another name for the Babylonians. So in verse 5, the army of the Chaldeans pursued the king and they overtook him in the plains of Jericho. All his army was scattered from him.

So they took the king and brought him up to the king of Babylon at Riblah. So Nebuchadnezzar leads this particular invasion, but then he pulls back. He goes up north to a city in Amath called Riblah. And so they capture King Zedekiah.

They take him up to Nebuchadnezzar, and then they try him there. It's probably not a great trial. It's rather a summary execution. Zedekiah rebelled against Babylon.

Specifically, they were supposed to pay tribute, they were to engage in vassal status, they were to bring those things always to the king of Babylon. He doesn't do that. So the king of Babylon doesn't say, well, you know, I guess I'll recognize your attempt at sovereignty. That's not how they operated in the ancient world.

Notice in verse 6, so they took the king and brought him up to the king of Babylon at Riblah, and they pronounced judgment on him. Then they killed the sons of Zedekiah before his eyes. This is a pretty brutal way of doing things. When you killed the sons, you were telling Zedekiah that there would no longer be an heir from his own loins that would occupy the throne in Judah.

As well, the filial attraction. I mean, I would think that Zedekiah, as beastly a man he was, nevertheless had an affection for his sons. But the last thing this man ever sees is his sons brutally murdered right before his eyes. So Nebuchadnezzar is no joke.

He is not playing games. When it comes down to world domination, Nebuchadnezzar is the man at this particular time. They take no prisoners. Rather, they are making sure that there will be no successor from Zadokiah to occupy the throne.

So verse 7, they killed the sons of Zedekiah before his eyes, put out the eyes of Zedekiah, gouged them out, bound him with bronze fetters and took him to Babylon, where presumably he died. We hear nothing else about Zedekiah. We will meet Jehoiachin again, but not Zedekiah. So there are no successors to the throne from Zedekiah at this particular time.

Destruction of Jerusalem

Now, that then brings us to the destruction of Jerusalem. So they've captured, they have surrounded, they have conquered the actual city, and now they're going to go in and destroy it, and utterly decimate everything, except for the valuables that they do take back to excuse me, to Babylon. Note the destruction in verses 8 to 21. And it's systematic.

They go piece by piece throughout the city to destroy and ruin the holy city of God.

Temple and Buildings Burned

In the first place, they burn the temple and other important buildings, according to verses 8 and 9. Notice in verse 9, he burned the house of the Lord and the king's house, all the houses of Jerusalem, that is, all the houses of the great, he burned with fire. Now, we can read through such things and not stop to ponder, but this is a very significant thing, not just in terms of one nation losing a battle to another nation and being conquered, but it's the burning of the house of the Lord. It is the decimation of the house of God.

We know that God doesn't live there, and we know that he's not locally present there, but that temple of Yahweh was the visible representation of God with his people. So now that this temple is destroyed, this leaves the people of Judah in a very desperate situation or desperate position. Paul House makes this observation. He says, for covenant-minded readers, the loss of the temple means much more than the destruction of a significant public building.

To them, the temple symbolizes God's presence in the midst of the chosen people. ongoing worship of Yahweh, the possibility of receiving forgiveness by the offering of sacrifice, and the opportunity to gather as a unified nation at festival time. Of course, the temple was rarely used properly, yet as long as it stood, the hope for the ideal existed. Now what will happen to God's people? So this is a very significant theological shift in terms of the people of Judah.

Remember that this book, 1 and 2 Kings, were written most likely to the exiles to explain why it was the case that they are now in Babylon. 1 and 2 Chronicles were written to the post-exiles, and that is why it's somewhat more encouraging. But here, 1 and 2 Kings portrays very vividly why they're in the particular position they are in. And for those who are covenantally minded, those who are faithful, that perhaps were still a part of the remnant, even though they were exiled in Babylon, this whole account would have been a tearjerker. This whole situation would have been deeply disheartening and saddening.

I mean, their holy city destroyed by these Babylonians that were now their captors, and not only the city itself, but the actual temple of God. It was desecrated, it was destroyed, it was ruined. So the destruction, or rather the burning of the temple and other important buildings in verses 8 and 9,

Walls of Jerusalem Broken Down

notice then the destruction of the perimeter walls in verse 10. And all the army of the Chaldeans, who were with the captain of the guard, broke down the walls of Jerusalem all around. So the wall was broken through, according to verse 4, that led to the armies and the king fleeing and ultimately dying there at Jericho, the armies being captured and the king being captured there at Jericho, and then the king being taken off to Riblah. But here the actual walls of the city are broken down.

Not a good thing. in the ancient world. When your city was without walls, you had no protection, no fortification, nothing to withstand your enemies. You were open prey at that particular time, and that is essentially what happens in the remainder of the chapter.

Deportation of the Inhabitants

Notice then, thirdly, the deportation of remaining inhabitants. Verse 11, then Nebuchadnezzar, the captain of the guard, carried away captive the rest of the people. And again, rest of the people doesn't mean every single one, because there's people later on in Judah or in Jerusalem that we'll see in this particular section. They were carried away captive, the rest of the people who remained in the city, and the defectors who had deserted to the king of Babylon.

These would have been turncoats. These would have been those within Judah that before this situation had defected to Babylon. But they are gathered up with the rest of them, and they are deported. They are taken off into Babylon.

So we'll see that other leaders are executed later. Gedaliah is made governor, and Jeremiah, actually, according to Jeremiah chapter 40, verses one to six, is spared at this particular time as well. He is not taken to Babylon in this particular deportation. He remains behind as one to continue to prophesy to the people in this situation.

And then notice, after the deportation, you have the removal of precious metals. See what I'm saying? The whole section here should lead the reader or the hearer to a heartfelt anguish and sorrow over the situation that has happened. This once great nation. this nation that had God's blessing, this nation that had been covenanted this land and promised to Abraham, this great nation that had been led out of Exodus or led out of Egypt at the Exodus and brought to this land of Canaan is now blessed beyond measure and yet they continue to rebel against God and they are losing everything systematically by God's servant Nebuchadnezzar and the Babylonians.

Now notice the removal of precious metals in verses 13 to 17. Remember that Isaiah had told that this was going to happen. If you go back to 2 Kings chapter 20. You see it certainly in the prophet Isaiah, but here specifically in 2 Kings 20, with reference to Hezekiah.

Remember that Hezekiah entertained the Babylonians. Hezekiah welcomed the Babylonians. This was before they were the arch-nemesis of Judah. This was at a time when he thought, perhaps, that a deal could be made with Babylon to sort of team up and stop Egypt and the other nations.

And so Hezekiah invites them over and he invites the rebuke of the prophet Isaiah. Notice in chapter 20 at verse 16, then Isaiah said to Hezekiah, hear the word of the Lord. Behold, the days are coming when all that is in your house and what your fathers have accumulated until this day shall be carried to Babylon. Nothing shall be left, says the Lord.

And they shall take away some of your sons who will descend from you, whom you will beget, and they shall be eunuchs in the palace of the king of Babylon. You see, this is come to fruition. But one of the things that I think we ought to appreciate in this description of the removal of precious metals in verses 13 to 17 is it's a reversal of what Solomon does in 1 Kings chapter 7. Remember when Solomon amasses the wealth necessary to build the temple?

It is a play-by-play detailed description of not only the exterior, but the interior, all of the utensils that would be utilized in the service of Yahweh in his house. So what we see under Solomon as a blessed and glorious reign. Remember Solomon reigned over a united monarchy. Both kingdoms or both North and South were united.

One monarchy, he had an expansive boundary in terms of his own reign. He increased his boundary. Those were the glory days to be sure of Israel. The author is telling us that things have come full circle.

And not only do we not have a Solomon on the throne, building the house of Yahweh, but we have invaders in our city that are ripping off the house of Yahweh. This is the judgment of God Almighty. Robert Alter says this catalog of precious sacred vessels seized by the Babylonians reverses everything reported in 1 Kings 6 and 7 about the splendid furnishings for the temple and the palace that Solomon caused to be fashioned. Everything that the grand first king, after David built or made, is either reduced to rubble or taken off by the enemy.

So again, when we read this account, it's not just history. It is history. And we ought to appreciate that. This actually occurred.

This is not only in the scriptures, it's in the records of other nations. around at that particular time. But it's not only history, it's theology. The author is saying lament and mourn and weep. Look at what has become of the holy city and the temple of God Most High.

All that Solomon, David before him, and all that Solomon had done to build this city for God, to build this temple for God, and to furnish it with the most glorious, most precious stones to reflect the most glorious God, has now become fodder for the Babylonian army. It is a theological comment. House says, everything David and Solomon built collapses in a final flurry of brutality. So read it as history, but read it as theology, because the author is communicating to us by way of a new covenant application, don't be unfaithful to your God.

You know, I think that one of the things or one of the lessons that we ought to appreciate with reference to this old covenant situation as we sort of transcend into or transfer into the new covenant is Christ's dealings with the churches in Asia Minor in Revelation chapters 2 and 3. Now, brethren, we cannot lose our salvation. Paul said, I am confident that he who began a good work in you will complete it unto the day of Jesus Christ. There is no loss of salvation. for those who are saved by grace through faith in the Lord Jesus Christ.

There are instances, however, when churches become faithless or churches become unfaithful, and Christ threatens, as He does with Ephesus in Revelation 2, to withdraw their lampstand. In other words, to close them down. In Revelation chapter 3, when he's dealing with Laodicea, he says, because you're neither hot nor cold, I will vomit you out of my mouth. But he does counsel them to repent.

As many as I love, I chasten. And then he tells them to zealously repent. So we see that with reference to the church, the church that continues in patterns of unfaithfulness, the church that continues to break God's covenant, the church that continues to ape the Northern Kingdom or the Southern Kingdom and continues in unfaithfulness to the Lord, there will ultimately be a withdrawal of the lampstand or Christ will vomit us out of His mouth. Again, we are saved by grace through faith in Christ Jesus.

That will never be stripped from us or never be taken from us. But when we stop doing what God calls us to do as the church, as I sought to define it in Matthew 28 in terms of the Great Commission, as I'm seeking to define it as we move through the epistle of James and show that within the context of the church, those who have faith in Jesus We'll love one another. We won't show partiality toward one another. We won't use our tongues to abuse one another.

Those are all real practical applications of this principle that we, by God's grace, need to be faithful to God as a church. We learn from the Northern Kingdom and the Southern Kingdom when the professing people of God or the covenant people of God are unfaithful to God, he in his covenant faithfulness will strip them of the benefits and the blessings that they had previously enjoyed. So we see that transpiring here with reference to the destruction of Jerusalem. And then

Execution of Remaining Leaders

notice finally in this destruction the execution of remaining leaders in verses 18 to 21. 18 to 21, and essentially what you have are the priests, officers of the army, king's associates, and others. Essentially what the Babylonians are forbidding at this particular time is the reinstitution of Yahweh worship with priests, authorized priesthood. We'll kill the priests so that they cannot convene the cult again and start worshiping Yahweh. And then anybody associated with the army or with the king, they're going to destroy them also because they don't want them to regather or muster an army to launch any resistance against Babylon.

I don't want to commend the Babylonians, but they certainly knew how to do business. I mean, systematically, they go in and they utterly decimate the city. They take the exiles away. transport them back to Babylon, and there, basically, they are enslaved. And that's how verse 21 ends.

So with reference to the destruction of Jerusalem, you have the destruction in verses 8 to 21a, and then you have the exile in verse 21b. Notice, thus Judah was carried away captive from its own land. That, in and of itself, is the most powerful theological statement. Remember the land.

It was promised by God to Abraham. It was given by God to the descendants of Abraham vis-à-vis Israel as they come out of Egypt through the Exodus. It's an intriguing thing. After the assassination of Gedoliah, where do people flee to?

They go back to Egypt. There's quite the role reversal going on in 2 Kings chapter 25. There's a reversal of roles with reference to Solomon. The Solomonic Empire is done.

It's finished. It's over. Forget those glory days. Well, so is the Exodus because many from Judah go back to Egypt.

They go back to pre-Exodus times. It's quite a literary masterpiece in terms of the theology that is woven in here with reference to the historical reporting of the events. But in terms of this exile, this exile will last until 538 BC. It's going to be 70 years.

This was prophesied, again, by Jeremiah. It's foretold specifically. There's a letter written to the exiles telling them how to behave when they get into captivity.

Jeremiah 29 and the Exile

In fact, turn there for just a moment to Jeremiah chapter 29. This is as good a time as any to end the whole nonsense what Jeremiah 29.11 means. Jeremiah 29.11 has become a bumper sticker or fridge magnet sort of motto for Christians. Jeremiah 29.11, for I know the thoughts that I think towards you says the Lord, thoughts of peace and not of evil to give you a future and a hope.

That's a true sentiment for the New Covenant believer, but we really ought not to co-opt it from Jeremiah chapter 29. It's a misuse of the text. It becomes a motto text in Christian schools to preach vision to young children. It becomes a motto text for Christian businessmen to expand their businesses and borrow more money or whatever it is.

I know the thoughts that I think towards you, says Yahweh. Thoughts of peace and not of evil to give you a future and a hope. This is a letter to the exiles in Babylon. What God is saying here, with reference to verse 11, is that there will be a post-exilic people.

The exile will end, there will be many that return to Judah, and from the ranks of Judah, Messiah will rise. This is the emphasis in Jeremiah 29, 11. It is not a text to be taken out of its context and co-opted for any kind of a vision-promoting thing for the Christian who needs that sort of emphasis. But notice in verse 10, for thus says the Lord, after 70 years are completed at Babylon, I will visit you and perform my good word towards you and cause you to return to this place.

Notice as well what they are told to do when they're in Babylon. Look at verse 5. Build houses and dwell in them. Plant gardens and eat their fruit.

Take wives and beget sons and daughters. And take wives for your sons and give your daughters to husbands. so that they may bear sons and daughters, that you may be increased there and not diminished. And seek the peace of the city where I have caused you to be carried away captive, and pray to the Lord for it, for in its peace you will have peace." This is Paul in 1 Timothy 2. First of all, I urge that prayers, supplications, intercessions, and givings of thanks be made for all men, for kings, and all who are in authority, that we may lead peaceable and quiet lives.

The people of God are an exile people. They're to pray for their own city, for its leaders, in 1 Timothy 2, I'll argue that it's primarily for their salvation, but pray for their peace, for in their peace we have peace. That's what God tells the exiles in Babylon. So you see, they were supposed to comply.

Now, unfortunately, what happens is when the people leave Babylon, it's not a mass exodus. You would think every Judean that was in Babylon would hightail it back to Judah when that 70 years was lifted. It wasn't the case. It was about 55,000 to 59,000 people that left Babylon to go back to Judah?

What does that indicate? That indicates that Judeans liked it in Babylon. It indicates that they had set down roots there and they had began to like it there, and so they stayed there. Now, you also need to understand that the Judaism that came out of Babylon was very tainted.

There's something called the Babylonian Talmud. And that is an anti-Christian and very ungodly approach to religion. Now, it's not the case that anything Jews wrote was necessarily good. There were some that wrote good commentary, but not all of it is good.

So the Babylonian Talmud came out after this, and this is most likely what Jesus and Paul and those others are having to deal with in what was New Covenant or, you know, not New Covenant Judaism, but the Judaism at the time of the New Testament. So you see, Babylon was a particular experience for Judah. And it wasn't all good, but it wasn't all bad because God tells them to have peace in the city that they find themselves in. So go back now to 2 Kings 25.

Just had to get that 29.11 dealt with in the context. You can't just take verses out and make them slogans. Philippians 4, I can do all things through Christ who strengthens me. That doesn't mean you can squat 900 pounds if you've never tried it before.

Please don't ever make that application. It doesn't mean you can jump over a building. It doesn't mean that you can take a bullet. You cannot cite verses out of their context and think that they're magic.

I can do all things through Christ who strengthens me. You can't squat 800 pounds. There was a powerlifting contest one time at the Coast Hotel. This was many years ago.

And some big dude was squatting a lot of weight. And I'll never forget, he went down, he came up, and he had blood running right down his nose. I thought, man, I don't know that you should have done that much weight. Just didn't look like a wise thing to me.

But one thing he didn't say, I can do all things through Christ who strengthens me. Brethren, do not take texts out of context and somehow universalize them and apply them to situations that they don't really have any bearings on.

Provisional Government of Judah

So back to 2 Kings, we looked at the conquest of Jerusalem, the destruction of Jerusalem. Let's look thirdly at the provisional government of Judah. So as I said, there were those who remained in the land, and so the Nebuchadnezzar made a provisional governor, and that man was Gedaliah. Now, Gedaliah was from a prominent family in Jerusalem, and I don't think he was a bad guy.

He was pro-Babylon, but not because he wanted to bow to Babylon, not because he confessed Babylon, but because he listened to Jeremiah. He listened to the reality that it was over for Judah. They were going to go to Babylon. We need to just submit.

We need to do what we're supposed to and not make any waves or cause any trouble so that we don't invoke or bring down the wrath of Nebuchadnezzar. Again, this isn't capitulation. It's divine instruction. God says, listen, obey, and do what you're told.

So Gedoliah, I think, was that kind of a fellow. His grandfather was a scribe during the reign of Josiah, and his father was a member of the mission sent to Huldah in 2 Kings 22. His father also helped protect Jeremiah from death in Jeremiah 26-24. So, Gedaliah hails from a decent family.

If you're going to appoint a provisional governor, Gedoliah is probably the best thing you can do. Now, we have some semblance of stability at the appointment of Gedoliah. That's something that Judah has seriously lacked. I mean, if you just trace back to chapter 23, and that's one of the reasons why I started there, with Jehoahaz, or the man also known as Shalom, and then you have Jehoiakim, and then you have Jehoiachin, and then you have Zedekiah.

The last thing you see there is stability and any sort of degree of security among the people. All of them are fools to a man and they basically help plunge the nation further into depravity and darkness. So Gedoliah is a good get at this particular time for Judah or for what remains of Judah. So he is appointed, and then he gives this instruction to those who come to see him.

And no, I'm not going to try that name again there in verse 23. It's not fair. None of you ever have to read Hebrew names out loud. We should have that some Wednesday night.

Everybody gets a section of 1 Chronicles, and they have to read it. 1 Chronicles 1 to 9. We'll just go around the table. Maokathite, that's it. Anyways, we have the instructions from Galiah in verse 24.

He took an oath before them and their men and said to them, do not be afraid of the servants of the Chaldeans. Dwell in the land and serve the king of Babylon and it shall be well with you. Again, this isn't just Gadaliah, this is Jeremiah. Jeremiah is the true prophet of God.

There are false prophets at this particular time as well, basically saying, do this, do this, do this, go to Egypt, don't submit, don't listen to Jeremiah. Jeremiah is the faithful prophet of God, speaking the truth, and ultimately tells Zedekiah, submit to Babylon. So Gadaliah knows this, and so he gives that same instruction, dwell in the land, serve the king of Babylon, and it shall be well with you. As we might expect, there's not a long period of stability.

There is now the assassination of Galileo. It's just insanity. I mean, I think that if we learn anything, we ought to learn to pray for men that have some degree of wisdom and smarts who will ever be in government. I know that's a stretch.

I know it's a tough one. But these are all fools. Each and every one of them is a fool, this Ishmael that comes to assassinate Gedoliah. We don't know why specifically, but there's a couple of hints that may tip us in the right direction.

He is of the royal family. Perhaps he's upset that he's not been made the provisional governor. Maybe it's just a basic matter of jealousy and envy. He wants to get rid of Gedoliah, and perhaps he'll be the one that gets to sit on the governor's throne or governor's chair.

As well, we notice that what he does in terms of basically instigate or provoke the people to go to Egypt may indicate he's just an anti-Babylonian. Again, it's not bad to be an anti-Babylonian. you know, adopt the Babylonian ways. But at this particular time, those who were still milling about, thinking of going to Egypt, it was a false, bad move. Jeremiah was saying, don't do it.

In fact, in Jeremiah 42, he specifically tells them not to go to Egypt. And that's right about where we're at in this section. At the end of verse 26, when it says that they went to Egypt, Jeremiah 42, he spends the time saying, don't go to Egypt. Jeremiah 43, they force him to go to Egypt with that.

So that's the particular situation that is facing them at this time. Davis says, one other thing before Davis says, the king of Ammon was a guy by the name of Belus. And he was urging Ishmael to do the same thing to get Eliah. So he's got these pressures from without, perhaps this greed or envy from within, and just a head full of folly as well.

So Davis says, no one in his right mind would imagine that a revolt against Babylon could be successful at this time. Remember, Gedaliah is not alone. There are Chaldeans there in the land. It's not like they said, okay, Gedaliah, you and the rest of the folk there in Judah, go ahead and rebuild, restart, do everything you can.

That's why the text says that when Ishmael comes, he not only kills Gedaliah, he kills the Jews and he kills the Chaldeans. So the Chaldeans are there, as probably the way the Nazis occupied the various countries that they took over. You had the people of the land that were still there, but you happen to have Nazis at every corner as well. So the Chaldeans are present.

And so what Ishmael does is absolute folly. So he says, no one in his right mind would imagine that a revolt against Babylon could be successful at this time. Hence, I agree with Kogan and Tadmor, a couple other commentators, that Ishmael simply had a vendetta against those he viewed as collaborators and thought his trail of blood would make a statement. Well, it certainly did not make a statement other than Ishmael was a real fool.

So then those remaining flee to Egypt, verse 26, and all the people, small and great, and the captains of the armies, arose and went to Egypt, for they were afraid of the Chaldeans. So thus ends that section in terms of the capture and destruction of Jerusalem. With reference to this last statement about them going to Egypt, I love what House Paul House says. He says, obviously, their tendency to ignore the prophet and make poor political decisions does not end with the city's destruction.

City's gone, Babylon's come in, they've ruined everything. They appoint this provisional governor and what do they do? They murder him and then run to Egypt. He says, now Jerusalem has no one to tend to its future.

Babylon's grip on the city and region has only been strengthened by this episode. So Ishmael wants to rid the nation of any collaborators with Babylon and what he's essentially done is brought the iron fist of Babylon even more severely upon Judah. So Ishmael is another fool in a long line of fools that ran Judah. And Proven made the observation concerning this Exodus theme.

He says, the epic saga that began with the Exodus from that land has turned into a horror story of sin and judgment, and Israel now returns whence it came. When you see that, I mean, did they just go back to Egypt? This was the whole point of the exodus, to come out of Egypt, to get the land that God had promised to Abraham, to dwell in that land and maintain faithfulness and be a witness to the nations around, mediating the blessings of Yahweh to the pagans around them. But they fail, they sin, they rebel, they reject. and now they have reaped the judgment of God Almighty.

Status of Jehoiachin

So let's look finally at the status of Jehoiachin, verses 27 to 30. Now, some say that this is not hopeful, that this is just another indicator that things are absolutely terrible for Judah. Others say, no, it is hopeful. Why didn't the author just stop at verse 26?

I mean, that's as bleak as you can get. I mean, the city's been destroyed, the provisional governor's been assassinated, the people have fled against the instruction of the prophet Jeremiah to Egypt. I mean, that's as bleak as it gets. Why give us this glimmer in Jehoiachin 26 years later?

So this, verse 27 tells us that evil Meredith, that wasn't like you know, evil meanie. It doesn't mean that. It's kind of like the man of Marduk. Marduk was the chief god of Babylon.

This is the son of Nebuchadnezzar. He occupied the throne in Babylon in 562. He only held the throne for two years. He was assassinated and replaced by his brother-in-law, a man by the name of Nerla Glisser.

So that's kind of Babylon history for you 101. But we see here that this evil Maradoc takes the throne in Babylon, and on the year, or in the time that he occupies the throne, it says that he released Jehoiachin, king of Judah, from prison. Notice that he lavishes good things upon Jehoiachin. And again, there are those who interpret this as only more bleakness, only more sadness, only more to underscore and highlight that Israel, or Judah rather, is still in captivity.

The king is subject to the king of Babylon. But the author doesn't portray it that way. It's quite positive in the way that Jehoiachin is treated. There's also some sort of Joseph overtones going on behind the scene as well.

So he's released. Verse 28, he spoke kindly to him and gave him a more prominent seat than those of the kings who were with him in Babylon. So Jehoiachin changed from his prison garments. And he ate bread regularly or ate food regularly before the king all the days of his life.

And as for his provisions, there was a regular ration given him by the king, a portion for each day all the days of his life. So there are those who say this is just more bleakness, more sorrow, more sadness. Others say, no, this is hope. There's a Davidic son on some sort of a throne that is keeping the line alive.

And I think there are several reasons. First of all, the contrast with the previous episodes. I mean, there's nothing good or positive in any of the previous episodes that we have looked at. I mean, obviously, back a ways, Josiah was a good episode.

But everything concerning the fall of Judah is bad. It's bleak. It's grim. It's dark.

This is very positive. This man is released by evil Merodot. He is made the king over the kings that are also subject to Babylon. at this particular time. The evil Maradoc speaks kindly to him.

He's allowed to change from his prison garments. He eats good food. He's put on a ration. And it's not just meager.

It's probably very good and very beneficial. The fact that this episode is included in the book, this scene takes place 26 years later. If it was unimportant, then why would the author include it? If the point was only negative, negative, negative, the end of verse 26 gives the reader that.

I mean, there's nothing positive coming out of verse 26. So if the author's point was to be more negative, it's odd that he includes something that happens 26 years later that doesn't sound negative at all. It sounds very positive. As well, or what I think, is that the text is a reminder of the hope afforded by the Davidic covenant in 2 Samuel 7.

This is that small glimmer of hope wherein the author is telling us that even though Babylon destroys Judah, And even though Judah destroys Judah, they cannot destroy the covenant blessings of God and the promise of God given by God to David in 2 Samuel 7, that there will be a Davidic son that ultimately sits upon the throne and he rules and reigns over the people and his kingdom will have no end. Proven says Jehoiachin survives unexpectedly in the midst of carnage and he represents like Joash during Athaliah's reign at least the potential for the continuation of the Davidic line. He didn't have that with Zedekiah. Remember all his sons were executed and then his eyes were gouged out.

Here we have a Davidic son sitting again on a provisional throne of sorts that at least gives us the potential hope for a future Davidic son to sit upon the throne and reign forever and ever. So we'll get back to that in just a moment, but just a couple of lessons before we close.

Lessons from Judah's Final Days

First, the sinful folly in Judah's final days. As I said, brethren, we are told by Paul in 1 Timothy 2 to pray for kings and all who are in authority. We need to do that. I mean, it's a tough job.

You can't imagine, and I'm not a big fan of many persons in political office, but I'll always admit, it's a tough job. I mean, I couldn't imagine what it would be like to be the president or the prime minister. I'd go nuts. Give me 20 seconds of that, I'd probably blow up.

The thought of it is just beyond my... capabilities. So, you know, we need to pray that they'll have wisdom to function in the capacity that they have been installed. Christ speaking as wisdom in Proverbs 8, and Paul reinforces this in Romans 13, tells us, by me kings reign. Let every soul be subject to the governing authority, for there is no authority except from God.

And those which exist are established by God. We ought to pray to God for our civil authorities that they'll be wise. This was Solomon's desire when God comes to him. If Solomon is paradigmatic or a pattern or a type of an excellent king, we ought to pray that our kings, our governors, our leaders would pray with Solomon, grant me wisdom.

Solomon doesn't ask for wealth. He doesn't ask for wives. He doesn't ask for cars and boats and summer homes and a great benefit package. He asks God for wisdom.

That needs to be our prayer for people in our own generation that are leading us, that are governing us. As well, we need to see and observe the different types of leadership exhibited here in the final days of Judah. You had the vicious wickedness of Jehoiakim. You had the spineless wickedness of Zedekiah.

Those kinds of men still exist, still alive, and still thrive. Again, we need to pray. If God be pleased, save them. If they're not saved, remove them from office.

There's nothing wrong with praying for that. There's nothing wrong with saying, God, my heart's desire. I've often prayed that even if, you know, say some man was converted, I'd still want him removed because he's just a fool and doesn't belong in that particular office. And brethren, you know as well as I do, when somebody's regenerated or born again, they're not instantly smart.

I mean, they're not instantly wise. Regeneration is a work of God in the whole man, but it's not the case that everybody's IQ points drastically increase the moment they confess faith in Jesus Christ. We want people with brights and smarts to lead over us. And then this murderous rage of Ishmael, not a leader, not a king, but another fool on Judah's landscape that certainly made things more difficult for the spinning of the wheels of progress.

Secondly, we ought to consider the terrifying thoroughness of God's judgment. Compare 2 Kings 25 and 2 Kings 17, the fall of the Northern Kingdom, to Leviticus 26, but even more so to Deuteronomy 28. I mean, Deuteronomy 28 is very explicit and very much details what's going to happen to them when they go into land, they rebel against God, they break His covenant, they violate His law. The very curses that God has pronounced are fulfilled here very specifically in 2 Kings 25.

God's judgment is thorough. from place to place to place to place, the Babylonians come and they decimate the holy city and the temple of God Most High. And then thirdly, this is a great thing for us to consider in 2 Kings 25. We ought to be saddened as well with what happened in the South and in the North to be sure, but they took the glory of Solomon's kingdom and ran it right into the ground. Now, again, Solomon ended poorly.

I'm not discounting that. And what ultimately happened in terms of the division of the kingdom was provoked and instigated by Solomon. But barring that bad end of Solomon and the subsequent division of the kingdom, there was that period of time when, under Solomon, we see God's blessing upon this people. In fact, it tells us in Chronicles, when Solomon sat on his throne, he sat on the throne of Yahweh.

I mean, this was the visible representation of God's kingdom on earth. There was the extension of boundaries, there were persons having, you know, it wasn't perfect, it wasn't administrated perfectly, but it was as good as it's probably going to get on this side of heaven. And it took, what, how many years for them to just drive it right into the ground? And then finally, the blessed hope in the Davidic sign.

Just to further prove that this is indeed a glimmer of hope, Does anybody remember another name for Jehoiachin? I mentioned it last week. He's actually known by two other names in scripture. We're on here so we can't have audience participation, but if you're thinking Jeconiah, you're right.

Jeconiah in 1 Chronicles 3.17 is another name for this particular king, Jehoiachin. Also known as, he's got two AKAs, he's got an also known as Coniah in Jeremiah 22.

Jehoiachin in the Messianic Line

Now turn to Matthew chapter 1. Matthew chapter 1. Matthew certainly sees that the end of 2 Kings 25 provides more than a glimmer of hope. Notice in Matthew 1, verse 12.

And after they were brought to Babylon, Jeconiah, there's our Jehoiachin, begot Shealtiel, and Shealtiel begot Zerubbabel. Zerubbabel begot Abiad, Abiad begot Eliakim, and Eliakim begot Azor. Azor begot Zadok, Zadok begot Achim, and Achim begot Eliud. Eliud begot Eleazar, Eleazar begot Methan, and Methan begot Jacob, and Jacob begot Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.

So from Jehoiachin, there is, in fact, a glimmer of hope. from Jehoiachin at the end of 2 Kings 25, even though the primary design of 1 and 2 Kings was basically to tell the exiles, this is why you're sitting in Babylon at this particular time. It ends on that note. This is why, but, God is faithful. This is why, but, God promised to David in 2 Samuel 7 that David would have a son that would sit upon the throne.

I love the way Davis, Ralph Davis, makes this observation. He says, Matthew 1, 12 to 16, picks up the story where 2 Kings 25 leaves off. And who would think that any sure hope from God could be hidden under this failed, dilapidated, and captive people? At this point, specifically Matthew 1, 12, Israel has lost the land, the Abraham promise, and the kingship, the David promise.

As for the tone of the times in Matthew 1, 12 to 16, well, read Haggai, Nehemiah, and Malachi. Judah stays under foreign domination. Life is hard. In those books, the earth is mostly brown, the sky is gray, the leaves are pale, the wind is cold.

But precisely in this time, this darkest, bleakest segment of Israel's history, the Messiah is given, verse 16. It was when this people was trampled, beaten down, and teetering between faith and compromise that the sun of righteousness began to blaze. It is not your righteousness, but Yahweh's steadfastness that brings redemption. The God of power and fury turns from His fury in Jehoiachin's descendant.

And we should have more than a little hope in this. So it ends on the high note that there is a Davidic son on some type of throne over other kings, which ultimately points us to the Davidic son that will have absolute universal sovereignty, who is the king of kings and lord of lords. So the author at the end of 2 Kings 25 is preaching Christ to us. Let us pray.

Closing Prayer

Our Father, we thank you for your word, and we thank you for this history of Israel that we have concluded. I pray that we would learn the lessons from not only 2 Kings, but 1 Kings, 1 and 2 Samuel, along with Joshua, and Ruth, and Judges. Lord, all of these things are instructive for us. I pray that you would cause us to be a faithful people, but ultimately trusting, resting upon the faithfulness of our God.

We ask that you would go with us. We pray for those in our midst that are not well physically. We pray for all those who have need in our church. Be with the downcast.

Be with the sorrowful. Encourage all of our hearts and help us all to daily battle against sin and temptation. And may we know joyfully the grace of God Most High. We pray these things through Jesus Christ our Lord.

Amen.

Scripture References

• Leviticus 26
• Deuteronomy 28
• 1 Kings 6; 7
• 2 Kings 17; 20:16; 22; 24:20; 25:3; 25:4; 25:5; 25:6; 25:7; 25:9; 25:10; 25:11; 25:21; 25:23; 25:24; 25:26; 25:27-30
• 1 Chronicles 3:17
• Nehemiah 1:1
• Proverbs 8
• Jeremiah 22; 26:24; 29:5; 29:10; 29:11; 40:1-6; 42; 43
• Haggai 1
• Malachi 1:1
• Matthew 1:12-16; 28
• Romans 13
• 1 Timothy 2
• Philippians 4:13
• Revelation 2; 3