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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)
耶路撒冷被圍（主前590年）
¹ 西底家作王第九年十月初十日，巴比倫王尼布甲尼撒率領全軍來到耶路撒冷，安營攻擊它，在四圍築壘攻擊。
² 城被困直到西底家王十一年。
³ 四月初九日，城裡因缺糧大鬧饑荒，百姓都沒有糧食。
⁴ 城被攻破。一切兵丁就在夜間從靠近王園兩牆中間的門逃跑；迦勒底人四圍安營。（王卻往亞拉巴的路走。）
⁵ 迦勒底的軍隊追趕王，在耶利哥的平原追上他；他的全軍都離開他四散了。
⁶ 他們就拿住王，帶他到巴比倫王那裡，在利比拉審判他。
⁷ 他們在西底家眼前殺了他的眾子，又剜了西底家的眼睛，用銅鍊鎖著他，帶到巴比倫去。
我們在上文看見西底家王背叛巴比倫王（2Ki 24:20），圖謀並竭力想要掙脫他的軛，而他全無能力做到，也沒有採取正確的方法——先與神和好。如今此處我們看到那次企圖的致命後果。
I. 巴比倫王的軍隊圍攻耶路撒冷（2Ki 25:1）。全國既已在他們手中（2Ki 24:2），還有甚麼能攔阻他們呢？他們在城四圍築壘，借當時的戰術從那裡攻城，把死亡的器具射入城中，又把維持生命的必需品擋在外面。從前耶路撒冷曾被神的恩惠如盾牌四面圍繞，如今他們的保障已離去，仇敵從四面圍住他們。那些因罪惹神離棄的人，必發現無數的禍患圍繞他們。這次圍攻持續了兩年；起初軍隊因怕埃及王而撤退（Jer 37:11），但發現他不如所想的那樣強大，便很快又回來，決意不攻下這城決不撤兵。
II. 圍城期間饑荒蔓延（2Ki 25:3），以致他們長久按分量、戰兢地吃餅（Eze 4:16）。如此他們因放縱和奢華、因飽食和無所懼怕地放縱而受罰。終於百姓沒有了糧食——就是平民、兵丁——因此他們被削弱，無力作戰。如今他們因無食物竟吃自己的兒女。這事一位先知曾預告（Eze 5:10），另一位先知曾哀嘆（La 4:3-12等）。耶利米懇切勸王投降（Jer 38:17），王的心卻剛硬以致滅亡。
III. 終於城被攻陷：城被攻破（2Ki 25:4）。攻城者在城牆上打開一個缺口，從那裡衝入。守城的人既再不能守，便企圖逃出，各自逃生；無疑有許多人被刀所殺，因勝利之軍被他們的頑固大大激怒。
IV. 王、他的家和一切重臣在夜間逃走，借著一些攻城者或未發現或未留意的暗道（2Ki 25:4）。但那些以為可以逃脫神審判的人，與那些以為可以對抗神審判的人一樣自欺；逃命者的腳與抗命者的手一樣必失敗。當神審判時，他必得勝。迦勒底人得了情報，知道王逃走以及所走的方向，便很快追上了他（2Ki 25:5）。他的護衛都離開他四散，各人自尋生路。他若把自己置於神的保護之下，那保護如今必不會離棄他。他隨即落入仇敵手中，此處我們看到仇敵怎樣對待他。1. 他被帶到巴比倫王那裡，因背叛立他為王、又曾向他起誓效忠的那位而受軍事審判。神和人都因這事與他爭論；見以西結書17:16-21等。巴比倫王此時駐紮在利比拉（位於猶大和巴比倫之間），以便隨時向國內朝廷和國外軍隊發號施令。2. 他的眾子在他眼前被殺——雖然是孩子——好叫這淒慘的情景——他眼中最後所見的——在他有生之年留下憂傷和恐怖的印象。他們殺他的眾子，表示對他的虛假極其憤怒，實際上宣告他和他的全家都不可信任，因此不配活著。3. 他的眼睛被剜出，他被剝奪了人類生活中那種共同的安慰——就是賜給在患難中的人、心裡苦惱的人的日頭之光——他也因此不能作任何服事。他怕被嘲笑，所以不肯聽勸投降（Jer 37:19）；但他所怕的卻變本加厲地臨到他，無疑大大加增了他的痛苦；因為正如耳聾的人疑心人人都在談論自己，瞎眼的人也疑心人人都在嗤笑自己。這樣，兩個看似矛盾的預言都應驗了。耶利米預言西底家必被帶到巴比倫（Jer 32:5，34:3）。以西結預言他必看不見巴比倫（Eze 12:13）。他被帶到那裡，但因眼睛被剜，並沒有看見。如此他的一生未盡便已了結。4. 他被用銅鍊鎖著，如此被帶到巴比倫。瞎眼的人本不必被鎖（他的瞎眼已經鎖住他），但為了更大的羞辱，他們把他鎖著牽走；只是，尋常的罪犯被下在監裡（詩篇105:18，107:10），他既是君王，就被用銅鍊鎖著；但金屬稍貴重、稍輕，這點安慰實在微薄，因為他仍在鎖鍊之中。那些曾被罪之繩索捆住的人，後來被這樣困在苦難的繩索中，這並不稀奇（伯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)
聖殿被毀（主前588年）
⁸ 巴比倫王尼布甲尼撒十九年五月初七日，巴比倫王護衛長尼布撒拉旦來到耶路撒冷。
⁹ 他用火焚燒耶和華的殿和王宮，又焚燒耶路撒冷的一切房屋，各大戶家的房屋都燒了。
¹⁰ 跟從護衛長的迦勒底全軍，就拆毀耶路撒冷四圍的城牆。
¹¹ 那時護衛長尼布撒拉旦將城裡所剩下的百姓、和已經投降巴比倫王的人，並大眾的剩餘百姓，都擄去了。
¹² 但護衛長留下些地中最貧窮的人，使他們修理葡萄園、耕種田地。
¹³ 耶和華殿裡的銅柱、和銅座，並耶和華殿裡的銅海，迦勒底人都打碎了，把銅運到巴比倫去。
¹⁴ 他們又把鍋、鏟子、蠟剪、調羹，並一切事奉所用的銅器都拿去了。
¹⁵ 護衛長又把火鼎、碗，無論金的銀的，都拿去了。
¹⁶ 所羅門為耶和華殿所造的兩根柱子、一個海、和銅座：這一切器皿的銅，無法可稱。
¹⁷ 這一根柱子高十八肘，柱上有銅頂，銅頂高三肘；銅頂四周有網子和石榴，都是銅的。第二根柱子也是如此，也有網子。
¹⁸ 護衛長拿住大祭司西萊雅、副祭司西番雅、和三個守門的；
¹⁹ 又從城中拿住一個管理兵丁的太監，又在城中拿住五個常見王面的人、和招聚那地百姓的軍長書記，並城中所遇見的國民六十人。
²⁰ 護衛長尼布撒拉旦拿住他們，帶到巴比倫王那裡，在利比拉。
²¹ 巴比倫王就擊打他們，在哈馬地的利比拉把他們殺了。這樣，猶大人就被擄離開本地。
雖然我們有理由相信迦勒底軍隊因耶路撒冷如此頑抗而對這城大為激憤，但他們攻下城後並未立刻像此類情形中常見的那樣，把一切付諸刀劍和火焰，而是在大約一個月之後（比較2Ki 25:8與2Ki 25:3）差遣尼布撒拉旦前來，奉命完成耶路撒冷的毀滅。這段時間是神在先前諸多忍耐的日子之後再賜給他們悔改的機會，卻是徒然；他們的心（從所能看見的）仍舊剛硬，所以刑罰便徹底執行。1. 城和殿被焚燒（2Ki 25:9）。看不出巴比倫王有意差遣殖民來充滿耶路撒冷，所以他下令把它化為灰燼，作為叛賊之巢。王宮和各大戶家的房屋被焚燒，這並不令人驚奇（居民因自己的罪已使它們成為可燃之物），但耶和華的殿竟在這火焰中滅亡，那聖潔美麗的殿竟被火焚燒（Isa 64:11），卻極其令人詫異。那殿是大衛所預備、所羅門以如此巨大代價建造的——那殿有神的眼目和心腸時刻看顧（1Ki 9:3）——難道不能像一根柴從火中抽出來麼？不，在神的審判之下，它也不能防火。這座宏偉的建築必化為灰燼，其中的約櫃大概也一同毀滅，因為仇敵既聽聞非利士人因褻瀆它而付出了慘重代價，不敢染指它；它的朋友中也没有人設法保存它，否則我們後來在第二聖殿裡就會再聽見它。次經的一位作者確實告訴我們，先知耶利米把它從殿中取出，帶到約旦河對岸尼波山上的一個洞穴裡藏起來（次經瑪喀比下卷2:4-5），但這不可能，因為耶利米當時是嚴密看守的囚犯。神借殿的焚燒表明，當宗教的生命和能力被忽略時，他是何等不在乎其外在的榮耀。百姓信靠聖殿，仿佛它能在罪中保護他們（Jer 7:4），但神借此讓他們知道，他們既褻瀆了它，就會發現它只不過是虛謊的避難所。這殿存留了約四百二十年，有人說四百三十年。百姓既已喪失了關乎它的應許，那些應許就必須理解為是指福音的聖殿——那是神永遠安息之處。值得留意的是，第二聖殿被羅馬人焚燒，正是在第一聖殿被迦勒底人焚燒的同一個月、同一日；約瑟夫說那是八月十日。2. 耶路撒冷的城牆被拆毀（2Ki 25:10），仿佛勝利之軍要因城牆長久把他們擋在外面而報復，或至少要防止將來再有同樣的抵抗。罪使百姓失去城牆，奪去他們的保障。這些城牆直到尼希米時代才重新修造。3. 其餘的百姓被擄到巴比倫（2Ki 25:11）。居民大部份已死於刀劍或饑荒，或已趁王逃走時逃散（因為2Ki 25:5說他的全軍都離開他四散了），所以留下來的極少；這些人加上投降的人，總共不過八百三十二人（如耶利米書52:29所示），都被擄去；只有地中的窮人被留下（2Ki 25:12），為迦勒底人耕種田地、修理葡萄園。有時貧窮是一種保護；因為一無所有的人無所可失。當那些曾欺壓窮人的富有的猶太人在仇敵之地成了異鄉人、甚至囚犯時，那些被他們輕視欺壓的窮人卻在本國享有自由和平安。如此護理有時顯著地使驕傲者自卑、恩待卑微的人。4. 銅器和聖殿的其他附屬器皿被擄走——金銀器皿大部份早已被帶走。那兩根著名的銅柱——雅斤和波阿斯——象徵神殿的力量和穩固，被擊碎，銅被運到巴比倫（2Ki 25:13）。所象徵的實體既因罪而失，記號還立在那裡作甚麼呢？亞哈斯曾褻瀆地砍掉銅座的邊緣，把銅海放在石鋪地上（2Ki 16:17）；所以如今銅柱本身和銅海被交在仇敵手中，誠然公義。神從那些褻瀆、濫用、削減、壓抑他典章的人手中把典章拿走，這是公義的。還有一些金銀之物存留（2Ki 25:15），如今也被帶走；但這次劫掠的大部份是銅，數量之大，以致被稱為無法可稱（2Ki 25:16）。事奉所用的器皿（2Ki 25:14）被帶走，也就終止了事奉。神剝奪那些長久輕看他崇拜、將假崇拜置於其上之人的崇拜益處，這是公義的。那些本要有許多祭壇的，如今連一個也沒有了。5. 幾位重臣被冷血處決——大祭司西萊雅（正如以斯拉記7:1所示，他是以斯拉的父親）、副祭司（在需要時可代替他供職）、三個守殿門的（2Ki 25:18）、軍隊的將軍、五個樞密顧問（後來補到七個，Jer 52:25）、軍隊的書記或軍需官、以及六十個藏在城中的鄉紳。這些人因為是有身分的人，被帶到巴比倫王那裡（2Ki 25:19,20），王下令把他們全都處死（2Ki 25:21）——按理他們本可指望死的苦味已經過去了。巴比倫王的報復看這些人為反對他最積極的人；但我們可以推想，神的公義看他們為那些招致這些荒涼的偶像崇拜和不敬虔的罪魁禍首。這就完成了災禍：這樣，猶大人就被擄離開本地——距約書亞帶他們得這地為業約八百六十年。於是聖經應驗了：耶和華必將你和你所立治理你的王，帶到你和你列祖素不認識的國（申命記28:36）。罪曾使他們的列祖四十年不得進入迦南，如今又把他們趕出。神借所行的審判被人認識，並成就他所說的話（摩3:2）：在地上萬族中，我只認識你們；因此我必追討你們的一切罪孽。
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)
猶大餘民的分散（主前552年）
²² 至於猶大地剩下的百姓，就是巴比倫王尼布甲尼撒所留下的，他立亞希甘的兒子沙番的孫子基大利作他們的省長。
²³ 眾軍長和他們的人聽見巴比倫王立了基大利作省長，尼探雅的兒子以實瑪利、加利亞的兒子約哈難、尼陀法人單戶篾的兒子西萊雅、瑪迦人的孫子雅撒尼亞，和他們的人，就都到米斯巴見基大利。
²⁴ 基大利向他們和他們的人起誓，說：你們不必怕服事迦勒底人；住在這地，服事巴比倫王，就可以得福。
²⁵ 七月間，王族以利沙瑪的孫子、尼探雅的兒子以實瑪利帶著十個人來，殺了基大利，他也死了；又殺了在米斯巴與他同在的猶大人和迦勒底人。
²⁶ 眾人無論大小，連眾軍長，因為懼怕迦勒底人，都起身往埃及去了。
²⁷ 猶大王約雅斤被擄後三十七年，十二月二十七日，巴比倫王以未米羅達在他登基之年，使猶大王約雅斤抬起頭來，把他從獄中提出；
²⁸ 又對他說恩言，使他的位高過與他一同在巴比倫的眾王的位；
²⁹ 又給他脫去囚服；他終身常在王面前吃飯。
³⁰ 王賜他常得的俸祿，日日賜他一份，終身都是這樣。
在這幾節中我們看到，
I. 餘民的分散。耶路撒冷城已完全成為廢墟。猶大地還有一些人（2Ki 25:22），他們熬過了風暴，並且（此時這不是小的恩惠，Jer 45:5）得了性命作為掠物。如今請看，1. 他們被置於何等好的境況。巴比倫王指派基大利——他們自己人中的一個——在他之下作他們的省長和保護者；他是個非常好的人，能在壞事中作出最好的（2Ki 25:22）。他的父親亞希甘，在眾首領起誓要殺耶利米時，曾維護並保護耶利米（Jer 26:24）。大概這位基大利照耶利米的建議，已歸順迦勒底人，並且行事如此得體，以至巴比倫王把政權交託給他。他不住在耶路撒冷，而是住在便雅憫地的米斯巴——一個在撒母耳時代頗負盛名的地方。那些曾從西底家面前逃走的人（2Ki 25:4），來到那裡，歸在他的保護之下（2Ki 25:23）；他向他們保證，只要他們忍耐、和平地服在巴比倫王的治理之下，就必平安無事（2Ki 25:24）。基大利雖然沒有君王的威榮和權力，卻可能比他們許多王更有福於他們，尤其有耶利米這樣的樞密顧問——耶利米如今與他們同在，並關心他們的事（Jer 40:5,6）。2. 此後不久，基大利之死對他們造成了何等致命的打擊——在他上任之後不到兩個月。猶太人暫時的徹底根除已被定案，所以他們想要重新扎根的念頭乃是徒然：全地都要被拔出（Jer 45:4）。然而這大有希望的安定局面不是被迦勒底人粉碎的，而是被他們自己人中的一些人粉碎的。他們平安的事如此向他們的眼隱藏，以致他們不知道自己景況的好，告訴他們也不肯信。（1）他們有一位自己人作好省長，他們卻因對迦勒底人的惡意——因為他是尼布甲尼撒所立的——把他殺了（2Ki 25:25）。以實瑪利是王族的人，嫉妒基大利的高升和百姓在他之下的幸福安定，雖然他自己不可能另立門戶，卻決心要毀掉基大利，卑鄙地暗殺了他和他所有的朋友——無論猶太人還是迦勒底人。尼布甲尼撒對他們平安的損害，還不如大衛家這敗壞的枝子大。（2）他們仍在本國的美地上，卻因怕迦勒底人而離棄它，下到埃及去（2Ki 25:26）。迦勒底人因基大利被殺本有充分的理由被激怒；但若剩下的人謙卑地陳情，聲明這只是以實瑪利和他一黨的人所作的，我們可以推想那些無辜的人——不，那些因此而大大受苦的人——不會為此受罰：但他們卻借這恐懼為藉口，不顧耶利米的忠告，全都下到埃及去了；在那裡他們大概漸漸與埃及人混雜，從此不再作以色列人被聽見。如此，他們因自己的愚頑和不順服，被徹底了結了，埃及得了他們最後的餘數，好叫那章威脅的末一節在一切其餘的之後應驗（申命記28:68）：耶和華必再將你帶回埃及。 這些事件由先知耶利米更詳細地記述了（Jer 40:1-45:5）。Quaeque ipse miserrima vidit, et quorum pars magna fuit——那些他奉命觀看的最悲慘的景象，在其中他也擔任了憂傷的角色。
II. 被擄之王的復起。關於西底家，他被瞎著眼帶到巴比倫之後，我們再沒有聽見；大概他並未活太久，但他死時大概帶著某些尊榮的記號被葬（Jer 34:5）。關於約雅斤（即耶哥尼雅）——他是自己投降的（2Ki 24:12）——此處告訴我們，以未米羅達一登基（在他父親尼布甲尼撒死後），就把他從監裡釋放出來（他在那裡已經躺了三十七年，如今五十五歲），對他說恩言，比對他父親所留下的其他被擄之王更加尊重（2Ki 25:28），賜他君王的衣服代替囚服，在自己宮中供養他（2Ki 25:29），又賜他和他的家一份在某種程度上與他身分相稱的終身俸祿——日日賜他一份，終身都是這樣。請如此思考這事：1. 作為約雅斤景況極其可喜的轉變。在被囚禁羞辱如此久之後得著尊榮和自由，在監獄的窘困和苦難中如此久之後得享宮廷的豐足和歡愉，就像經過一個非常幽暗漫長的黑夜之後早晨再臨。誰也不要因為長久只見禍患就說自己再也見不到好處；最悲慘的人不知道護理還要給他的境遇帶來何等有福的轉機，也不知道為他存留了何等安慰，是照他所受患難的日子（詩篇110:15）。然而受苦聖徒的死，對他們而言正是這樣的轉變：它要把他們從監獄中釋放出來，脫去身體這件囚衣，為他們的高升開路；它要差他們到萬王之王——神兒女之榮耀自由的王——的寶座和筵席上去。2. 作為以未米羅達極其慷慨之舉。他認為他父親對俘虜所加的軛太重，便以人的柔情和君王的尊榮減輕它。看來在他權下的一切王都受優待，而約雅斤更超過他們所有人——有人以為是因為他家族的古老和他著名祖先大衛、所羅門的尊榮。列國諸王大概沒有誰像猶大王那樣，以直接的男系血統從如此悠久的列王世系傳下來。猶太人說這位以未米羅達自己曾被父親囚禁——父親從瘋狂中恢復後，因他當時的一些失誤——而在獄中與約雅斤結為朋友；因此一有能力，便作為一個受苦的人、一個同受苦難的人向他施恩。又有人認為，以未米羅達從但以理和他的同伴學到了真宗教的要理，對他們心存好感，故此厚待約雅斤。3. 作為護理施恩的安排，為要在被擄中鼓勵猶太人，支持他們對適時得釋放所存的信心和盼望。這事發生在他們被擄的正半夜。七十年中如今已過了三十六年，幾乎同樣多的年日還在後頭；此時看見他們的王如此被高升，對他們來說將是他們自己日後在所定的時候得釋放的舒暢保證。正直人在黑暗中因此有光升起，鼓勵他們在幽暗晦冥之日仍然盼望，到了晚間也必有光；所以我們雖然困惑，卻不致絕望。
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.
自大衛時代以來，耶路撒冷一直是聞名的地方，因它的地勢秀美，為全地所喜樂：只要詩篇存留，這名必永遠響亮。在新約中我們也多讀到它，那時它正如這裏一樣，又在為自己的毀滅而成熟。在聖經的末了，我們讀到一個新耶路撒冷。因此，凡與耶路撒冷有關的事，都值得我們留意。本章記載：I. 耶路撒冷被迦勒底人徹底毀滅——城被圍困攻取（2Ki 25:1-4），房屋被焚燒（2Ki 25:8,9），城牆被拆毀（2Ki 25:10），居民被擄去，2Ki 25:11,12。耶路撒冷的榮耀在於：1. 它是王城，「大衛家的寶座」設立於此；但這榮耀如今已經離去，因為君王成了極悲慘的囚犯，王室之後被滅盡（2Ki 25:5-7），主要的臣僕也被處死，2Ki 25:18-21。2. 它是聖城，以色列的見證在那裏；但這榮耀也已離去，因為所羅門的聖殿被焚燬淨盡（2Ki 25:9），餘剩的聖器具也被擄到巴比倫，2Ki 25:13-17。於是耶路撒冷如同寡婦一般，La 1:1。以迦博——榮耀在哪裏呢？II. 在基大利之下猶大所餘剩之人的混亂與分散，2Ki 25:22-26。III. 猶大被擄的王約雅斤被囚三十七年之後，所得到的禮遇，2Ki 25:27-30。