Jeremiah 51-52

The particulars of this prophecy are dispersed and interwoven, and the same things left and returned to again. Babylon is abundant in treasures, yet neither her waters nor her wealth shall secure her. Destruction comes when they did not think of it. Wherever we are, in the greatest depths, at the greatest distances, we are to remember the Lord our God; and in the times of the greatest fears and hopes, it is most needful to remember the Lord. The feeling excited by Babylon's fall is the same with the New Testament Babylon, Rev. 18:9,19. The ruin of all who support idolatry, infidelity, and superstition, is needful for the revival of true godliness; and the threatening prophecies of Scripture yield comfort in this view. The great seat of antichristian tyranny, idolatry, and superstition, the persecutor of true Christians, is as certainly doomed to destruction as ancient Babylon. Then will vast multitudes mourn for sin, and seek the Lord. Then will the lost sheep of the house of Israel be brought back to the fold of the good Shepherd, and stray no more. And the exact fulfilment of these ancient prophecies encourages us to faith in all the promises and prophecies of the sacred Scriptures.

Babylon's doom; God's controversy with her; encouragements from thence to the Israel of God. (Jer. 51:1-58) The confirming of this. (Jer. 51:59-64)

This prophecy is sent to Babylon, to the captives there, by Seraiah, who is to read it to his countrymen in captivity. Let them with faith see the end of these threatening powers, and comfort themselves herewith. When we see what this world is, how glittering its shows, and how flattering its proposals, let us read in the book of the Lord that it shall shortly be desolate. The book must be thrown into the river Euphrates. The fall of the New Testament Babylon is thus represented, Rev. 18:21. Those that sink under the weight of God's wrath and curse, sink for ever. Babylon, and every antichrist, will soon sink and rise no more for ever. Let us hope in God's word, and quietly wait for his salvation; then we shall see, but shall not share, the destruction of the wicked.

This fruit of sin we should pray against above any thing; Cast me not away from thy presence, Ps. 51:11. None are cast out of God's presence but those who by sin have first thrown themselves out. Zedekiah's flight was in vain, for there is no escaping the judgments of God; they come upon the sinner, and overtake him, let him flee where he will.

The fate of Zedekiah. (Jer. 52:1-11) The destruction of Jerusalem. (Jer. 52:12-23) The captivities. (Jer. 52:24-30) The advancement of Jehoiachin. (Jer. 52:31-34)

The Chaldean army made woful havoc. But nothing is so particularly related here, as the carrying away of the articles in the temple. The remembrance of their beauty and value shows us the more the evil of sin.

The leaders of the Jews caused them to err; but now they are, in particular, made monuments of Divine justice. Here is an account of two earlier captivities. This people often were wonders both of judgment and mercy.

See this history of king Jehoiachin in II Kin. 25:27-30. Those under oppression will find it is not in vain for them to hope and quietly to wait for the salvation of the Lord. Our times are in God's hand, for the hearts of all we have to deal with are so. May we be enabled, more and more, to rest on the Rock of Ages, and to look forward with holy faith to that hour, when the Lord will bring again Zion, and overthrow all the enemies of the church.

in the midst of them that rise ... against me--literally, "in the heart" of them. Compare Ps 46:2, "the midst of the sea," Margin; Eze 27:4, "the heart of the seas"; Margin; Mt 12:40. In the center of the Chaldeans. "Against Me," because they persecute My people. The cabalistic mode of interpreting Hebrew words (by taking the letters in the inverse order of the alphabet, the last letter representing the first, and so on, Jer 25:26) would give the very word Chaldeans here; but the mystical method cannot be intended, as "Babylon" is plainly so called in the immediately preceding parallel clause. wind--God needs not warlike weapons to "destroy" His foes; a wind or blast is sufficient; though, no doubt, the "wind" here is the invading host of Medes and Persians (Jer 4:11; 2Ki 19:7).

Fiftieth Chapter.

fanners--(See on Jer 15:7). The fanners separate the wheat from the chaff; so God's judgments shall sweep away guilty Babylon as chaff (Ps 1:4).

Against him that bendeth--namely, the bow; that is, the Babylonian archer. let the archer bend--that is, the Persian archer (Jer 50:4). The Chaldean version and Jerome, by changing the vowel points, read, "Let not him (the Babylonian) who bendeth his bow bend it." But the close of the verse is addressed to the Median invaders; therefore it is more likely that the first part of the verse is addressed to them, as in English Version, not to the Babylonians, to warn them against resistance as vain, as in the Chaldean version. The word "bend" is thrice repeated: "Against him that bendeth let him that bendeth bend," to imply the utmost straining of the bow.

2].

(See on Jer 49:26; Jer 50:30; Jer 50:37).

forsaken--as a widow (Hebrew). Israel is not severed from her husband, Jehovah (Isa 54:5-7), by a perpetual divorce. though ... sin--though the land of Israel has been filled with sin, that is, with the punishment of their sin, devastation. But, as the Hebrew means "for," or "and therefore," not "though," translate, "and therefore their (the Chaldeans') land has been filled with (the penal consequences of) their sin" [Grotius].

Warning to the Israelite captives to flee from Babylon, lest they should be involved in the punishment of her "iniquity." So as to spiritual Babylon and her captives (Re 18:4).

Babylon is compared to a cup, because she was the vessel in the hand of God, to make drunken with His vengeance the other peoples (Jer 13:12; 25:15, 16). Compare as to spiritual Babylon, Re 14:8; 17:4. The cup is termed "golden," to express the splendor and opulence of Babylon; whence also in the image seen by Nebuchadnezzar (Da 2:38) the head representing Babylon is of gold (compare Isa 14:4).

Her friends and confederates, who behold her fall, are invited to her aid. They reply, her case is incurable, and that they must leave her to her fate. (Isa 21:9; Re 14:8; 18:2, 9). balm--(Jer 8:22; 46:11).

We would have healed--We attempted to heal. her judgment--her crimes provoking God's "judgments" [Grotius]. reacheth unto heaven--(Ge 18:21; Jon 1:2; Re 18:5). Even the heathen nations perceive that her awful fall must be God's judgment for her crying sins (Ps 9:16; 64:9).

Next after the speech of the confederates of Babylon, comes that of the Jews celebrating with thanksgivings the promise-keeping faithfulness of their covenant God. brought forth, &c.--(Ps 37:6). our righteousness--not the Jews' merits, but God's faithfulness to Himself and to His covenant, which constituted the "righteousness" of His people, that is, their justification in their controversy with Babylon, the cruel enemy of God and His people. Compare Jer 23:6, "The Lord our righteousness"; Mic 7:9. Their righteousness is His righteousness. declare in Zion--(Ps 102:13-21).

Make bright--literally, "pure." Polish and sharpen. gather--literally, "fill"; that is, gather in full number, so that none be wanting. So, "gave in full tale" (1Sa 18:27). Gesenius, not so well, translates, "Fill with your bodies the shields" (compare So 4:4). He means to tell the Babylonians, Make what preparations you will, all will be in vain (compare Jer 46:3-6). kings of ... Medes--He names the Medes rather than the Persians, because Darius, or Cyaxares, was above Cyrus in power and the greatness of his kingdom. temple--(Jer 50:28).

With all your efforts, your city shall be taken. standard--to summon the defenders together to any point threatened by the besiegers.

waters--(Jer 51:32, 36; see on Isa 21:1). The Euphrates surrounded the city and, being divided into many channels, formed islands. Compare as to spiritual Babylon "waters," that is, "many peoples," Re 17:1, 15. A large lake also was near Babylon. measure--literally, "cubit," which was the most common measure, and therefore is used for a measure in general. The time for putting a limit to thy covetousness [Gesenius]. There is no "and" in the Hebrew: translate, "thine end, the retribution for thy covetousness" [Grotius]. Maurer takes the image to be from weaving: "the cubit where thou art to be cut off"; for the web is cut off, when the required number of cubits is completed (Isa 38:12).

by himself--literally, "by His soul" (2Sa 15:21; Heb 6:13). fill ... with caterpillars--locusts (Na 3:15). Numerous as are the citizens of Babylon, the invaders shall be more numerous. 15-19. Repeated from Jer 10:12-16; except that "Israel" is not in the Hebrew of Jer 51:19, which ought, therefore, to be translated, "He is the Former of all things, and (therefore) of the rod of His inheritance" (that is, of the nation peculiarly His own). In Jer 10:1-25 the contrast is between the idols and God; here it is between the power of populous Babylon and that of God: "Thou dwellest upon many waters" (Jer 51:13); but God can, by merely "uttering His voice," create "many waters" (Jer 51:16). The "earth" (in its material aspect) is the result of His "power"; the "world" (viewed in its orderly system) is the result of His "wisdom," &c. (Jer 51:15). Such an Almighty Being can be at no loss for resources to effect His purpose against Babylon.

(See on Jer 50:23). "Break in pieces" refers to the "hammer" there (compare Na 2:1, Margin). The club also was often used by ancient warriors.

old and young--(2Ch 36:17).

The detail of particulars (Jer 51:20-23) is in order to express the indiscriminate slaughters perpetrated by Babylon on Zion, which, in just retribution, are all to befall her in turn (Jer 50:15, 29). in your sight--addressed to the Jews.

destroying mountain--called so, not from its position, for it lay low (Jer 51:13; Ge 11:2, 9), but from its eminence above other nations, many of which it had "destroyed"; also, because of its lofty palaces, towers, hanging gardens resting on arches, and walls, fifty royal cubits broad and two hundred high. roll thee down from the rocks--that is, from thy rock-like fortifications and walls. burnt mountain--(Re 8:8). A volcano, which, after having spent itself in pouring its "destroying" lava on all the country around, falls into the vacuum and becomes extinct, the surrounding "rocks" alone marking where the crater had been. Such was the appearance of Babylon after its destruction, and as the pumice stones of the volcano are left in their place, being unfit for building, so Babylon should never rise from its ruins.

corner ... stone ... foundations--The corner-stone was the most important one in the building, the foundation-stones came next in importance (Eph 2:20). So the sense is, even as there shall be no stones useful for building left of thee, so no leading prince, or governors, shall come forth from thy inhabitants.

(Jer 50:29). As in Jer 51:12 the Babylonians were told to "set up the standard," so here her foes are told to do so: the latter, to good purpose; the former, in vain. Ararat--Upper or Major Armenia, the regions about Mount Ararat. Minni--Lower or Lesser Armenia. Rawlinson says that Van was the capital of Minni. It was conquered by Tettarrassa, the general of Tetembar II, the Assyrian king whose wars are recorded on the black obelisk now in the British Museum. Ashchenaz--a descendant of Japheth (Ge 10:3), who gave his name to the sea now called the Black Sea; the region bordering on it is probably here meant, namely, Asia Minor, including places named Ascania in Phrygia and Bithynia. Cyrus had subdued Asia Minor and the neighboring regions, and from these he drew levies in proceeding against Babylon. rough caterpillars--The horsemen in multitude, and in appearance bristling with javelins and with crests, resemble "rough caterpillars," or locusts of the hairy-crested kind (Na 3:15).

kings of ... Medes--(Jer 51:11). The satraps and tributary kings under Darius, or Cyaxares. his dominion--the king of Media's dominion.

land shall tremble ... every purpose of ... Lord shall be performed--elegant antithesis between the trembling of the land or earth, and the stability of "every purpose of the Lord" (compare Ps 46:1-3).

forborne to fight--for the city was not taken by force of arms, but by stratagem, according to the counsel given to Cyrus by two eunuchs of Belshazzar who deserted. remained in ... holds--not daring to go forth to fight; many, with Nabonidus, withdrew to the fortified city Borsippa.

(See on Jer 50:24). One post--One courier after another shall announce the capture of the city. The couriers despatched from the walls, where Cyrus enters, shall "meet" those sent by the king. Their confused running to and fro would result from the sudden panic at the entrance of Cyrus into the city, which he had so long besieged ineffectually; the Babylonians had laughed at his attempts and were feasting at the time without fear. taken at one end--which was not known for a long time to the king and his courtiers feasting in the middle of the city; so great was its extent that, when the city was already three days in the enemy's hands, the fact was not known in some parts of the city [Aristotle, Politics,

passages are stopped--The guarded fords of the Euphrates are occupied by the enemy (see on Jer 50:38). reeds ... burned--literally, "the marsh." After draining off the river, Cyrus "burned" the stockade of dense tree-like "reeds" on its banks, forming the outworks of the city's fortifications. The burning of these would give the appearance of the marsh or river itself being on "fire."

like a threshing-floor, it is time to thresh her--rather, "like a threshing-floor at the time of threshing," or "at the time when it is trodden." The treading, or threshing, here put before the harvest, out of the natural order, because the prominent thought is the treading down or destruction of Babylon. In the East the treading out of the corn took place only at harvest-time. Babylon is like a threshing-floor not trodden for a long time; but the time of harvest, when her citizens shall be trodden under foot, shall come [Calvin]. "Like a threshing-floor full of corn, so is Babylon now full of riches, but the time of harvest shall come, when all her prosperity shall be cut off" [Ludovicus De Dieu]. Grotius distinguishes the "harvest" from the "threshing"; the former is the slaying of her citizens, the latter the pillaging and destruction of the city (compare Joe 3:13; Re 14:15, 18).

me--Zion speaks. Her groans are what bring down retribution in kind on Babylon (Jer 50:17; Ps 102:13, 17, 20). empty vessel--He has drained me out. dragon--The serpent often "swallows" its prey whole; or a sea monster [Grotius]. filled his belly ... cast me out--like a beast, which, having "filled" himself to satiety, "casts out" the rest [Calvin]. After filling all his storehouses with my goods, he has cast me out of this land [Grotius].

my flesh--which Nebuchadnezzar hath "devoured" (Jer 51:34). Zion thus calls her kinsmen (Ro 11:14) slain throughout the country or carried captives to Babylon [Grotius]. Or, as "my blood" follows, it and "my flesh" constitute the whole man: Zion, in its totality, its citizens and all its substance, have been a prey to Babylon's violence (Ps 137:8).

plead ... cause--(Jer 50:34). sea--the Euphrates (Jer 51:13; Jer 50:38). Compare Isa 19:5, "sea," that is, the Nile (Isa 21:1).

(Jer 50:26, 39; Re 18:2).

The capture of Babylon was effected on the night of a festival in honor of its idols. roar ... yell--The Babylonians were shouting in drunken revelry (compare Da 5:4).

In their heat I will make their feasts--In the midst of their being heated with wine, I will give them "their" potions,--a very different cup to drink, but one which is their due, the wine cup of My stupefying wrath (Jer 25:15; 49:12; Isa 51:17; La 4:21). rejoice, and sleep ... perpetual, &c.--that they may exult, and in the midst of their jubilant exultation sleep the sleep of death (Jer 51:57; Isa 21:4, 5).

Sheshach--Babylon (compare Note, see Jer 25:26); called so from the goddess Shach, to whom a five days' festival was kept, during which, as in the Roman Saturnalia, the most unbridled licentiousness was permitted; slaves ruled their masters, and in every house one called Zogan, arrayed in a royal garment, was chosen to rule all the rest. He calls Babylon "Sheshach," to imply that it was during this feast the city was taken [Scaliger].

The sea--the host of Median invaders. The image (compare Jer 47:2; Isa 8:7, 8) is appropriately taken from the Euphrates, which, overflowing in spring, is like a "sea" near Babylon (Jer 51:13, 32, 36).

Her cities--the cities, her dependencies. So, "Jerusalem and the cities thereof" (Jer 34:1). Or, the "cities" are the inner and outer cities, the two parts into which Babylon was divided by the Euphrates [Grotius].

Bel ... swallowed--in allusion to the many sacrifices to the idol which its priests pretended it swallowed at night; or rather, the precious gifts taken from other nations and offered to it (which it is said to have "swallowed"; compare "devoured," "swallowed," Jer 51:34; Jer 50:17), which it should have to disgorge (compare Jer 51:13; Jer 50:37). Of these gifts were the vessels of Jehovah's temple in Jerusalem (2Ch 36:7; Da 1:2). The restoration of these, as foretold here, is recorded in Ezr 1:7-11. flow--as a river; fitly depicting the influx of pilgrims of all "nations" to the idol.

(See on Jer 51:6).

And lest--Compare, for the same ellipsis, Ge 3:22; Ex 13:17; De 8:12. "And in order that your heart may not faint at the (first) rumor" (of war), I will give you some intimation of the time. In the first "year" there shall "come a rumor" that Cyrus is preparing for war against Babylon. "After that, in another year, shall come a rumor," namely, that Cyrus is approaching, and has already entered Assyria. Then is your time to "go out" (Jer 51:45). Babylon was taken the following or third year of Belshazzar's reign [Grotius]. violence in the land--of Babylon (Ps 7:16). ruler against ruler--or, "ruler upon ruler," a continual change of rulers in a short space. Belshazzar and Nabonidus, supplanted by Darius or Cyaxares, who is succeeded by Cyrus.

Grotius translates, "Because then (namely, on the third year) the time shall have come that," &c. confounded--at seeing their gods powerless to help them. her slain--in retribution for "Israel's slain" (Jer 51:49) who fell by her hand. Grotius translates, "her dancers," as in Jud 21:21, 23; 1Sa 18:6, the same Hebrew word is translated, alluding to the dancing revelry of the festival during which Cyrus took Babylon.

heaven ... earth ... sing for Babylon--(Isa 14:7-13; 44:23; Re 18:20).

caused ... to fall--literally, "has been for the falling," that is, as Babylon made this its one aim to fill all places with the slain of Israel, so at Babylon shall all the slain of that whole land (not as English Version, "of all the earth") [Maurer]. Henderson translates, "Babylon also shall fall, ye slain of Israel. Those also of Babylon shall fall, O ye slain of all the earth." But, "in the midst of her," Jer 51:47, plainly answers to "at Babylon," Jer 51:49, English Version.

escaped ... sword--namely, of the Medes. So great will be the slaughter that even some of God's people shall be involved in it, as they had deserved. afar off--though ye are banished far off from where ye used formerly to worship God. let Jerusalem come into your mind--While in exile remember your temple and city, so as to prefer them to all the rest of the world wherever ye may be (Isa 62:6).

The prophet anticipates the Jews' reply; I know you will say in despair, "We are confounded," &c. "Wherefore (God saith to you) behold, I will," &c. (Jer 51:52) [Calvin]. I prefer taking Jer 51:51 as the prayer which the Jews are directed to offer in exile (Jer 51:50), "let Jerusalem come into your mind" (and say in prayer to God), "We are confounded." This view is confirmed by Ps 44:15, 16; 79:4; 102:17-20; Isa 62:6, 7. for strangers--The "reproach," which especially has stung us, came when they taunted us with the fact that they had burned the temple, our peculiar glory, as though our religion was a thing of naught.

Wherefore--because of these sighs of the Jews directed to God (Jer 51:21). I ... judgment upon ... images--in opposition to the Babylonian taunt that Jehovah's religion was a thing of naught, since they had burned His temple (Jer 51:51): I will show that, though I have thus visited the Jews neglect of Me, yet those gods of Babylon cannot save themselves, much less their votaries, who shall "through all her land" lie and "groan" with wounds.

We are not to measure God's power by what seems to our perceptions natural or probable. Compare Ob 4 as to Edom (Am 9:2).

great voice--Where once was the great din of a mighty city, there shall be the silence of death [Vatablus]. Or, the "great voice" of the revellers (Jer 51:38, 39; Isa 22:2). Or, the voice of mighty boasting [Calvin], (compare Jer 51:53). her waves--"when" her calamities shall cause her to give forth a widely different "voice," even such a one as the waves give that lash the shores (Jer 51:42) [Grotius]. Or, "when" is connected thus: "the great voice" in her, when her "waves," &c. (compare Jer 51:13). Calvin translates, "their waves," that is, the Medes bursting on her as impetuous waves; so Jer 51:42. But the parallel, "a great voice," belongs to her, therefore the wave-like "roar" of "their voice" ought also belong to her (compare Jer 51:54). The "great voice" of commercial din, boasting, and feasting, is "destroyed"; but in its stead there is the wave-like roar of her voice in her "destruction" (Jer 51:54).

taken--when they were least expecting it, and in such a way that resistance was impossible.

(Jer 51:39; Da 5:1, &c.).

broad walls--eighty-seven feet broad [Rosenmuller]; fifty cubits [Grotius]. A chariot of four horses abreast could meet another on it without collision. The walls were two hundred cubits high, and four hundred and eighty-five stadia, or sixty miles in extent. gates--one hundred in number, of brass; twenty-five on each of the four sides, the city being square; between the gates were two hundred and fifty towers. Berosus says triple walls encompassed the outer, and the same number the inner city. Cyrus caused the outer walls to be demolished. Taking the extent of the walls to be three hundred and sixty-five stadia, as Diodorus states, it is said two hundred thousand men completed a stadium each day, so that the whole was completed in one year. labour ... in the fire--The event will show that the builders of the walls have "labored" only for the "fire" in which they shall be consumed, "In the fire" answers to the parallel, "burned with fire." Translate, "shall have labored in vain," &c. Compare Job 3:14, "built desolate places for themselves," that is, grand places, soon about to be desolate ruins. Jeremiah has in view here Hab 2:13. 59-64. A special copy of the prophecy prepared by Jeremiah was delivered to Seraiah, to console the Jews in their Babylonian exile. Though he was to throw it into the Euphrates, a symbol of Babylon's fate, no doubt he retained the substance in memory, so as to be able orally to communicate it to his countrymen. went with Zedekiah--rather, "in behalf of Zedekiah"; sent by Zedekiah to appease Nebuchadnezzar's anger at his revolt [Calvin]. fourth year--so that Jeremiah's prediction of Babylon's downfall was thus solemnly written and sealed by a symbolical action, six whole years before the capture of Jerusalem by the Babylonians. quiet prince--Compare 1Ch 22:9, "a man of rest." Seraiah was not one of the courtiers hostile to God's prophets, but "quiet" and docile; ready to execute Jeremiah's commission, notwithstanding the risk attending it. Glassius translates, "prince of Menuchah" (compare 1Ch 2:52, Margin). Maurer translates, "commander of the caravan," on whom it devolved to appoint the resting-place for the night. English Version suits the context best.

read--not in public, for the Chaldeans would not have understood Hebrew; but in private, as is to be inferred from his addressing himself altogether to God (Jer 51:62) [Calvin].

O Lord, thou--and not merely Jeremiah or any man is the author of this prophecy; I therefore here in Thy presence embrace as true all that I read.

bind a stone, &c.--(Re 18:21). So the Phoceans in leaving their country, when about to found Marseilles, threw lead into the sea, binding themselves not to return till the lead should swim.

they shall be weary--The Babylonians shall be worn out, so as not to be able to recover their strength. Thus far ... Jeremiah--Hence it is to be inferred that the last chapter is not included in Jeremiah's writings but was added by some inspired man, mainly at 2Ki 24:18-25:30 to explain and confirm what precedes [Calvin].

Historical Supplement to the Previous Prophecies (See on Jer 51:64). Jeremiah, having already (thirty-ninth and fortieth chapters) given the history in the proper place, was not likely to repeat it here. Its canonical authority as inspired is shown by its being in the Septuagint version. It contains the capture and burning of Jerusalem, &c., Zedekiah's punishment, and the better treatment of Jehoiachin under Evil-merodach, down to his death. These last events were probably subsequent to Jeremiah's time.

through ... anger of ... Lord ... Zedekiah rebelled--His "anger" against Jerusalem, determining Him to "cast out" His people "from His presence" heretofore manifested there, led Him to permit Zedekiah to rebel (2Ki 23:26, 27; compare Ex 9:12; 10:1; Ro 9:18). That rebellion, being in violation of his oath "by God," was sure to bring down God's vengeance (2Ch 36:13; Eze 17:15, 16, 18).

forts--rather, towers of wood [Kimchi], for watching the movements of the besieged from the height and annoying them with missiles.

(See on Jer 39:4).

gave judgment upon him--as guilty of rebellion and perjury (Jer 52:3; compare Eze 23:24).

Eze 12:13: "I will bring him to Babylon ... yet shall he not see it." prison--literally, "the house of visitations," or "punishments," that is, where there was penal work enforced on the prisoners, such as grinding. Hence the Septuagint renders it "the house of the mill." So Samson, after his eyes were put out, "ground" in the Philistine prison-house (Jud 16:21).

tenth day--But in 2Ki 25:8, it is said "the seventh day." Nebuzara-dan started from Riblah on the "seventh" day and arrived in Jerusalem on the "tenth" day. Seeming discrepancies, when cleared up, confirm the genuineness of Scripture; for they show there was no collusion between the writers; as in all God's works there is latent harmony under outward varieties.

all the houses ... and all the houses of the great--the "and" defines what houses especially are meant, namely, the houses of the great men.

poor of ... people--added to the account in 2Ki 25:11. "The poor of the people" are of the city, as distinguished from "the poor of the land," that is, of the country.

brake--that they might be more portable. Fulfilling the prophecy (Jer 27:19). See 1Ki 7:15, 23, 27, 50. Nothing is so particularly related here as the carrying away of the articles in the temple. The remembrance of their beauty and preciousness heightens the bitterness of their loss and the evil of sin which caused it. brass ... brazen--rather "copper ... of copper."

(Ex 27:3).

of gold in gold--implying that the articles were of solid gold and silver respectively, not of a different metal inside, or alloyed [Grotius]. Whole: not breaking them as was done to the "brass" (Jer 52:17).

bulls ... under the bases--But the bulls were not "under the bases," but under the sea (1Ki 7:25, 27, 38); the ten bases were not under the sea, but under the ten lavers. In English Version, "bases," therefore, must mean the lower parts of the sea under which the bulls were. Rather, translate, "the bulls were in the place of (that is, 'by way of'; so the Hebrew, 1Sa 14:9), bases," or supports to the sea [Buxtorf]. So the Septuagint. 2Ki 25:16 omits the "bulls," and has "and the bases"; so Grotius here reads "the bulls (which were) under (the sea) and the bases."

eighteen cubits--but in 2Ch 3:15, it is "thirty-five cubits." The discrepancy is thus removed. Each pillar was eighteen common cubits. The two together, deducting the base, were thirty-five, as stated in 2Ch 3:15 [Grotius]. Other ways (for example, by reference to the difference between the common and the sacred cubit) are proposed: though we are not able positively to decide now which is the true way, at least those proposed do show that the discrepancies are not irreconcilable.

five cubits--so 1Ki 7:16. But 2Ki 25:17 has "three cubits." There were two parts in the chapiter: the one lower and plain, of two cubits; the other, higher and curiously carved, of three cubits. The former is omitted in 2Ki 25:17, as belonging to the shaft of the pillar; the latter alone is there mentioned. Here the whole chapiter of five cubits is referred to.

on a side--literally, (on the side) towards the air or wind, that is, the outside of the capitals of the pillars conspicuous to the eye, opposed to the four remaining pomegranates which were not seen from the outside. The pomegranates here are ninety-six; but in 1Ki 7:20 they are two hundred on each chapiter, and four hundred on the two (2Ch 4:13). It seems there were two rows of them, one above the other, and in each row a hundred. They are here said to be ninety-six, but immediately following one hundred, and so in 1Ki 7:20. Four seem to have been unseen to one looking from one point; and the ninety-six are only those that could be seen [Vatablus]; or, the four omitted here are those separating the four sides, one pomegranate at each point of separation (or at the four corners) between the four sides [Grotius].

Seraiah--different from the Seraiah (Jer 51:59), son of Neriah; probably son of Azariah (1Ch 6:14). Zephaniah--son of Maaseiah (see on Jer 21:1; Jer 29:25).

seven men--but in 2Ki 25:19 it is "five." Perhaps two were less illustrious persons and are therefore omitted. principal scribe of the host--(Isa 33:18). His office was to preside over the levy and enroll recruits. Rawlinson observes that the Assyrian records are free from the exaggerated expressions found in the Egyptian. A minute account was taken of the spoil. Two "scribes of the host" are seen in every bas-relief, writing down the various objects brought to them: the heads of the slain, the prisoners, cattle, sheep, &c.

seventh year--in 2Ki 24:12, 14, 16, it is said "the eighth year" of Nebuchadnezzar. No doubt it was in part about the end of the seventh year, in part about the beginning of the eighth. Also in 2Ki 24:1-20, ten thousand (Jer 52:14), and seven thousand men of might, and a thousand craftsmen (Jer 52:16), are said to have been carried away, But here three thousand twenty-three. Probably the latter three thousand twenty-three were of the tribe of Judah, the remaining seven thousand out of the ten thousand were of the other tribes, out of which many Israelites still had been left in the land. The thousand "craftsmen" were exclusive of the ten thousand, as appears, by comparing 2Ki 24:14 with Jer 52:16. Probably the three thousand twenty-three of Judah were first removed in the end of "the seventh year"; the seven thousand and a thousand craftsmen in the "eighth year." This was at the first captivity under Jehoiachin.

eighteenth year--when Jerusalem was taken. But in Jer 52:15, and 2Ki 25:8, "the nineteenth year." Probably it was at the end of the eighteenth and the beginning of the nineteenth [Lyra]. eight hundred and thirty and two--The most illustrious persons are meant, who no doubt were carried away first, at the end of the eighteenth year.

Not recorded in Kings or Chronicles. Probably it took place during the commotions that followed the death of Gedaliah (Jer 41:18; 2Ki 25:26). four thousand and six hundred--The exact sum-total of the numbers specified here, namely, three thousand twenty-three, eight hundred thirty-two, seven hundred forty-five, not including the general multitude and the women and children (Jer 52:15; Jer 39:9; 2Ki 25:11).

(2Ki 25:27-30). five and twentieth day--but in 2Ki 25:27, it is "the twenty-seventh day." Probably on the twenty-fifth the decree for his elevation was given, and the preparations for it made by releasing him from prison; and on the twenty-seventh day it was carried into effect. Evil-merodach--son and successor of Nebuchadnezzar [Lyra]; and the Hebrew writers say that during Nebuchadnezzar's exclusion from men among beasts, Evil-merodach administered the government. When Nebuchadnezzar at the end of seven years was restored, hearing of his son's misconduct and that he had exulted in his father's calamity, he threw him into prison, where the latter met Jeconiah and contracted a friendship with him, whence arose the favor which subsequently he showed him. God, in his elevation, rewarded his having surrendered to Nebuchadnezzar (compare Jer 38:17 with 2Ki 24:12). lifted up ... head--(Compare Ge 40:13, 20; Ps 3:3; 27:6).

set his throne above--a mark of respect. the kings--The Hebrew text reads (the other) "kings." "The kings" is a Masoretic correction.

changed ... garments--gave him garments suitable to a king. did ... eat bread before him--(2Sa 9:13).

every day a portion--rather, "its portion," (compare 1Ki 8:59, Margin).