This week, we shall conclude the study of the book of
Jeremiah in the Old Testament.
49:1-6—Message to Ammon
(1) See Note [1] below about the retaking of Gad’s territory by the Ammonites: The way the Lord speaks of the loss of Gad’s territory is rather unusual (v. 1):
a. Why would He ask, “Has Israel no sons (or heirs)?"?
b. Why would He use the name Molek (the god of the Ammonites) to speak of the Ammonites?
(2) In describing the future destruction of Ammon, who will be the peoples that drive them out or terrorize them? (vv. 2, 5)
(3) How does the Lord depict the demise of the nation (as represented by its capital Rabbah which is the capital of Jordan today) and its people? (vv. 2, 3, 5)
(4) What will happen to their worship of Molek? (v. 3)
(5) What were the sins of Ammon? (v. 4) Why does the Lord call them “unfaithful daughter Ammon”?(See Gen. 19:38)
(6) What will be the eventual future of the Ammonites? (v. 6) Why? (See 48:47; both Moab and Ammon are now part of Jordan)
49:7-22—Message to Edom (see Note [2] below)
(7) Why does the Lord make mention of the wisdom of the Edomites for which they were (probably) known? (v. 7)
(8) In terms of geography, what was Edom known for? (vv. 8, 16)
(9) Were their wisdom and their remarkable strongholds (together with their allies) able to prevent them from destruction?
(10) How utter was their coming destruction? (vv. 9-11, 12b, 18)
(11) What were the reasons given for their punishment? (vv. 16, 12). What might v. 12a, “those who do not deserve to drink”, refer to?
(12) Who is the one orchestrating this disaster?(especially in vv. 14, 19-20)
(13) How different does this oracle end from that of Moab’s? (see today’s Meditative Article)
(14) What is the main message to you today and how may you apply it to your life?
Note 1:
Gad was allotted the Trans-Jordan territory that belonged to the Ammonites, and it was not until the deportation of part of Israel by Tiglath-Pileser III of Assyria in 733 B.C. (2 Ki. 15:29) and the subsequent collapse of Israel that enabled the Ammonites to retake Gad’s territory. Historically Ammon’s relationship with Israel was unfriendly (Jdg. 11:4-33; 1 Sam. 11:1-11; 2 Sam. 10; 1 Ki. 4:13-19; 2 Ki. 24:2). Note in particular Amos’ rebuke of Ammon (Amos 1:13-15). Ammon eventually fell victim to the Arabs before the middle of the 6th century B.C. and ceased to exist as an independent nation (see NICOT, 716).
Note 2:
Edom was also a long-term adversary of Israel (see Num. 20:14-21; Jdg. 11:17; 2 Sam. 8:13-14; 1 Ki. 11:14-22; 2 Ki. 8:20-22; 14:22; 16:5-6; 2 Chr. 25:14), but Israel was forbidden to ill-treat them since they were their brothers (Deut. 2:4; 23:7-8; Gen. 36:1ff). “The threatened devastation of the land of Edom was brought about by the Chaldeans, as is clear from Mal. 1:3; but the annihilation of the people was commenced by the Maccabeans, and completed by the Romans, about the time of the Jewish War” (K&D, 412-3). Note also that Teman literally means “south”, Dedan likely refers to the Dedanites who may have settled in Edom and Bozrah was its capital city.
“As Sodom and Gomorrah were overthrown, along with their neighboring towns, says the LORD, so no one will live there; no people will dwell in it.” (Jer. 49:18)
As we have considered earlier, many of these neighbors of Israel who were their traditional enemies received a promise of restoration at the End-times, like Moab (48:47). Surprisingly, Edom (that is Esau), a brother to Israel (Gen. 36:1), who at one occasion received favor from God in that He forbade Israel to ill-treat them based on this relationship, received no promise of future restoration at all. Allow me to share with you Calvin’s remark in this respect:
“But it ought to be noticed, that no hope is given here to the Idumeans (i.e. Edomites) as to any remnant. When the Prophet spoke before of other nations, he gave them some consolation; but here he does not mitigate God’s vengeance: he dooms the Idumeans to final ruin, without giving them any hope; and for this reason, because God had for a long time borne with them, and they had most wickedly abused His forbearance. He had spared them from the time the children of Israel came up from Egypt; and when they denied a passage to them, the children of Israel made a long circuit with great inconvenience, that they might not touch their land. It was a singular favor shewn to them. And had they had the least drop of humanity in them, they must have acknowledged such a kindness; on the contrary, they had ever cruelly treated their own brethren, and never ceased to do so, though often warned. It is no wonder then that God should now give them up to ruin, and announce predictions full of despair. This ought to be carefully observed, so that we may learn not to make light of God’s patience when He bear long with us, but in due time to repent, lest He rises for judgment He should utterly destroy us.”
(Calvin, 96)
49:23-27—Message to Damascus, Syria (see Note [1] below)
(1) How did the bad news from Damascus impact the rest of the nation? (v. 23)
(2) What punishment will befall Damascus? (vv. 26-27)
(3) How does the Lord depict the horror of its destruction? (v. 24)
(4) Why does the Lord call it “the town in which I delight”? (v. 25)
(5) What sins did Damascus commit? (see Amos 1:3-5)
49:28-33—Message to Kedar and Hazor (see Note [2] below)
(6) What kind of people were these nomadic tribes? (v.31)
(7) While no reason was given for God’s punishment, read Psalm 120:5-6 and see what the psalmist thought of them.
(8) What message does the Lord intend to send since it was rather unlikely that these desert people could hear this message at the time?
49:34-39—Message to Elam (see Note [3] below)
(9) As world history indicates that Nebuchadnezzar clashed with Elam in 596/4 B.C., what might be the significance of pointing out the timing of this prophecy (which would point to 597 B.C.)?
(10) What was Elam famous for? (v. 35)
(11) Was it enough to prevent Elam from destruction? Why or why not?
(12) How does the prophecy describe Elam’s destroyer? (v. 36)
(13) How harsh would the punishment be? (vv. 36-37)
(14) While no reason is given for God’s fierce anger, can you think of how the people in the land of Persia might have aroused God’s anger?
(15) Is there any hope for them in the future? (vv. 38-39)
(16) What is the main message to you today and how may you apply it to your life?
Note 1:
Damascus was the capital city, while Hamath and Arpad were two smaller cities in central and northern Syria respectively. Historically, Syria was mainly at war with Israel, the Northern Kingdom (1 Ki. 20; 22; 2 Ki. 5; 9:14-15; 10:32-33; 12:17-18; 14:23-29; 16:5-9 etc.). In the days of Nebuchadnezzar, these Aramean troops were sent with others to punish Judah (2 Ki. 24:2). Their more specific sins against Israel were mentioned by Amos 1:3-5. “The prophecy is, however, so general in this statement, that we need not confine its fulfillment to the conquest [of Syria] by Nebuchadnezzar” (K&D, 415).
Note 2:
Kedar and Hazor are believed to be Arab Bedouins with the former being descendants of Ishmael, dwelling in tents, while the latter is definitely not referring to the biblical city north of Galilee but the more settled Arabians who lived in villages. Nebuchadnezzar attacked these nomads in 599/8 B.C. (see NICOT, 726).
Note 3:
Elam lay to the east of Babylon in the southwest of modern Iran. In ancient times, it was a significant nation in the politics of lower Mesopotamia. Ashurbanipal destroyed the capital Susa and Nebuchadnezzar defeated Elam in 596/4 B.C. and it was eventually absorbed into the Persian Empire after 539 B.C. (see NICOT, 728-9). K&D opines that, “Elam is not considered in its historical relationship with Israel, but as the representative of the heathen world lying beyond…in order that through the judgment, it may be led to the knowledge of the true God, and share in His salvation” (K&D, 420).
“Why has the city of renown not been abandoned, the town in which I delight?” (Jer. 49:25)
Because of a lack of historical data, the fulfillment of the prophecy by Jeremiah concerning Syria is difficult to prove historically, although it is more than likely that Nebuchadnezzar also harshly dealt with Damascus when he defeated Pharaoh (who had previously conquered Syria as a far as the Euphrates) at Carchemish. Keil and Delitzsch comments that, “The prophecy is, however, so general in its statement, that we need not confine its fulfillment to the conquest by Nebuchadnezzar” (K&D, 415). This comment proves to be very prophetic, especially in the present time as Syria in under siege by rebels and ISIS. Half of its population has already been displaced, with several hundred thousand risking their lives in fleeing to Europe, and millions are now living in shelters along its borders with Turkey, Iraq and Jordan etc.
Here is an excerpt of a report filed by a CBC correspondent on October 25, 2015:
“Just 40 kilometers from Lattakia’s peaceful bay is one of the country’s frontlines, on the edge of Idlib province where the Syrian army is losing ground to ISIS advances. The sun stays high above us as we drive east towards the front, where the beauty of the sea gives way to smashed villages and burned cars. Every kilometer of this territory is a battlefield; every village has changed hands several times between rebel fighters and the government army.
"Most residents have already fled their homes. Their abandoned houses and overgrown gardens are military positions. We stop in a place just south of Jisr al-Shughour. It’s the last Syrian army post. Two rusting tanks and a pick-up lie behind this frontline, along with uniformed men, still fighting to win this war. On the surrounding hilltops just 300 meters away, invisible to the naked eye, are ISIS fighters. The wheat fields hide the bodies of both Syrian soldiers and rebels. White flies swarm around us, feasting on the decaying, unburied bodies. Mortars have set fire to the hillside undergrowth. There are constant gun battles and suicide attacks… Bashar al-Assad's government won’t admit it officially, but his army officers talk of 56,000 military dead since the civil war began four years ago.”
I suggest that you re-read Jeremiah 49:23-27 in light of the above report.
Chapters 50-51 are two long chapters concerning Babylon, and it is helpful to read when the message was given (51:59-64) before we consider this long poetic message in smaller chunks. It is also important to note that while the message is about the coming destruction of Israel in the hands of the united army of the rising Medes (51:11), the language also points to a future time also for the restoration of Israel (50:4-5, 20).
(1) How should this message be delivered and why? (51:59-64)
(2) The destruction of Babylon is foretold (vv. 1-3)
a. In this opening “salvo”, why would God tell Jeremiah to “hold nothing back”?
b. Where will the destroyer of Babylon come from?
c. How utter will Babylon’s destruction be?
d. Why does the Lord zero in on the god of Babylon in this opening declaration? (Note: Bel and Marduk are not different deities of the Babylonians, but merely different names for the chief deity they worshipped.)
(3) For the sake of Israel? (vv. 4-7)
a. What impact would the destruction of Babylon have on the God’s people? (vv. 4-5) Why?
b. How vivid was the pastoral imagery concerning the plight of God’s people in those days?
c. What was the reason for their demise spoken through the mouths of their enemies? (v. 7)
(4) The destruction of Babylon is elaborated (vv. 8-16)
a. What kind of enemies will Babylon face? (vv. 9-10)
b. What reasons are given for her punishment? (vv. 11, 15b)
c. What kind of punishment will befall Babylon? (vv. 12-16)
d. How would Nebuchadnezzar take this message should he somehow hear of it (at the peak of his power)?
(5) A message of hope for Israel (vv. 17-20)
a. Who does the Lord use to punish His people? (v. 17)
b. Why then would these “servants” of the Lord be punished? (v. 18; see 40:10)
c. How will Israel be restored? (vv. 19-20)
d. Do you think it has been totally fulfilled at the return of God’s people at the destruction of Babylon in the hands of the Median-Persia Empire? (Ezr. 1) Why or why not?
(6) What is the main message to you today and how may you apply it to your life?
“Israel is a scattered flock that lions have chased away. The first to devour them was the king of Assyria; the last to crush their bones was Nebuchadnezzar king of Babylon.” (Jer. 50:17)
It is amazing to read the prophecy against Babylon given at the prime of Nebuchadnezzar’s military power (the 4th year of Zedekiah was the year 594/3 B.C.). One wonders why he would even bother to hear such a message, and why the exiles would believe such a prophecy! However, to prove that these are not empty words, the Lord draws their attention to what just happened to the Assyrians, and essentially asks us to learn from history. Allow me to share with you Calvin’s insight in this respect:
“We must bear in mind the time - for the meaning of this passage depends on history. The Assyrians were stronger than the Chaldeans when they harassed the kingdom of Israel: for we know that in the time of Hezekiah the king of Babylon sent to him to seek his favor, and to allure him to a confederacy. While then the monarchy of Assyria was formidable, the Assyrians were very hostile to the Israelites and also to the Jews: what followed? Nineveh was overthrown, and Babylon succeeded in its place; and so they who had ruled were constrained to bear the yoke, and thus Babylon made the Assyrians captive to itself. God now refers to this judgment, which was known to all. The Assyrians themselves did not indeed think that the God of Israel was the avenger of his people, but yet it was so. Hence God here declares that He had already given a manifest proof of the solicitude which He had for the welfare of His people: as then He had punished Assyria, so He declares that He would take vengeance on the Babylonians. And thus, by an example, He confirms what might have appeared incredible. For who could have thought that that monarchy could so suddenly fall? And yet it happened beyond what any could have anticipated. God here repeats what had taken place, that the faithful might feel assured that the judgment which the Assyrians had experienced, awaited the Babylonians. This is the plain meaning of the Prophet.”
(Calvin, 152)
50:21-32—Punishing the Rebellious Babylonians—The two famous Babylonian cities are chosen likely because of their meaning: With “Merathaim” meaning “to rebel” and “Pekod” meaning “to punish”.
(1) In pronouncing His punishment on the Babylonians, the Lord charges them with opposing and defiling Him (vv. 24, 29); in what way(s) had the Babylonians done so? (v. 28)
(2) Since this is a “vengeance for His temple” destroyed by the Babylonians (v. 28), what do the opening of the granaries and the slaughtering of all their young bulls appear to signify? (vv. 26-27)
(3) In addition to the above, in commanding this army from afar (v. 26), what order does the Lord charge them with? (vv. 21, 29)
(4) Why does the Lord contrast the powerful strength of Babylon with the utter destruction she will face? (vv. 22- 24 and 30-32)
(5) Will this destruction be a gradual one? (v. 24)
50:33-34—Redeeming His People
(6) The people of God are obviously being punished for their sin. What then does the calling of Himself “their Redeemer” and “the Lord Almighty” signify?
(7) What is the purpose of His redeeming work? (v. 34)
50:35-46—The Destruction and Agony of Babylon
(8) In this poetic rendering of Babylonian's destruction (vv. 35-37), whom and what is the sword of the Lord against?
(9) What is the reason given? (v. 38)
(10) How utter and lasting will this destruction be? (vv. 39-40)
(11) Vv. 41-43 essentially contains the same prophecy against Judah in 6:22-24 (except with minor changes) and now is being applied to Babylon: What might be the message behind such a repetition?
(12) Vv. 44-46 also is essentially a repetition of the prophecy against Edom in 49:19-21. Note the substitutions and changes, and see what the message behind it might be.
(13) What is the main message to you today and how may you apply it to your life?
“Listen to the fugitives and refugees from Babylon declaring in Zion how the Lord our God has taken vengeance, vengeance for his temple.” (Jer. 50:28)
It is interesting to note that in their invasion and destruction of Judah and Jerusalem, Nebuchadnezzar and his commander Nebuzaradan appeared to understand and had acknowledged to Jeremiah that, “The Lord your God decreed this disaster for this place. And now the Lord has brought it about; He has done just as He said He would. All this happened because you people sinned against the Lord and did not obey Him” (Jer. 40:2-3). As I said previously, it is not too farfetched to attribute such a recognition to their prior knowledge of Jeremiah’s prophecies and the influence of Daniel and his three friends who had, by then, arisen to power within the court of Babylon.
However, such an acknowledgement had not deterred Nebuchadnezzar from destroying the temple of the Lord and the carrying away of the vessels of the temple and putting them into the temple of their own god (Dan. 1:2; 5:2). Therefore, the punishment announced by the Lord through Jeremiah deals specifically with this sin pointing to (1) their rebellion as the name “Merathaim” indicates (50:21), (2) their arrogance (50:31), (3) their opposition of the Lord (50:24) and (4) their defilement of the Lord, the Holy One of Israel (50:29). As a result, their impending complete destruction is God’s “vengeance for His temple” (50:28).
It is such an important warning to those who might acknowledge the providence of God and even the Bible as His Word and yet have not submitted to Him as their personal Lord and Savior. Their fate will be the same as the Babylonians’.
The repetition of the same message of destruction serves to reinforce the certainty of the fate of Babylon:
51:1-14—A Call to Battle
(1) Who will be the ones stirred and called by God to do His bidding to destroy Babylon? (vv. 1-2; 11)
(2) What is their charge and how utter is the destruction? (vv. 3-4, 11-12; 13-14)
(3) Can Babylon be healed? Why or why not? (vv. 8-9)
(4) What reasons are given for this punishment? (vv. 5, 11)
51:15-19—God versus Idols
(5) In what ways has God demonstrated who He is and His unmatched power? (vv. 15-16)
(6) In comparison, what are idols? (vv. 17-18)
(7) How is God unlike idols? (v. 19)
(8) Why is this message inserted into this prophecy against Babylon?
51:20-26—Babylon—God’s Gold Cup and War Club
(9) 50:7 refers to Babylon as God’s gold cup: How had Babylon been used as such by God?
(10) Here, Babylon is likened to God’s war club: How had Babylon been used as such by God? (vv. 20-22)
(11) What is the difference and similarity of these two imageries?
(12) Why does the Lord also call Babylon the “destroying mountain”?
(13) What is the fate of this mountain? (vv. 25-26)
51:27-33—Resuming the Call to Battle
(14) Who are the ones being summoned to battle? (vv. 27-28; note that Ararat, Minni and Ashkenaz are Armenians who were subsequently conquered by the Medes and later on by the Persians and drafted into their army)
(15) How is the invasion of the Median-Persian army depicted (which actually took place in 538 B.C.)? (vv. 29-33)
(16) What is the main message to you today and how may you apply it to your life?
“He who is the Portion of Jacob is not like these, for He is the Maker of all things, including the people of his inheritance—the Lord Almighty is His name.” (Jer. 51:19)
Amidst this lengthy prophecy against Babylon, we suddenly find an insertion about the unmatched power of the Lord and a putting down of the idols (51:15-19). Since this message was to be carried to the exiles and to be read in Babylon (51:59ff), it appears that the hearers, both the Jewish exiles and the Babylonians, need to be reminded of who the author of this oracle is—none other than the Creator God, the Maker of the heavens and the earth.
To the Babylonians, they are told of the futility of their trust in themselves and their idols, if they continue to do so, they are “senseless and without knowledge” (51:17).
To the Jewish exiles, they are encouraged not to lose hope in spite of their current situation, and they are not to judge Babylon according to their splendor which dazzled the eyes of the world. He asks them to raise their sight above the world and to behold the incomprehensive power of God. But most of all, they are to remember that God is not just the “Maker of all things”, but is the “Portion of Jacob” (51:19) who has not completely forsaken them in spite of their guilt (51:5). Of course, the same message has already been given in 10:6-16, but its repetition at this time is important, so that they would know for certain that just as the prophecy of their exile to Babylon has now been fulfilled, the prophecy of the destruction of Babylon and their future restoration would also be fulfilled.
51:34-35—The Cry for Vengeance by Jerusalem
(1) Do you think Jerusalem (as the representative of the people of God) could demand revenge from the Lord? Why or why not?
(2) What would you expect as the answer from the Lord?
51:36-53—God’s Answer to His people
(3) What is the Lord’s answer in essence? (vv. 36-40)
(4) Given these words of punishment (vv. 36-44), what would you expect to see if you are to visit Babylon today? (see today’s Meditative Article)
(5) What advice is given to the exiles residing in Babylon? (vv. 45-47)
(6) Why would the destruction of Babylon cause even heaven and earth to shout for joy? (vv. 48-53; you may want to read Rev. 18 as well)
51:54-58—Final Words Concerning Babylon
(7) Since such a world power could be brought to extinction within only 70 years (25:12) and such an awesome city could be brought to utter desolation, what important lessons can we learn from Babylon?
(8) What is the main message to you today and how may you apply it to your life?
“Babylon will be a heap of ruins, a haunt of jackals, an object of horror and scorn, a place where no one lives.” (Jer. 51:37)
The fulfillment of the prophecy against Babylon is one of the most amazing affirmations of the truth of the Word of God. Allow me to share with you the process of its fulfillment as related by Keil and Delitzsch:
“The fulfilment of the historical side of this prophecy began with the capture of Babylon by the united forces Medes and Persians under the leadership of Cyrus, and with the dissolution of the Chaldean empire, brought about through that event. By this means, too, the people Israel were delivered from the Babylonish captivity, while Cyrus gave them permission to return to their native land and rebuild the temple of the Lord in Jerusalem; 2 Chr. 36:24f., Ezr. 1:1ff. But Babylon was not destroyed when thus taken, and according to Herodotus iii.159, even the wall so the city remained uninjured, while according to a notice of Berosus in Josephus, contra Ap. i. 19, Cyrus is said to have given orders for the pulling down of the outer wall. Cyrus appointed Babylon, after Susa and Ecbatana, the third city in the kingdom, and the winter residence of the Persian kings (according to Xenophon, Cyrop. viii. 6.22)…Alexander the Great had intended not merely to rebuild the sanctuary of Belus, but also to make the city the capital of his empire; but he was prevented by his early death from carrying out this plan. The decay of Babylon properly began when Seleucus Nicator built Seleucia, on the Tigris…And Strabo (born 60 B.C.) says that, even in his time, the city was a complete wilderness…This decay was accelerated under the rule of the Parthians, so that, within a short time, only a small space within the walls was inhabited, while the rest was used as fields (Diodorus Siculus, ii. 9; Curtius, v. 4, 27). According to the statements of Jerome and Theodoret, there were still living at Babylon, centuries afterwards, a pretty considerable number of Jews; but Jerome (ad Jer. 51) was informed by a Persian monk that these ruins stood in the midst of a hunting district of the Persian kings. The notices of later writers, especially of modern travelers, have been collected by Ritter, Erdkunde, xi. S. 865f.; and the latest investigations among the ruins are described in his Expedition scient. en Mesopotamie, i. pp. 135-254 (Paris, 863). John the evangelist has taken the ideal elements of this prophecy into his apocalyptic description of the great city of Babylon (Rev. 16ff), whose fall is not to begin till the kingdom of God is completed in glory through the return of our Lord.”
(K&D, 455-6)
We know that Saddam Hussein wanted to rebuild the ruins of Babylon, but he is no more now, and Babylon remains nothing but ruins!
The recording of the oracles that Jeremiah received from the Lord ends with chapter 51, and chapter 52 acts like an appendix that closes out not only the Book of Jeremiah but also supplements the historical information in 2 Kings.
52:1-27—The Fall of Jerusalem and Deportation
(1) This particular section is almost an exact repetition of the account given by 2 Kings 25:1-21, except that (i) it adds that Zedekiah died in the prison of Babylon (52:11); (ii) the exiles also included some of the poorest people and craftsmen (52:15); (iii) there is a more detailed account of the vessels taken from temple and added description to the decoration of the pillars (52:19, 23) and (iv) seven instead of five royal advisers were taken away as well.
a. Given the detailed prophecies given to Zedekiah in which Jeremiah urged him to surrender (38:17-23), what might be the significance of repeating the fall of Jerusalem and the fate of Zedekiah as a conclusion to this book of prophecy?
b. What other functions do you think this repetition serve?
52:28-30—The Total Number of Deportation
(2) The number given at each deportation was indeed very low, especially when compared to the information given in 2 Kings (e.g. 2 Ki. 24:14, 16). Perhaps, Jeremiah is counting only a specific type of people, but we do not know. In any case, what might be the purpose of giving us such a small number of exiles, totaling 4600 when Ezra reports that at the end of the promised 70 years of exile, some 42,360 returned to Jerusalem, exclusive of male and female servants (Ezr. 2:64)?
52:31-34—The Release of Jehoiachin
(3) What might be the purpose of ending the Book of Jeremiah with the release of Jehoiachin?
(4) As we conclude the study of the Book of Jeremiah, can you pause to consider and list three major lessons that this Book has impressed upon you?
“Day by day the king of Babylon gave Jehoiachin a regular allowance as long as he lived, till the day of his death.” (Jer. 52:34)
The words of Jeremiah that span 51 long chapters are full of horrific words of destruction and death, but they are also intermingled with words of hope, not only for the people of God, but even for some of their enemies.
While some of the messages of hope point to the return of the exile from Babylon at the appointed seventy years (29:10), the ultimate message of hope points to a future time when the restoration is not only physical in terms of land and prosperity, but a total repentance to and reconciliation with the God of Israel where their guilt will be completely forgiven, and they will worship Him whole-heartedly (24:7; 31:33; 32:39). This, obviously, refers to redemptive work of our Lord Jesus Christ which shall find its full consummation at His second coming.
This two-fold theme of the Book of Jeremiah appears to be reinforced in the last chapter as it concludes with a recounting of the historical events of the fall of Jerusalem (already given in 2 Kings 25:1-21) plus an additional account of the final years of Jehoiachin (52:31-34). One might wonder why the Book of Jeremiah ends like this, and why such a lengthy repetition would be necessary.
A good part of the repetition of 2 Kings 25 deals with the fate of Zedekiah, and such a repetition is fitting in that it serves to confirm the fulfillment of the warning given by Jeremiah to King Zedekiah in asking him to surrender to Nebuchadnezzar (38:17-23). As he failed to listen, he met with the exact fate of death and destruction foretold by Jeremiah.
On the other hand, Jehoiachin had a very different ending. Although he was equally a wicked king who did what was evil in the eyes of the Lord (2 Ki. 24:9), yet he surrendered to Nebuchadnezzar (2 Ki. 24:12). This signified his submission to the will of the Lord and, after 37 years of imprisonment in Babylon (in 561 B.C.), he was not only released but was treated royally by the son of Nebuchadnezzar, Evil-Merodach until the day he died (52:34).
While the execution of Zedekiah speaks volumes of the fate of those who would not submit to the will of God, the fate of Jehoiachin speaks not only of the blessing of those who would submit to the will of God, but also serves as “the first signs of the fulfillment of Jeremiah’s promise (or rather God’s promise) of a day of restoration” (NICOT, 748).