Verse-by-Verse Bible Commentary
2 Kings 25:23

Clarke's Commentary

Verse 2 Kings 25:23. To Mizpah — This is said to have been situated on the east side of the river Jordan, and most contiguous to Babylon, and therefore the most proper for the residence of Gedaliah, because nearest to the place from which he was to receive his instructions. But there were several places of this name, and we do not exactly know where this was situated.

Bridgeway Bible Commentary

In Egypt and Babylon (25:22-30)

Gedaliah was appointed governor of those who remained in Judah, and with Jeremiah’s support he followed a pro-Babylon policy. He took no action against Judah’s anti-Babylon military leaders who had escaped the Babylonians. Rather he encouraged them, along with others who had fled the country, to return and settle around Mizpah, north of Jerusalem (22-24; Jeremiah 40:7-12).

Within a few months Gedaliah was murdered by the leaders of the anti-Babylon group. Fearing a revenge attack by Nebuchadnezzar, the remaining Judeans in the resettlement area fled for safety to Egypt, taking the protesting Jeremiah with them (25-26; Jeremiah 40:13-7). It is believed that Jeremiah was stoned to death in Egypt by his fellow Judeans. The Babylonians, meanwhile, made their punishing raid on Judah as expected, and took captive any that they found (582 BC; Jeremiah 52:30).

After all the centuries of God’s dealings with his people, most of them were now back in Chaldea (Babylon) from where Abraham had been called, and others were back in Egypt where their ancestors had been slaves. Yet God had not cast off his people. They received a sign of hope for the future when the Babylonians released Jehoiachin from prison and promoted him to a place of honour in the Babylonian palace (in 568 BC). God was still in charge of his people’s affairs, and one day a remnant would return to the homeland and rebuild the nation (27-30; cf. Jeremiah 29:10-14).

Obadiah’s accusations against Edom

When Babylon attacked and destroyed Jerusalem in 587 BC, Edom joined in, welcoming the opportunity to enrich itself and to help wipe out what remained of the Israelite nation (Psalms 137:7). The prophet Obadiah, apparently one of those left behind in Judah, announced God’s judgment on Edom for its hostility, particularly since Edom and Israel were brother nations (being descended from Esau and Jacob respectively) (Obadiah 1:10-14).

Ezekiel in Babylon

Among the important citizens of Jerusalem taken captive to Babylon in 597 BC (see 24:10-17) was the young priest Ezekiel. If he had hoped to return to Jerusalem to serve God in the temple, he was soon to be disappointed. Jeremiah wrote to the exiles to tell them plainly that they would probably spend the remainder of their lives in Babylon (Jeremiah 29:1-14). Ezekiel’s work for God was to be as a prophet in Babylon, not as a priest in Jerusalem. He began his prophetic ministry five years after his arrival in Babylon, and continued it for at least twenty-two years (Ezekiel 1:2; Ezekiel 29:17).

In the early days of his preaching, Ezekiel repeatedly condemned the sins of the citizens of Jerusalem. He made it clear that the suffering of the people, both those in Jerusalem and those in Babylon, was a fitting judgment from God. He warned that for those left in Jerusalem worse was yet to come. The city would be destroyed and the temple burnt when the Babylonians invaded the city for the third and final time (Ezekiel 6:1-7; Ezekiel 7:20-27; Ezekiel 11:9-10; Ezekiel 21:21-22).

At first the exiles rejected Ezekiel’s message (Ezekiel 12:27-28). A few years later, when news reached them that Jerusalem had fallen as Ezekiel had predicted, they realized that Ezekiel was a true prophet who knew God’s mind. They began to listen to his messages again, though few genuinely changed their ways (Ezekiel 33:21,Ezekiel 33:30-33).

Nevertheless, Ezekiel was encouraged to move ahead with the next and most important part of his ministry, which was to prepare God’s people for the new era that lay ahead. He looked for the day when God’s people would be cleansed from their sins and worship him in spirit and in truth.

The long career of Daniel

Daniel was among the first citizens of Jerusalem to be taken captive to Babylon. (This was in 605 BC; see 24:1a; Daniel 1:1-6.) He was probably only a teenager when he entered the Babylonian court to be trained as an administrator. During his long career he held some of the most important positions in Babylon’s government. He outlasted the Babylonian Empire, and was still alive in the third year of the Persian king Cyrus, who had conquered Babylon in 539 BC (Daniel 10:1). He therefore lived to see the first of the Jews return to Jerusalem to rebuild the nation (2 Chronicles 36:22-23).

The first half of the book of Daniel records stories of Daniel and his friends that illustrate the overruling control of God in the lives of his people. The second half shows, through a series of unusual visions, how God would continue this government in the affairs of his people: first, during the confusion and conflict that would follow the period of Persian rule; second, during the events of Christ’s ministry and death; and third, during the final great events connected with the return of the Messiah and the end of the world’s history.

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Coffman's Commentaries on the Bible

GEDALIAH WAS MADE GOVERNOR OF JUDEA

"And as for the people that were left in the land of Judah, whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, governor. Now when all the captains of the forces, they and their men, heard that the king of Babylon had made Gedaliah governor, they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan the son of Kareah, and Serajah the son of Tanhumeth the Netophathite, and Jaazaniah the son of Maaeathite, they and their men. And Gedaliah sware to them and their men, and said unto them, Fear not because of the servants of the Chaldeans: dwell in the land, and serve the king of Babylon, and it shall be well with you. But it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama of the seed royal, came, and ten men with him, and smote Gedaliah so that he died, and the Jews and the Chaldeans that were with him at Mizpah. And all the people, both small and great, and the captains of the forces, arose, and came to Egypt; for they were afraid of the Chaldeans."

"Gedaliah the son of Ahikam the son of Shaphan" "Gedaliah means `Yahweh is great'; he was a grandson of Shaphan, head of a prominent family in Judah. They had supported the reforms of Josiah and were friendly and helpful to Jeremiah (Jeremiah 26:24)."Broadman Bible Commentary, op. cit., p. 294. We might even suppose that Jeremiah could have mentioned Gedaliah favorably to Nebuchadnezzar which would help explain Nebuchadnezzar's appointment of him.

The full story of the shameful treachery of Ishmael and his murder of Gedaliah is found in Jeremiah 40-44, and reference is made to our extensive comments in those chapters.

"The captains of the forces, they and their men" These were components of Zedekiah's army which had deserted him on the plains of Jericho and left him to the tender mercies of Nebuchadnezzar!

Gedaliah was a man of honor and good sense, and Ishmael's treacherous murder of this good man was probably due to two things: (1) his jealousy that Gedaliah had been appointed governor instead of himself, a member of the seed royal, and (2) the ambition of the king of the Ammonites who, for his own selfish reasons, wished to destroy Gedaliah. Gedaliah had been warned of Ishmael's enmity but unwisely refused to believe the warning.

"Gedaliah died… and the Jews and the Chaldeans that were with him at Mizpah" The use of the word "Jews" in this verse prompted the following from Honeycutt: "Technically, one should limit the word `Hebrew' to the pre-conquest period, `Israel' to the period of the conquest and the monarchy, and the word `Jew' to the post-exilic period."Ibid., p. 295.

Barnes' Notes on the Whole Bible

The captains of the armies - i. e., the officers of the troops who had fled from Jerusalem with Zedekiah 2 Kings 25:4, and had then dispersed and gone into hiding 2 Kings 25:5.

For Mizpah, see Joshua 18:26 note.

The Netophathite - Netophah, the city of Ephai (compare Jeremiah 40:8), appears to have been in the neighborhood of Bethlehem Nehemiah 7:26; Ezra 2:21-22. The name is perhaps continued in the modern Antubeh, about 2 12 miles S. S. E. of Jerusalem.

A Maachathite - Maachah lay in the stony country east of the upper Jordan, bordering upon Bashan Deuteronomy 3:14.

Dr. Constable's Expository Notes

I. The Captivity of the Southern Kingdom 25:8-30

Nebuzaradan, Nebuchadnezzar’s commander-in-chief, returned to destroy Jerusalem more thoroughly and to preclude any successful national uprising in Judah.

His burning of Yahweh’s house (2 Kings 25:9) was a statement that the Babylonians had overcome Yahweh as much as it was an effort to keep the remaining Judahites from worshipping Him. This act would have thoroughly demoralized even the godly in Judah, since in the ancient Near East the condition of the house (temple) of a god reflected on that god’s reputation. The breaking down of Jerusalem’s walls (2 Kings 25:10) prevented the inhabitants from defending themselves but also visualized the fact that Judah no longer had any defense. Yahweh had been her defense. The third deportation removed all but the poorest of the people from the land (2 Kings 25:11-12).

The writer’s emphasis on the desecration of Yahweh’s temple (2 Kings 25:13-17) illustrates God’s abandonment of His people (cf. 1 Kings 9:7-9). His special interest in the pillars (2 Kings 25:17) draws attention to the fact that Israel, which God had established (Jachin), had suffered destruction. Israel’s strength (Boaz) had also departed from her because of her apostasy (cf. Samson). Most scholars believe the Babylonians either destroyed the ark of the covenant or took it to Babylon from which it never returned to Jerusalem (but cf. 2 Chronicles 5:9). A few believe the Jews hid it under the temple esplanade.

The Babylonians also cut the priesthood back (2 Kings 25:18-21) so the people could not unite around it and rebel. Its temporary termination also meant that Israel was no longer able to worship God as He had prescribed because she had been unfaithful to Him. Access to God as the Mosaic Law specified was no longer possible. Both the temple furnishings and the priesthood that God had ordained for access to Himself were no longer available to the people. Israel could no longer function as a kingdom of priests as God had intended her to live (Exodus 19:5-6).

Ezekiel and Daniel both ministered in Babylon during the Captivity: Ezekiel to the exiles in their settlement, and Daniel to the Babylonians and Medo-Persians in their capitals. The context of the Book of Esther is also the Babylonian captivity and the Persian capital.

"In the exile and beyond it, Judaism was born." [Note: Bright, p. 323.]

By this, Bright meant the present form of Israelite worship that operates around the world today without a temple and Levitical priesthood.

Gedaliah (2 Kings 25:22) was a descendant of Josiah’s secretary (of state? 2 Kings 22:3). He was a friend of Jeremiah (Jeremiah 39:14) who followed that prophet’s advice to cooperate with the Babylonians. Ishmael (2 Kings 25:25) possessed royal blood and evidently wanted to rule over Judah (cf. Jeremiah 41:2). Mizpah, the Babylonian provincial capital, was just seven miles north of Jerusalem (cf. 1 Samuel 7:5-12).

"It is not altogether clear whether this [Gedaliah’s assassination] is in the same year that Jerusalem fell or not. The wall was breached in the fourth month (=early July; Jeremiah 39:2) and Nebuzaradan came and burned the palace, the temple, and many of the houses and tore down the wall in the fifth month (=early August; Jeremiah 52:12). That would have left time between the fifth month and the seventh month (October) to gather in the harvest of grapes, dates and figs, and olives (Jeremiah 40:12). However, many commentators feel that too much activity takes place in too short a time for this to have been in the same year and posit that it happened the following year or even five years later when a further deportation took place, possibly in retaliation for the murder of Gedaliah and the Babylonian garrison at Mizpah (Jeremiah 52:30). The assassination of Gedaliah had momentous consequences and was commemorated in one of the post exilic fast days lamenting the fall of Jerusalem (Zechariah 8:19)." [Note: The NET Bible note on 25:25.]

It is ironic that the Judahites who rebelled against the Babylonians and God’s will in an attempt to secure their independence ended up fleeing back to Egypt. Their forefathers had been slaves there, and God had liberated them from Egypt 850 years earlier (2 Kings 25:26; cf. Deuteronomy 28:68).

In 560 B.C., the Babylonian king Evilmerodach (562-560 B.C.) permitted Jehoiachin to enjoy a measure of freedom. Perhaps the writer of Kings chose to end his book on this positive note because in the Abrahamic Covenant, God had promised that He would never abandon His chosen people completely (Genesis 12:1-3; Genesis 12:7). In the Mosaic Covenant, He also assured them that if they repented, He would bring them back into their land (Deuteronomy 30:1-5; cf. 1 Kings 8:46-53). God’s mercy to Jehoiachin also points to the continuation of the Davidic dynasty that God had promised would never end (2 Samuel 7:16). God’s mercy to His people is one of the persistently recurring motifs in Kings.

Gill's Exposition of the Whole Bible

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Henry's Complete Commentary on the Bible

      22 And as for the people that remained in the land of Judah, whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, ruler.   23 And when all the captains of the armies, they and their men, heard that the king of Babylon had made Gedaliah governor, there came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan the son of Careah, and Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of a Maachathite, they and their men.   24 And Gedaliah sware to them, and to their men, and said unto them, Fear not to be the servants of the Chaldees: dwell in the land, and serve the king of Babylon; and it shall be well with you.   25 But it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came, and ten men with him, and smote Gedaliah, that he died, and the Jews and the Chaldees that were with him at Mizpah.   26 And all the people, both small and great, and the captains of the armies, arose, and came to Egypt: for they were afraid of the Chaldees.   27 And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the seven and twentieth day of the month, that Evil-merodach king of Babylon in the year that he began to reign did lift up the head of Jehoiachin king of Judah out of prison;   28 And he spake kindly to him, and set his throne above the throne of the kings that were with him in Babylon;   29 And changed his prison garments: and he did eat bread continually before him all the days of his life.   30 And his allowance was a continual allowance given him of the king, a daily rate for every day, all the days of his life.

      In these verses we have,

      I. The dispersion of the remaining people. The city of Jerusalem was quite laid waste. Some people there were in the land of Judah (2 Kings 25:22; 2 Kings 25:22) that had weathered the storm, and (which was no small favour at this time, Jeremiah 45:5) had their lives given them for a prey. Now see, 1. What a good posture they were put into. The king of Babylon appointed Gedaliah, one of themselves, to be their governor and protector under him, a very good man, and one that would make the best of the bad, 2 Kings 25:22; 2 Kings 25:22. His father Ahikam was one that countenanced and protected Jeremiah when the princes had vowed his death, Jeremiah 26:24. It is probable that this Gedaliah, by the advice of Jeremiah, had gone over the Chaldeans, and had conducted himself so well that the king of Babylon entrusted him with the government. He resided not at Jerusalem, but at Mizpah, in the land of Benjamin, a place famous in Samuel's time. Thither those came who had fled from Zedekiah (2 Kings 25:4; 2 Kings 25:4) and put themselves under his protection (2 Kings 25:23; 2 Kings 25:23), which he assured them of if they would be patient and peaceable under the government of the king of Babylon, 2 Kings 25:24; 2 Kings 25:24. Gedaliah, though he had not the pomp and power of a sovereign prince, yet might have been a greater blessing to them than many of their kings had been, especially having such a privy-council as Jeremiah, who was now with them, and interested himself in their affairs, Jeremiah 40:5; Jeremiah 40:6. 2. What a fatal breach was made upon them, soon afterwards, by the death of Gedaliah, within two months after he entered upon his government. The utter extirpation of the Jews, for the present, was determined, and therefore it was in vain for them to think of taking root again: the whole land must be plucked up, Jeremiah 45:4. Yet this hopeful settlement is dashed to pieces, not by the Chaldeans, but by some of themselves. The things of their peace were so hidden from their eyes that they knew not when they were well off, nor would believe when they were told. (1.) They had a good governor of their own, and him they slew, out of spite to the Chaldeans, because he was appointed by Nebuchadnezzar, 2 Kings 25:25; 2 Kings 25:25. Ishmael, who was of the royal family, envying Gedaliah's advancement and the happy settlement of the people under him, though he could not propose to set up himself, resolved to ruin him, and basely slew him and all his friends, both Jews and Chaldeans. Nebuchadnezzar would not, could not, have been a more mischievous enemy to their peace than this degenerate branch of the house of David was. (2.) They were as yet in their own good land, but they forsook it, and went to Egypt, for fear of the Chaldeans, 2 Kings 25:26; 2 Kings 25:26. The Chaldeans had reason enough to be offended at the murder of Gedaliah; but if those that remained had humbly remonstrated, alleging that it was only the act of Ishmael and his party, we may suppose that those who were innocent of it, nay, who suffered greatly by it, would not have been punished for it: but, under pretence of this apprehension, contrary to the counsel of Jeremiah, they all went to Egypt, where, it is probable, they mixed with the Egyptians by degrees, and were never heard of more as Israelites. Thus was there a full end made of them by their own folly and disobedience, and Egypt had the last of them, that the last verse of that chapter of threatenings might be fulfilled, after all the rest, Deuteronomy 28:68, The Lord shall bring thee into Egypt again. These events are more largely related by the prophet Jeremiah, Jeremiah 40:1-45; Jeremiah 40:1-45Jeremiah 40:1-45; Jeremiah 40:1-45 Quaeque ipse miserrima vidit, et quorum pars magna fuit--Which scenes he was doomed to behold, and in which he bore a melancholy part.

      II. The reviving of the captive prince. Of Zedekiah we hear no more after he was carried blind to Babylon; it is probable that he did not live long, but that when he died he was buried with some marks of honour, Jeremiah 34:5. Of Jehoiachin, or Jeconiah, who surrendered himself (2 Kings 24:12; 2 Kings 24:12), we are here told that as soon as Evil-merodach came to the crown, upon the death of his father Nebuchadnezzar, he released him out of prison (where he had lain thirty-seven years, and was now fifty-five years old), spoke kindly to him, paid more respect to him than to any other of the kings his father had left in captivity (2 Kings 25:28; 2 Kings 25:28), gave him princely clothing instead of his prison-garments, maintained him in his own palace (2 Kings 25:29; 2 Kings 25:29), and allowed him a pension for himself and his family in some measure corresponding to his rank, a daily rate for every day as long as he lived. Consider this, 1. As a very happy change of Jehoiachin's condition. To have honour and liberty after he had been so long in confinement and disgrace, the plenty and pleasure of a court after he had been so long accustomed to the straits and miseries of a prison, was like the return of the morning after a very dark and tedious night. Let none say that they shall never see good again because they have long seen little but evil; the most miserable know not what blessed turn Providence may yet give to their affairs, nor what comforts they are reserved for, according to the days wherein they have been afflicted,Psalms 110:15. However the death of afflicted saints is to them such a change as this was to Jehoiachin: it will release them out of their prison, shake off the body, that prison-garment, and open the way to their advancement; it will send them to the throne, to the table, of the King of kings, the glorious liberty of God's children. 2. As a very generous act of Evil-merodach's. He thought his father made the yoke of his captives too heavy, and therefore, with the tenderness of a man and the honour of a prince, made it lighter. It should seem all the kings he had in his power were favoured, but Jehoiachin above them all, some think for the sake of the antiquity of his family and the honour of his renowned ancestors, David and Solomon. None of the kings of the nations, it is likely, had descended from so long a race of kings in a direct lineal succession, and by a male line, as the king of Judah. The Jews say that this Evil-merodach had been himself imprisoned by his own father, when he returned from his madness, for some mismanagement at that time, and that in prison he contracted a friendship with Jehoiachin, in consequence of which, as soon as he had it in his power, he showed him this kindness as a sufferer, as a fellow-sufferer. Some suggest that Evil-merodach had learned from Daniel and his fellows the principles of the true religion, and was well affected to them, and upon that account favoured Jehoiachin. 3. As a kind dispensation of Providence, for the encouragement of the Jews in captivity, and the support of their faith and hope concerning their enlargement in due time. This happened just about the midnight of their captivity. Thirty-six of the seventy years were now past, and almost as many were yet behind, and now to see their king thus advanced would be a comfortable earnest to them of their own release in due time, in the set time. Unto the upright there thus ariseth light in the darkness, to encourage them to hope, even in the cloudy and dark day, that at evening time it shall be light; when therefore we are perplexed, let us not be in despair.

Kelly Commentary on Books of the Bible

Well, then, in the next portion of our book (2 Kings 21:1-26) we see how truly a pious father may be followed by an impious son. Manasseh, young as he was, did not only begin to reign, but "did that which was evil in the sight of Jehovah after the abominations of the heathen, whom Jehovah cast out before the children of Israel. For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped all the host of heaven, and served them. And he built altars in the house of Jehovah, which Jehovah said, In Jerusalem will I put my name. And he built altars for all the host of heaven in the two courts of the house of Jehovah. And he made his son pass through the fire." Burnt them to Moloch. Cruel king! "And observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of Jehovah to provoke him to anger. And he set a graven image of the grove that he had made in the house, of which Jehovah said to David, and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever: neither will I make the feet of Israel move any more out of the land which I gave their fathers; only if they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them. But they hearkened not."

The consequence was that Manasseh not only did evil, but "seduced them to do more evil than did the nations whom Jehovah destroyed." How was it possible then for Judah to abide in the land of Jehovah? It became a moral impossibility. Hence therefore the message which Jehovah sends by His servants the prophets. After Manasseh, reigned Amon; and Amon follows in the steps of his wicked father, not of his pious grandfather. "He walked in all the way that his father walked in, and served the idols that his father served, and worshipped them, and he forsook the Jehovah God of his fathers, and walked not in the way of Jehovah."

But after him comes a truly godly prince Josiah younger, too, than either (2 Kings 22:1-20). He was not too young to serve the Lord. "He was eight years old when he began to reign, and he reigned thirty and one years in Jerusalem. And his mother's name was Jedidah, the daughter of Adaiah of Boscath. And he did that which was right in the sight of Jehovah, and walked in all the way of David his father, and turned not aside to the right hand or to the left. And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of Jehovah, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of Jehovah, which the keepers of the door have gathered of the people: and let them deliver it into the hand of the doers of the work, that have the oversight of the house of Jehovah: and let them give it to the doers of the work;" and so on. But when we are in the path of duty we are in the place of blessing. And Hilkiah gives the glad message to Shaphan, "I have found the book of the law in the house of Jehovah." How strange! found the book of the law of Jehovah. So it was, and people wonder how that in Christendom men have so long departed, and so long forgotten the word of God.

According to the analogy of Israel, we ought rather to expect it. Here was a people still more bound by letter than we, still more dependent therefore upon a law, if possible, than we could be upon any outward observances. For the law was essentially outward, and the law was a thing that was not so dependent upon inner life and the Spirit of God as outward statutes and observances and ordinances of every kind. Yet even here the law had been lost all this time, and it was a great discovery to find it. God was faithful, and he that had a heart to observe the word of Jehovah found the law through His servant Hilkiah, the high priest. "And it came to pass when the king had heard the words, of the book of the law, he rent his clothes." He had a tender conscience. There is nothing more important in its place; for what is the good of knowledge if there is not a conscience? It appears to me that to grow in knowledge of the truth, if there be not simplicity in following it out, turns the knowledge into a curse, not a blessing. The one value of the truth of God of the word of God being better known is that we may be more faithful towards the Lord, and also in our relationships one with another in doing His will in this poor world. But the moment that you divorce the truth from conscience, it appears to me that the state of the soul is even worse. Far better to be simple in using aright the little that we know than to grow in knowledge where there is no corresponding fidelity. The king, however, was very different. When he heard the words, he rent his clothes, and the consequence was that there was a mighty work of real revival, in the true sense of the word; because I need not tell you that it is a great misapplication of the term "revival" to use it for the conversion of souls. Revival is rather a process of raising up the people of God to a better state or condition, so as most truly to follow what the Lord looks for among them where they have slipped into a lower, slumbering, condition. This is the true sense of it, and this is exactly the meaning of it here, So the king gave an impulse to the people and they gathered to him, as we are told in the next chapter.

"The king went up into the house of Jehovah, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great and he read in their ears all the words of the book of the covenant which was found in the house of Jehovah. And the king stood by a pillar, and made a covenant before Jehovah, to walk after Jehovah, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant" (2 Kings 23:1-37). And we find, accordingly, the practical fruits at once, public and private, national and personal, for at this time you must remember it was not the church: it was a nation, and it is the greatest confusion of things that differ to confound an elect nation with the church of God. The church is a gathering out of all nations. The congregation of Israel was merely an assemblage of that nation. To talk, therefore, about the Jewish church is really nonsense. It is a common phrase, but there is no truth in it. It is only allowing ourselves phraseology that is altogether foreign to the word of God.

The account then of the great reformation that was wrought is fully gone into in the rest of the chapter, but I shall only add that although the king had been thus faithful, he slips out of the path of the Lord in opposing Pharaoh-nechoh. God had not called him to it, and if the Lord always blesses fidelity, and loves to bless wherever He can, on the other hand the Lord is righteous in His government; and if therefore the righteous man slips out of the path of fidelity he bears the consequences. What we sow to the flesh, we must reap in corruption. It matters not who. Converted or unconverted, it is always true. So with Josiah. There might be grace on the Lord's part to take him away from the evil to come, but I do not doubt it was a chastening upon his eagerness of spirit in opposing the king of Egypt without a word from the Lord.

However, the king of Egypt put Jehoahaz in bands. The people had made him king in Jerusalem in the stead of Josiah, and he made Eliakim his brother king, changing his name to Jehoiakim. And Jehoiakim, we are told, was twenty and five years old when he began to reign, and he reigned eleven years in Jerusalem. But all this was only one sorrowful event after another.

In the next chapter (2 Kings 24:1-20) we have the mighty king of Babylon, who first comes before us Nebuchadnezzar, the destined beginner of the great imperial system with which we have not done yet; for the world is yet to see the last phase of the imperial power that began at this very time, or shortly after. This gives deep interest to what we are now looking at. I am aware that men are not expecting it. This does not at all hinder its truth as the word of God, and His word alone can decide such questions. The first then who acquires the empire of the world Nebuchadnezzar comes up, and Jehoiakim, became his servant three years. Afterwards he rebels. The Lord puts him down, and Jehoiachin his son reigns in his stead, and the king of Egypt came not again any more out of his land, because he was put down by Nebuchadnezzar. These are the steps by which he arrives at the throne of the world, according to the sovereign gift of Jehovah. And Jehoiachin does evil; and at that time the servants of Nebuchadnezzar came up when he rebelled, and Nebuchadnezzar himself too besieges the city and carries away the treasures of the house as well as the princes and mighty men. Not only the king, but as we know also a man afterwards most distinguished, and of such deep interest to us Daniel, the prophet. Then follows another sorrowful state. Zedekiah having been made king provisionally in the land over a small remnant, he too is guilty of breaking the oath of Jehovah, and Nebuchadnezzar comes against him. Here we find the last phase of Jerusalem's sorrowful history of the last batch of the Jews that was carried down into captivity. And this is pursued to the end of the twenty-fifth chapter, and this closes the book.

Thus we have completed these two Books of the Kings cursorily, I admit, but still I trust so as to give at any rate a general picture of this wonderful history of the Old Testament; the end being the great imperial power under which will take place the return of a little remnant of the Jews to find themselves in Jerusalem once more to set up a king who will be Satan's great instrument for deceiving men under the shelter of the last holder of the power that began with Babylon. But I enter no farther. This would take me out of history into prophecy.