TRV
Translation
King James Version
For through the anger of the LORD it came to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon.
Complete Jewish Bible
And it was because of ADONAI's anger that all these things happened to Yerushalayim and Y'hudah, until he had thrown them out of his presence. Tzidkiyahu rebelled against the king of Bavel;
Berean Standard Bible
For because of the anger of the LORD, all this happened in Jerusalem and Judah, until He finally banished them from His presence. And Zedekiah also rebelled against the king of Babylon.
American Standard Version
For through the anger of Jehovah did it come to pass in Jerusalem and Judah, until he had cast them out from his presence. And Zedekiah rebelled against the king of Babylon.
World English Bible Messianic
For through the anger of the LORD, this happened in Jerusalem and Judah, until he had cast them out from his presence. Zedekiah rebelled against the king of Babylon.
Geneva Bible (1599)
Therefore certainly the wrath of the Lord was against Ierusalem and Iudah vntill he cast them out of his sight. And Zedekiah rebelled against the King of Babel.
Young's Literal Translation
for, by the anger of Jehovah it hath been against Jerusalem and against Judah, till he cast them out from His presence, that Zedekiah rebelleth against the king of Babylon.
See also
In the KJVVerse 10,223 of 31,102
Study This Verse
Commentary on 2 Kings 24 verses 8–20
8 ¶ Jehoiachin was eighteen years old when he began to reign, and he reigned in Jerusalem three months. And his mother's name was Nehushta, the daughter of Elnathan of Jerusalem.
9 And he did that which was evil in the sight of the LORD, according to all that his father had done.
10 At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem, and the city was besieged.
11 And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it.
12 And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers: and the king of Babylon took him in the eighth year of his reign.
13 And he carried out thence all the treasures of the house of the LORD, and the treasures of the king's house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said.
14 And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of the people of the land.
15 And he carried away Jehoiachin to Babylon, and the king's mother, and the king's wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon.
16 And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon.
17 And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah.
18 Zedekiah was twenty and one years old when he began to reign, and he reigned eleven years in Jerusalem. And his mother's name was Hamutal, the daughter of Jeremiah of Libnah.
19 And he did that which was evil in the sight of the LORD, according to all that Jehoiakim had done.
20 For through the anger of the LORD it came to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon.
This should have been the history of king Jehoiachin's reign, but, alas! it is only the history of king Jehoiachin's captivity, as it is called, Eze 1:2. He came to the crown, not to have the honour of wearing it, but the shame of losing it. Ideo tantum venerat, ut exiret - He came in only to go out.
I. His reign was short and inconsiderable. He reigned but three months, and then was removed and carried captive to Babylon, as his father, it is likely, would have been if he had lived but so much longer. What an unhappy young prince was this, that was thrust into a falling house, a sinking throne! What an unnatural father had he, who begat him to suffer for him, and by his own sin and folly had left himself nothing to bequeath to his son but his own miseries! Yet this young prince reigned long enough to show that he justly smarted for his fathers' sins, for he trod in their steps (Kg2 24:9): He did that which was evil in the sight of the Lord, as they had done; he did nothing to cut off the entail of the curse, to discharge the incumbrances of his crown, and therefore (transit cum onere - the incumbrance descends with the crown) with his own iniquity that of his fathers shall come into the account.
II. The calamities that came upon him, and his family, and people, in the very beginning of his reign, were very grievous. 1. Jerusalem was besieged by the king of Babylon, Kg2 24:10, Kg2 24:11. He had sent his forces to ravage the country, Kg2 24:2. Now he came himself, and laid siege to the city. Now the word of God was fulfilled (Deu 28:49, etc.), The Lord shall bring a nation against thee from far, of fierce countenance, that shall first eat of the fruit of thy land and then besiege thee in all thy gates. 2. Jehoiachin immediately surrendered at discretion. As soon as he heard the king of Babylon had come in person against the city, his name having at this time become very formidable, he beat a parley and went out to him, Kg2 24:12. Had he made his peace with God, and taken the method that Hezekiah did in the like case, he needed not to have feared the king of Babylon, but might have held out with courage, honour, and success (one should have chased a thousand); but, wanting the faith and piety of an Israelite, he had not the resolution of a man, of a soldier, of a prince. He and his royal family, his mother and wives, his servants and princes, delivered themselves up prisoners of war; this was the consequence of their being servants of sin. 3. Nebuchadnezzar rifled the treasuries both of the church and of the state, and carried away the silver and gold of both, Kg2 24:13. Now the word of God by Isaiah was fulfilled (Kg2 20:17), All that is in thy house shall be carried to Babylon. Even the vessels of the temple which Solomon had made, and laid up in store to be used as the old ones were worn out, he cut off from the temple, and began to cut them in pieces, but, upon second thoughts, reserved them for his own use, for we find Belshazzar drinking wine in them, Dan 5:2, Dan 5:3. 4. He carried away a great part of Jerusalem into captivity, to weaken it, that he might effectually secure to himself the dominion of it and prevent its revolt, and to enrich himself with the wealth or service of those he took away. There had been some carried away eight years before this, in the first year of Nebuchadnezzar and the third of Jehoiakim, among whom were Daniel and his fellows. See Dan 1:1, Dan 1:6. They had approved themselves so well that this politic prince coveted more of them. Now he carried off, (1.) The young king himself and his family (Kg2 24:15), and we find (Kg2 25:27-29) that for thirty-seven years he continued a close prisoner. (2.) All the great men, the princes and officers, whose riches were kept for the owners thereof to their hurt (Ecc 5:13), tempting the enemies to make a prey of them first. (3.) All the military men, the mighty men of valour (Kg2 24:14), the mighty of the land (Kg2 24:15), the men of might, even all that were strong and apt for war, Kg2 24:16. These could not defend themselves, and the conqueror would not leave them to defend their country, but took them away, to be employed in his service. (4.) All the craftsmen and smiths who made weapons of war; in taking them he did, in effect, disarm the city, according to the Philistines' policy, Sa1 13:19. In this captivity Ezekiel the prophet was carried away (Eze 1:1, Eze 1:2) and Mordecai, Est 2:6. This Jehoiachin was also called Jeconiah (Ch1 3:16), and in contempt (Jer 22:24, where his captivity is foretold) Coniah.
III. The successor whom the king of Babylon appointed in the room of Jehoiachin. God had written him childless (Jer 22:30) and therefore his uncle was entrusted with the government. The king of Babylon made Mattaniah king, the son of Josiah; and to remind him, and let all the world know, that he was his creature, he changed his name and called him Zedekiah, Kg2 24:17. God had sometimes charged it upon his people, They have set up kings, but not by me (Hos 8:4), and now, to punish them for that, the king of Babylon shall have the setting up of their kings. Those are justly deprived of their liberty that use it, and insist upon it, against God's authority. This Zedekiah was the last of the kings of Judah. The name which the king of Babylon gave him signifies The justice of the Lord, and was a presage of the glorifying of God's justice in his ruin. 1. See how impious this Zedekiah was. Though the judgments of God upon his three immediate predecessors might have been a warning to him not to tread in their steps, yet he did that which was evil, like all the rest, Kg2 24:19. 2. See how impolitic he was. As his predecessor lost his courage, so he his wisdom, with his religion, for he rebelled against the king of Babylon (Kg2 24:20), whose tributary he was, and so provoked him whom he was utterly unable to contend with, and who, if he had continued true to him, would have protected him. This was the most foolish thing he could do, and hastened the ruin of his kingdom. This came to pass through the anger of the Lord, that he might cast them out from his presence. Note, When those that are entrusted with the counsels of a nation act unwisely, and against their true interest, we ought to take notice of the displeasure of God in it. It is for the sins of a people that God removes the speech of the trusty and takes away the understanding of the aged, and hides from their eyes the things that belong to the public peace. Whom God will destroy he infatuates.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–20. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Kings 24:20 serves as the profound theological explanation for the catastrophic events leading to the Babylonian Exile, asserting that King Zedekiah's rebellion against Babylon was not merely a political misstep but the direct, sovereign act of the LORD's righteous anger. This divine judgment, provoked by generations of Judah's persistent idolatry and covenant unfaithfulness, led inexorably to Jerusalem and Judah being "cast out from his presence," signifying the devastating loss of God's special, protective presence in the Promised Land and the temporary cessation of their national identity.
CONTEXT
Literary Context: This verse functions as the pivotal theological interpretive key for the final, tragic phase of Judah's history as recounted in 2 Kings 24 and 2 Kings 25. Following Nebuchadnezzar's initial siege of Jerusalem in 597 BC, King Jehoiachin, along with the royal family, court officials, and skilled craftsmen, was deported to Babylon, as detailed in 2 Kings 24:10-16. In Jehoiachin's place, Nebuchadnezzar installed Zedekiah (originally Mattaniah), Jehoiachin's uncle, as a vassal king, requiring a solemn oath of loyalty. Despite this oath, Zedekiah eventually rebelled, seeking an alliance with Egypt (Ezekiel 17:15). Verse 20 explicitly declares that this rebellion, which directly precipitated the final destruction of Jerusalem and the Temple, was not a random geopolitical event but a divinely orchestrated judgment, setting the stage for the complete desolation described in the subsequent chapter.
Historical & Cultural Context: The late 7th and early 6th centuries BC were characterized by immense geopolitical instability in the Ancient Near East. The once-dominant Assyrian Empire had collapsed, and the rising superpower, Babylon, under King Nebuchadnezzar, was aggressively consolidating its control. Judah, a small kingdom, found itself precariously positioned between the expansionist ambitions of Babylon to the east and the waning power of Egypt to the southwest. Vassal kings, such as Zedekiah, were installed by conquering empires to ensure tribute payments and political subservience. Rebellion against such an overlord was a grave offense, invariably met with swift and brutal reprisal. Culturally, Judah had a long and tragic history of syncretism, repeatedly blending the exclusive worship of Yahweh with pagan idolatry, despite persistent warnings from prophets like Jeremiah, who consistently urged submission to Babylon as God's instrument of judgment (Jeremiah 27:12-15). The concept of the LORD's "presence" was intimately tied to the Temple in Jerusalem, making its destruction and the subsequent exile a profound theological and existential crisis for the people of Judah.
Key Themes: This verse powerfully underscores several critical themes central to the Deuteronomistic History (the books of Joshua through Kings). First, the theme of Divine Sovereignty and Judgment is paramount; it asserts that even the seemingly political and military actions of human kings and empires are ultimately under God's sovereign control. Zedekiah's rebellion, though a product of his own choices, is presented as the very means by which God's pre-ordained judgment against Judah came to pass. Second, the Consequences of Persistent Disobedience are vividly displayed. Judah's long and unrepentant history of idolatry, injustice, and covenant breaking, despite numerous prophetic warnings, led inevitably to this "casting out." This outcome directly fulfills the curses for disobedience outlined in the Mosaic Covenant, particularly as detailed in Deuteronomy 28:15-68. Finally, the theme of Loss of Divine Presence and Protection is central to the phrase "cast them out from his presence." This signifies more than mere physical removal from the land; it represents the withdrawal of God's special favor, the protective presence associated with the Temple, and the temporary abrogation of the Davidic covenant's promises of security in the land—a devastating spiritual and physical consequence of their unfaithfulness.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey its powerful theological message. Theological Causality is paramount, as the text explicitly attributes Zedekiah's rebellion and the subsequent exile not merely to political or military factors, but directly to "the anger of the LORD." This establishes God as the ultimate agent and orchestrator of history, demonstrating His sovereign control over nations and kings. There is also an element of Anthropomorphism in the phrase "the anger of the LORD," attributing a human emotion (anger) to God to convey His righteous indignation and settled resolve against sin, making His divine response comprehensible to human readers. Furthermore, the verse functions as a powerful Foreshadowing of the complete destruction of Jerusalem and the Temple, and the full Babylonian Exile detailed in the subsequent chapter, building narrative tension. The phrase "cast them out from his presence" serves as a profound Metaphor for the loss of divine favor, protection, and the special covenant relationship that had defined Israel's existence in the land, symbolizing a spiritual estrangement alongside physical displacement.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a stark reminder of God's unwavering justice and absolute sovereignty over all of history, even in moments of national catastrophe and human rebellion. It teaches that persistent sin and rebellion against a holy God inevitably lead to severe consequences, and that even the actions of human rulers and empires are ultimately instruments in His hand to accomplish His divine purposes. Judah's exile was not an accident of war but a deliberate act of God's judgment, demonstrating that His patience, though vast, is not infinite, and His covenant demands obedience. The "casting out from his presence" underscores the profound spiritual cost of unfaithfulness, highlighting the preciousness of God's presence and the tragedy of its withdrawal due to unrepentant sin.
REFLECTION AND APPLICATION
Second Kings 24:20 offers profound and enduring lessons for believers today, reminding us that God remains sovereign over all circumstances, even those that appear chaotic, unjust, or tragic from a human perspective. Just as Zedekiah's rebellion was ultimately part of God's plan for judgment, so too are current events, both personal and global, ultimately under His divine oversight and providential control. This truth should instill both a sense of awe at God's immense power and a sober realization of the seriousness of sin and its consequences. While believers in Christ are now under a new covenant of grace, the principle that sin has consequences remains eternally true, even if the nature of those consequences differs. We are called to live in humble obedience, recognizing that true security, blessing, and flourishing flow from a right relationship with God, not from worldly strategies, political alliances, or self-reliance. This verse challenges us to examine our own lives and communities: are we living in faithful obedience to God's revealed will, or are we, like ancient Judah, prone to subtle forms of rebellion, idolatry, or trusting in our own strength and worldly solutions rather than God's unfailing presence and guidance?
Questions for Reflection
FAQ
Was Zedekiah merely a puppet, or was he truly responsible for his rebellion?
Answer: Zedekiah was indeed installed as a puppet king by Nebuchadnezzar, which significantly limited his political autonomy and placed him in a precarious position. However, the biblical text consistently holds him personally responsible for his choices and actions. While 2 Kings 24:20 states that his rebellion "came to pass through the anger of the LORD," this does not absolve Zedekiah of personal culpability. Rather, it highlights the complex interplay between divine sovereignty and human free will. Zedekiah chose to break his solemn oath of loyalty to Babylon, seeking an alliance with Egypt (Ezekiel 17:15-18). God, in His infinite wisdom and sovereignty, used Zedekiah's sinful choice and its consequences as the precise means to bring about His predetermined judgment upon Judah for its long history of unfaithfulness and covenant breaking. Zedekiah was responsible for his rebellion, and God was sovereign over the ultimate outcome of that rebellion.
CHRIST-CENTERED FULFILLMENT
The profound judgment and subsequent exile described in 2 Kings 24:20 find their ultimate resolution and reversal in the person and work of Jesus Christ. The "anger of the LORD" against sin, which led to Judah being "cast out from his presence," was fully satisfied and absorbed by Christ on the cross. He became the ultimate sacrifice, bearing the righteous judgment that humanity deserved, so that all who believe in Him might never be "cast out" but instead be brought into God's eternal, reconciled presence (Romans 5:8-9). The temporary loss of God's presence through the destruction of the Temple and the exile foreshadowed the need for a new and perfect temple, which is Christ Himself (John 2:19-21). Through His atoning work, Christ has opened a new and living way into the Holy of Holies, granting believers direct and confident access to God's presence, not based on their imperfect obedience to the law, but on His perfect obedience and once-for-all sacrifice (Hebrews 10:19-22). He is the true King, whose eternal reign brings about a spiritual restoration far greater than any physical return from exile, gathering a people from every nation into His eternal kingdom, where God's glorious presence will dwell with humanity forevermore, wiping away every tear (Revelation 21:3-4).