Jeremiah 52
Notes
The fate of King Jehoiachin is explained in verses 31–34. In God’s providence, King Evil-merodach, Nebuchadnezzar’s son, pardoned King Jehoiachin of Judah and released him (52:31). Then he set Jehoiachin’s throne above the thrones of the kings who were with him in Babylon (52:32). Jehoiachin had reigned only three months in Jerusalem before being deposed by Nebuchadnezzar (see 2 Kgs 24:8–12), but he was on the throne long enough to be identified as a king who did evil before the Lord. So why did Jehoiachin receive such favor from the Babylonians—and ultimately, from God?
The explanation may lie in two realities that have to do with the purpose of the book of Jeremiah and the certainty of both God’s judgments and promises. The long life of Jehoiachin in exile had to be a reminder to his fellow exiles that God was executing his fierce judgment on his people. But at the same time, Jehoiachin’s long survival in Babylon and his restoration to a place of honor also served to remind the exiles that God had not completely abandoned them and would one day restore them to their land.
Despite his unfaithfulness, Jehoiachin was, after all, a Davidic king, a symbol of hope to the people of Judah that God had a future of blessing for them. And even though Jehoiachin himself was judged and cursed by having no descendant “on the throne of David” (see Jer 22:30), the Davidic line through whom Jesus would come did not end.
To bypass the curse on Jehoiachin, the last of Solomon’s descendants, the line of succession transferred to David’s son Nathan. The importance of this can be seen in the genealogy of Jesus through Mary, whose ancestors were of Nathan’s line (see Luke 3:31). Thus the messianic line was preserved and Jesus’s claim to the throne of David legitimized.
The subsequent generations of Israelites who would read the book of Jeremiah would find, even amid its judgments, the hope of fulfillment of God’s ultimate promise—the coming of David’s greater son, the Lord Jesus Christ, to bring together all of God’s promises to his people.
52:1 The similarity of certain portions of Jeremiah to the parallels in 1 and 2 Kings (see Jr 40:5–41:3 and 2Kg 25:22–26; Jr 52 and 2Kg 24:18–25:21, 27–30) shows that the history recorded has not been substantially altered. This, in turn, supports the historical reliability of both books. One version is probably dependent on the other, or else they had a common source. In either case, they represent two affirmations of the same sequence of events. Critics attribute any differences to editors of subsequent editions, but an apologist could argue that the differences were intentional. Each version includes or excludes details, or otherwise shapes the accounts, to fit the historical context of the audience and the different purposes of the authors.
52:12 The record in 2Kg 25:8 recorded that Nebuzaradan entered Jerusalem on the seventh day of the month, but Jeremiah stated that he entered on the tenth day. Such an apparent discrepancy would not affect the theological teachings of Scripture but might call into question its factual reliability. These passages do not need to be seen as conflicting. The Hebrew word translated “entered” could also be translated “came,” meaning that Nebuzaradan left Riblah on the seventh day and entered Jerusalem on the tenth. The Hebrew text provides an additional option; Jeremiah had a prefix on the word Jerusalem that means “in” or “into,” but 1 Kings does not. So the apologist could also argue that Nebuzaradan came to Jerusalem on the seventh, waited for a time, and then came into the city on the tenth. This text indicates that Nebuzaradan conquered Jerusalem in the nineteenth year of Nebuchadnezzar, but v. 29 gives the time of the deportation from Jerusalem as the eighteenth year. This difference can be ascribed to the use of two methods of reckoning. This passage counts from Nebuchadnezzar’s actual accession to power in 605 BC, but v. 29 reckons from the following new year, the time of his coronation.
52:14 Archaeological excavations on the east side of Jerusalem overlooking the Kidron Valley verify this destruction.
52:18–19 According to 27:16; 1Kg 14:26; 2Kg 24:13, the articles of the temple had already been carried off, more than once. It appears that replacements had been made during the intervening years, and these were what Nebuzaradan’s forces carried off (1Kg 14:27).
52:28 Jeremiah recorded that 3,023 were exiled in the first group, but 2Kg 24:14–16 gives the total as eighteen thousand. Probably the number in Jeremiah included only the men, while the round number in 2 Kings included women and children (see Ex 12:37; 38:26; Mt 14:21; 15:38).
52:31 Independent archaeological evidence supports the imprisonment of Jehoiachin in Babylon. An inscription references Ya’ukinu, king of the land of Yahudi, and it lists the rations provided for him and his five sons.
52:33 If Jeremiah was still alive, he would have been about ninety years old when Jehoiachin was released. It is not unreasonable for a compiler or an editor to add a comment at the end of a book by, or about, some important person (Dt 34). This does not affect the reliability of Scripture since God could inspire and superintend an editor just as he did the author of the main part of the book (see note on Jr 1:1–3). The editor added this section to show that Jeremiah’s prophecies regarding the restoration of Judah and Israel were moving toward fulfillment.