서론
無題
日本語
英語原文
Ever since David's time Jerusalem had been a celebrated place, beautiful for situation and the joy of the whole earth: while the book of psalms lasts that name will sound great. In the New Testament we read much of it, when it was, as here, ripening again for its ruin. In the close of the Bible we read of a new Jerusalem. Every thing therefore that concerns Jerusalem is worthy our regard. In this chapter we have, I. The utter destruction of Jerusalem by the Chaldeans, the city besieged and taken (2Ki 25:1-4), the houses burnt (2Ki 25:8,9), and wall broken down (2Ki 25:10), and the inhabitants carried away into captivity, 2Ki 25:11,12. The glory of Jerusalem was, 1. That it was the royal city, where were set "the thrones of the house of David;" but that glory has now departed, for the prince is made a most miserable prisoner, the seed royal is destroyed (2Ki 25:5-7), and the principal officers are put to death, 2Ki 25:18-21. 2. That it was the holy city, where was the testimony of Israel; but that glory has departed, for Solomon's temple is burnt to the ground (2Ki 25:9) and the sacred vessels that remained are carried away to Babylon, 2Ki 25:13-17. Thus has Jerusalem become as a widow, La 1:1. Ichabod—Where is the glory? II. The distraction and dispersion of the remnant that was left in Judah under Gedaliah, 2Ki 25:22-26. III. The countenance which, after thirty-seven years' imprisonment, was given to Jehoiachin the captive king of Judah, 2Ki 25:27-30.
1-7
Jerusalem Besieged (590 BC)
日本語
エルサレムの包囲（紀元前590年）
¹ その治世の第九年、第十の月、その月の十日に、バビロンの王ネブカデレザルが、彼とそのすべての軍勢と共に、エルサレムに向かって来て、これに対して陣を敷いた。彼らは周囲に堡塁を築いてこれに対した。
² 町はゼデキヤ王の第十一年まで包囲された。
³ 第四の月の九日に、町の飢饉がひどくなり、国の民のパンがなかった。
⁴ 町は破られ、戦士たちはみな、夜の間に二つの城壁の間の門の道を、王の園のそばから逃げた。（カルデヤ人は町の周囲にいた。）王は平地の道へ行った。
⁵ カルデヤ人の軍勢は王のあとを追い、エリコの平地で彼に追いついた。彼の軍勢はみな彼から散らされた。
⁶ 彼らは王を捕え、リブラにいるバビロンの王のもとに連れて上り、彼に判決を下した。
⁷ 彼らはゼデキヤの息子たちを彼の目の前で殺し、ゼデキヤの目を潰し、青銅の足かせで彼を縛り、バビロンに連れて行った。
ゼデキヤ王をバビロンの王に対する反逆（列王紀第二 24:20）に残した。くびきを振り払うための策をめぐらし、努力した。それは彼には全くできず、まず神を友として正しい方法をとることもしなかった。ここに、その試みの致命的な結果の記録がある。
一、バビロンの王の軍隊がエルサレムを包囲した（列王紀第二 25:1）。国がすでに彼らの所持にあるとき、何が妨げようか（列王紀第二 24:2）。「彼らは町の周囲に堡塁を築いた」。そこから当時の戦争の技術をもって町を砲撃し、死の道具を送り込み、いのちを支える必要な供給を締め出した。以前、エルサレムは神の恵みで盾のように囲まれていた。しかしその守りは彼らから去り、敵が四方から彼らを囲んだ。罪によって神を怒らせて彼らを見捨てさせた者たちは、「数えきれない悪が自分を囲むこと」を見出す。この包囲は二年続いた。最初、軍隊はエジプトの王を恐れて退却したが（エレミヤ 37:11）、彼が思ったほど強くないことが分かると、まもなく戻り、町を征服するまで放棄しないという決意をもって戻った。
二、この包囲の間、飢饉が激しくなった（列王紀第二 25:3）。長い間、彼らは「量って、心配してパンを食べた」（エゼキエル 4:16）。こうして彼らは大食と過度、パンの満ち足りと恐れずに食べることを罰せられた。ついに「国の民のパンがなかった」、すなわち一般の民、兵士たち。これによって彼らは弱まり、奉仕に不適切になった。今や彼らは食糧の欠乏のために自分の子を食べた。これがひとりの預言者によって予告され（エゼキエル 5:10）、もうひとりによって嘆かれた（哀歌 4:3-12等）。エレミヤは王に降伏するよう熱心に説いた（エレミヤ 38:17）が、彼の心は滅びへと硬くされた。
三、ついに町は攻め落とされた。「破られた」（列王紀第二 25:4）。包囲した者たちは城壁に裂け目を作り、そこから無理に侵入した。包囲された者たちは、もはやこれを守ることができず、これを捨てて最善の道を進もうとした。彼らの頑迷さに激怒した勝利の軍隊によって、疑いなく多くの者が剣にかけられた。
四、王、その家族、およびすべての高官たちは、夜の間に、包囲した者が発見しなかったか、目を光らせていなかった秘密の通路から逃げた（列王紀第二 25:4）。しかし神の裁きから逃げようと考える者たちも、それに立ち向かおうと考える者たちと同じように自らを欺く。それらから逃げる者の足は、それらと戦う者のの手と同じように確実にしくじる。神が裁かれるとき、神は勝たれる。カルデヤ人に王の逃走とその進んだ道の知らせが与えられ、彼らはまもなく彼に追いついた（列王紀第二 25:5）。彼の護衛たちは彼から散らされた。各自が自分の安全のために逃げた。もし彼が神の保護の下に身を置いていたなら、それは今彼を裏切らなかったであろう。彼はまもなく敵の手に落ち、ここで彼らが彼に何をしたかが告げられている。1. 彼はバビロンの王のところに連れて行かれ、彼を立て、忠誠を誓わせた者に対する反逆のために軍事法廷で裁かれた。神と人はこのことで彼と争った（エゼキエル 17:16-21等を見よ）。バビロンの王は今リブラにいた（ユダとバビロンの間にあった）。本国の宮廷にも遠征の軍にも命令を出せるように。2. 彼の「息子たちは彼の目の前で殺された」。子どもたちであっても。この悲しい光景——彼の目が見る最後のもの——が、彼が生きている限り彼の霊に悲しみと恐怖の印象を残すように。息子たちを殺すことによって、彼らは彼の偽りに対する憤りを示し、事実上、彼も彼の者たちも信頼に値しない、それゆえ生きるに値しないと宣言した。3. 彼の目は潰された。それによって彼は人間生活の普通の慰め——「苦境にある者、魂の苦い者にさえ与えられる」太陽の光——を奪われ、奉仕の能力も奪われた。彼は嘲られるのを恐れ、だから降伏するよう説得されなかった（エレミヤ 37:19）。しかしその恐れたことが、目撃者の上に来た。彼の苦境を大いに増したことは疑いない。なぜなら耳の不自由な者が皆が自分のことを話していると疑うように、目の不自由な者は皆が自分のことを笑っていると疑うから。これによって互いに矛盾するように見えたふたつの預言がともに成就した。エレミヤはゼデキヤがバビロンに連れて行かれると預言した（エレミヤ 32:5、34:3）。エゼキエルは彼がバビロンを見ないと預言した（エゼキエル 12:13）。彼はそこに連れて行かれたが、目を潰されたのでそれを見なかった。こうして彼はいのちを終える前に日々を終えた。4. 彼は「青銅の足かせで縛られ」「バビロンに連れて行かれた」。目の不自由な者は縛られる必要がない（彼の盲目が彼を縛っていた）が、さらに大きな恥辱のために、彼らは彼を縛って連れて行った。ただ、一般の犯罪者が鉄の枷に入れられるのに対し（詩篇 105:18、107:10）、彼は王であったから青銅の足かせで縛られた。しかし金属がやや尊く軽かったことは、依然として足かせの中にある間、ほとんど慰めにならなかった。不義の綱に縛られてきた者たちが、このように「苦しみの綱に捕らえられる」ようになることがあっても（ヨブ記 36:8）、不思議に思ってはならない。
英語原文
Jerusalem Besieged (590 BC)
¹ And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he, and all his host, against Jerusalem, and pitched against it; and they built forts against it round about.
² And the city was besieged unto the eleventh year of king Zedekiah.
³ And on the ninth day of the fourth month the famine prevailed in the city, and there was no bread for the people of the land.
⁴ And the city was broken up, and all the men of war fled by night by the way of the gate between two walls, which is by the king's garden: (now the Chaldees were against the city round about:) and the king went the way toward the plain.
⁵ And the army of the Chaldees pursued after the king, and overtook him in the plains of Jericho: and all his army were scattered from him.
⁶ So they took the king, and brought him up to the king of Babylon to Riblah; and they gave judgment upon him.
⁷ And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon.
We left king Zedekiah in rebellion against the king of Babylon (2Ki 24:20), contriving and endeavouring to shake off his yoke, when he was no way able to do it, nor took the right method by making God his friend first. Now here we have an account of the fatal consequences of that attempt.
I. The king of Babylon's army laid siege to Jerusalem, 2Ki 25:1. What should hinder them when the country was already in their possession? 2Ki 24:2. They built forts against the city round about, whence, by such arts of war as they then had, they battered it, sent into it instruments of death, and kept out of it the necessary supports of life. Formerly Jerusalem had been compassed with the favour of God as with a shield, but now their defence had departed from them and their enemies surrounded them on every side. Those that by sin have provoked God to leave them will find that innumerable evils will compass them about. Two years this siege lasted; at first the army retired, for fear of the king of Egypt (Jer 37:11), but, finding him not so powerful as they thought, they soon returned, with a resolution not to quit the city till they had made themselves masters of it.
II. During this siege the famine prevailed (2Ki 25:3), so that for a long time they ate their bread by weight and with care, Eze 4:16. Thus they were punished for their gluttony and excess, their fulness of bread and feeding themselves without fear. At length there was no bread for the people of the land, that is, the common people, the soldiers, whereby they were weakened and rendered unfit for service. Now they ate their own children for want of food. See this foretold by one prophet (Eze 5:10) and bewailed by another, La 4:3-12, etc. Jeremiah earnestly persuaded the king to surrender (Jer 38:17), but his heart was hardened to his destruction.
III. At length the city was taken by storm: it was broken up, 2Ki 25:4. The besiegers made a breach in the wall, at which they forced their way into it. The besieged, unable any longer to defend it, endeavoured to quit it, and make the best of their way; and many, no doubt, were put to the sword, the victorious army being much exasperated by their obstinacy.
IV. The king, his family, and all his great men, made their escape in the night, by some secret passages which the besiegers either had not discovered or did not keep their eye upon, 2Ki 25:4. But those as much deceive themselves who think to escape God's judgments as those who think to brave them; the feet of him that flees from them will as surely fail as the hands of him that fights against them. When God judges he will overcome. Intelligence was given to the Chaldeans of the king's flight, and which way he had gone, so that they soon overtook him, 2Ki 25:5. His guards were scattered from him, every man shifting for his own safety. Had he put himself under God's protection, that would not have failed him now. He presently fell into the enemies' hands, and here we are told what they did with him. 1. He was brought to the king of Babylon, and tried by a council of war for rebelling against him who set him up, and to whom he had sworn fidelity. God and man had a quarrel with him for this; see Eze 17:16-21, etc. The king of Babylon now lay at Riblah (which lay between Judea and Babylon), that he might be ready to give orders both to his court at home and his army abroad. 2. His sons were slain before his eyes, though children, that this doleful spectacle, the last his eyes were to behold, might leave an impression of grief and horror upon his spirit as long as he lived. In slaying his sons, they showed their indignation at his falsehood, and in effect declared that neither he nor any of his were fit to be trusted, and therefore that they were not fit to live. 3. His eyes were put out, by which he was deprived of that common comfort of human life which is given even to those that are in misery, and to the bitter in soul, the light of the sun, by which he was also disabled for any service. He dreaded being mocked, and therefore would not be persuaded to yield (Jer 37:19), but that which he feared came upon him with a witness, and no doubt added much to his misery; for, as those that are deaf suspect that every body talks of them, so those that are blind suspect that every body laughs at them. By this two prophecies that seemed to contradict one another were both fulfilled. Jeremiah prophesied that Zedekiah should be brought to Babylon, Jer 32:5,34:3. Ezekiel prophesied that he should not see Babylon, Eze 12:13. He was brought thither, but, his eyes being put out, he did not see it. Thus he ended his days, before he ended his life. 4. He was bound in fetters of brass and so carried to Babylon. He that was blind needed not be bound (his blindness fettered him), but, for his greater disgrace, they led him bound; only, whereas common malefactors are laid in irons (Ps 105:18,107:10), he, being a prince, was bound with fetters of brass; but that the metal was somewhat nobler and lighter was little comfort, while still he was in fetters. Let it not seem strange if those that have been held in the cords of iniquity come to be thus held in the cords of affliction, Job 36:8.
8-21
The Temple Destroyed (588 BC)
日本語
神殿の破壊（紀元前588年）
⁸ 第五の月、その月の七日に――これはバビロンの王ネブカデネザル王の第十九年であった――バビロンの王のしもべである侍衛長ネブザルアダンがエルサレムに来た。 ⁹ 彼は主の家と王の家、およびエルサレムのすべての家を焼き払った。すべての大いなる者の家も火で焼いた。 ¹⁰ 侍衛長とともにいたカルデヤ人の全軍は、エルサレムの周囲の城壁をことごとく打ち壊した。 ¹¹ そして、都に残されていた残りの民、およびバビロンの王に降った逃亡者、および残された群衆を、侍衛長ネブザルアダンは捕え移した。 ¹² しかし侍衛長は国の貧しい者の一部を残し、その日にぶどう園の耕作人と農夫とした。 ¹³ カルデヤ人は主の家にあった青銅の二本の柱と、台座、および主の家にあった青銅の海を打ち砕き、その青銅をバビロンに運んだ。 ¹⁴ また、かかと、十能、芯切りばさみ、さじ、および彼らが仕えるために用いたすべての青銅の道具を取った。 ¹⁵ 侍衛長は火皿と鉢、および金で造られたものは金として、銀で造られたものは銀として取った。 ¹⁶ 二本の柱と一つの海、および主の家のためにソロモンが造った台座は、そのすべての器の青銅は量りきれないほどであった。 ¹⁷ 一本の柱の高さは十八キュビトであり、その上の柱頭は青銅であった。柱頭の高さは三キュビトで、周囲に網細工とざくろがあって、すべて青銅であった。もう一本の柱もこれと同じで、網細工があった。 ¹⁸ 侍衛長は祭司長セラヤ、第二の祭司ゼパニヤ、および三人の門の看守を捕えた。 ¹⁹ また、都から、軍人を監督する一人の役人と、都で見つかった王の近侍五人、民の国の者を召集する軍の書記官、および都で見つかった国の民六十人を捕えた。 ²⁰ 侍衛長ネブザルアダンはこれらを捕えて、バビロンの王のもと、リブラに連れて行った。 ²¹ バビロンの王は彼らを打って、ハマテの地のリブラで殺した。こうしてユダは自分たちの地から捕え移された。
カルデヤ人の軍勢が、あれほど頑強に抵抗した都に対して激しく怒ったであろうと考えられるが、それでも彼らは都を占領した直後にすべてを火と剣で滅ぼすという（そのような場合にあまりにも一般的に行われる）ことはせず、むしろ約一箇月後に（列王紀第二25:8と列王紀第二25:3を比較せよ）、ネブザルアダンがエルサレムの破壊を完了する命令を受けて遣わされた。神はこれまで長きにわたる忍耐の日々の後、彼らに悔い改めの機会を与えられたが、それは無駄であった。彼らの心は（見える限り）なおもかたくななままであり、それゆえ刑罰は極限まで執行されることになった。
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都と神殿が焼き払われた（列王紀第二25:9）。バビロンの王がエルサレムに植民を送って民を定住させるつもりだった様子は見られないので、彼は反逆者の巣としてこれを灰燼に帰させた。王の家や身分の高い者たちの家が燃えたことはさほど不思議ではない（住民たちは自らの罪によってそれらを燃えやすいものにしていた）。しかし、主の家がこれらの炎の中で滅びること、あの聖なる美しい家が火で焼かれること（イザヤ64:11）は、非常に驚くべきことである。ダビデが準備し、ソロモンが莫大な費用をかけて建てたその家――神の目と心が絶えず留まっていたその家（列王紀第一9:3）――を、この燃える炎から燃え残りとして引き出すことはできなかったのか。いや、それは神のさばきに対して耐火性を持つことはできなかったのである。この荘厳な建築は灰に変えられ、おそらくその中にあった契約の箱も同様であった。敵たちは、ペリシテ人がそれを軽蔑した際にどれほど高い代償を払ったかを聞いていたので、それを奪おうとは敢えてしなかった。またその友たちの誰もそれを保存しようと気を配らなかった。もしそうしていれば、第二神殿について再び聞くはずであったからである。外典の著者の一人は確かに、預言者エレミヤがそれを神殿から持ち出し、ヨルダン川の向こう側のネボ山の洞穴に運んで隠したと語っている（マカバイ第二書2:4-5）。しかし、それはあり得ないことである。なぜなら、エレミヤは当時厳重な囚人であったからである。神殿の焼失によって、神は宗教の生命と力が軽視されているとき、その礼拝の外面的な華やかさをどれほど気になさらないかを示された。民は、神殿が自分たちの罪の中にあっても守ってくれるかのように、それに頼っていた（エレミヤ7:4）。しかし神はこれによって、彼らがそれを汚したとき、それは偽りの避け所に過ぎないことを知らされたのである。この神殿は約四百二十年、あるいは四百年と三十年とされる期間存立した。民がそれに関する約束を失ったので、それらの約束は福音の神殿、すなわち神のとこしえの安息所について理解されなければならない。注目すべきは、第二神殿がローマ人によって焼かれたのは、第一神殿がカルデヤ人によって焼かれたのと同じ月、同じ日であったということである。ヨセフスによれば、それは八月十日であった。
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エルサレムの城壁が取り壊された（列王紀第二25:10）。まるで勝利した軍隊が、自分たちをあれほど長く締め出したことへの報復をするかのように、あるいは少なくとも次回同様の抵抗を防ぐためであったかのようであった。罪は民から城壁を取り去り、その防衛を奪う。これらの城壁はネヘミヤの時代まで修復されなかった。
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民の残りの者たちがバビロンに捕囚として連行された（列王紀第二25:11）。住民の大部分は剣や飢饉で滅びるか、王が逃げたときに逃げ延びていた（列王紀第二25:5によれば、彼の軍勢は彼から散った）。したがって残された者は非常に少なく、離反者と合わせても総計八百三十二人であった（エレミヤ52:29による）。彼らは捕囚の身として連行された。ただし国の貧しい者たちだけは後に残された（列王紀第二25:12）。彼らはカルデヤ人のために地を耕し、ぶどう園を手入れする者とされた。貧困が保護となることもある。何も持たない者は失うものも何もないからである。貧しい者たちを虐げていた富めるユダヤ人たちが、敵国で異邦人、いや囚人とされたとき、彼らが軽蔑し虐げていた貧しい者たちは自国で自由と平和を享受した。こうして摂理は時として、驚くべき仕方で高ぶる者を低くし、身分の低い者に恵みを示される。
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青銅の器および神殿のその他の付属品が運び去られた。銀と金のものはその大部分がすでに持ち去られていた。神の家の力と堅固さを象徴していたあの有名な二本の青銅の柱、ヤキンとボアズは打ち砕かれ、その青銅はバビロンに運ばれた（列王紀第二25:13）。象徴されるものが罪によって失われたとき、象徴は何のためにそこに立っているのか。アハズは冒瀆的に台座の縁を切り取り、青銅の海を石の舗石の上に置いた（列王紀第二16:17）。それゆえに青銅そのものと青銅の海が敵の手に渡されるのは正当であった。神は、ご自身の定めをけがし乱用する者、それを切り縮め抑圧する者から、その定めを取り上げることを正当とされる。金と銀のいくつかは残っており（列王紀第二25:15）、今持ち去られた。しかしこの略奪品の大部分は青銅であり、その量はあまりにも膨大で、量りきれないと言われた（列王紀第二25:16）。彼らが仕えるために用いた器（列王紀第二25:14）の持ち去りは、その奉仕の終わりをもたらした。神は、ご自身の礼拝の益をこれほど長く軽蔑し、それより偽りの礼拝を優先した者たちから、その益を奪うことを正しいこととされた。多くの祭壇を持ちたいと願った者たちは、今や一つも持てないのである。
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数名の高官が冷血に殺された。祭司長セラヤ（エズラ7:1によるエズラの父）、第二の祭司（必要に応じて彼の代理を務めた者）、三人の神殿の門衛（列王紀第二25:18）、軍の将軍、五人の枢密顧問官（後に七人にされたとエレミヤ52:25にある）、軍の書記官すなわち給与担当官、および都に隠れていた六十人の地方の名士たち。これらは身分のある者であったので、バビロンの王のもとに連れて行かれ（列王紀第二25:19-20）、王は彼らを皆死刑に処するよう命じた（列王紀第二25:21）。彼らは理性から言えば、死の苦しみはもう過ぎ去ったに違いないと望んだことであろう。バビロンの王の復讐心は、彼らを自分に最も激しく抵抗した者と見なした。しかし神の正義は、これらの荒廃をもって罰せられた偶像礼拝と不敬虔の首謀者として彼らを見なされたと考えられる。これが災いを完成させた。こうしてユダは自分たちの地から捕え移された。ヨシュアによって所有地とされてから約八百六十年後のことであった。ここで聖書は成就した。主はあなたと、あなたが自分の上に立てる王を、あなたの知らない国に連れて行かれる（申命記28:36）。罪は彼らの先祖たちを四十年間カナンの地から閉め出し、今や彼ら自身を追い出した。主はご自身が執行されるさばきによって知られ、ご自身が語られたことばを成就される（アモス3:2）。地のすべての氏族のうちから、あなたがただけをわたしは知った。それゆえ、わたしはあなたがたのすべての不義を罰するのである。
英語原文
The Temple Destroyed (588 BC)
⁸ And in the fifth month, on the seventh day of the month, which is the nineteenth year of king Nebuchadnezzar king of Babylon, came Nebuzaradan, captain of the guard, a servant of the king of Babylon, unto Jerusalem:
⁹ And he burnt the house of the LORD, and the king's house, and all the houses of Jerusalem, and every great man's house burnt he with fire.
¹⁰ And all the army of the Chaldees, that were with the captain of the guard, brake down the walls of Jerusalem round about.
¹¹ Now the rest of the people that were left in the city, and the fugitives that fell away to the king of Babylon, with the remnant of the multitude, did Nebuzaradan the captain of the guard carry away.
¹² But the captain of the guard left of the poor of the land to be vinedressers and husbandmen.
¹³ And the pillars of brass that were in the house of the LORD, and the bases, and the brasen sea that was in the house of the LORD, did the Chaldees break in pieces, and carried the brass of them to Babylon.
¹⁴ And the pots, and the shovels, and the snuffers, and the spoons, and all the vessels of brass wherewith they ministered, took they away.
¹⁵ And the firepans, and the bowls, and such things as were of gold, in gold, and of silver, in silver, the captain of the guard took away.
¹⁶ The two pillars, one sea, and the bases which Solomon had made for the house of the LORD; the brass of all these vessels was without weight.
¹⁷ The height of the one pillar was eighteen cubits, and the chapiter upon it was brass: and the height of the chapiter three cubits; and the wreathen work, and pomegranates upon the chapiter round about, all of brass: and like unto these had the second pillar with wreathen work.
¹⁸ And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door:
¹⁹ And out of the city he took an officer that was set over the men of war, and five men of them that were in the king's presence, which were found in the city, and the principal scribe of the host, which mustered the people of the land, and threescore men of the people of the land that were found in the city:
²⁰ And Nebuzar-adan captain of the guard took these, and brought them to the king of Babylon to Riblah:
²¹ And the king of Babylon smote them, and slew them at Riblah in the land of Hamath. So Judah was carried away out of their land.
Though we have reason to think that the army of the Chaldeans were much enraged against the city for holding out with so much stubbornness, yet they did not therefore put all to fire and sword as soon as they had taken the city (which is too commonly done in such cases), but about a month after (compare 2Ki 25:8, 2Ki 25:3) Nebuzar-adan was sent with orders to complete the destruction of Jerusalem. This space God gave them to repent, after all the foregoing days of his patience, but in vain; their hearts (for aught that appears) were still hardened, and therefore execution is awarded to the utmost. 1. The city and temple are burnt, 2Ki 25:9. It does not appear that the king of Babylon designed to send any colonies to people Jerusalem and therefore he ordered it to be laid in ashes, as a nest of rebels. At the burning of the king's house and the houses of the great men one cannot so much wonder (the inhabitants had, by their sins, made them combustible), but that the house of the Lord should perish in these flames, that that holy and beautiful house should be burnt with fire (Isa 64:11), is very strange. That house which David prepared for, and which Solomon built at such a vast expense—that house which had the eye and heart of God perpetually upon it (1Ki 9:3)—might not that have been snatched as a brand out of this burning? No, it must not be fire-proof against God's judgments. This stately structure must be turned into ashes, and it is probable the ark in it, for the enemies, having heard how dearly the Philistines paid for the abusing of it, durst not seize that, nor did any of its friends take care to preserve it, for then we should have heard of it again in the second temple. One of the apocryphal writers does indeed tell us that the prophet Jeremiah got it out of the temple, and conveyed it to a cave in Mount Nebo on the other side Jordan, and hid it there (2 Macc. ii. 4, 5), but that could not be, for Jeremiah was a close prisoner at that time. By the burning of the temple God would show how little cares for the external pomp of his worship when the life and power of religion are neglected. The people trusted to the temple, as if that would protect them in their sins (Jer 7:4), but God, by this, let them know that when they had profaned it they would find it but a refuge of lies. This temple had stood about 420, some say 430 years. The people having forfeited the promises made concerning it, those promises must be understood of the gospel-temple, which is God's rest for ever. It is observable that the second temple was burnt by the Romans the same month, and the same day of the month, that the first temple was burnt by the Chaldeans, which, Josephus says, was the tenth of August. 2. The walls of Jerusalem are demolished (2Ki 25:10), as if the victorious army would be revenged on them for having kept them out so long, or at least prevent the like opposition another time. Sin unwalls a people and takes away their defence. These walls were never repaired till Nehemiah's time. 3. The residue of the people are carried away captive to Babylon, 2Ki 25:11. Most of the inhabitants had perished by sword or famine, or had made their escape when the king did (for it is said, 2Ki 25:5, His army was scattered from him), so that there were very few left, who with the deserters, making in all but 832 persons (as appears, Jer 52:29), were carried away into captivity; only the poor of the land were left behind (2Ki 25:12), to till the ground and dress the vineyards for the Chaldeans. Sometimes poverty is a protection; for those that have nothing have nothing to lose. When the rich Jews, who had been oppressive to the poor, were made strangers, nay, prisoners, in an enemy's country, the poor whom they had despised and oppressed had liberty and peace in their own country. Thus Providence sometimes remarkably humbles the proud and favours those of low degree. 4. The brazen vessels, and other appurtenances of the temple, are carried away, those of silver and gold being most of them gone before. Those two famous columns of brass, Jachin and Boaz, which signified the strength and stability of the house of God, were broken to pieces and the brass of them was carried to Babylon, 2Ki 25:13. When the things signified were sinned away what should the signs stand there for? Ahaz had profanely cut off the borders of the bases, and put the brazen sea upon a pavement of stones (2Ki 16:17); justly therefore are the brass themselves, and the brazen sea, delivered into the enemy's hand. It is just with God to take away his ordinances from those that profane and abuse them, that curtail and depress them. Some things remained of gold and silver (2Ki 25:15) which were now carried off; but most of this plunder was brass, such a vast quantity of it that it is said to be without weight, 2Ki 25:16. The carrying away of the vessels wherewith they ministered (2Ki 25:14) put an end to the ministration. It was a righteous thing with God to deprive those of the benefit of his worship who had slighted it so long and preferred false worships before it. Those that would have many altars shall now have none. 5. Several of the great men are slain in cold blood—Seraiah the chief priest (who was the father of Ezra as appears, Ezr 7:1), the second priest (who, when there was occasion, officiated for him), and three door-keepers of the temple (2Ki 25:18), the general of the army, five privy-counsellors (afterwards they made them up seven, Jer 52:25), the secretary of war, or pay-master of the army, and sixty country gentlemen who had concealed themselves in the city. These, being persons of some rank, were brought to the king of Babylon (2Ki 25:19,20), who ordered them to be all put to death (2Ki 25:21), when, in reason, they might have hoped that surely the bitterness of death was past. These the king of Babylon's revenge looked upon as most active in opposing him; but divine justice, we may suppose, looked upon them as ringleaders in that idolatry and impiety which were punished by these desolations. This completed the calamity: So Judah was carried away out of their land, about 860 years after they were put in possession of it by Joshua. Now the scripture was fulfilled, The Lord shall bring thee, and the king which thou shalt set over thee, into a nation which thou hast not known, De 28:36. Sin kept their fathers forty years out of Canaan, and now turned them out. The Lord is known by those judgments which he executes, and makes good that word which he has spoken, Am 3:2. You only have I known of all the families of the earth, therefore I will punish you for all your iniquities.
22-30
Dispersion of the Remnant of Judah (552 BC)
日本語
ユダの残りの者の離散（紀元前552年）
²² バビロンの王ネブカデネザルが残したユダの地に残った民については、彼らの上にアヒカムの子、シャパンの子ゲダリヤを治める者とした。 ²³ 軍のすべての隊長たち、彼らとその部下たちが、バビロンの王がゲダリヤを総督としたことを聞いたとき、ゲダリヤのところ、ミツパに来た。すなわちネタニヤの子イシマエル、カレアの子ヨハナン、ネトファテ人タンフメテの子セラヤ、マアカ人の子ヤアザニヤ。彼らとその部下たちである。 ²⁴ ゲダリヤは彼らとその部下たちに誓って言った。「カルデヤ人のしもべとなることを恐れるな。この地に住み、バビロンの王に仕えよ。そうすれば、あなたがたに良いことがある。」 ²⁵ しかし第七の月に、王の家系であるエリシャマの子、ネタニヤの子イシマエルが、十人の部下と共に来て、ゲダリヤを打って殺した。彼と共にミツパにいたユダヤ人とカルデヤ人をも。 ²⁶ すべての民、小さき者も大いなる者も、軍の隊長たちも立って、エジプトに行った。彼らはカルデヤ人を恐れたからである。 ²⁷ ユダの王エホヤキンの捕囚の第三十七年、第十二の月、その月の第二十七日に、バビロンの王エビル・メロダクは治め始めた年に、ユダの王エホヤキンを獄から出し、その頭を上げた。 ²⁸ 王は彼に親切に語りかけ、彼と共にバビロンにいた王たちの王座より上に、彼の王座を置いた。 ²⁹ そして彼の獄の着物を変えた。彼は生涯のすべての日、絶えず王の前にパンを食べた。 ³⁰ 彼の生活費は、王から与えられる日々の分として、生涯の日々の間、毎日絶えず支給された。
これらの節に、一、残りの民の離散がある。エルサレムの都は完全に荒廃させられた。ユダの地には（列王紀第二25:22）あの嵐を切り抜け、（この時としては小さくない恵みであったが、エレミヤ45:5）そのいのちを戦利品として与えられた人々がいた。さあ見よ。
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彼らがどれほど良い状態に置かれたか。バビロンの王はゲダリヤ――彼ら自身の同胞の一人――をそのもとでの彼らの総督と保護者として任命した。非常に良い人であり、悪い中から最善を尽くす者であった（列王紀第二25:22）。その父アヒカムは、つかさたちがエレミヤの死を誓ったとき、彼を支持し保護した一人であった（エレミヤ26:24）。おそらくこのゲダリヤは、エレミヤの助言によってカルデヤ人に帰順し、非常に行儀よく振る舞ったので、バビロンの王が彼に政府を委ねたのであろう。彼はエルサレムではなく、ベニヤミンの地のミツパに住んだ。サムエルの時代に有名な場所であった。そこにゼデキヤから逃げた者たち（列王紀第二25:4）が来て、彼の保護の下に身を置いた（列王紀第二25:23）。もし彼らがバビロンの王の支配の下で忍耐強く平和であれば、彼は彼らに保護を保証した（列王紀第二25:24）。ゲダリヤは主権者の君としての豪華と権力を持たなかったが、彼らの多くの王たちがそうであったよりも大いなる祝福となりえたであろう。特にエレミヤのような枢密顧問官があった。エレミヤは今彼らと共におり、彼らの事柄に関心を持った（エレミヤ40:5-6）。
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その後まもなく、ゲダリヤの死によって彼らに致命的な破れがどれほどもたらされたか。彼が政府に就いてから二か月以内のことであった。当面のユダヤ人の完全な根絶が決定されていた。それゆえ彼らが再び根を下ろすことを考えるのは無駄であった。全土が引き抜かれなければならなかった（エレミヤ45:4）。しかしこの有望な定住は、カルデヤ人によってではなく、彼ら自身の一部によって打ち砕かれた。平和の事柄が彼らの目からこれほど隠されていたので、彼らはいつ自分たちが恵まれているかを知らず、告げられても信じようとしなかった。(1) 彼らは自分たちの良い総督を持っていた。しかし彼らは彼を殺害した。カルデヤ人への反感から、彼がネブカデネザルによって任命されたゆえに（列王紀第二25:25）。王の家系であったイシマエルは、ゲダリヤの昇進と彼のもとでの民の幸いな定住をねたみ、自らを立てることはできなかったにもかかわらず、彼を滅ぼすことを決意し、卑劣にも彼とすべての友人――ユダヤ人もカルデヤ人も――を殺害した。ネブカデネザルでさえ、ダビデの家のこの退廃した枝ほど、彼らの平和に有害な敵にはなれなかったであろう。(2) 彼らはまだ良い地にあったが、彼らはそれを捨て、カルデヤ人を恐れてエジプトに行った（列王紀第二25:26）。カルデヤ人はゲダリヤの殺害に十分に怒る理由があった。しかし残った者たちが、それがイシマエルとその一味の仕業であるとへりくだって陳述したなら、それに無実で、いや大いに苦しんだ者がそのために罰せられることはなかったであろうと想定できる。しかしこの恐怖を口実に、エレミヤの助言に反して、彼らは皆エジプトに行った。そこでおそらく彼らは次第にエジプト人と混じり、もはやイスラエル人としては聞かれなかった。このように彼ら自身の愚かさと不従順によって彼らの完全な終わりがもたらされ、エジプトが彼らの最後を取った。それは脅しのあの章の最後の節が、他のすべての後に成就するためであった（申命記28:68）。**主はあなたを再びエジプトに連れて行かれる。**これらの出来事は預言者エレミヤによってより詳しく記されている（エレミヤ40:1-45:5）。
二、捕囚の王子の回復。ゼデキヤについては、彼が盲目のままバビロンに連れて行かれた後、もう聞かれない。おそらく彼は長くは生きなかったであろう。しかし死んだとき、ある栄誉のしるしをもって葬られた（エレミヤ34:5）。自ら降伏した（列王紀第二24:12）エホヤキン、すなわちエコニヤについては、ここに次のことが告げられている。エビル・メロダクが父ネブカデネザルの死後、王冠を戴くとすぐに、彼を獄から解放した（彼はそこに三十七年間横たわり、今や五十五歳であった）。親切に彼に語りかけ、父が捕囚のまま残した他のいかなる王よりも彼を尊重し（列王紀第二25:28）、獄の着物の代わりに王子の衣服を与え、自分の宮殿で彼を養い（列王紀第二25:29）、彼とその家族のために、ある程度その身分に応じた年金を認めた。生涯の間、毎日の日々の分として。
これを考えよ。
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エホヤキンの状態の非常に幸いな変化として。これほど長く幽閉と恥辱の中にあった後に、栄誉と自由を得ること。これほど長く獄の窮乏と悲惨に慣れた後に、宮廷の豊かさと喜びを得ることは、非常に暗く退屈な夜の後の朝の戻りのようであった。長く悪いことばかりを見てきたからといって、もはや良いことを見ることはないだろうと誰も言ってはならない。最も惨めな者でさえ、摂理がその事柄にどのような祝福された転機を与えるか、また自分たちが苦しめられた日々に応じてどのような慰めが予約されているかを知らないのである（詩篇110:15）。しかし苦しめられた聖徒たちの死は、彼らにとってエホヤキンにとってのこれのような変化である。それは彼らを獄から解放し、体――あの獄の着物――を振り払い、彼らの高揚への道を開く。それは彼らを王の王の王座と食卓へ、神の子らの栄光の自由へと送る。
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エビル・メロダクの非常に寛大な行為として。彼は父が捕虜たちのくびきを重くしすぎたと考え、それゆえ人間の優しさと王子の名誉をもって、それを軽くした。彼の手元にあるすべての王が優遇されたようであるが、エホヤキンはそのすべての上に。ある人々は、その家の古さと名高い先祖ダビデとソロモンの栄誉のゆえであると考える。諸国の王の中で、ユダの王ほど、直接の直系の、男系による長い王統から降りた者はいなかったでろう。ユダヤ人たちは、このエビル・メロダクは自らその父によって獄に入れられていたと言う。父がその狂気から戻ったとき、当時の何らかの不手際のために。そして獄の中でエホヤキンと友情を結び、その結果、権力を握るとすぐに、苦しむ者、共に苦しむ者として彼にこの親切を示した。ある人々は、エビル・メロダクはダニエルとその仲間たちから真の宗教の原則を学び、彼らに好意を持ち、そのゆえにエホヤキンを優遇したと示唆する。
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摂理の親切な取り計らいとして。捕囚のユダヤ人を励まし、時が来れば彼らが解放されることについての彼らの信仰と望みを支えるため。これは彼らの捕囚の真夜中ごろに起こった。七十年のうち三十六年が過ぎ、ほぼ同じ年数が残っていた。そして今、彼らの王がこのように引き上げられるのを見ることは、定められた時に彼ら自身の解放の慰めとなる確証となったであろう。正しい者にはこのように闇の中に光が昇る。それが雲の暗い日にさえ希望を持つよう励ますため。そして**夕暮れ時には光となる。**それゆえ私たちが当惑するとき、絶望してはならない。
英語原文
Dispersion of the Remnant of Judah (552 BC)
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 (2Ki 25:22) that had weathered the storm, and (which was no small favour at this time, Jer 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, 2Ki 25:22. His father Ahikam was one that countenanced and protected Jeremiah when the princes had vowed his death, Jer 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 (2Ki 25:4) and put themselves under his protection (2Ki 25:23), which he assured them of if they would be patient and peaceable under the government of the king of Babylon, 2Ki 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, Jer 40:5,6. 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, Jer 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, 2Ki 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, 2Ki 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, De 28:68, The Lord shall bring thee into Egypt again. These events are more largely related by the prophet Jeremiah, Jer 40:1-45:5 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, Jer 34:5. Of Jehoiachin, or Jeconiah, who surrendered himself (2Ki 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 (2Ki 25:28), gave him princely clothing instead of his prison-garments, maintained him in his own palace (2Ki 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, Ps 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.
ダビデの時代以来、エルサレムは名高い場所であり、その地の美しさゆえに全地の喜びであった。詩篇の書が残るかぎり、その名は偉大な響きをとどめるであろう。新約聖書においても、ここでそうであるように、それが再び滅びに向けて熟していたときのエルサレムについて多く読む。聖書の終わりには新しいエルサレムについて読む。それゆえ、エルサレムに関するすべての事がらは私たちの関心に値する。 本章には次の事が記されている。 一、カルデヤ人によるエルサレムの完全な破壊。すなわち、町は包囲されて陥落し（2Ki 25:1-4）、家々は焼かれ（2Ki 25:8,9）、城壁は破り崩され（2Ki 25:10）、住民は捕囚として連れ去られた（2Ki 25:11,12）。 エルサレムの栄光は、