2 Kings 25:26

KJV

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.

KJV (with Strong's)

And all the people {H5971}, both small {H6996} and great {H1419}, and the captains {H8269} of the armies {H2428}, arose {H6965}, and came {H935} to Egypt {H4714}: for they were afraid {H3372} of {H6440} the Chaldees {H3778}.

Complete Jewish Bible

In the wake of this, all kinds of people, great and small, as well as the army officers, set out and went to Egypt; because they were afraid of the Kasdim.

Berean Standard Bible

Then all the people small and great, together with the commanders of the army, arose and fled to Egypt for fear of the Chaldeans.

American Standard Version

And all the people, both small and great, and the captains of the forces, arose, and came to Egypt; for they were afraid of the Chaldeans.

Commentary

### SUMMARY
Second Kings 25:26 records the tragic and final dispersion of the remnant of Judah, marking a pivotal moment in Israelite history. Following the assassination of Gedaliah, the Babylonian-appointed governor, the entire remaining population—spanning all social strata from the common people to the military leadership—chose to flee to Egypt. This desperate act, driven by an overwhelming fear of Babylonian retribution, represented a direct defiance of God's explicit command delivered through the prophet Jeremiah. It effectively brought an end to a continuous Jewish presence in the land of Judah for a significant period, profoundly underscoring the severe consequences of fear-driven disobedience and the tragic culmination of generations of unfaithfulness.

### CONTEXT
* **Literary Context:** This verse serves as a somber and definitive conclusion to the narrative of the Kingdom of Judah within the Deuteronomistic History, particularly the book of 2 Kings. It immediately follows the account of Gedaliah's assassination by Ishmael (2 Kings 25:25), an event that shattered the fragile peace and order established by the Babylonians after the destruction of Jerusalem. The preceding chapters detail the final siege, the fall of Jerusalem, the destruction of the Temple, and the initial deportations to Babylon (2 Kings 25:1-21). Thus, 2 Kings 25:26 depicts the final act of dispersion for the last remaining Jewish population, bringing to a close the historical chronicle of the monarchy and leading directly into the long period of the Babylonian exile, setting the stage for the prophetic and post-exilic books that follow in the biblical canon. It is the final, mournful note of Israel's self-inflicted exile from the promised land.
* **Historical & Cultural Context:** The historical backdrop is the immediate aftermath of the Neo-Babylonian Empire's conquest of Judah under King Nebuchadnezzar. Jerusalem had been razed, the Temple destroyed, and the majority of the population, including the royal family and skilled laborers, exiled to Babylon. Gedaliah, a Judean nobleman, was appointed by Babylon to govern the impoverished remnant left in the land. His assassination by Ishmael, a disgruntled member of the royal family, was a politically destabilizing act that the remaining Judeans feared would provoke a swift and brutal reprisal from the Babylonians. Culturally, Egypt had historically been a place of refuge for Israelites in times of famine or oppression (e.g., Abraham, Jacob's family), but it was also a land synonymous with idolatry and reliance on human strength rather than divine protection. Crucially, the prophet Jeremiah had repeatedly warned the people, specifically from God, not to seek refuge in Egypt, promising divine protection if they remained in the land (see [Jeremiah 42:19](/jeremiah/42-19 "Jeremiah's Warning Against Going to Egypt")). Their flight to Egypt thus represented a profound rejection of God's word and a return to a pattern of trusting in worldly powers over the covenant Lord.
* **Key Themes:** The flight to Egypt encapsulates several major themes prevalent in 2 Kings and the broader Deuteronomistic History. Foremost is the theme of **Fear vs. Faith**. The people's primary motivation was "fear of the Chaldees," illustrating a profound lack of trust in God's ability or willingness to protect them in the land He had promised. This paralyzing fear overshadowed the clear divine guidance offered through Jeremiah, leading directly to **Disobedience and Consequences**. Their decision to flee was a direct act of rebellion against God's revealed will, sealing the final removal of the Jewish presence from Judah and underscoring the severe repercussions of rejecting divine instruction (as prophesied in [Deuteronomy 28:64](/deuteronomy/28-64 "Deuteronomy 28:64 - Dispersion Among All Peoples")). This verse also signifies **The End of an Era**, marking the complete fulfillment of prophecies concerning Israel's unfaithfulness and subsequent judgment, leading into the long period of the Babylonian exile (as seen in [Daniel 1:1](/daniel/1-1 "Daniel 1:1 - The Beginning of the Babylonian Exile")). It highlights God's **Sovereignty in Judgment**, demonstrating that even in their attempts to escape, the people were ultimately fulfilling God's overarching plan for their discipline, albeit through their own sin.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **People (Hebrew, _ʻam'_):** From H5971, this word signifies "a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock." In this context, it emphasizes the collective nature of the flight, encompassing the entire remaining community, highlighting a unified, albeit misguided, decision. It underscores that this was not a small faction but the broad populace.
* **Great (Hebrew, _gâdôwl'_):** From H1419, meaning "great (in any sense); hence, older; also insolent." When paired with "small," it forms a merism, indicating "everyone" or "all social strata." The inclusion of "great" alongside "small" emphasizes the comprehensive nature of the flight, encompassing both the influential and the humble, suggesting a universal panic and consensus to flee.
* **Afraid (Hebrew, _yârêʼ'_):** From H3372, a primitive root meaning "to fear; morally, to revere; caus. to frighten." Here, it denotes a deep-seated, paralyzing dread or terror. This is not a reverential fear of God, but an overwhelming human fear of a formidable earthly power—the Chaldeans—which tragically superseded any fear or obedience to God's commands, driving their desperate actions.
* **Chaldees (Hebrew, _Kasdîy'_):** From H3778, referring to "a Kasdite, or descendant of Kesed; by implication, a Chaldaean (as if so descended); also an astrologer (as if proverbial of that people)." This term identifies the Neo-Babylonian conquerors, known for their military might, ruthlessness, and efficiency. Their reputation for swift and severe retribution for any perceived rebellion or instability made them a truly terrifying force, providing the immediate impetus for the people's flight.

#### Verse Breakdown
* **"And all the people, both small and great":** This opening phrase underscores the universality of the decision and the subsequent flight. It signifies that the panic and the choice to flee were not confined to a specific segment but permeated the entire remaining community, from the most vulnerable and insignificant ("small") to the most prominent and influential ("great"). This collective action highlights a shared sense of desperation and a unified, though ultimately disobedient, response to their perceived threat.
* **"and the captains of the armies, arose":** The specific mention of military leaders is highly significant. These were individuals traditionally expected to provide protection, strategic guidance, and leadership in times of crisis. Their participation in the flight underscores the profound depth of the fear and the perceived hopelessness of their situation in Judah, indicating that even those entrusted with defense saw no alternative but to abandon the land. Their "arising" suggests a decisive and immediate collective action, a mass exodus.
* **"and came to Egypt":** This clause describes the specific, deliberate, and fateful action taken by the remnant. It was a conscious choice to abandon the land of Judah, the land promised by God through covenant, and to seek asylum in a foreign nation. Crucially, they chose Egypt, a land that God had repeatedly warned His people against relying upon or returning to, making this act a direct contravention of divine instruction and a return to a pattern of trusting in worldly powers over God's covenant faithfulness.
* **"for they were afraid of the Chaldees":** This final clause provides the explicit and singular motivation for their drastic action. Their overwhelming fear of Babylonian reprisal for Gedaliah's assassination was so potent that it drove them to defy divine counsel, abandon their homeland, and choose what they perceived as immediate safety over obedience and faith. This fear, while humanly understandable, ultimately led them further away from God's protection and into a path of continued judgment.

#### Literary Devices
The verse employs several potent literary devices to convey its profound message. **Irony** is prominent: the people flee to Egypt out of fear of the Chaldeans, believing they are securing their safety, yet this very act is a direct disobedience to God's command delivered through Jeremiah, who had promised protection *in the land* if they stayed and warned of destruction *in Egypt* if they went (Jeremiah 42-43). Their attempt to save themselves leads them into further spiritual peril and ultimately, as Jeremiah's prophecy confirms, into the very destruction they sought to avoid. There is also a subtle but powerful **Contrast** between human fear and divine faithfulness; the people choose to trust their own terrified assessment of the situation over God's explicit promise of protection if they remained in the land. Furthermore, the flight to Egypt carries deep **Symbolism**: Egypt, the land of Israel's initial bondage and a recurring temptation for reliance on human strength, here symbolizes a turning away from the covenant-keeping God and a reversion to worldly security rather than divine provision.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The flight of the remnant to Egypt in 2 Kings 25:26 stands as a powerful testament to the destructive power of fear when it eclipses faith and obedience. The people, having witnessed God's judgment unfold through the Babylonian conquest and the destruction of Jerusalem, still failed to grasp the depth of His sovereignty and His desire for their faithfulness. Their fear of the Chaldeans, while understandable on a human level, led them to reject God's clear word through Jeremiah, demonstrating a tragic pattern of disobedience that characterized much of Israel's history. This act sealed the final dispersion of the Jewish people from the land for a significant period, highlighting the severe consequences of persistent rebellion against divine instruction and the tragic reality of a people who, despite experiencing profound judgment, still prioritized perceived human security over covenant loyalty. It serves as a stark reminder that true security is found not in human strategies or geographical escape, but in unwavering trust and obedience to the living God.

* [Jeremiah 42:19](/jeremiah/42-19 "Jeremiah's Stern Warning Against Going to Egypt")
* [Deuteronomy 28:68](/deuteronomy/28-68 "Prophecy of Return to Egypt in Ships")
* [Isaiah 30:1](/isaiah/30-1 "Woe to Those Who Go Down to Egypt for Help")

### REFLECTION AND APPLICATION
The narrative of 2 Kings 25:26 serves as a poignant reminder of the enduring human struggle between fear and faith. When faced with overwhelming circumstances, the natural inclination is often to seek immediate, tangible solutions, even if they contradict divine guidance. The remnant of Judah, having experienced the devastating consequences of past disobedience, still chose to trust in a worldly refuge—Egypt—rather than relying on God's promised protection in the land. This challenges believers today to examine their own responses to fear and uncertainty. Do we, like the Judeans, prioritize perceived safety or human wisdom over God's explicit commands and promises? The spiritual lesson is profound: true security is found not in fleeing from perceived threats to worldly havens, but in unwavering obedience and trust in God, even when His path seems counter-intuitive or difficult. It underscores the vital importance of discerning God's will through His Word and prayer, and then courageously walking in obedience, knowing that His ways are always ultimately for our good and His glory, regardless of the immediate circumstances.

#### Questions for Reflection
* **What fears currently influence your decisions, and how might those fears be leading you away from God's revealed will?**
* **In what areas of your life are you tempted to seek "Egypt" (worldly solutions or security) instead of trusting God's provision and protection?**
* **How can you cultivate a deeper trust in God's promises, especially when circumstances seem overwhelming and fear is a strong motivator?**
* **What specific steps can you take to prioritize obedience to God's Word over your natural inclinations or perceived self-preservation?**

### FAQ
**Why was going to Egypt considered such a serious act of disobedience?**

Answer: Going to Egypt was considered a serious act of disobedience for several profound reasons. Firstly, God had explicitly forbidden it through the prophet Jeremiah. In [Jeremiah 42:19-22](/jeremiah/42-19 "Jeremiah's Prophecy Against Going to Egypt"), God warned that if they went to Egypt, the very sword, famine, and plague they feared in Judah would follow them there, and they would surely perish. Secondly, Egypt represented a historical temptation for Israel, a place of bondage from which God had miraculously delivered them, and a symbol of reliance on human strength and idolatry rather than on God. Returning there signified a rejection of God's covenant faithfulness and a turning back to the very patterns of unfaithfulness that had led to their current judgment. They were choosing human wisdom and perceived security over divine command and protection, fundamentally distrusting God's ability to protect them in the land He had given them.

**What happened to the remnant that fled to Egypt?**

Answer: According to the book of Jeremiah, the fears of the remnant who fled to Egypt were tragically realized. Despite their attempt to escape the Chaldeans, Jeremiah prophesied that Nebuchadnezzar, King of Babylon, would eventually invade Egypt and bring judgment upon them there (see [Jeremiah 43:8-13](/jeremiah/43-8 "Jeremiah's Prophecy of Nebuchadnezzar's Invasion of Egypt") and [Jeremiah 44:1-14](/jeremiah/44-1 "Jeremiah's Warning to the Jews in Egypt")). Many of those who fled to Egypt were indeed consumed by the sword, famine, and pestilence, just as God had warned. This demonstrated the futility of disobeying God's word in pursuit of perceived safety, as divine judgment ultimately reached them even in their chosen place of refuge.

### CHRIST-CENTERED FULFILLMENT
The tragic flight of the remnant to Egypt in 2 Kings 25:26, driven by fear and culminating in disobedience, finds its profound Christ-centered fulfillment in the person and work of Jesus. While the Judeans sought refuge in a foreign land out of fear of earthly powers, Jesus Christ offers the ultimate, true refuge from the ultimate enemies of sin, death, and the devil. Unlike the disobedient remnant, Jesus perfectly fulfilled the will of God, even when faced with unimaginable fear and suffering in Gethsemane ([Luke 22:42](/luke/22-42 "Luke 22:42 - Jesus' Prayer in Gethsemane")). His perfect obedience, even unto death on the cross, stands in stark contrast to Israel's repeated failures, providing the perfect righteousness that humanity could not achieve. He is the true 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")), delivering us from the "Chaldeans" of our spiritual bondage to sin and judgment. Furthermore, whereas the remnant was scattered, Christ promises to gather His people, building His church against which the gates of hell shall not prevail ([Matthew 16:18](/matthew/16-18 "Matthew 16:18 - Peter's Confession and the Church")). He is the one who, having experienced temptation and suffering, is able to help those who are tempted ([Hebrews 2:18](/hebrews/2-18 "Hebrews 2:18 - Christ's Sympathy as High Priest")), offering a secure and eternal dwelling place in Him, a refuge far greater than any earthly land, and a salvation secured not by human flight, but by divine sacrifice and resurrection.

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

Jeremiah 43:4

So Johanan the son of Kareah, and all the captains of the forces, and all the people, obeyed not the voice of the LORD, to dwell in the land of Judah.

Jeremiah 43:7

So they came into the land of Egypt: for they obeyed not the voice of the LORD: thus came they [even] to Tahpanhes.

Jeremiah 41:16

Then took Johanan the son of Kareah, and all the captains of the forces that [were] with him, all the remnant of the people whom he had recovered from Ishmael the son of Nethaniah, from Mizpah, after [that] he had slain Gedaliah the son of Ahikam, [even] mighty men of war, and the women, and the children, and the eunuchs, whom he had brought again from Gibeon:

Jeremiah 41:18

Because of the Chaldeans: for they were afraid of them, because Ishmael the son of Nethaniah had slain Gedaliah the son of Ahikam, whom the king of Babylon made governor in the land.

Jeremiah 42:14

Saying, No; but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there will we dwell:

Jeremiah 42:22

Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go [and] to sojourn.