Miles de Libros Cristianos Gratis. Accede a nuestra Biblioteca Virtual

Exegetical and Hermeneutical Commentary of Jeremiah 52:31

Para un estudio avanzado de: “Exegetical and Hermeneutical Commentary of Jeremiah 52:31” utilice nuestra app.

And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the five and twentieth [day] of the month, [that] Evil-merodach king of Babylon in the [first] year of his reign lifted up the head of Jehoiachin king of Judah, and brought him forth out of prison,

31. the seven and thirtieth year ] b.c. 561.

five and twentieth ] 2 Kgs has seven and twentieth.

Evil-merodach ] See on Jer 27:7.

lifted up the head ] For the phrase generally, but not always, used as here in a good sense cp. Gen 40:13; Gen 40:20.

Fuente: The Cambridge Bible for Schools and Colleges

31 34. Last notice of Jehoiachin

31 34. Found with slight variations in 2Ki 25:27-30.

Fuente: The Cambridge Bible for Schools and Colleges

Jer 52:31-34

Lifted up the head of Jehoiachin.

Jehoiachins change of fortune

What changes may occur in life: who can tell what we may come to? After thirty-seven years there arose a king who took a fancy to Jehoiachin, and made quite a favourite of him in the court. Good fortune is often tardy in coming to men; we are impatient, we want to be taken out of prison to-day, and set among kings at once, and to have all our desires gratified fully, and especially at once. See what has befallen Jehoiachin. For the first time for seven-and-thirty years the man of authority has spoken kindly to him. Kind words have different values at different times; sometimes a kind word would be a fortune–if not a fortune in the hand, a fortune in the way of stimulating imagination, comforting disconsolateness, and so pointing to the sky that we could see only its real blue beauties, its glints of light, its hints of coming day. When we have an abundant table, what do we care for an offered crust? that crust may be regarded by our sated appetite as an insult: but when the table is bare, and hunger is gnawing, and thirst is consuming, what then is a crust of bread, or a draught of water? More men hunger for kind words than for bread. There is a hunger of the heart. Here is an office we can all exercise. Where we cannot give much that is described as substantial we can speak kindly, we can look benignantly, we can conduct ourselves as if we would relieve the burden if we could: thus life would be multiplied, brightened, sweetened, a great comforting sense of Divine nearness would fall upon our whole consciousness, and we should enter into the possession and the mystery of heavenly peace. See what fortune has befallen Jehoiachin! After thirty-seven years he is recognised as king and gentleman and friend, and has kind words spoken to him in a kind of domestic music. Was not all this worth living for? What have we been doing in thus dwelling upon the good fortune of Jehoiachin? We have been playing the fool. We have been reckoning up social precedences, better clothes, and abundance of food; and we have been adding up how much the man must have worn and eaten and drunken within the twenty-four hours, and all the while the king looking at him benignantly, speaking to him as an equal, dealing out to him kind words,–the whole constituting an ineffable insult. Yet how prone we are to add up circumstances, and to speak of social relations as if they constituted the sum-total of life. Now look at realities. Jehoiachin was in his heart a bad man. That is written upon the face of the history of the kings of Judah, and not a single word is said about his change of heart; and bad men cannot have good fortune. He has been taken out of prison in the narrow sense of the term, his head has been lifted up, a place of precedence has been accorded him at the royal table, and his bread and water have been made sure for the rest of his days: what a delightful situation! No. Jehoiachin at his best was only a decorated captive; he was still in Babylon. That is the sting. Not what have we, but where are we, is heavens piercing inquiry. Not how great the barns; state the height, the width, the depth, the cubic measure of the barns; but, What wheat have we in the heart, what bread in the soul, what love-wine for the spirits drinking? (J. Parker, D. D.)

A captors magnanimity and generous dealing

At the battle of Poitiers the Black Prince defeats and captures the French King John II. That night the Prince of Wales (the Black Prince) made a supper in his lodging for the French king and to the great lords that were prisoners. And always the prince served before the king, as humbly as he could, and would not sit at the kings board, for any desire that the king could make, and exhorted him not to be of heavy cheer, for that King Edward, his father, should bear him all honour and amity, and accord with him so reasonably that they should be friends ever after.. . . This scene, so gracefully performed by him who, a few hours before, was courageous and cruel as a lion, was in perfect accordance with the system of chivalry. (Knights England.)

And spake kindly unto him.—

Kindness

To be kind is to be disposed to do good to others, and to make them happy; and kindness is that temper or disposition which delights in contributing to the happiness of others.

I. Much depends on our spirit and disposition–well-nigh everything; for a kindly spirit or disposition will always be finding ways of showing itself.

II. Be kind in your thoughts one to another. To have pure streams you must have a pure fountain; and if we think unkindly of people, we shall not be likely to speak or act kindly towards them. Some people rob their own hearts of peace and sweetness, and destroy in themselves all nobility of character, because they have got into the sad, sinful habit of always looking for the faults and failings of others, and attributing to them wrong motives.

III. Be kind in your speech one to another. Words are little things and soon spoken, but they carry much with them. They have power to give great joy or bitter sorrow; they may nestle in the heart a very benediction, cherished to the dying day as an inspiration to all that is good; or they may rankle in the breast, fostering a bitterness which goes down to the grave. Kind words can never die.

IV. Do kind acts one to another. Every day brings opportunities. Keep a look-out for them. (R. M. Spoor.)

Every day a portion.

The daily portion

If the King of Babylon did thus for a captive king, his prisoner, will your Heavenly Father do less for you? He created you to need the daily portion, and cannot be oblivious of His own constitution of your nature. You wind up your watch each day, because you know that otherwise it will stop; and God win not be less thoughtful of your constant need of reinforcement. His faithfulness guarantees that there always will be the portion of good for the body; always the portion of love and light for the soul; always the portion of Holy Spirit quickening ,for the spirit. It is easier to die once than to live always. It is not easy to meets the continual demand of recurrent duty; not easy to live a full and strong life, that never dips below the horizon, or sinks in the fountain-basin. But it is possible, when the soul has learnt to leave all care with God, waiting on Him for the supply of all its needs, and esteeming that He is the only really satisfactory portion we need. Neither prison walls, nor locks, nor the cruelty of man, said some imprisoned suffering soul, can obstruct the issues of the Lords love nor the manifestation of His presence, which is our joy and comfort, and carries us above all sufferings, and makes days and hours and years pleasant to us; which pass away as a moment, because of the enjoyment of seeing Him with whom a thousand years is but as one day. Those who can trust God in these directions are not only abundantly satisfied of His great goodness, but are able to send portions to others. Like the disciples, they share out their slender supplies and get twelve baskets full in return. (F. B. Meyer, B. A.)

All the days of his life.—

A good income for life

This paragraph describes the providential dealings of the Lord with Jehoiachin by the instrumentality of Evil-merodach, the son of Nebuchadnezzar, who was then King of Babylon; yet the successive items of those dealings are so expressive that they seem almost to force themselves upon the mind in a spiritual form, and therefore I shall accommodate those items to spiritual things.

I. The dealings of the Lord as here set before us, with Jehoiachin, king, as he should have been, of Judah, but for thirty-seven years a captive. Now, however, the time came for him to be released. First, then, Evil-merodach, King of Babylon, lifted up the head of Jehoiachin, that is, gave him a hope of deliverance, This is the first item. Now it is sin which hath brought us down, and when a sinner is made acquainted with his state as a sinner, he feels then that his heart and soul are bowed down, and he can in no wise lift up himself. Faith brings in the Redeemer in His perfection; there is an end to our sin and our folly; by faith in Him we may lift up our heads and meet the smiles of heaven; we shall meet, by faith in Him, the approbation of heaven, the light of Jehovahs countenance; we shall thus meet our great Creator as our covenant God, dwelling between the cherubim, and He will shine forth. Here, then, we may say with David, Thou art my glory, and the lifter up of mine head. If, then, we would lift up our heads, it must be by Jesus Christ; that is, by His wisdom, not by our own; except that our wisdom consisteth in the feeling our foolishness, and receiving the Lord Jesus Christ as that way in which we may rise, and do at times rise as eagles; run, and are not weary; walk, and shall not faint. Second, he brought him forth out of prison. Here we have another Gospel blessing to go with us all the days of our life. Jesus Christ came into the prison of our law responsibility; He became a debtor to do the whole law; and He hath preceptively, actively, and passively magnified the law. He has gone to the end of our law responsibility, and has suffered all that sin has entailed. He has done a great deal more spiritually than Evil-merodach, King of Babylon, did literally. He brought forth Jehoiachin out of prison, but our Jesus Christ has destroyed our prison; there is no prison left. The Son of God has made you free; let us stand fast in the liberty wherewith Christ hath made us free, and that all the days of our lives. So, then, He lifts up our heads, and we are free. The next thing the king did was a very wonderful thing, an extraordinary, out-of-the-way, uncommon thing–an unheard-of, an unseen thing almost. And what was that? Why, spake kindly unto him all the days of his life. So our God. He spake kindly unto us when He called us by His grace, and He has spoken kindly unto us ever since, and He will speak kindly unto us all the days of our life; and there will be no danger afterwards, because no manner of cause win exist after the end of this life for there to be anything but kindness. The law of kindness is the mightiest power in existence; it will do what nothing else can. But, fourth, Jehoiachin s throne was set above the throne of the kings that were with him in Babylon. How expressive is this! The Christian has a higher throne than the highest men in this world. Then, fifth, he changed his prison garments. So the Lord has promised to give His people the oil of joy for mourning; the garment of praise for the spirit of heaviness. But in the last place–and all these things put together seem to amount to perfection itself–he did continually eat bread before the king all the days of his life. So we are brought before God and into the presence of God, and as long as Jesus Christ remains in the presence of God, so long shall His people remain. Jehoiachin was associated in eating with the king; that is to say, he partook of the same food, or he delighted in the same things, the same provisions, the same pleasant fruits. Now the things the people of God live upon are the testimonies of the Gospel in Christ.

II. The duration of these blessings. First, then, his head was lifted up all the days of his life. Look at it, Christian, what a good life you have before you! You have the Holy Spirit to keep you believing in Jesus Christ; the day will never come when you shall not lift up your head to God. You have before you Jesus Christ, the lifter up of your head; the day will never come when He will cease to love you. Having loved His own, He loved them unto the end. You have God the Father, with whom is no variableness, neither shadow of turning. Ah, then, let me say, if circumstances of affliction or adversity should be such that you can lift up your head nowhere else you can lift up your head there; there is a God that will sustain, that will bear, that will carry to old age, to hoar hairs, and will deliver. And so he was brought out of prison; and we are made free all the days of our life. There never will be when we shall not have liberty in Christ; there never will be when we are not free there. There we may lift up our heads, because the Saviour has put down into eternal silence everything that is against us. And the king spake kindly unto him all the days of his life. Circumstances are like the clouds–not in one shape, nor in one form, nor one height, nor one colour, nor one position, for a day, or half a day, or half an hour sometimes; but the glorious truths of the Gospel–His kindness–still the same. And he set his throne above the kings of Babylon all the days of his life. I want a religion that places my foot upon the lion, upon the adder, upon the young lion, upon the dragon, and enables me to trample the whole under foot. Here, then, is a God that lifts up your head for life, that sets you free for life, speaks kindly to you all the days of your life, will keep you enthroned all the days of your life; you shall reign like a king, and your throne unshaken stands; you shall wear the royal robe all the days of your life, and be sustained all the days of your life. What more can you want?

III. Several Scriptures by which these things are very strikingly and beautifully exemplified. I will notice three different Scriptures where we have the words of our text named, All the days of his life. David upon this subject saith, Goodness and mercy shall follow me all the days of my life. What goodness and mercy? First, pastoral goodness and mercy. He maketh me to lie down, not in dry, but in green pastures, new covenant promises; He leadeth me beside the still waters, the deep mysteries of His wondrous kingdom; pastoral kindness, and restorative and directive goodness and mercy. He restoreth my soul. I am sick, wretched, and miserable; He restores me to health; cast down, weary, everything against me; He restores me again. He leadeth me in the paths of righteousness, paths of faith, righteousness of faith; for His names sake; directive and restorative goodness and mercy. Also accompaniment goodness and mercy. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me; Thy rod and Thy staff they comfort me. And then comes provisional goodness and mercy; Thou preparest a table before me in the presence of mine enemies; Thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life. Go from the 23rd to the 27th Psalm. One thing have I desired of the Lord; that will I seek after. To be so good and pious that all the world should admire you? No, that is self-righteousness, no, that I may dwell in the house of the Lord all the days of my life. Well, what are you going to do? To behold the beauty of the Lord, and to inquire in His temple. For in the time of trouble He shall hide me in His pavilion; His royal pavilion, the place of His royal authority; and if I have God on my side in His sovereign authority, who can be against me? In the secret of His tabernacle shall He hide me; where the mercy-seat is, that is where I like to be, He shall set me upon a rock. And what then? Now shall mine head be lifted up above wine enemies round about me; therefore I will offer in His tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord. One more Scripture upon this subject. Zacharias, in the 1st of Luke, saith, That we might serve Him without fear, in holiness and righteousness before Him all the days of our life. Here carefully note how Zacharias comes into possession of that holiness and that righteousness by which he knew he should serve the Lord acceptably all the days of his life. He saith, Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and bath raised up an horn of salvation. Oh, then, if you are going to get this holiness by faith in Christs eternal redemption, I will come with you. As He spake by the mouth of His holy prophets, which have been since the world began. So here is redemption, and here is salvation. Well, that redemption brings holiness, and brings in everlasting righteousness. Salvation brings holiness, and brings in everlasting righteousness. To perform the mercy promised to our fathers, and to remember His holy covenant; the oath which He aware to our father Abraham, saying, In thee and in thy seed, Christ Jesus, shall all the families of the earth be blessed. So, then, Zacharias got this holiness and righteousness by faith in the redemption, salvation, mercy, and covenant of Christ, and the oath of God. Now, in conclusion, if you lose sight of all the rest, do pay attention to the spirit in which Zacharias desired all the days of his life to serve God. I do not think there is any Scripture more expressive of the feeling of the right-minded than that there given. That He would grant unto us, &c. How different this from the spirit in which people suppose that they do God a great favour, and that they merit great things at His hands, by a little formal service! But Zacharias looked at being admitted into the faith, the service of faith, the service of that faith that receives Christ as the end of sin, and thereby you serve God in Christ as your sanctification and your justification–Zacharias looked upon that as a Divine grant; that He would grant unto us to serve Him in holiness and in righteousness all the days of our life. (Jas Wells.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 31. In the twelfth month] Answering nearly to our twenty-fifth of April, A.M. 3442.

Lifted up the head of Jehoiachin] This phrase is taken from Ge 40:13. It is founded on the observation that those who are in sorrow hold down their heads, and when they are comforted, or the cause of their sorrow removed, they lift up their heads. The Hebrew phrase, lift up the head, signifies to comfort, cheer, make happy.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Jehoiachin began his reign at eighteen years of age, 2Ki 24:8, and reigned but three months, but that he yielded himself to the king of Babylon besieging him, Jer 52:12, in the eighth year of the king of Babylons reign. He was a prisoner in Babylon, (as appeareth by this text,) in which circumstances he continued (as appears from this text) about thirty years; which was during the whole reign of Nebuchadrezzar, sometimes called Nebuchadnezzar, sometimes Nebuchodonosor. Evil-merodach was son to this Nebuchadrezzar, who, in the twelfth month of that year, the twenty-fifth day of the month, (saith this text, but, 2Ki 25:27, it is the twenty-seventh day; but that difference may easily be reconciled: the penman of this part of holy writ might count precisely from the day of his fathers death, and the penman of the Book of Kings from the time of the coronation of Evil-merodach, or when he openly showed himself as king; or the one might reckon from the day that Evil-merodach decreed the thing, the other from the day when he put it in execution,)

lifted up the head, which signifies in Scripture the altering of ones estate that is in misery, Gen 40:20, which is all that is here meant, for his bringing him out of prison is mentioned in the next words. The reason of this favour is variously guessed at. The reverend author of our English Annotations fancieth that Evil-merodach might be much of the same age with him, and that Jehoiachin got into the acquaintance of this Evil-merodach during his thirty years captivity, who considering his long imprisonment, and that now there was no danger of his heading the Jews, (whose city had now been destroyed twenty-five years and upward,) this prince out of his humanity might show him this favour; nor are such things unusual in nations upon their changes of princes and counsellors.

Fuente: English Annotations on the Holy Bible by Matthew Poole

31. (2Ki25:27-30).

five and twentieth daybutin 2Ki 25:27, it is “thetwenty-seventh day.” Probably on the twenty-fifth the decree forhis elevation was given, and the preparations for it made byreleasing him from prison; and on the twenty-seventh day it wascarried into effect.

Evil-merodachson andsuccessor of Nebuchadnezzar [LYRA];and the Hebrew writers say that during Nebuchadnezzar’sexclusion from men among beasts, Evil-merodach administered thegovernment. When Nebuchadnezzar at the end of seven years wasrestored, hearing of his son’s misconduct and that he had exulted inhis father’s calamity, he threw him into prison, where the latter metJeconiah and contracted a friendship with him, whence arose the favorwhich subsequently he showed him. God, in his elevation, rewarded hishaving surrendered to Nebuchadnezzar (compare Jer 38:17;2Ki 24:12).

lifted up . . . head(CompareGen 40:13; Gen 40:20;Psa 3:3; Psa 27:6).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah,…. He was eighteen years of age when he was carried captive; so that he must be now fifty five years old; see 2Ki 24:8;

in the twelfth month, in the five and twentieth [day] of the month; in the month Adar, which answers to part of February, and part of March: in 2Ki 25:27; the favour shown by the king of Babylon to Jeconiah, after related, is said to be in the twenty seventh day of the month; it might have been determined and notified on the twenty fifth, but not executed till the twenty seventh; or it might be begun to be put in execution on the twenty fifth, and not finished till the twenty seventh, The Jews, in their chronicle, say n that Nebuchadnezzar died on the twenty fifth, and was buried; that, on the twenty sixth, Evilmerodach took him out of his grave, and dragged him about, to abolish his decrees, and to confirm what is said of him in Isa 14:19; and on the twenty seventh he brought Jeconiah out of prison; but this is no reconciliation at all; the former is best;

[that] Evilmerodach king of Babylon, in the [first] year of his reign; who succeeded Nebuchadnezzar, having reigned forty three years; this king is called by Ptolemy o Iloarudamus; by Abydenus p Evilmaluruch; by Josephus q Abilamarodach; but by Berosus r as here: his proper name was Merodach, a name of one of the Chaldean idols, Jer 50:2. “Evil” was a nickname, which signifies “foolish”; he was called “foolish Merodach”, on account of his ill conduct, or bad life: as soon as he came to the throne, he

lifted up the head of Jehoiachin king of Judah, and brought him forth out of prison; that is, he changed his condition for the better; he raised him out of a low estate to a more honourable one; he brought him out of a state of imprisonment and misery into a state of liberty and honour; what was the reason of this is not easy to say. The Jews have a tradition, that Nebuchadnezzar, after seven years’ madness, coming to himself, and to his kingdom, and understanding that his son Evilmerodach had been guilty of mal-administration during that time, and particularly that he rejoiced at his madness, cast him into prison, where he contracted a friendship with Jeconiah; and when he came to the throne, upon the death of his father, released him: but others think that Jeconiah being a comely young man, when he was brought a captive to Babylon, and about the age of this prince, he took a liking to him, and, pitying his case, showed him this favour, as soon as he had an opportunity.

n Seder Olam, c. 28. p. 81. o Canon, Ed. Bainbridge, p. 48. p Apud Euseb. Evangel. Praepar. l. 9. c. 41. p. 457. q Antiqu. l. 10. c. 11. sect. 8. r Apud Joseph. contr. Apion. l. 1. c. 20.

Fuente: John Gill’s Exposition of the Entire Bible

The closing portion of this chapter, viz., the notice regarding the liberation of Jehoiachin from imprisonment, ad his elevation to royal honours by Evil-merodach after Nebuchadnezzar’s death, substantially agrees with the account given of that even in 2Ki 25:27-30. The difference of date, “on the twenty-fifth of the month” (Jer 52:31), and “on the twenty-seventh of the month” in 2 Kings, has arisen through the entrance of a clerical error into one text or the other. The few remaining variations of the two texts have no influence on the meaning. As to the fact itself, and its importance for the people languishing in exile, we may refer to the explanation given at 2Ki 25:27.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Jehoiachin Favoured by Evil-merodach.

B. C. 588.

31 And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the five and twentieth day of the month, that Evil-merodach king of Babylon in the first year of his reign lifted up the head of Jehoiachin king of Judah, and brought him forth out of prison, 32 And spake kindly unto him, and set his throne above the throne of the kings that were with him in Babylon, 33 And changed his prison garments: and he did continually eat bread before him all the days of his life. 34 And for his diet, there was a continual diet given him of the king of Babylon, every day a portion until the day of his death, all the days of his life.

This passage of story concerning the reviving which king Jehoiachin had in his bondage we had likewise before (2 Kings xxv. 27-30), only there it is said to be done on the twenty-seventh day of the twelfth month, here on the twenty-fifth; but in a thing of this nature two days make a very slight difference in the account. It is probable that the orders were given for his release on the twenty-fifth day, but that he was not presented to the king till the twenty-seventh. We may observe in this story, 1. That new lords make new laws. Nebuchadnezzar had long kept this unhappy prince in prison; and his son, though well-affected to the prisoner, could not procure him any favour, not one smile, from his father, any more than Jonathan could for David from his father; but, when the old peevish man was dead, his son countenanced Jehoiachin and made him a favourite. It is common for children to undo what their fathers have done; it were well if it were always as much for the better as this was. 2. That the world we live in is a changing world. Jehoiachin, in his beginning, fell from a throne into a prison, but here he is advanced again to a throne of state (v. 32), though not to a throne of power. As, before, the robes were changed into prison-garments, so now they were converted into robes again. Such chequer-work is this world; prosperity and adversity are set the one over-against the other, that we may learn to rejoice as though we rejoiced not and weep as though we wept not. 3. That, though the night of affliction be very long, yet we must not despair but that the day may dawn at last. Jehoiachin was thirty-seven years a prisoner, in confinement, in contempt, ever since he was eighteen years old, in which time we may suppose him so inured to captivity that he had forgotten the sweets of liberty; or, rather, that after so long an imprisonment it would be doubly welcome to him. Let those whose afflictions have been lengthened out encourage themselves with this instance; the vision will at the end speak comfortably, and therefore wait for it. Dum spiro spero–While there is life there is hope. Non si male nunc, et olim sic erit–Though now we suffer, we shall not always suffer. 4. That god can make his people to find favour in the eyes of those that are their oppressors, and unaccountably turn their hearts to pity them, according to that word ( Ps. cvi. 46), He made them to be pitied of all those that carried them captives. He can bring those that have spoken roughly to speak kindly, and those to feed his people that have fed upon them. Those therefore that are under oppression will find that it is not in vain to hope and quietly to wait for the salvation of the Lord. Therefore our times are in God’s hand, because the hearts of all we deal with are so. 5. And now, upon the whole matter, comparing the prophecy and the history of this book together, we may learn, in general, (1.) That it is no new thing for churches and persons highly dignified to degenerate, and become very corrupt. (2.) That iniquity tends to the ruin of those that harbour it; and, if it be not repented of and forsaken, will certainly end in their ruin: (3.) That external professions and privileges will not only not amount to an excuse for sin and an exemption from ruin, but will be a very great aggravation of both. (4.) That no word of God shall fall to the ground, but the event will fully answer the prediction; and the unbelief of man shall not make God’s threatenings, any more than his promises, of no effect. The justice and truth of God are here written in bloody characters, for the conviction or the confusion of all those that make a jest of his threatenings. Let them not be deceived, God is not mocked.

Fuente: Matthew Henry’s Whole Bible Commentary

Vs. 31-34: JEHOIACHIN TREATED WITH KINDNESS

(See: 2Ki 25:27-30).

1. In the 37th year of Jehoiachin’s captivity Evil-merodach, the son of Nebuchadnezzar, came to the throne of Babylon.

2. The new king set Jehoiachin free from prison and treated him with both kindness and respect, (comp. Gen 40:13; Gen 40:20; Psa 3:3; Psa 27:6).

3. His position was higher than that of any other (subdued) king that was with him in Babylon.

4. Like Mephibosheth, the son of Jonathan, Jehoiachin was permitted to eat at the king’s table, and was provided a daily allowance, for as long as he lived, (2Sa 9:7; 2Sa 9:10; 2Sa 9:13).

This brief historical appendix reveals that the message of Jeremiah, a man so long derided and abused by his own unbelieving countrymen, has been translated into history. The long-threatened punishment of sin, rebellion, apostacy and gross iniquity has finally begun.

Yet, in spite of the calamity that has befallen Judah, there lingers an underlying hope that the Lord will ultimately restore His people– both to the covenant-relationship, and to the land of their fathers.

Fuente: Garner-Howes Baptist Commentary

C. The Release of Jehoiachin Jer. 52:31-34

TRANSLATION

(31) And it came to pass in the twenty-fifth day of the twelfth month of the thirty-seventh year of the captivity of Jehoiachin, king of Judah, Evil-Merodach, king of Babylon, in his accession year showed favor to Jehoiachin, king of Judah, and released him from prison. (32) He spoke kindly to him and set his throne above the throne of the kings who were with him in Babylon. (33) So he changed his prison garments and ate bread continually before him all the days of his life. (34) As for his allowance, there was a continual allowance given him by the king of Babylon on a daily basis until the day of his death, all the days of his life.

COMMENTS

The account of the release of Jehoiachin occurs with only slight variations in 2Ki. 25:27-30. King Jehoiachin, along with members of his family and court, had been carried away to Babylon in 597 B.C. Until the end of the reign of Nebuchadnezzar the king of Judah was kept in prison. Nebuchadnezzar was succeeded on the throne by his son Amel-Marduk (man of Marduk) who was called by the Jews Evil-Merodach (stupid one of Marduk). He was able to hold the throne of Babylon for only two years (561579 B.C.) before being assassinated. Within the first year of his reign Amel-Marduk lifted up the head of Jehoiachin i.e., restored him to royal favor and ordered him released from prison (Jer. 52:31). It may be that Daniel and the other highly esteemed Jews at the Babylonian court used their influence to secure the release of the imprisoned king. This might also account for the favor bestowed upon Jehoiachin when his throne was placed above the thrones of the other captive kings in Babylon (Jer. 52:32). The phrase above the thrones does not mean that Jehoiachins throne surpassed the others in height, but rather that he was privileged to sit nearer to the king of Babylon at the royal table. Thus after thirty-seven years Jehoiachin was permitted to put off his prison garments and eat at the royal table (Jer. 52:33). As long as he lived Jehoiachin received a daily allowance of all that he needed for himself and his family besides the food which he enjoyed at the royal table (Jer. 52:34). Contemporary economic documents discovered in Nebuchadnezzars palace contain lists of the daily rations of food given to the royal prisoners and hostages from various lands. Jehoiachin and his five sons are mentioned in these texts. Nebuchadnezzar provided for the king of Judah and his family ten measures of oil daily. In comparison to the quantity of rations given to other prisoners Jehoiachin and his sons faired very well indeed.

One footnote needs to be added to the discussion of Jehoiachins release. When the date given here for the release of Jehoiachin is compared with the date given in the Book of Kings a difficulty arises. Both accounts have the king released in the thirty-seventh year of his captivity during the twelfth month but the two accounts differ as to the day of the release. Kings states that Jehoiachin gained his freedom on the twenty-seventh day of the month; Jeremiah 52, the twenty-fifth day. Not being in possession of all the details concerning the matter it is most difficult to reconcile these two statements. Perhaps the one account speaks of the day when the official decree was issued which laid the legal foundation for the release; the other account would then refer to the actual day that king Jehoiachin left the prison.

Fuente: College Press Bible Study Textbook Series

(31) In the seven and thirtieth year of the captivity of Jehoiachin . . .The closing narrative is almost identical with that of 2Ki. 25:27, the only differences being (1) that five and twentieth stands for seven and twentieth, (2) that in Jer. 52:34 we have the king of Babylon instead of the king, and (3) that the pleonastic words until the day of his death are inserted before all the days of his life. The reader is referred to the notes on that section. The variations between the two chapters, the most important of which have been noticed in the Notes, are not without importance, though insignificant in themselves, as implying that a consistent belief in the substantial truthfulness of the historical records of the Old Testament is independent of mere verbal accordance in matters of minute detail.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

31-34. Evil-merodach lifted up the head of Jehoiachin This was evidently an act of favour performed on the occasion of his ascending the throne. May not the influence of Daniel and other highly esteemed Jews at the Babylonian court have operated in favour of the imprisoned king? The phrase “lifted up the head,” is a frequent one to denote the removal of sorrow from any cause, for those who grieve are apt to hang down the head, and those who rejoice to carry it erect. Evil-merodach, by this act of grace, gave gladness to Jehoiachin.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Restoration Of Jehoiachin To A Position Of Honour ( Jer 52:31-34 ).

When Nebuchadrezzar crushed the rebellion of Jehoiakim in 597 BC, with Jehoiachin coming to the throne as the Davidic king while the final days of the siege were in progress, he took the 18 year old Jehoiachin back to Babylon where he was imprisoned, replacing him on the throne with his father’s half-brother Zedekiah (2Ki 24:8-17). Now Nebuchadrezzar’s son Evil Merodach (Amel-Marduk) would release Jehoiachin from prison in 562 BC, the year of his accession, and raise him to a position of honour in Babylon. To ‘eat bread before the king’ was a sign of high favour. Such magnanimity was often shown at the commencement of a new reign. This incident almost certainly ends the prophecy of Jeremiah in order to emphasise the fact that the promises of a restored Davidic monarchy as prophesied by Jeremiah were not just a dream.

Jer 52:31

‘And it came about in the thirty seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty fifth day of the month, that Evil-merodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and brought him forth out of prison,’

When he was released Jehoiachin had been in prison for thirty seven years, although his prison conditions were probably not onerous as he had not really rebelled against the Babylonians. That had been his father’s doing. He would, of course, still be a hostage and a reminder of Babylon’s conquests. Interestingly records have been discovered which reveal something about the daily rations appointed for him, for his sons born to him in Babylon (confirming the mild nature of his imprisonment) and for his servants.

Evil Merodach (Awel or Amel-Marduk) was not a good king. He lived a life of extravagance and debauchery and was assassinated by his brother Neriglissar, who took the throne in 560 BC. But ‘in the year of his reign’ (i.e. his accession year) he ‘lifted up the head of Jehoiachin’, that is, showed him favour by releasing him from prison and making decent provision for him.

Jer 52:32

‘And he spoke kindly to him, and set his throne above the throne of the kings who were with him in Babylon, and changed his prison clothes. And Jehoiachin ate bread before him continually all the days of his life,’

Jehoiachin received the king’s mercy and was given a position of prominence among the hostage kings of other countries, having his prison clothes replaced with clothing worthy of a king. To ‘eat bread before the king’ was to be in a position of great favour, and fortunately for Jehoiachin this practise was clearly continued by Neriglissar. This would certainly have been looked on by the Jewish exiles as very propitious.

Jer 52:34

‘And for his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.’ .

Evil-Merodach allocated to Jehoiachin a portion of food for him and his attendants which he received daily until the day of his death. This restoration of Jehoiachin was a sign that things were looking up, and suggested that YHWH was once again acting on behalf of His people. It was a glimmer of light in the darkness.

Remarkably a number of records which are dated prior to Jehoiachin’s release from prison, have been discovered. These were found in a barrel-vaulted underground chamber near the Ishtar Gate, which was connected with the royal palace by a stairway. These referred to rations which were distributed to various persons out of the royal stores. They do suggest that Jehoiachin’s prison conditions were reasonable. possibly almost similar to a house arrest. An extract from the particular section read as follows:

‘To Ya’ukinu, king (of the land of Yaudu), —— half a PI (a PI equals about six and a half gallons) for Ya’ukinu, king of the land of Ya-(hudu), two and a half sila (a sila was around one and a half pints) for the five sons of the king of the land of Yahudu, four sila for eight men, Judeans (each) half (a sila).’

Thus the prophecy of Jeremiah ends on an historical note of hope indicating that just as his prophecies of doom had been fulfilled, so now there was hope for the fulfilment of his prophecies of future hope concerning the Davidic house. Babylon had now received its just reward for its guilt, and the house of David was in the ascendant. This theme is taken up in Revelation where all that Babylon represented is brought into judgment, and the greater David reigns in triumph.

Fuente: Commentary Series on the Bible by Peter Pett

5. THE FAVORABLE TURN IN THE FATE OF JEHOIACHIN

Jer 52:31-34

3127And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the five and twentieth day of the month, that Evil-merodach king of Babylon, in the first year of his reign, lifted up 32the head of Jehoiachin king of Judah, and brought him forth out of prison, and spake kindly unto him, and set his throne above the throne of the kings that were 33with him in Babylon, and changed28 his prison garments: and he did continually 34eat bread before him all the days of his life. And for his diet, there was a continual diet given him of the king of Babylon, every day a portion [the days requirements] until the day of his death, all the days of his life.

EXEGETICAL AND CRITICAL

To this section there is an almost exactly corresponding one in 2 Kings 25 (2730). The differences are unessential: instead of the twenty-fifth day, 2 Ki. 25:31 has the twenty-seventh (comp Jer 52:25, where the reverse is the case), so that one is tempted to think that one of the two authors has interchanged these two passages; (comp. also rems, on Jer 52:12). For other differences comp. the Textual Notes.The expression to lift up the head, is found also in Gen 40:13 coll. 19 and 20, and designates the elevation of one who is prostrate. Comp. the expression in another sense in Exo 30:12; Num 1:2, etc.; Psa 83:3.In the first year of his reign. It was evidently an act of grace, which Evil-merodach performed on the occasion of his ascending the throne. May not the influence of Daniel and other highly esteemed Jews at the Babylonian court have operated in favor of the imprisoned king?Out of prison. Comp. rems. on Jer 37:4.Above the throne. This expression does not mean that Jehoiachin received a seat on the same level, but surpassing the others in height, but that his seat stood higher up than the others, i.e., that he could sit nearer to the king. Whether the others were princes constantly or transiently present, may be left undecided. Perhaps both.His diet, (comp. Jer 40:6), evidently comprehends all that Jehoiachin needed for himself and household, besides the food which he had at the royal table. The accumulation of expressions, indicating that Jehoiachin continued without interruption to the end of his life to enjoy royal honors, shows that this fact gave great satisfaction to the author.On the chronological relations, comp. Niebuhr, Ass. u. Babel., S. 87 sqq.; Duncker, Gesch d. Alterth, L, S. 864, 5. The ascension of the throne by Evil-merodach occurred in the year B. C., 561. It is not absolutely impossible that Jeremiah was still alive at this time. Supposing that he began his ministry at the age of twenty, he would be then about eighty-six. Comp. the dates in Jer 23:3, and Jer 52:31. It is also not impossible that he received in Egypt the news of Jehoiachins exaltation. But this notice includes not only the liberation of the ex-king, but his death (Jer 52:33-34). Thus vanishes all probability of Jeremiahs being its author, as well as from the consideration that the notice, if proceeding from Jeremiah, must have been found in another place, and not at the close of this supplement, evidently compiled by a later hand.

Footnotes:

[27]Jer 52:31.2 Kings 25 for has ; is wanting; for it reads , instead of more simply ; further for (Jer 52:33); for the same words reversed, for (Jer 52:34) merely ; the words are entirely wanting in 2 Kings. All these alterations indicate that the author of 2 Kings 25 endeavored to give an, in his opinion, improved text.

[28]Jer 52:33. is the Hebrew, (2 Kings 25) the later Aramaic form. Comp. Olsh., 233, Anm., and 246, b Anm.

DOCTRINAL AND ETHICAL

1. Docemur hoc capite, quod comminationes divin rum sint de pelvi fulgura, quodque Deus pro misericordia sua infinita calamitates a se immissas mitigare plerumque soleat, si seria interveniat pnitentia. Frster.

2. On Jer 52:1-3. From this we see why God sometimes places ungodly rulers over a country, who cast it to destruction. It is done on account of the rulers and the peoples sins, that they may draw down the well merited punishment, as Sirach says. On account of violence, injustice and avarice, a kingdom passes from one nation to another (Jer 10:8). So also says king Solomon. Because of the sins of a nation occur many changes of rulers, but for the sake of the people who are intelligent and reasonable, the State is prolonged (Pro 28:2). Wurtemb. Summarien.

3. On Jer 52:4. God allows many slight and mild punishments to come as warnings, till at last comes the finishing stroke. This is a witness to the divine long-suffering (Rom 2:4). Cramer.

4. On Jer 52:6. The fact that in this siege compassionate women had to kill and eat their own children (Lam 4:10) is a reminder that by bodily hunger God would punish; 1. satiation and disgust towards His holy word and soul-food; 2. the terrible offering up of children to Moloch; 3. the loose discipline of children. Cramer.

5. On Jer 52:7. No fortress can protect the ungodly, even though they had their nest in the clouds. Cramer.

6. On Jer 52:8. An example of faithless, perjured men of war. But as Zedekiah broke his oath to the king at Babylon, he was paid back in the same coin. Cramer. His people forsook the poor king Zedekiah on his flight and he was captured, from which we see that great men cannot depend on their body-guard; these flee in time of need, and leave their masters in the lurch. The surest and best protection is when we have the holy angels for our guard This angelic protection is, however, to be obtained and preserved by faith and godliness, but is lost by unbelief and ungodly conduct. Wurtemb. Summ.

7. On Jer 52:9-11. The punishment of perjury. Ubi monemur, quod fides hosti, etiam barbaro, qualis hodie Turca, a Christianis data, mimine violanda. Frster.

8. On Jer 52:9. sqq. God had shown Zedekiah by Jeremiah a way in which he could escape the calamity. But because he forsook the Lord and would not follow it, the others were only leaky cisterns (Jer 2:13). For woe to the rebellious who take counsel without the Lord (Isa 30:1). This is useful for an instance against the holy by works, who reject Gods way of escaping the Devil; when they devise other ways for themselves they are caught by the Chaldeans of hell. Cramer.

9. On Jer 52:12 sqq. Holy places, external ceremonies and opus operatum do not avail for hypocrites If God punished His own institution so severely, how shall human institutions remain unpunished? Cramer.

10. On Jer 52:12. Quale fatum, ne et nostris obtingat templis caveamus, ne profanemus templa ulterius tum externa vel materialia, tum interna vel spiritualia in cordibus nostris, de quibus 1Co 3:16 sqq.; Jer 6:19 sqq. Frster.

11. On Jer 52:15. It is another work of mercy that some of Judah were preserved. For Gods grace is always to be found in His punishments. Cramer.

12. On Jer 52:15. He who will not serve God and his neighbor at home and in quiet, must learn to do it in a strange land in affliction and distress. Cramer.

13. On Jer 52:24 sqq. As teachers are often to blame for their behaviour that sin gets the upper hand in a community, it is exceedingly just when God brings such for an example into great punitive judgment (1Sa 2:27-34). Starke.

14. On Jer 52:24. The priests are caught and slain; 1. because they could not believe the truth for themselves; 2. because they led others astray; 3. because they appealed to the temple of the Lord; 4. because they persecuted the true prophets; 5. because they troubled the whole church of God. But he who troubleth shall bear his judgment, whosoever he be (Gal 5:10). Cramer.

15. On Jer 52:31 sqq. Sane omnino verisimile videtur judicio Philippi Melanchthonis in Chron. part, I fol. 33 Evilmerodachum amplexum esse doctrinam Danielis de Vero Deo, quam et pater publico edic professus est, eamque ob causam clementiam exercuisse erga regem Jechoniam. Frster.Narrant Hebri hujusmodi fabulam: Evilmerodach, qui patre suo Nabuchodonosor vivente per septem annos inter bestias, ante regnaverat, postquam ille restitutus in regno est, usque ad mortem patris cum Joakim rege Jud in vinculis fuit; quo mortuo, quum rursus in regnum succederet, et non susciperetur a principibus, qui metuebant, ne viveret qui dicebatur extinctus, ut fidem patris mortui faceret, aperuit sepulcrum et cadaver ejus unco et funibus traxit. Jerome on Jer 14:18-19. Josephus speaks of it as follows: , , . (Antiqq., X. 11, 21.)

16. On Jer 52:31 sqq. Ceterum potest hoc exemplo, quod Jechonias rex dignitati su in exilio Babylonico restitutus, refutari exceptio Judorum contra vaticinium Jacobi (Gen 49:10) de Messia jamdudum exhibito, postquam per Romanos sceptrum de Juda ablatum, id quod Messi jamjam nascituri esse debuit. Frster.

17. On Jer 52:31 sqq. No one should despair in misfortune, for the right hand of the Highest can change all (Psa 77:10) and Christ rules even in the midst of His enemies (Psa 110:2). For His are the praise, the glory and the power from everlasting to everlasting. Amen. Cramer.

HOMILETICAL AND PRACTICAL

1. On Jer 52:1-11. The truth of the word What a man soweth, that shall he also reap, exhibited in the example of the Jewish State under Zedekiah.1. The seed (Jer 52:2); 2. The crop (a) the siege, (b) the famine, (c) the capture of the city and flight of the king, (d) the punishment of the king and his princes, (e) the fate of the people (Jer 52:3).

2. On Jer 52:12-20. The rejection of Judah appears at first sight a contradiction. For Jerusalem is the holy city (Mat 4:5; Neh 11:1; Neh 11:18), the city of God (Psa 46:5; Psa 48:2; Psa 48:9; Psa 78:3); the temple is the house of Jehovah (Jer 7:2. etc.); Gods service rests on divine authority (Ex. chh. 2527, 30, 31). But God cannot contradict Himself. We have, therefore, to show the unity of the divine thoughts in the choice and rejection of Jerusalem. 1. The rejection was a conditional one (Jer 7:3 sqq). Hence notwithstanding the election the rejection involved nothing contradictory, but was a necessary consequence of the unfulfilled condition.2. The election remains (a) objectively notwithstanding the rejection; it is (b) subjectively brought to its realization by the rejection; the latter as a means of discipline operating to produce the disposition, from which alone thefulfillment of this condition can proceed. Comp. rems. on Jer 32:41, p. 288.

3. On Jer 52:24-27. That great lords sometimes make an example of gross miscreants, promotes righteousness, only it must not be done on the innocent, or with such severity that there is no proportion between the crime and its punishment (Jos 7:25). Starke.

4. On Jer 52:31-34. The deliverance of Jehoiachin. 1. It shows us that the Lord can help (a) out of great distress (grievous imprisonment of thirty-seven years), (b) in a glorious manner. 2. It admonishes us (a) to steadfast patience, (b) to believing hope, Psalms 13 [It was a prelude and pledge of the liberation and exaltation of the Jewish Nation, when it had been humbled and purified by the discipline of suffering; and of its return to its own land; and a joyful pre-announcement of that far more glorious future restoration which the prophets in the Old Testament, and the Apostles in the New foretellof Israel to God in Christ; to whom, with the Father and Holt Ghost, be ascribed all honor, glory, dominion, adoration and praise, now and forever. Amen. Wordsworth.S. R. A.].

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

NASB (UPDATED) TEXT: Jer 52:31-34

31Now it came about in the thirty-seventh year of the exile of Jehoiachin king of Judah, in the twelfth month, on the twenty-fifth of the month, that Evil-merodach king of Babylon, in the first year of his reign, showed favor to Jehoiachin king of Judah and brought him out of prison. 32Then he spoke kindly to him and set his throne above the thrones of the kings who were with him in Babylon. 33So Jehoiachin changed his prison clothes, and had his meals in the king’s presence regularly all the days of his life. 34For his allowance, a regular allowance was given him by the king of Babylon, a daily portion all the days of his life until the day of his death.

Jer 52:31-34 This paragraph describes the later, favorable treatment of King Jehoiachin, who was exiled by Nebuchadnezzar after he had reigned only three months (he was considered the legitimate heir of Josiah), by Evil-merodack (or Amel-Marduk), who reigned from 562-560 B.C. (cf. 2Ki 25:27-30). One wonders what theological purpose this last paragraph serves.

1. further historical detail

2. a sign of future hope of release from exile

3. a way to show YHWH still had a hand in Judah’s destiny

4. ending the prophecy of Jeremiah in a positive way

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

seven and thirtieth year. Compare 2Ki 25:27-30. See App-50.

Jehoiachin. Elsewhere in this book called “Jeconiah” (Jer 24:1; Jer 29:2), or “Coniah” (Jer 22:24, Jer 22:28).

five and twentieth. The order given then, but probably not carried out till the “seven and twentieth”, according to 2Ki 25:27.

Evil-merodach. The son of Nebuchadnezzar.

lifted up the head. Hebrew idiom for releasing. Reference to Pentateuch (Gen 40:13, Gen 40:20).

Fuente: Companion Bible Notes, Appendices and Graphics

Jer 52:31-34

JEHOIACHIN WAS TREATED KINDLY

And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the five and twentieth day of the month, that Evil-merodach king of Babylon, in the [first] year of his reign, lifted up the head of Jehoiachin king of Judah, and brought him forth out of prison; and he spake kindly to him, and set his throne above the throne of the kings that were with him in Babylon, and changed his prison garments. And [Jehoiachin] did eat bread before him continually all the days of his life: and for his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.

Lifted up the head of Jehoiachin…

(Jer 52:31). This strange expression has a double meaning; but here it had the more favorable of the two. It will be remembered that Pharaoh lifted up the head of the butler (Gen 40:13) and also lifted up the head of the baker (Gen 40:19); but it meant that he promoted the butler and hanged the baker! The same words are frequently used with different meanings in the Bible.

There is a glimpse here of the life-style of Babylonian kings. The kings which they had conquered were actually seated on thrones in the Babylonian king’s dining room, no doubt as part of the flattering display of his power; but Jehoiachin did not enjoy that status for 37 years! This passage speaks of his release from prison, of his restoration to royal status, and of his receiving a throne even above those of other monarchs conquered by Babylon. When did all this happen? Dummelow gave this year as 561 B.C.

This historical appendix cites literally dozens of fulfillments of Jeremiah’s prophecies; but the prophecy that more than all others appealed to the Jewish mind, namely the end of their exile and their restoration to Judah had not taken place yet; but, to the person who added this chapter, it might have seemed to be a good omen heralding the fulfillment of that prophecy also that the new king of Babylon so favorably changed the status of Jehoiachin, the last king of the House of David. This shows that this chapter was added at some considerable time after the prophet Jeremiah must be presumed to have died. It does not mean that any other portion of Jeremiah may be late-dated.

What is the message of this chapter? John Bright in the Anchor Bible stated it this way, “The Divine Word both has been fulfilled — and will be fulfilled!” Amen!

The Release of Jehoiachin Jer 52:31-34

The account of the release of Jehoiachin occurs with only slight variations in 2Ki 25:27-30. King Jehoiachin, along with members of his family and court, had been carried away to Babylon in 597 B.C. Until the end of the reign of Nebuchadnezzar the king of Judah was kept in prison. Nebuchadnezzar was succeeded on the throne by his son Amel-Marduk (man of Marduk) who was called by the Jews Evil-Merodach (stupid one of Marduk). He was able to hold the throne of Babylon for only two years (561-579 B.C.) before being assassinated. Within the first year of his reign Amel-Marduk lifted up the head of Jehoiachin i.e., restored him to royal favor and ordered him released from prison (Jer 52:31). It may be that Daniel and the other highly esteemed Jews at the Babylonian court used their influence to secure the release of the imprisoned king. This might also account for the favor bestowed upon Jehoiachin when his throne was placed above the thrones of the other captive kings in Babylon (Jer 52:32). The phrase above the thrones does not mean that Jehoiachins throne surpassed the others in height, but rather that he was privileged to sit nearer to the king of Babylon at the royal table. Thus after thirty-seven years Jehoiachin was permitted to put off his prison garments and eat at the royal table (Jer 52:33). As long as he lived Jehoiachin received a daily allowance of all that he needed for himself and his family besides the food which he enjoyed at the royal table (Jer 52:34). Contemporary economic documents discovered in Nebuchadnezzars palace contain lists of the daily rations of food given to the royal prisoners and hostages from various lands. Jehoiachin and his five sons are mentioned in these texts. Nebuchadnezzar provided for the king of Judah and his family ten measures of oil daily. In comparison to the quantity of rations given to other prisoners Jehoiachin and his sons faired very well indeed.

The Fall of Jerusalem – Jer 52:1-34

Open It

1. When property of yours is stolen, how do you feel when you discover the loss?

2. What, in your mind, constitute the national treasures of your country?

Explore It

3. How did God view Zedekiah, king of Judah? (Jer 52:1-3)

4. Why did Nebuchadnezzar lay siege to the city of Jerusalem? (Jer 52:3-5)

5. What was the condition of Jerusalem after almost two years? (Jer 52:6)

6. What did Judahs army do when the Babylonians broke through the city wall? (Jer 52:7-9)

7. What was Zedekiahs punishment for rebelling against Babylon? (Jer 52:9-11)

8. What happened to the buildings of Jerusalem and the rest of the population? (Jer 52:12-15)

9. What did the captain of the guard want those left behind to do? (Jer 52:16)

10. What were some of the valuable articles that the Babylonians took out of the temple? (Jer 52:17-19)

11. What were the notable features of the lavish worship objects that the Babylonians destroyed? (Jer 52:20-23)

12. What became of the leaders who remained in the city of Jerusalem after the siege? (Jer 52:24-27)

13. How many Jews in all were removed from Jerusalem by the Babylonians? (Jer 52:28-30)

14. What happened to the first king of Judah, who obeyed God and surrendered to the Babylonians? (Jer 52:31-34)

Get It

15. How does the book of Jeremiah make it clear that even the last of the kings of Judah and his subjects suffered for their own sins?

16. What made Zedekiahs punishment much worse than that of the first king of Judah, Jehoiachin, who had surrendered to Babylon?

17. How did Jehoiachin, living in Babylon, receive his reward for obeying Gods unusual directive to surrender to the enemy?

18. What was the wisdom of leaving behind some of the poorest people in a conquered land?

19. In your opinion, why was the looting of the temple significant enough to record in detail?

20. What was the material and human condition of the city of Jerusalem by the end of this story?

Apply It

21. What biblical lesson in disobedience can you make into your personal object lesson to inspire you to obey God?

22. What acquaintance of yours going through a difficult time could you encourage with the truth that God will judge the wicked?

Questions On Jeremiah Chapter Fifty-Two

By Brent Kercheville

1 What was the character of Zedekiah (Jer 52:1-3)?

2 Give a description of Gods judgment against his people in Jerusalem.

3 What happened to Zedekiah (Jer 52:9-11)?

4 What happened to the temple of the Lord (Jer 52:12-23)?

5 What happened to the people in Jerusalem (Jer 52:24-30)?

6 Why is this ending to Jeremiah recorded (Jer 52:31-34)? What is the message?

TRANSFORMATION:

How does this relationship change your relationship with God?

What did you learn about him?

What will you do differently in your life?

Fuente: Old and New Testaments Restoration Commentary

twelfth month

i.e. March.

Fuente: Scofield Reference Bible Notes

am 3442, bc 562

it came: 2Ki 25:27-30

in the twelfth: Nearly answering to our 25th of April, am 3442.

king of Babylon: Pro 21:1

lifted up: This phrase is founded on the observation that those in sorrow hold down their heads; and, when comforted, or the cause of their sorrow removed, they lift up their heads. Gen 40:13, Gen 40:20, Job 22:29, Psa 3:3, Psa 27:6

Reciprocal: 2Ki 24:12 – took him Job 12:18 – General Psa 107:14 – brake Psa 107:41 – setteth Psa 110:7 – lift Isa 42:22 – are hid Jer 22:27 – to the Jer 27:7 – all Jer 28:4 – Jeconiah Jer 37:1 – Coniah Jer 40:5 – gave him Jer 50:2 – Merodach Eze 17:12 – and led Eze 21:26 – Remove Hab 3:2 – in the

Fuente: The Treasury of Scripture Knowledge

Jer 52:31. Captivity of Jehoiachin. The taking of this king off the throne in Jerusalem marked the 2nd captivity (2Ki 24:10-16), and the things about to be related here are dated from that event, In the meantime Nebuchadnezzar had died and his son Evil-merodach came to the throne. Frequentiy a new ruler will celebrate bis first year in office by some special act and favor. Brought him forth out of prison. Although Jehoiachin had been permitted to live after being deposed, he was made a prisoner in the land of Babylon until Evil-merodach released him,

Fuente: Combined Bible Commentary

Jer 52:31-32. In the seven and thirtieth year of the captivity of Jehoiachin, &c. This note of time confirms the observation formerly made, namely, that the Scripture computation of the beginning of Nebuchadnezzars reign anticipates that of the Babylonians by two years, which two years he reigned with his father: see note on Jer 25:1. In the five and twentieth day of the month, Evil-merodach lifted up the head of Jehoiachin Released him out of prison, where he had lain thirty-seven years, and advanced him. In the parallel place, 2Ki 25:27, where see the notes, we read, the seven and twentieth day of the month, which difference between the two passages, Lowth thinks may be reconciled, by supposing that his advancement was resolved upon the 25th day, but not brought to pass till the 27th. In the first year of his reign Hebrew, , literally, in the year of his reign, or kingdom, that is, the year coincident with the beginning of it, from whence the date is taken. So that the word first is virtually implied in the phrase. Spake kindly unto him, and set his throne above the throne of kings See 2Ki 25:28-30. This clause may perhaps be more properly rendered, Set his seat above the seat of the kings, which may easily be understood to signify, that the king of Babylon showed him more respect and honour than he did to any of the other captive princes, by placing him nearest to himself: see Est 3:1. It is probable, says Blaney, the phrase may have proceeded from the custom of placing cushions for persons of more than ordinary distinction in the place allotted them to sit in. See Harmer, chap. 6. observ. 26.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

52:31 And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the five and twentieth [day] of the month, [that] Evilmerodach king of Babylon in the [first] year of his reign {o} lifted up the head of Jehoiachin king of Judah, and brought him out of prison,

(o) That is, restored him to liberty and honour.

Fuente: Geneva Bible Notes

D. The release of Jehoiachin from prison 52:31-34

This section is an almost verbatim repetition of 2Ki 25:27-30. It closes the book on a note of hope.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

In 562 B.C., Nebuchadnezzar’s son Evilmerodach (Awel-Marduk, lit. man of Marduk; 562-560 B.C.), who succeeded his father on the throne, showed favor to King Jehoiachin. Jehoiachin had been in prison in Babylon since 597 B.C. Evilmerodach favored Jehoiachin by bringing him out of prison. Evilmerodach may have done this in his accession year, since a new king often granted favors when he assumed his throne.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles