TRV
Translation
King James Version
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.
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.
World English Bible Messianic
All the people, both small and great, and the captains of the forces, arose, and came to Egypt; for they were afraid of the Kasdim.
Geneva Bible (1599)
Then all ye people both small and great, and the captaines of the armie arose, and came to Egypt: for they were afraide of the Caldees.
Young's Literal Translation
And all the people rise, from small even unto great, and the heads of the forces, and come in to Egypt, for they have been afraid of the presence of the Chaldeans.
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In the KJVVerse 10,249 of 31,102
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Commentary on 2 Kings 25 verses 22–30
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 Evilmerodach 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 (Kg2 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, Kg2 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 (Kg2 25:4) and put themselves under his protection (Kg2 25:23), which he assured them of if they would be patient and peaceable under the government of the king of Babylon, Kg2 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, Jer 40:6. 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, Kg2 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, Kg2 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, Deu 28:68, The Lord shall bring thee into Egypt again. These events are more largely related by the prophet Jeremiah, ch. 40 to Jer 45:1-5. 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 (Kg2 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 (Kg2 25:28), gave him princely clothing instead of his prison-garments, maintained him in his own palace (Kg2 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, Psa 90:15. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–30. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 1
In the twelfth year of king Zedekiah, seventy years before the dominance of the Persians, Nebuchadnezzar campaigned against the Phoenicians and Jews, as Berossus says in his "Researches on the Chaldeans." Juba, writing "On the Assyrians," admits that he took his account from Berossus, testifying to its accuracy. Nebuchadnezzar blinded Zedekiah and removed him to Babylon, deporting the whole people except a few who escaped to Egypt. The captivity lasted for seventy years. Jeremiah and Habakkuk continued to prophesy under Zedekiah, and in the fifth year of his reign Ezekiel was prophesying in Babylon. After him came the prophet Nahum, then Daniel, and again after him, Haggai and Zechariah prophesied for two years under Darius I, and after him, one of the twelve, the Herald.
Ishodad of MervAD 850
BOOKS OF SESSIONS 2 KINGS 25:27
Evil-merodach was the son of Nebuchadnezzar. Since he had ruled the kingdom badly and had, in addition, troubled the land with a severe conflict, when his father came back [from his military campaign], his father imprisoned him, fearing that he might rebel against him. Now he was imprisoned in the same place where also Jehoaichin was imprisoned. There they kept each other company for a long time and became friends. Therefore, after Nebuchadnezzar was dead and Evil-merodach was appointed as the new king, he granted [Jehoiachin] favors and gifts. And this was a reward given to Jehoiachin, because he had obeyed the prophecy and had surrendered, so that God did not refuse him the wage that he had earned.
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 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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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, 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 and Jeremiah 44:1-14). 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). 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), 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). He is the one who, having experienced temptation and suffering, is able to help those who are tempted (Hebrews 2:18), 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.