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英文原文
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)
耶路撒冷被围困（主前590年）
¹ 西底家背叛巴比伦王的第九年十月初十日，巴比伦王尼布甲尼撒率领全军前来攻击耶路撒冷，对城安营，四围筑垒攻城。 ² 于是城被围困，直到西底家王十一年。 ³ 四月初九日，城里饥荒甚重，甚至那地的百姓都没有粮食。 ⁴ 城被攻破，一切兵丁就在夜间从靠近王园两城中间的门逃跑。迦勒底人正在四围攻城，王就往亚拉巴逃走。 ⁵ 迦勒底的军队追赶王，在耶利哥的平原追上他；他的全军都离开他四散了。 ⁶ 迦勒底人就拿住王，带他到利比拉巴比伦王那里审判他。 ⁷ 他们在西底家眼前杀了他的众子，并且剜了西底家的眼睛，用铜链锁着他，带到巴比伦去。
我们曾论及西底家王背叛巴比伦王（王下24:20），他在毫无能力之时图谋摆脱那轭，又未先以神为友，未取正途。如今这里记载了那举动所招致的悲惨后果。
一、巴比伦王的军队围攻耶路撒冷，王下25:1。既然全地早已落在他们手中（王下24:2），还有什么能拦阻他们呢？他们四围筑垒攻城，凭着当时的战术从那里轰击城墙，把死亡的器械射入城中，又断绝了城中维生所必需的供应。从前耶路撒冷四围有神的恩眷如盾牌护卫，如今他们的保障已经离去，仇敌从四面将他们围困。凡因犯罪而惹动神离弃他们的人，必发现无数的祸患四面环绕他们。这围困持续了两年；起初军队因惧怕埃及王而暂时撤退（耶37:11），但发现埃及王并不如他们所料的强大，便很快回来，决意不取下此城决不罢休。
二、围困期间，饥荒甚重（王下25:3），以致他们长期都按分量小心地吃饼（结4:16）。他们因从前饕餮无度、饱足无忧、毫无惧怕地纵食，如今受到这样的刑罚。最终那地的百姓，就是平民和兵丁，都没有粮食，以致他们衰弱无力，不堪应战。这时他们因缺粮竟吃自己的儿女。这事一位先知曾预言（结5:10），另一位先知曾哀哭（哀4:3-12等)。耶利米曾恳切劝西底家投降（耶38:17），但他的心刚硬，自取灭亡。
三、最终城被攻取，城被攻破，王下25:4。围攻者在城墙上打开缺口，从那里强行攻入。被围者既不能再防守，便设法弃城，各自逃命；无疑有许多人被刀剑所杀，因为得胜的军队被他们的顽抗大大激怒了。
四、王和他的家眷并众臣，趁夜间藉着围攻者尚未发觉、或未加防守的隐密通道逃脱，王下25:4。然而那些想逃避神审判的人，与那些胆敢藐视神审判的人一样，都是自欺；逃避神审判之人的脚，必如抵挡神之人的手一样必然失败。神施行审判时必然得胜。有人将王逃走的消息和路线报与迦勒底人，他们便很快追上他，王下25:5。他的护卫四散离他而去，各自顾自逃生。倘若他从前曾投靠神的保护，此时神必不撇下他。他立刻落在仇敌手中，这里告诉我们他们如何处置他。1. 他被带到巴比伦王那里，因背叛那立他为王、又向他起誓效忠的君王而受军前审判。神与人都为此与他争辩；参结17:16-21等。巴比伦王此时驻扎在利比拉（位于犹大与巴比伦之间），以便随时向国内的朝廷和国外的军队下达命令。2. 他的众子在他眼前被杀，他们虽是孩童，为要叫这惨景，就是他眼睛所看的末一幕，在他余生中留下悲哀与恐怖的烙印。他们杀他的众子，是为表明他们对他背信的愤慨，并实际宣告：他和他后裔无一可信，因此都不配存活。3. 他的眼睛被剜去，以致他丧失了人生那共有的慰藉，就是连那些受苦的人、心中愁苦的人也得享的日光，他也因此再不能从事任何事务。他惧怕被人戏弄，因此不肯被劝降服（耶37:19），但他所惧怕的却切实临到他身上，无疑大大加增了他的痛苦；因为正如耳聋之人疑心人人都在议论他，眼瞎之人也疑心人人都在讥笑他。藉此，两个似乎彼此矛盾的预言都得了应验。耶利米预言西底家必被带到巴比伦（耶32:5,34:3）。以西结预言他必不得见巴比伦（结12:13）。他被带到那里，但因眼睛被剜，没有看见它。他这样在结束生命之前，就已了结了他的日子。4. 他被铜链锁着带到巴比伦。眼瞎之人本不需被捆锁（瞎眼已成了他的桎梏），然而为叫他更加蒙羞，他们捆着他带走；只是,寻常的罪犯都被铁链锁住（诗105:18,107:10），他既是君王，便被铜链锁着;但那金属略为尊贵轻便些，当他仍被捆锁之时，这点慰藉实在微不足道。倘若那些曾被罪孽的绳索捆住的人，竟落到这样被苦难的绳索捆锁的地步，也不足为奇，约伯记36:8。
英文原文
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)
圣殿被毁（公元前588年）
⁸ 巴比伦王尼布甲尼撒十九年五月初七日，巴比伦王的臣仆护卫长尼布撒拉旦来到耶路撒冷，
⁹ 用火焚烧主的殿和王宫，又焚烧耶路撒冷的房屋，就是各样大户人家的房屋。
¹⁰ 跟从护卫长迦勒底的全军，就拆毁耶路撒冷四围的城墙。
¹¹ 那时护卫长尼布撒拉旦将城里所剩下的百姓，并已经投降巴比伦王的人，以及剩下的众民，都掳去了。
¹² 但护卫长留下些民中最穷的，使他们修理葡萄园，耕种田地。
¹³ 主殿的铜柱，并主殿的盆座和铜海，迦勒底人都打碎了，将那铜运到巴比伦去，
¹⁴ 又带去锅、铲子、蜡剪、调羹，并所用的一切铜器，
¹⁵ 火鼎、碗，无论金的银的，护卫长也都带去了。
¹⁶ 所罗门为主殿所造的两根铜柱、一个铜海和盆座，这一切器皿的铜多得无法可称。
¹⁷ 这一根柱子高十八肘，柱上有铜顶，高三肘；铜顶的周围有网子和石榴，都是铜的。那一根柱子，照此一样，也有网子。
¹⁸ 护卫长拿住大祭司西莱雅、副祭司西番亚和三个把门的，
¹⁹ 又从城中拿住一个管理兵丁的官，并在城里所遇常见王面的五个人和检点国民军长的书记，以及城里遇见的国民六十个人。
²⁰ 护卫长尼布撒拉旦将这些人带到在利比拉的巴比伦王那里。
²¹ 巴比伦王就把他们击杀在哈马地的利比拉。这样，犹大人被掳去离开本地。
我们有理由认为，迦勒底人的军队因这城如此顽固地坚守而对它满怀愤怒，然而他们并没有在攻取此城后立刻纵火屠杀（在这类情形中，这种事是太常见的），而是大约一个月之后（比较王下25:8与25:3），尼布撒拉旦才奉差遣携命令前来，要彻底毁灭耶路撒冷。神在先前所显的种种忍耐之后，又给了他们这段日子悔改，却是徒然；据所显明的而言，他们的心仍旧刚硬，因此审判被定，要施行到极处。一、城与殿被焚烧（王下25:9）。看来巴比伦王并不打算差派移民来居住耶路撒冷，因此他下令将它焚为灰烬，视它如反叛者的巢穴。王宫和大户人家的房屋被焚，这倒不足为奇（居民已因自己的罪，使这些房屋成为可燃之物），但主的殿竟也在这火焰中毁灭，那圣洁华美的殿竟被火焚烧（赛64:11），这是极为奇异的。那殿是大卫所预备、所罗门以何等巨大的费用所建造的——那殿是神的眼目与心常常顾念的（王上9:3）——难道它不能像一根柴一样从这火中被抽出来吗？不能，它必不能在神的审判面前防火。这宏伟的建筑必要化为灰烬，其中的约柜恐怕也是如此，因为仇敌听说非利士人因擅动约柜付了何等惨痛的代价，就不敢夺取它；它的友人也无人留心保存它，否则我们在第二殿里就会再听见它的消息了。有一卷次经确实告诉我们，先知耶利米将约柜从殿中取出，运到约旦河那边尼波山的一个洞里，藏在那里（《马加比传下》二章4、5节），但这是不可能的，因为耶利米那时正被严密囚禁。神藉着焚烧圣殿，要显明：当敬拜的生命与能力被忽视时，他何等不看重敬拜外在的华美。百姓倚靠圣殿，仿佛它能在他们犯罪时护庇他们（耶7:4），但神藉此使他们知道，当他们玷污了圣殿，就必发觉它不过是虚谎的避所。这殿屹立了约420年，有人说430年。百姓既丧失了关乎它的应许，那些应许就必须理解为指向福音的圣殿，就是神永远的安息。值得注意的是，第二殿被罗马人焚毁，正与第一殿被迦勒底人焚毁同月同日；据约瑟夫所记，那是八月初十。二、耶路撒冷的城墙被拆毁（王下25:10），仿佛得胜的军队要为城久久阻挡他们而向城墙报复，或至少要防止日后再有这样的抵抗。罪使一族百姓的城墙倒塌，夺去他们的防卫。这些城墙直到尼希米的时候才得重修。三、剩下的百姓被掳到巴比伦（王下25:11）。大多数居民已死于刀剑或饥荒，或在王逃走时四散逃命（因为经上说，王下25:5，他的军兵都离开他四散了），所以所剩无几，连同那些投降的人，总共不过832人（如耶52:29所记），都被掳去；惟有那地最穷的人被留下（王下25:12），为迦勒底人耕地、修理葡萄园。有时贫穷反成一种护庇；因为一无所有的人，也就一无可失。那些曾欺压穷人的富有犹大人，被迫成为仇敌之地的客旅，甚至囚犯，而那些被他们藐视欺压的穷人，倒在自己的本地得享自由与平安。这样，护理有时显著地降卑骄傲的人，眷顾卑微的人。四、铜器以及殿中其他器物被掳去，金银的器物大都先前已被取走。那两根著名的铜柱雅斤和波阿斯，象征神殿的坚固与稳固，竟被打碎，其铜被运往巴比伦（王下25:13）。所表征的实质既已因犯罪而失去，那些表征还立在那里作什么呢？亚哈斯曾亵慢地砍去盆座的心子，又将铜海从铜牛上挪下来，放在铺石地上（王下16:17）；因此，铜柱本身和铜海被交在仇敌手中，乃是公义的。神从那些亵渎滥用、删减贬抑他典章的人手中夺去他的典章，乃是公义的。还有一些金银的器物（王下25:15）如今也被掳去；但这掳物大半是铜，数量之多，以致经上说它无法可称（王下25:16）。供职所用器皿的被掳去（王下25:14），使供职就此终止。神剥夺那些长久轻慢他敬拜、宁可以假敬拜为先的人享受他敬拜之福，乃是公义的事。那些曾想要许多祭坛的人，如今连一座也没有了。五、好些显贵被冷血地杀害——大祭司西莱雅（据拉7:1所显，他是以斯拉的父亲）、副祭司（必要时代他供职的），以及殿中三个把门的（王下25:18），军队的元帅、五个谋士（后来增至七个，耶52:25）、军中的书记或军饷官，以及六十个藏在城中的乡间显要。这些人既是有身份地位的，就被带到巴比伦王面前（王下25:19、20），王下令将他们尽都处死（王下25:21）；按理他们或许可以指望，死亡的苦楚总算已经过去了。巴比伦王的报复将这些人视为最积极反抗他的人；但我们可以推想，神的公义却将他们看作那因这场荒凉而受罚的拜偶像与不敬虔之事的首恶。这就使这灾祸达于极点：这样，犹大人被掳去离开本地，距约书亚使他们得这地为业约860年。如今经上的话应验了：主必将你和你所立管辖你的王，领到你和你列祖素不认识的国去（申28:36）。罪曾使他们的列祖四十年不得进迦南，如今又把他们赶了出去。主因他所施行的审判而显明自己，也证实他所说的话（摩3:2）：在地上万族中，我只认识你们，因此我必追讨你们的一切罪孽。
英文原文
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)
犹大余民的离散（主前552年）
²² 至于犹大地所剩下的百姓，就是巴比伦王尼布甲尼撒所留下的，基大利管理他们；这基大利是沙番的孙子、亚希甘的儿子。
²³ 众军长和属他们的人，听见巴比伦王立了基大利管理他们，就都到米斯巴见基大利；有尼探雅的儿子以实玛利、加利亚的儿子约哈难、尼陀法人单户篾的儿子西莱雅、玛迦人的儿子雅撒尼亚，和属他们的人。
²⁴ 基大利向他们和属他们的人起誓，说：你们不必惧怕服事迦勒底人；只管住在这地，服事巴比伦王，就可以享通。
²⁵ 七月间，王族以利沙玛的孙子、尼探雅的儿子以实玛利，带着十个人来，击杀基大利，他便死了；又杀了在米斯巴同他在一起的犹太人和迦勒底人。
²⁶ 于是众百姓无论大小，以及众军长，都起来逃往埃及，因为惧怕迦勒底人。
²⁷ 犹大王约雅斤被掳后第三十七年，十二月二十七日，巴比伦王以未米罗达在他登基的元年，使犹大王约雅斤抬头，把他放出监；
²⁸ 对他和颜悦色说话，使他的位高过与他一同在巴比伦众王的位；
²⁹ 又给他换下囚服；他终身常在王面前吃饭。
³⁰ 王赐他日用的食物，终身这样天天赐给他。
在这些经文中，我们看见：
I\. 余民的离散。耶路撒冷全然荒废。犹大地仍有些百姓（王下25:22）从风暴中存留，并且（这在此时是不小的恩惠，耶45:5）他们的性命得以保全作为掠物。如今请看：1. 他们被置于何等好的境地。巴比伦王派基大利——他们自己人中的一员——作他们的省长，在王权之下治理并保护他们；他是个好人，必尽力在坏事中作善（王下25:22）。他的父亲亚希甘，曾当众首领起誓要杀耶利米时，仍支持他、保护他（耶26:24）。大概这位基大利因耶利米的劝勉，曾归附迦勒底人，并因其品行良好，巴比伦王便将治理之任托付给他。他不住在耶路撒冷，而是住在便雅悯地的米斯巴——这地在撒母耳时代颇著名。从前逃离西底家的人（王下25:4）来到那里（王下25:23），投在他的保护之下；他向他们保证，只要他们忍耐并在巴比伦王的治下和平度日，就必安全（王下25:24）。基大利虽没有君王的威仪权势，却可能比他们的许多君王更成为他们的福分，尤其有耶利米作他的枢密顾问——耶利米此时与他们同在，并在他们的事上大有热心（耶40:5、6）。2. 此后不久，因基大利之死（他上任不过两个月），他们遭受何等致命的打击。犹太人之被连根拔起，乃是此时已定的旨意，所以他们想再扎根也是徒然：全地都要被拔出（耶45:4）。然而这充满指望的安置却被粉碎了——不是被迦勒底人，乃是被他们自己人所粉碎。平安的事对他们如此隐藏，以致他们不知自己处身于福祉之中，人告诉他们，他们也不信。(1.) 他们有一位自己族中的好省长，他们却因嫉恨迦勒底人——因他乃尼布甲尼撒所立——而将他杀了（王下25:25）。以实玛利既属王室，便嫉妒基大利的高升和百姓在他之下的安乐居所；他虽然无法自立为王，却决意要毁灭基大利，卑鄙地杀了他和一切朋友——无论是犹太人还是迦勒底人。尼布甲尼撒再怎样也不是比这堕落的大卫家后裔更危害他们平安的仇敌。(2.) 他们本仍在自己的好地上，却撇弃了地，逃往埃及，因惧怕迦勒底人（王下25:26）。迦勒底人固然有理由因基大利被杀而发怒；但剩下的百姓若谦卑陈情，声明这只是以实玛利及其一党所为，我们或可推想，无辜的人——甚至因这事大受损害的人——必不致因此受罚：但他们以此为借口，违背耶利米的劝告，全都去了埃及。在那里，他们大概渐渐与埃及人混杂，从此不再作为以色列人被听见。这样，他们因自己的愚顽和不顺服，便告了终局；埃及得了他们中最后的一批人，好使那一章威胁的末一节，在其余各节之后，都得应验：耶和华必使你归回埃及（申28:68）。这些事件先知耶利米有更详尽的记载（耶40:1-45:5）。Quaeque ipse miserrima vidit, et quorum pars magna fuit——那些悲惨景象他既被注定目睹，也曾在其中扮演悲苦的角色。
II\. 被掳之王的复兴。论到西底家，他被剜了眼带到巴比伦之后，我们便不再听见；大概他没有活多久，但他死时大概仍有些尊荣的葬礼（耶34:5）。论到约雅斤（又名耶哥尼雅），他是自行投降的（王下24:12），此处告诉我们：以未米罗达一登基（在他父亲尼布甲尼撒死后），便将他释放出监（他在狱中已三十七年，此时年五十五岁），对他和颜悦色说话，给予他比他父亲所遗留在囚中的诸王更多的尊敬（王下25:28），用朝服替换他的囚服，在自己的宫中供养他（王下25:29），并赐他与他的家族一份与其身份相当的赡养——终身日日赐给他日用的食物。请将这事思考为：1. 约雅斤境遇极其喜乐的转变。他在长久囚禁羞辱之后，竟得尊荣与自由；他在长久习惯于监狱的困窘悲惨之后，竟得朝廷的丰足与快乐——这犹如极漫长幽暗之夜以后清晨的回返。任谁都不要因自己长久只见灾祸，便说自己再也见不到好处；最悲惨的人也未知神的护理要为他们的事务作出何等蒙福的转机，也不知道为他们存留了何等安慰——与他们受苦的日子相称（诗110:15）。然而无论怎样，受苦圣徒的死对他们而言，也是约雅斤所经历的这种转变：死要使他们出离囚牢，要脱下身体这件囚服，为他们开路以致升高；死要送他们到万王之王——神的儿女——的宝座和筵席，使他们得着荣耀的自由。2. 以未米罗达极慷慨的举动。他以为他父亲给俘虏的轭太重，所以以人的怜悯和王的尊荣，使其减轻。看来在他权下的诸王都蒙恩待，但约雅斤更在他们之上；有人以为这是因为约雅斤家世久远，又因他声名远播的祖先大卫和所罗门之故。列国诸王中，大概没有一位像犹大王这样，能从如此绵长连续的、且是父系直系的王系中追溯其祖。犹太人说，以未米罗达本人曾因乃父从癫狂中复原时某事之失当，被父亲下在监里；他在监中与约雅斤结为朋友；因此他一有权，便视他为受苦者、为同受苦者而施恩。也有人揣测，以未米罗达从但以理及其同伴那里学了真宗教的原则，对他们心存好感，故此恩待约雅斤。3. 神护理的恩眷，为要鼓励在被掳中的犹太人，支持他们对将来按定时蒙释放的信心和盼望。这事恰发生在他们被掳的半夜。七十年中已过了三十六年，仍有差不多同样多的年日在前头；此时看见他们的王如此高升，对他们而言必是安慰的凭据，预示他们也必按定时、在所定的时辰得释放。正直人在黑暗中，便有光这样为他们升起，激励他们在云雾黑暗的日子里仍然盼望——到晚上仍然有光；所以当我们困惑时，不要绝望。
英文原文
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.
自大卫的时代以来，耶路撒冷一直是著名之地，地势秀美，为全地所喜悦：只要诗篇这卷书尚存，那名声便必显为大。在新约中我们多次读到它，那时它正如此处所记，又渐渐成熟，临近其覆亡。在圣经的末了，我们读到一座新耶路撒冷。因此，凡关乎耶路撒冷的一切，都值得我们留意。本章所载如下。一、耶路撒冷被迦勒底人彻底毁灭：城被围困攻取（2Ki 25:1-4），房屋被焚（2Ki 25:8,9），城墙被拆毁（2Ki 25:10），居民被掳去，2Ki 25:11,12。耶路撒冷的荣耀曾在于：1. 它是王城，「大卫家的宝座」设立在那里；但如今那荣耀已经离去，因为君王成了最悲惨的囚犯，王室的后裔被剪除（2Ki 25:5-7），众首领也被处死，2Ki 25:18-21。2. 它是圣城，以色列的见证在那里；但那荣耀也已离去，因为所罗门的圣殿被焚为平地（2Ki 25:9），残存的圣器也被掳到巴比伦去，2Ki 25:13-17。这样，耶路撒冷就成了寡妇，哀1:1。以迦博——荣耀在哪里呢？二、留在犹大地、归基大利管辖的余民，陷入混乱与四散，2Ki 25:22-26。三、被掳的犹大王约雅斤，在被囚三十七年之后所蒙的恩待，2Ki 25:27-30。