2 Kings 25:25

KJV

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.

KJV (with Strong's)

But it came to pass in the seventh {H7637} month {H2320}, that Ishmael {H3458} the son {H1121} of Nethaniah {H5418}, the son {H1121} of Elishama {H476}, of the seed {H2233} royal {H4410}, came {H935}, and ten {H6235} men {H582} with him, and smote {H5221} Gedaliah {H1436}, that he died {H4191}, and the Jews {H3064} and the Chaldees {H3778} that were with him at Mizpah {H4709}.

Complete Jewish Bible

But in the seventh month Yishma'el the son of N'tanyah, the son of Elishama, of royal blood, came with ten men and assassinated G'dalyah and the Judeans and Kasdim who were with him in Mitzpah.

Berean Standard Bible

In the seventh month, however, Ishmael son of Nethaniah, the son of Elishama, who was a member of the royal family, came with ten men and struck down and killed Gedaliah, along with the Judeans and Chaldeans who were with him at Mizpah.

American Standard Version

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, so that he died, and the Jews and the Chaldeans that were with him at Mizpah.

Commentary

### SUMMARY
Second Kings 25:25 records a devastating act of internal treachery that extinguished the last flicker of hope for the Judean remnant after the fall of Jerusalem. In the seventh month, Ishmael, a descendant of the royal line, along with ten men, brutally assassinated Gedaliah, the Babylonian-appointed governor, and the Jews and Chaldeans who were with him at Mizpah. This internal betrayal plunged the already shattered community into deeper chaos and fear, ultimately leading to the final dispersion of the remaining population into Egypt and marking the complete desolation of the land of Judah.

### CONTEXT
* **Literary Context:** This verse marks a tragic and climactic point in the final chapter of 2 Kings, which meticulously chronicles the complete destruction of Jerusalem and its sacred Temple by the Babylonians, the subsequent deportation of the majority of the population, and the definitive end of the Davidic monarchy in Judah. Following the primary exile, King Nebuchadnezzar, in a pragmatic move, appointed Gedaliah, a trusted Judean nobleman, as governor over the small, impoverished remnant left in the devastated land, as introduced in [2 Kings 25:22](/2-kings/25-22 "2 Kings 25:22 - Gedaliah Appointed Governor"). Gedaliah established his administrative center at Mizpah and diligently encouraged the remaining people to settle, cultivate the land, and serve the King of Babylon for their own welfare, thereby offering a fragile semblance of stability and a path toward recovery. However, this brief and tenuous period of peace is violently shattered by the event described in 2 Kings 25:25, which directly precipitates the flight of the remaining Jews to Egypt, a desperate exodus extensively detailed in the subsequent verses of 2 Kings and more comprehensively in [Jeremiah 40-43](/jeremiah/40 "Jeremiah 40-43 - Aftermath of the Exile").
* **Historical & Cultural Context:** The historical backdrop for 2 Kings 25:25 is the immediate, chaotic aftermath of the Babylonian conquest of Judah in 586 BC. Jerusalem and its Temple, which were the very heart of Judean identity, religious practice, and national pride, lay in utter ruins. The vast majority of the skilled population, the intellectual elite, and the religious and political leadership had been forcibly deported to Babylon, leaving behind only the poorest of the land to work the vineyards and fields, as noted in [2 Kings 25:12](/2-kings/25-12 "2 Kings 25:12 - The Poorest Left Behind"). Nebuchadnezzar's appointment of Gedaliah was a strategic and practical decision aimed at maintaining a semblance of order and ensuring tribute from the newly conquered, devastated province. Mizpah, a historically significant and strategically located city north of Jerusalem, became the de facto administrative capital for this remnant. Ishmael, explicitly identified as "of the seed royal," likely harbored profound resentment against this Babylonian-backed authority and may have sought to re-establish a Judean monarchy under his own rule, viewing Gedaliah as a collaborator or a usurper of legitimate Davidic authority. His treacherous act was a desperate, misguided attempt to reclaim national sovereignty, but it tragically backfired, leading only to further suffering and the complete loss of any remaining autonomy.
* **Key Themes:** The assassination of Gedaliah in 2 Kings 25:25 underscores several profound and enduring themes. Firstly, it powerfully highlights the destructive power of **internal treachery and betrayal**, demonstrating with stark clarity how division from within can prove to be as devastating, if not more so, than external conquest. Even after the immense national catastrophe of the Babylonian exile, Judah could not find peace or begin to rebuild due to deep-seated human sin, unchecked ambition, and profound disunity among its own people. Secondly, it emphasizes the theme of **continued instability and decline**, showing that divine judgment, though severe and intended to bring about repentance, did not immediately lead to restoration, but rather to further chaos and dissolution. This event effectively marks **the definitive end of self-governance** for Judah in the land for a significant and prolonged period. Gedaliah's governorship represented the last semblance of Judean self-rule before the final dispersion, and his death extinguished any immediate hope for a return to national autonomy, driving the remaining population to flee to Egypt, fearing inevitable Babylonian retribution, as vividly narrated in [Jeremiah 43:5-7](/jeremiah/43-5 "Jeremiah 43:5-7 - Flight to Egypt").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Ishmael (Hebrew, _Yishmâʻêʼl'_):** Meaning "God will hear," this name stands in stark and tragic contrast to the character's actions. Ishmael, a descendant of the royal line (H4410, _mᵉlûwkâh_), represents a faction unwilling to accept the new reality of Babylonian rule and Gedaliah's pragmatic leadership. His royal lineage (H2233, _zeraʻ_) underscores the internal nature of this conflict, a betrayal from within the very lineage that once provided leadership and stability to the nation. His actions demonstrate how unchecked ambition and a refusal to submit to perceived foreign authority, even when it offers a path to peace, can lead to devastating consequences.
* **"smote" (Hebrew, _nâkâh'_):** This primitive root (H5221) signifies a violent, decisive strike, often with lethal intent. It is a stark, unambiguous term for the act of murder, meaning "to strike (lightly or severely, literally or figuratively); causatively, to kill." The directness of the verb emphasizes the brutality and finality of Ishmael's action, which was not merely an attack but a fatal blow that ended Gedaliah's life and, with it, the fragile peace he sought to establish.
* **Mizpah (Hebrew, _Mitspâh'_):** Meaning "watchtower" or "lookout" (H4709), Mizpah was a significant Benjaminite city, strategically located. After the destruction of Jerusalem, it became the administrative center for Gedaliah's governorship, a place where the remaining people gathered and attempted to rebuild. The assassination occurring here, a place intended for security and new beginnings, underscores the profound betrayal and the shattering of the last vestiges of order. It highlights that even in a place of supposed safety and leadership, internal strife could erupt with catastrophic results.

#### Verse Breakdown
* **"But it came to pass in the seventh month":** This temporal marker places the event roughly three months after the destruction of Jerusalem, which occurred in the fifth month ([2 Kings 25:8](/2-kings/25-8 "2 Kings 25:8 - Destruction of Jerusalem")). The "seventh month" (Tishrei) was a time of significant religious festivals (Day of Atonement, Sukkot) and often associated with the ingathering of the harvest, suggesting a period of relative calm and settlement after the initial devastation. The violent disruption of this period underscores the depth of the tragedy and the unexpected nature of the betrayal.
* **"that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came, and ten men with him":** This clause precisely identifies the perpetrator and his small but significant retinue. Ishmael's full lineage is given, emphasizing his Davidic royal descent (H2233, H4410). This detail is crucial, as it provides a potential motive for his actions: a claim to the throne or a refusal to accept a non-royal governor appointed by a foreign power. The "ten men" (H6235, H582) indicate a deliberate, planned attack, not a spontaneous outburst, highlighting the premeditated nature of the conspiracy.
* **"and smote Gedaliah, that he died":** This is the central, shocking act of the verse. Gedaliah (H1436), who had been appointed by Nebuchadnezzar and had urged the remnant to live peacefully under Babylonian rule, is brutally murdered (H5221, H4191). His death represents the collapse of the last attempt at organized Judean life in the land under a native governor and the extinguishing of the fragile hope he embodied.
* **"and the Jews and the Chaldees that were with him at Mizpah":** The victims of Ishmael's attack were not just Gedaliah but also those who had gathered with him at Mizpah—both the remaining Judeans (H3064) who had accepted his leadership and the Babylonian (Chaldean, H3778) soldiers or officials who were part of his administration. This indicates a comprehensive massacre aimed at dismantling the entire new order, further demonstrating Ishmael's radical opposition to any form of Babylonian authority or cooperation, and his willingness to sacrifice his own people to achieve his ends.

#### Literary Devices
The narrative of 2 Kings 25:25 employs several literary devices to heighten its impact and underscore the profound tragedy. **Irony** is strikingly prominent, as a descendant of the royal line, historically meant to be a source of stability and righteous leadership for the nation, instead brings further destruction and chaos to an already devastated people. This internal betrayal, from within the very "seed royal," is a bitter and tragic twist. The passage also utilizes **foreshadowing**, as this act of violence and the subsequent flight of the remaining population to Egypt ([Jeremiah 43:5-7](/jeremiah/43-5 "Jeremiah 43:5-7 - Flight to Egypt")) clearly indicate the complete and utter dissolution of the Judean presence in the land, signaling the definitive end of an era and the beginning of a prolonged and painful exile. The entire account is steeped in **tragedy**, portraying the relentless and seemingly irreversible decline of Judah, where even after the immense judgment of the Babylonian conquest, the people cannot find peace due to their own internal brokenness and sin. The stark **contrast** between Gedaliah's earnest attempts to establish a pragmatic peace and Ishmael's destructive, self-serving ambition highlights the deep-seated divisions and moral decay that plagued the nation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The assassination of Gedaliah in 2 Kings 25:25 serves as a stark and painful illustration of the pervasive nature of human sin and depravity, even in the direst of circumstances. It demonstrates that external judgment, no matter how severe, does not automatically purge internal corruption or lead to genuine repentance. The ambition, jealousy, and treachery exemplified by Ishmael reveal that the human heart, left to its own devices, can continue to sow discord and destruction, even when unity and peace are desperately needed for survival and rebuilding. The failure of this last attempt at self-governance underscores the theological truth that true and lasting peace, justice, and restoration cannot be achieved through human efforts alone, especially when those efforts are marred by sin. It points to the ongoing, desperate need for divine intervention and a perfect, righteous ruler to establish a kingdom of true and enduring peace.

* [Jeremiah 41:1-3](/jeremiah/41-1-3 "Jeremiah 41:1-3 - Ishmael's Treachery and Massacre")
* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction")
* [Matthew 26:48-50](/matthew/26-48-50 "Matthew 26:48-50 - Judas's Betrayal of Jesus")

### REFLECTION AND APPLICATION
The tragic events of 2 Kings 25:25 offer profound and sobering lessons for communities and individuals today. Ishmael's act of betrayal, driven by ambition, pride, and likely deep-seated resentment, shattered the fragile peace and the nascent hope that Gedaliah was diligently attempting to build among the remnant. This serves as a potent reminder that internal strife, disunity, and unchecked personal agendas can be far more destructive to a community, a church, or even a family, than external pressures or adversaries. When trust is broken from within, it erodes the very foundation necessary for rebuilding, healing, and flourishing. For believers, this passage underscores the critical importance of unity in the body of Christ, urging us to guard diligently against division, jealousy, and selfish ambition. It calls us to prioritize the common good, to submit to righteous and godly leadership, and to actively work towards peace, reconciliation, and mutual edification, even when circumstances are challenging or when personal preferences are not met. It also reminds us that true peace is not merely the absence of conflict, but the holistic presence of justice, righteousness, and right relationships, which ultimately flow from God alone.

#### Questions for Reflection
* **How does internal conflict, like Ishmael's betrayal, undermine efforts towards peace and rebuilding within any community or organization today?**
* **What lessons can we draw from Gedaliah's attempt to establish stability in a broken world, and what does it say about the challenges and responsibilities of leadership?**
* **In what ways might personal ambition, unresolved grievances, or a refusal to accept difficult realities threaten the unity and effectiveness of a church or Christian ministry?**
* **How can believers actively work to foster unity, trust, and a spirit of cooperation, even in challenging or divisive circumstances, reflecting the peace of Christ?**

### FAQ

**Who was Gedaliah, and why was his death significant?**

Answer: Gedaliah was a Judean nobleman appointed by King Nebuchadnezzar of Babylon as governor over the small remnant of Jews left in Judah after the destruction of Jerusalem and the main deportation to Babylon. His appointment, described in [2 Kings 25:22](/2-kings/25-22 "2 Kings 25:22 - Gedaliah Appointed Governor"), represented the last vestige of Judean self-rule in the land. He encouraged the people to settle, cultivate the land, and live peacefully under Babylonian authority, offering a fragile hope for stability and a return to normalcy. His assassination by Ishmael, a descendant of the royal line, was profoundly significant because it extinguished this last hope. It led directly to the flight of the remaining Jews to Egypt ([Jeremiah 43:5-7](/jeremiah/43-5-7 "Jeremiah 43:5-7 - Flight to Egypt")), effectively ending any organized Judean presence in the land for a considerable period and marking the complete desolation of Judah.

**What does "of the seed royal" imply about Ishmael's motives?**

Answer: The phrase "of the seed royal" (Hebrew: זֶרַע הַמְּלוּכָה, _zeraʻ hammᵉlûwkâh_) indicates that Ishmael was a direct descendant of the Davidic royal line. This lineage is crucial for understanding his motives and the depth of his betrayal. It implies that he likely harbored a belief that he, not Gedaliah (who was not of royal blood), should be the legitimate ruler of Judah. His actions were probably fueled by a potent combination of personal ambition, a deep-seated resentment towards Babylonian authority, and a misguided desire to reclaim the throne for the Davidic dynasty, even if it meant violent rebellion against the established (albeit foreign-backed) order. This made his act a profound betrayal, not just of Gedaliah personally, but of the pragmatic peace and stability that was the only viable path for the remnant, turning internal conflict into a final, devastating blow for the nation.

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of 2 Kings 25:25, with its themes of failed human leadership, internal betrayal, and the shattering of hope, profoundly highlights the desperate need for a true and righteous King who can bring lasting peace and order. Ishmael's destructive ambition, stemming from his "seed royal" but leading only to chaos and further dispersion, stands in stark contrast to the ultimate King, Jesus Christ. Christ is truly "of the seed of David according to the flesh" ([Romans 1:3](/romans/1-3 "Romans 1:3 - Descended from David")), yet His kingdom is not of this world ([John 18:36](/john/18-36 "John 18:36 - My Kingdom Is Not of This World")), established not by violence or earthly power, but by divine authority and self-sacrificial love. While human leaders like Gedaliah, despite good intentions, are vulnerable to sin, betrayal, and the limitations of their own power, Christ is the [Prince of Peace](/isaiah/9-6 "Isaiah 9:6 - Prince of Peace") who conquers not by smiting His enemies but by laying down His life for them. He is the one who breaks down walls of hostility ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")) and reconciles all things to God through the blood of His cross ([Colossians 1:19-20](/colossians/1-19-20 "Colossians 1:19-20 - Reconciliation Through Christ")). The failure of Judah to find peace after judgment, culminating in this internal strife and final desolation, points forward to the ultimate need for a divine intervention that only Christ can provide—a new covenant where God's law is written on hearts ([Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant")) and where true unity, eternal security, and an everlasting kingdom are found in Him, the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Zechariah 7:5

Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh [month], even those seventy years, did ye at all fast unto me, [even] to me?

Zechariah 8:19

Thus saith the LORD of hosts; The fast of the fourth [month], and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace.

Jeremiah 40:15

Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly, saying, Let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know [it]: wherefore should he slay thee, that all the Jews which are gathered unto thee should be scattered, and the remnant in Judah perish?

Jeremiah 41:15

But Ishmael the son of Nethaniah escaped from Johanan with eight men, and went to the Ammonites.

2 Kings 11:1

¶ And when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal.