2 Chronicles 36:18

2Ch 36:18 And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king, and of his princes; all [these] he brought to Babylon.

Ver. 18. And all the vessels of the house of God.] See 2Ki 24:13-15.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ch 36:18. And the treasures of the king, and of his princes — The treasures of the temple, by a special providence of God, were preserved, and restored, in the reign of Cyrus, to the house of the Lord: but the other, it is likely, were looked upon as spoil, and spent by the king and his great men.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

(18) All the vessels . . . (the) great and (the) small.—See 2Ki_25:13-17, for an inventory of the articles; also Jer_27:19 seq.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. all the vessels] i.e. all the vessels which remained after the previous spoliation (2Ch_36:10). They were perhaps chiefly of brass; cp. 2Ki_25:13-15.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they burnt the house of the Lord,.... The temple; of which, and what follows in this verse; see Gill on Jer 52:13; see Gill on Jer 52:14.

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2 Chronicles 36:20

ch2 36:20

ch2 36:20

ch2 36:20And them that had escaped from the sword carried he away captive,.... The king of Babylon, or his general by his orders, excepting some poor persons left to till the land, see Jer 52:15,

where they were servants to him and his sons; his son Evilmerodach, and his grandson Belshazzar; see Gill on Jer 27:7,

until the reign of the kingdom of Persia; until that monarchy began, as it did upon the taking of Babylon by Cyrus king of Persia. This is the first place we meet with this name of Persia in Scripture. The Arabic writers differ about the origin of it; some derive it from Pars the son of Arsham (Arphaxad), the son of Shem; others from Pars the son of Amur, the son of Japheth; and others say Pars was the son of Elam, the son of Shem, the son of Noah (a); but Bochart (b), seems to be most correct in the derivation of the word, who observes, from Xenophon (c), horses were very rare in this country; and very few could ride them before the times of Cyrus, who taught his foot soldiers to ride horses; and hence it became common, so that none of the best men of the land cared to be seen on foot; yea, he made a law, that it should be reckoned infamous if any of those he had taught the art of riding were seen to go on foot, though ever so little a way; from this sudden change made in his time the people were called Persians, and the country Persia; in the Arabic language, "pharas" signifying a horse, and "pharis" a horseman; and the same writer observes, that hence it is that no mention is made of this country, in the name of Persia, by Isaiah and Jeremiah; but by Ezekiel and Daniel, who were contemporary with Cyrus; and in this book and the following historical ones, which were wrote after the Babylonish captivity, as their history shows; and that this book was, is clear from the preceding clause, as well as from the three last verses.

(a) Hyde, Hist. Relig. Vet. Pers. c. 35. p. 418, 419. (b) Phaleg. l. 4. c. 10. col. 224. (c) Cyropaedia, l. 1. c. 11. & l. 4. c. 17, 18.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Vessels. Only a few remained, to be restored by Cyrus, v. 19. C.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Compare the parallel in its vers. 13-17; 2Ki 25 Jer_52:15-23.

Vers. 18, 19.

Desecration and destruction.

We look at

I A SAD HISTORICAL FACT. Perhaps a Jew would say, the saddest of all the facts of history. This is the very climax of disasters the, great temple of Jehovah in Jerusalem burnt down, and all its precious treasures and all its sacred vessels carried away into a heathen land, to be there profaned by irreverent and wanton hands! Could anything happen more painful to the feelings, more shocking to the imagination, of the devout than that? All the work to which David consecrated his energies with such rare affection and devotion, to which Solomon brought all his wisdom and for which he obtained the most advanced culture of his time, brought to desolation by the ruthless hand of the heathen! That glorious, that sacred, that beloved building, meeting-place of God and man, where the people of God realized their highest privileges, and recognized their relation to their Redeemer and to one another, burned and desolated, the foot of the idolater intruding into its holiest sanctuary, and the hand of the spoiler taking away its most sacred treasure!

II ITS SADDEST HISTORICAL ANALOGUE. Once there lived upon the earth a Son of man who could say of himself without presumption, "In this place is One greater than the temple"; (Mat_12:6) and he once spake of "the temple of his body". (Joh_2:21) And well, indeed, might the Son of God speak thus of himself; for was he not the manifestation of the Divine to the children of men, and did he not reveal the truth of God to mankind, and in his presence men drew near to God as they did not even in "the holy of holies"? We know how that living temple of God suffered from the rude violence of men, and at last "with wicked hands was slain." No such desecration took place when the temple was burnt and spoiled as was witnessed when Jesus Christ was crowned with thorns in the soldiers" hall, and was crucified at Calvary.

III ITS LAMENTABLE ILLUSTRATION NOW. Where shall we find the visible, approachable, appreciable manifestation of God now? Where, but in the life and the character of good men? We are the temple of God when we are what our Divine Father created us to be; such are we then, that, as men draw nigh to us and observe us and learn of us, they know God and learn of him. But how may this temple be desecrated and destroyed?

1. By the profanation of our powers and our affections. When our powersare expended on the furtherance of that which is evil and on the production of that which is baneful; when our affections are wasted on those who are unworthy of our love; when we prize and when we pursue that which is below our true aspiration, and which leads us downward and backward; then the temple of God is despoiled and desecrated.

2. By the guilty forfeiture of our life. What a destruction of the temple ofGod is a guilty suicide! And they are many who take their own lives. It is not only those who shoot or hang themselves that commit suicide; it is they who deliberately and repeatedly do those things which they must know are destroying their vitality and taking away their life; these are men who put a brand to the temple which God as well as man has built.

IV ITS EXCELLENT OPPOSITE. This is found in the reverence we pay to the human body as the temple of God; the habit of regarding our bodily frame and how much more our human spirit! as a sacred thing, because it is (because we are) the very dwelling-place of God (see 1Co_2:9, 1Co_2:16, 17 6:19; 2Co_6:16; Eph_2:20, 21 1Pe_2:5) It is this elevated and ennobling thought which, more than any other, stirs and strengthen us to "purify ourselves even as Christ the Lord is pure;" to seek, by earnest effort and frequent prayer, for the utmost attainable sanctity of spirit and of life. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

All the vessels of the house of God, the treasures of the temple, and of the palace of the king and of the princes, all he brought to Babylon.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

the house of God ... the house of Yahweh

The word "house" represents the temple. AT: "the temple of God ... the temple of Yahweh" (See: Metonymy)

They burned down

"They" refers to the Babylonian soldiers.

translationWords

house of God

Babylon

Jerusalem

palace

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And all the vessels of the House of God, both large and small which were left over from the exiles of Jehoiakim and Jeconiah.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.