The account of the Babylonian captivity and destruction of Jerusalem (586 BC) is recorded four times in Scripture: Jer 39; Jer 52; 2Kin 25; 2Chr 36. In these solemn passages, the LORD's sorrow is evident, as it is in several NT passages where He foretold the fall of Jerusalem to Rome (70 AD), in Mat 23:37-39, Luk 13:34,35, and Luk 19:41-44 (also Mat 24:1,2; Mark 13:1,2; Luk 21:5,6).
This repetition, mingled with tears, "shows how deeply God loves His people, even when their conduct proves them to be wholly unworthy of being loved."
"Did children act toward a father as Israel acted toward God, they would certainly extinguish all love for themselves in their father's heart. But it is impossible to exhaust the love that fills God's heart.
"But, as in the case of Jerusalem, appalling chastisements must visit aggravated sinfulness (vs.2-3).
"Disobedience to the Word of God ensures hunger, defeat and slavery (vs.4-7). Many in their spiritual experience have had this sad experience." [in quotes, from GWms]
Zedekiah and his soldiers "were defeated and captured in the very scene of Israel's first victory [Jericho]. So, in the Christian's life, defeat may dishonour a once victorious field when there is a departure from the first love." [GWms]
Zedekiah's fivefold sentence: [These points are in the words of GWms.]
The execution of his sons before his eyes
the slaughter of his princes
the loss of his eyes
his degradation to slavery
his condemnation to penal labour for life. (Prisons were typically places of hard labor. cp. blind Samson, Judg 16:21)
III. The fate of the city, the Temple, the people, v.12-23
Some imagine a conflict between v.12 and 2Kin 25:8.
A careful reading shows that on the seventh day, he came "unto," and on the tenth day, he went "into" the city.
All of the accounts describe the destruction of the Temple and city walls,
and the deportation of the people.
Additional detail (omitted in ch.39) is given, here (and also in 2Kin 25), concerning the destruction of the Temple and the deportation of its furnishings and remaining vessels, including:
Various vessels and tools (v.18,19) used by the priests in the sacrificial ministry.
The word "caldron" (used twice here) is elsewhere translated as pans or pots (eg. Ex 27:3; 38:3). The pans were used to catch the ashes from the altar. The pots were used to boil meat that was not consumed upon the altar, to provide food for the priests. The bowls and basons were for cleansing.
Note that most of these items were of brass, because most of the gold and silver vessels had already been carried away previously (2Kin 24:11-13). Now, even the brass would not remain.
While the world hoarded their fine metals, the LORD had reserved something of greater value for His people. Brass speaks symbolically of judgment upon sin. At the brazen altar, blood was shed for the remission of sin. At the brazen laver there was cleansing for incidental sin. From the brass pots, the priests were nourished in the service of the LORD. Or, so it would have been, had they desired to serve Him alone, and had they acknowledged their sinfulness and repented of it. But now, the neglected means of cleansing would be taken from them.
The brass pillars, the brass sea and its bases.
Because these items were too large and heavy to move intact, they were broken up and carried away in pieces. So much brass was used in making these items, that they were "without weight" (1Kin 7:47).
Why is so much detail given to the size and beauty of the two brass pillars (v.17,20-23)?
Why, at the time of their destruction and removal, should there be such a vivid reminder of their features? (cp. 1Kin 7:15-22, which describes their construction and installation)
They speak of the Davidic Kingdom: cut-off, yet unending.-
These great pillars stood on either side of the door of the Temple in Jerusalem. These pillars, constructed by Solomon, more than 400 years earlier, had borne silent testimony to the perpetual kingdom of David, which the LORD had promised to him, and which He had established in Jerusalem.
There were no similar structures accompanying the Tabernacle in the wilderness. But at that time, the pillar, of fire by night and of cloud by day, testified that the LORD, their King, dwelt with His people. In the eternal Kingdom, the King will dwell with His people, ruling from "the throne of God and of the Lamb" (Rev 21:3; 22:1,3). Because Israel's King is eternal, the loss of His earthly Kingdom is temporary.
They speak of the Great King: absent, yet active.-
Their names- "Jachin" {He shall establish} and "Boaz" {In Him is strength} (1Kin 7:21).
Observe these dual aspects of Christ's relationship to His people: 2The 3:3 with 1The 5:24
Their construction...
of molten brass: Brass speaks of judgment.
At the brazen altar of sacrifice and the brazen laver for cleansing, the guilt and contamination of sin were taken away.
Christ is the Lamb of God, who bore the judgment for our sin in Himself (Isa 53). By His blood, the believer's sin is forgiven and cleansed. 1Joh 1:5-9
of imposing size (about 35 feet tall, 18 feet in circumference), strength (4 inch thick brass), and weight:
Christ's power and glory are beyond our comprehension. Eph 1:15-23
(The basic meaning of 'glory' is 'weight' or 'worth.' Christ's glory is measureless.)
with intricate ornamentation: The base and capital of each pillar were engraved with lillies, each pillar's capital was decorated with identical networks of chains containing hundreds of brass pomegranates.-
These designs depict the beauty, grace and fruitfulness of Christ. Eph 3:14-21
His fruitfulness is manifest in those whose lives are intertwined with His (Joh 15:5).
Taken together, these pillars represent Israel's Messiah, as He will be in His future Millennial Kingdom, and as He is now for those whose confidence is in Him alone. But because His people had rejected Him, Babylon robbed them of the glory and power that would have been theirs.
They speak of God's immutable Promise: faithful and sure.-
'Jachin' - He will establish the Davidic King and Kingdom in Jerusalem.
These men who held important religious, political and military offices were slain.
The account in 2Kin 25:19 mentions five men who had been closely associated with the king, whereas v.25 records seven. The difference may be explained by deaths during the long journey from Jerusalem to Riblah (about 200 miles). These men may have been elderly, or in ill health due to the siege.
V. The captivities of Judah, under Nebuchadnezzar, v.27b-30
Several partial captivities are mentioned, in various passages ('a' and 'b' are not included in this chapter):
In the third (or fourth) year of Jehoiakim, which was the first year of Nebuchadnezzar.
(The records sometimes differ by one year, due to a difference between the way a king's years were counted by Israel and Babylon.) Daniel was among the captives on this occasion (2Kin 24:1; Dan 1:1,2; cp. Jer 25:1). After Nebuchadnezzar brought Jehoiakim into submission, he allowed Jehoiakim's reign to continue for another seven or eight years.
In the eleventh (final) year of Jehoiakim (2Chr 36:5-7).
Nebuchadnezzar installed Jehoiachin as king, at that time.
In the seventh (or eighth) year of Nebuchadnezzar (when Jehoiachin was deposed),
which was the first year of Zedekiah (v.28; 2Kin 24:11-18; 2Chr 36:9-11). Ezekiel was taken captive at this time. The numbers of captives differ between records, probably due to inclusion of different categories of people in the count (eg., princes, priests, men of valour, craftsmen, smiths, common people...).
In the eighteenth (or nineteenth) year of Nebuchadnezzar,
which was the eleventh (final) year of Zedekiah (v.29; 2Kin 25:2-9; 2Chr 36:11-21). At the fall of Jerusalem, a large number of captives would be expected. But the count is not recorded.
In the twenty-third year of Nebuchadnezzar (v.30).
This captivity, five years after the fall of Jerusalem, was apparently Nebuchadnezzar's response to the rebellion which deposed Gedaliah, whom he had appointed as governor in the land (cp. Jer 41:17,18). By this time, the group which fled to Egypt (in unbelief) had already arrived there.
VI. The elevation and, death of Jehoiachin in captivity, v.31-34
Evil-Merodach {meaning "man of Merodach," a false god} succeeded Nebuchadnezzar as king of Babylon. [The day of Jehoiachin's elevation differs between v.31 and 2Kin 25:27. It seems probable that there were two days of preparation before the former prisoner was ready to be presented before the king.] The favor shown to Jehoiachin may have given hope to the captives that the promised restoration would occur in spite of their present sufferings. However, that hope of restoration did not benefit the former king, who died in Babylon, without an heir for the throne of David (cp. Jer 22:24-30).
Elevation by the world system is a poor substitute for honor from God (1Cor 4:5).
Neither the rebellion of God's people, nor the opposition of the world system, will prevent the LORD from establishing His King and Kingdom (Psalm 2). Yet, today, He grieves for the sorrows of His people. (See the Lamentations of Jeremiah.)