Jeremiah 22
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Jeremiah 22
Judgment on the House of the King of Judah
1Thus saith the LORD; Go down to the house of the king of Judah, and speak there this word,
Jamieson-Fausset-Brown
CHAPTER 22
Jr 22:1-30. Exhortation to Repentance; Judgment on Shallum, Jehoiakim, and Coniah.
Belonging to an earlier period than the twenty-first chapter, namely, the reigns of Shallum or Jehoahaz, Jehoiakim, and Jeconiah (Jr 22:10, 13, 20). Jeremiah often groups his prophecies, not by chronological order, but by similarity of subjects; thus Jr 22:3 corresponds to Jr 21:12. Grotius thinks that Jeremiah here repeats to Zedekiah what he had announced to that king's predecessors formerly (namely, his brother and brother's son), of a similar bearing, and which had since come to pass; a warning to Zedekiah. Probably, in arranging his prophecies they were grouped for the first time in the present order, designed by the Holy Spirit to set forth the series of kings of Judah, all four alike, failing in "righteousness," followed at last by the "King," a righteous Branch raised unto David, in the house of Judah, "the Lord our righteousness" (Jr 23:6). The unrighteousness of Zedekiah suggested the review of his predecessors' failure in the same respects, and consequent punishment, which ought to have warned him, but did not.
1. Go down--The temple (where Jeremiah had been prophesying) was higher than the king's palace on Mount Zion (Jr 36:10, 12; 2Ch 23:20). Hence the phrase, "Go down."
the king of Judah--perhaps including each of the four successive kings, to whom it was consecutively addressed, here brought together in one picture: Shallum, Jr 22:11; Jehoiakim, Jr 22:13-18; Jeconiah, Jr 22:24; Zedekiah, the address to whom (Jr 21:1, 11, 12) suggests notice of the rest.
CHAPTER 22
Jr 22:1-30. Exhortation to Repentance; Judgment on Shallum, Jehoiakim, and Coniah.
Belonging to an earlier period than the twenty-first chapter, namely, the reigns of Shallum or Jehoahaz, Jehoiakim, and Jeconiah (Jr 22:10, 13, 20). Jeremiah often groups his prophecies, not by chronological order, but by similarity of subjects; thus Jr 22:3 corresponds to Jr 21:12. Grotius thinks that Jeremiah here repeats to Zedekiah what he had announced to that king's predecessors formerly (namely, his brother and brother's son), of a similar bearing, and which had since come to pass; a warning to Zedekiah. Probably, in arranging his prophecies they were grouped for the first time in the present order, designed by the Holy Spirit to set forth the series of kings of Judah, all four alike, failing in "righteousness," followed at last by the "King," a righteous Branch raised unto David, in the house of Judah, "the Lord our righteousness" (Jr 23:6). The unrighteousness of Zedekiah suggested the review of his predecessors' failure in the same respects, and consequent punishment, which ought to have warned him, but did not.
1. Go down--The temple (where Jeremiah had been prophesying) was higher than the king's palace on Mount Zion (Jr 36:10, 12; 2Ch 23:20). Hence the phrase, "Go down."
the king of Judah--perhaps including each of the four successive kings, to whom it was consecutively addressed, here brought together in one picture: Shallum, Jr 22:11; Jehoiakim, Jr 22:13-18; Jeconiah, Jr 22:24; Zedekiah, the address to whom (Jr 21:1, 11, 12) suggests notice of the rest.
The Pulpit Commentary
Go down. Not literally, for the royal palace was probably the highest building in the city (comp. Jer_22:6); but because of the spiritual eminence of the temple (comp. Jer_26:10, "They came up from the king's house unto the house of the Lord").
Go down. Not literally, for the royal palace was probably the highest building in the city (comp. Jer_22:6); but because of the spiritual eminence of the temple (comp. Jer_26:10, "They came up from the king's house unto the house of the Lord").
2And say, Hear the word of the LORD, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates:
Jamieson-Fausset-Brown
2. these gates--of the king's palace.
2. these gates--of the king's palace.
The Pulpit Commentary
And thy people. The Septuagint reads, "And thy house and thy people;" thus the passage will agree with Jer_21:11, Jer_21:12.
Parallel passage, Jer_17:25.
And thy people. The Septuagint reads, "And thy house and thy people;" thus the passage will agree with Jer_21:11, Jer_21:12.
Parallel passage, Jer_17:25.
3Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.
Jamieson-Fausset-Brown
3. Jehoiakim is meant here especially: he, by oppression, levied the tribute imposed on him by Pharaoh-necho, king of Egypt (2Ch 36:3), and taxed his people, and took their labor without pay, to build gorgeous palaces for himself (Jr 22:13-17), and shed innocent blood, for example, that of Urijah the prophet (Jr 26:20-24; 2Ki 23:35; 24:4).
3. Jehoiakim is meant here especially: he, by oppression, levied the tribute imposed on him by Pharaoh-necho, king of Egypt (2Ch 36:3), and taxed his people, and took their labor without pay, to build gorgeous palaces for himself (Jr 22:13-17), and shed innocent blood, for example, that of Urijah the prophet (Jr 26:20-24; 2Ki 23:35; 24:4).
4For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people.
Jamieson-Fausset-Brown
4. upon the throne of David--literally, "or David on his throne" (see on Jr 13:13). This verse is repeated substantially from Jr 17:25.
his servants--so the Keri. But Chetib, singular, "his servant;" that is, distributively, "each with his servants;" Jr 17:25, "their princes."
4. upon the throne of David--literally, "or David on his throne" (see on Jr 13:13). This verse is repeated substantially from Jr 17:25.
his servants--so the Keri. But Chetib, singular, "his servant;" that is, distributively, "each with his servants;" Jr 17:25, "their princes."
5But if ye will not hear these words, I swear by myself, saith the LORD, that this house shall become a desolation.
Jamieson-Fausset-Brown
5. I swear by myself--(He 6:13, 17). God swears because it seemed to them incredible that the family of David should be cast off.
this house--the king's, where Jeremiah spake (Jr 22:4).
5. I swear by myself--(He 6:13, 17). God swears because it seemed to them incredible that the family of David should be cast off.
this house--the king's, where Jeremiah spake (Jr 22:4).
The Pulpit Commentary
I swear by myself. "Because he could swear by no greater, he swore by himself" (Heb_6:13). A synonymous expression is, "As I live, saith Jehovah" (Jer_22:24).
I swear by myself. "Because he could swear by no greater, he swore by himself" (Heb_6:13). A synonymous expression is, "As I live, saith Jehovah" (Jer_22:24).
Judgment on Shallum (Jehoahaz)
6For thus saith the LORD unto the king’s house of Judah; Thou art Gilead unto me, and the head of Lebanon: yet surely I will make thee a wilderness, and cities which are not inhabited.
Jamieson-Fausset-Brown
6. Though thou art as beautiful as Gilead, and as majestic in Mine eyes (before Me) as the summit of Lebanon, yet surely (the Hebrew is a formula of swearing to express certainly: "If I do not make thee ... believe Me not ever hereafter": so "as truly as I live," Nu 14:28; "surely," Nu 14:35). The mention of Gilead may allude not only to its past beauty, but covertly also to its desolation by the judgment on Israel; a warning now to Judah and the house of David. "Lebanon" is appropriately mentioned, as the king's house was built of its noble cedars.
cities--not other cities, but the different parts of the city of Jerusalem (2Sa 12:27; 2Ki 10:25) [Maurer].
6. Though thou art as beautiful as Gilead, and as majestic in Mine eyes (before Me) as the summit of Lebanon, yet surely (the Hebrew is a formula of swearing to express certainly: "If I do not make thee ... believe Me not ever hereafter": so "as truly as I live," Nu 14:28; "surely," Nu 14:35). The mention of Gilead may allude not only to its past beauty, but covertly also to its desolation by the judgment on Israel; a warning now to Judah and the house of David. "Lebanon" is appropriately mentioned, as the king's house was built of its noble cedars.
cities--not other cities, but the different parts of the city of Jerusalem (2Sa 12:27; 2Ki 10:25) [Maurer].
The Pulpit Commentary
Unto the king's house of Judah; rather, concerning the house of the King of Judah; i.e. the royal palace, which, on account of its height and its being constructed so largely out of cedar-weed (comp. Jer_22:14, Jer_22:23), is called "Gilead, and the summit of Lebanon," just as Solomon's palace was called "the house of the forest of Lebanon" (1Ki_7:2). Of Gilead in general, Canon Tristram writes, "No one can fairly judge of Israel's heritage who has not seen the luxuriant exuberance of Gilead, as well as the bard rocks of Judaea." And again, "Lovely knolls and dells open out at every turn, gently rising to the wooded plateau above. Then we rise to higher ground and ride through noble forests of oak. Then for a mile or two through luxuriant green corn, or perhaps through a rich forest of scattered olive trees, left untended and uncared for, with perhaps patches of corn in the open glades". The cedars of Lebanon, however diminished, still bear witness to the ancient fame of this splendid mountain district. A wilderness, and cities which are not inhabited. The comparison has a terrible significance when read in the light of De Vogue's and Freshfield's discoveries. For Gilead itself is full of ruined cities of massive stone architecture. "It is no uncommon thing," says Mr. F.A. Eaton, "to see these houses in a complete state of preservation, built of huge blocks of black basalt, with slabs of the same for the roof, twelve feet long, a foot and a half wide, and half a foot thick, and entrance doors also of basalt … great solid stones of the same material being used as lintels at the top and bottom". Cities which are not inhabited; not, indeed, the cities of Gilead of the time of Jeremiah, but constructed of materials which may reasonably be presumed to have been chiseled in a far more remote antiquity. (The date of the cities in their present state is subsequent to the Christian era.)
Unto the king's house of Judah; rather, concerning the house of the King of Judah; i.e. the royal palace, which, on account of its height and its being constructed so largely out of cedar-weed (comp. Jer_22:14, Jer_22:23), is called "Gilead, and the summit of Lebanon," just as Solomon's palace was called "the house of the forest of Lebanon" (1Ki_7:2). Of Gilead in general, Canon Tristram writes, "No one can fairly judge of Israel's heritage who has not seen the luxuriant exuberance of Gilead, as well as the bard rocks of Judaea." And again, "Lovely knolls and dells open out at every turn, gently rising to the wooded plateau above. Then we rise to higher ground and ride through noble forests of oak. Then for a mile or two through luxuriant green corn, or perhaps through a rich forest of scattered olive trees, left untended and uncared for, with perhaps patches of corn in the open glades". The cedars of Lebanon, however diminished, still bear witness to the ancient fame of this splendid mountain district. A wilderness, and cities which are not inhabited. The comparison has a terrible significance when read in the light of De Vogue's and Freshfield's discoveries. For Gilead itself is full of ruined cities of massive stone architecture. "It is no uncommon thing," says Mr. F.A. Eaton, "to see these houses in a complete state of preservation, built of huge blocks of black basalt, with slabs of the same for the roof, twelve feet long, a foot and a half wide, and half a foot thick, and entrance doors also of basalt … great solid stones of the same material being used as lintels at the top and bottom". Cities which are not inhabited; not, indeed, the cities of Gilead of the time of Jeremiah, but constructed of materials which may reasonably be presumed to have been chiseled in a far more remote antiquity. (The date of the cities in their present state is subsequent to the Christian era.)
7And I will prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice cedars, and cast them into the fire.
Jamieson-Fausset-Brown
7. prepare--literally, "sanctify," or solemnly set apart for a particular work (compare Is 13:3).
thy choice cedars--(Is 37:24). Thy palaces built of choice cedars (So 1:17).
7. prepare--literally, "sanctify," or solemnly set apart for a particular work (compare Is 13:3).
thy choice cedars--(Is 37:24). Thy palaces built of choice cedars (So 1:17).
The Pulpit Commentary
I will prepare; literally, I will consecrate; the Babylonians being instruments of the Divine vengeance (see on Jer_6:4).
I will prepare; literally, I will consecrate; the Babylonians being instruments of the Divine vengeance (see on Jer_6:4).
8And many nations shall pass by this city, and they shall say every man to his neighbour, Wherefore hath the LORD done thus unto this great city?
Jamieson-Fausset-Brown
8. (De 29:24, 25). The Gentile nations, more intelligent than you, shall understand that which ye do not, namely, that this city is a spectacle of God's vengeance [Calvin].
8. (De 29:24, 25). The Gentile nations, more intelligent than you, shall understand that which ye do not, namely, that this city is a spectacle of God's vengeance [Calvin].
9Then they shall answer, Because they have forsaken the covenant of the LORD their God, and worshipped other gods, and served them.
Jamieson-Fausset-Brown
9. (2Ki 22:17).
9. (2Ki 22:17).
Weep Not for the Dead: Jehoahaz in Captivity
10Weep ye not for the dead, neither bemoan him: but weep sore for him that goeth away: for he shall return no more, nor see his native country.
Jamieson-Fausset-Brown
10-11. Weep ... not for--that is, not so much for Josiah, who was taken away by death from the evil to come (2Ki 22:20; Is 57:1); as for Shallum or Jehoahaz, his son (2Ki 23:30), who, after a three months' reign, was carried off by Pharaoh-necho into Egypt, never to see his native land again (2Ki 23:31-34). Dying saints are justly to be envied, while living sinners are to be pitied. The allusion is to the great weeping of the people at the death of Josiah, and on each anniversary of it, in which Jeremiah himself took a prominent part (2Ch 35:24, 25). The name "Shallum" is here given in irony to Jehoahaz, who reigned but three months; as if he were a second Shallum, son of Jabesh, who reigned only one month in Samaria (2Ki 15:13; 2Ch 36:1-4). Shallum means "retribution," a name of no good omen to him [Grotius]; originally the people called him Shallom, indicative of peace and prosperity. But Jeremiah applies it in irony. 1Ch 3:15, calls Shallum the fourth son of Josiah. The people raised him to the throne before his brother Eliakim or Jehoiakim, though the latter was the older (2Ki 23:31, 36; 2Ch 36:1); perhaps on account of Jehoiakim's extravagance (Jr 22:13, 15). Jehoiakim was put in Shallum's (Jehoahaz') stead by Pharaoh-necho. Jeconiah, his son, succeeded. Zedekiah (Mattaniah), uncle of Jeconiah, and brother of Jehoiakim and Jehoahaz, was last of all raised to the throne by Nebuchadnezzar.
He shall not return--The people perhaps entertained hopes of Shallum's return from Egypt, in which case they would replace him on the throne, and thereby free themselves from the oppressive taxes imposed by Jehoiakim.
10-11. Weep ... not for--that is, not so much for Josiah, who was taken away by death from the evil to come (2Ki 22:20; Is 57:1); as for Shallum or Jehoahaz, his son (2Ki 23:30), who, after a three months' reign, was carried off by Pharaoh-necho into Egypt, never to see his native land again (2Ki 23:31-34). Dying saints are justly to be envied, while living sinners are to be pitied. The allusion is to the great weeping of the people at the death of Josiah, and on each anniversary of it, in which Jeremiah himself took a prominent part (2Ch 35:24, 25). The name "Shallum" is here given in irony to Jehoahaz, who reigned but three months; as if he were a second Shallum, son of Jabesh, who reigned only one month in Samaria (2Ki 15:13; 2Ch 36:1-4). Shallum means "retribution," a name of no good omen to him [Grotius]; originally the people called him Shallom, indicative of peace and prosperity. But Jeremiah applies it in irony. 1Ch 3:15, calls Shallum the fourth son of Josiah. The people raised him to the throne before his brother Eliakim or Jehoiakim, though the latter was the older (2Ki 23:31, 36; 2Ch 36:1); perhaps on account of Jehoiakim's extravagance (Jr 22:13, 15). Jehoiakim was put in Shallum's (Jehoahaz') stead by Pharaoh-necho. Jeconiah, his son, succeeded. Zedekiah (Mattaniah), uncle of Jeconiah, and brother of Jehoiakim and Jehoahaz, was last of all raised to the throne by Nebuchadnezzar.
He shall not return--The people perhaps entertained hopes of Shallum's return from Egypt, in which case they would replace him on the throne, and thereby free themselves from the oppressive taxes imposed by Jehoiakim.
11For thus saith the LORD touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place; He shall not return thither any more:
12But he shall die in the place whither they have led him captive, and shall see this land no more.
Woe to Jehoiakim, Who Builds by Unrighteousness
13Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour’s service without wages, and giveth him not for his work;
Jamieson-Fausset-Brown
13. Not only did Jehoiakim tax the people (2Ki 23:35) for Pharaoh's tribute, but also took their forced labor, without pay, for building a splendid palace; in violation of Le 19:13; De 24:14, 15. Compare Mi 3:10; Ha 2:9; Jas 5:4. God will repay in justice those who will not in justice pay those whom they employ.
13. Not only did Jehoiakim tax the people (2Ki 23:35) for Pharaoh's tribute, but also took their forced labor, without pay, for building a splendid palace; in violation of Le 19:13; De 24:14, 15. Compare Mi 3:10; Ha 2:9; Jas 5:4. God will repay in justice those who will not in justice pay those whom they employ.
The Pulpit Commentary
There is a fate worse than that of the dead Josiah. Weep not, in comparison, for him, but weep sore for him that goeth away (or rather, that is gone away). The king referred to is probably Jehoahaz, who, though two years younger than Jehoiakim, was preferred to him by the people on the death of Josiah. The counsel to "weep sore" for this royal exile was carried out, as Mr. Samuel Cox observes (and we have, perhaps, a specimen of the popular elegies upon him in Eze_19:1-4): "A young lion of royal strain, caught untimely, and chained and carried away captive,—this was how the people of Israel conceived of Shallum". The conjecture is incapable of proof; and Ezekiel, we know, was fond of imaginative elegies. But probably enough he was in harmony with popular feeling on this occasion. The identification of Shallum with Jehoahaz is confirmed by 1Ch_3:15 (Shallum, the youngest son of Josiah); the name appears to have been changed on his accession to the throne, just as Eliakim was changed to Jehoiakim (2Ch_36:4). There is, therefore, no occasion to suppose an ironical allusion to the short reign of Jehoahaz, which might be compared to that of the Israelitish king Shallum (somewhat as Jezebel addresses Jehu as "O Zimri, murderer of his lord," 2Ki_9:31). This view has the support of F. Junius, of Graf, and Rowland Williams; but why should not the Chronicler, though writing in the Persian period, have drawn here, as well as elsewhere in the genealogies, from ancient traditional sources? There is nothing in 1Ch_3:11 to suggest an allusion to the fate of the earlier Shallum.
Shallum, or Jehoahaz, in his short reign of three months, had no opportunity of distinguishing himself for good or for evil It was otherwise with Jehoiakim, whose eleven years were marked by the worst characteristics of idolatry and despotism. He "had, besides, a passion for building splendid and costly houses; and as he esteemed his own position secure under the protection of a superior power, he did not scruple severely to oppress his helpless subjects, and wring from them as much money as possible" (Ewald, 'History of Israel,' 4.252; see 2Ki_23:33-35). The building mania, to which Oriental sovereigns have always been prone, had seized upon Jehoiakim. The architecture of the original palace no longer, perhaps, suited the higher degree of civilization; the space was as confined as that of a Saxon mansion would have appeared to a Norman. That buildeth his house by unrighteousness; i.e; as the second half-verse explains, by not paying the workmen (comp. Hab_2:12).
There is a fate worse than that of the dead Josiah. Weep not, in comparison, for him, but weep sore for him that goeth away (or rather, that is gone away). The king referred to is probably Jehoahaz, who, though two years younger than Jehoiakim, was preferred to him by the people on the death of Josiah. The counsel to "weep sore" for this royal exile was carried out, as Mr. Samuel Cox observes (and we have, perhaps, a specimen of the popular elegies upon him in Eze_19:1-4): "A young lion of royal strain, caught untimely, and chained and carried away captive,—this was how the people of Israel conceived of Shallum". The conjecture is incapable of proof; and Ezekiel, we know, was fond of imaginative elegies. But probably enough he was in harmony with popular feeling on this occasion. The identification of Shallum with Jehoahaz is confirmed by 1Ch_3:15 (Shallum, the youngest son of Josiah); the name appears to have been changed on his accession to the throne, just as Eliakim was changed to Jehoiakim (2Ch_36:4). There is, therefore, no occasion to suppose an ironical allusion to the short reign of Jehoahaz, which might be compared to that of the Israelitish king Shallum (somewhat as Jezebel addresses Jehu as "O Zimri, murderer of his lord," 2Ki_9:31). This view has the support of F. Junius, of Graf, and Rowland Williams; but why should not the Chronicler, though writing in the Persian period, have drawn here, as well as elsewhere in the genealogies, from ancient traditional sources? There is nothing in 1Ch_3:11 to suggest an allusion to the fate of the earlier Shallum.
Shallum, or Jehoahaz, in his short reign of three months, had no opportunity of distinguishing himself for good or for evil It was otherwise with Jehoiakim, whose eleven years were marked by the worst characteristics of idolatry and despotism. He "had, besides, a passion for building splendid and costly houses; and as he esteemed his own position secure under the protection of a superior power, he did not scruple severely to oppress his helpless subjects, and wring from them as much money as possible" (Ewald, 'History of Israel,' 4.252; see 2Ki_23:33-35). The building mania, to which Oriental sovereigns have always been prone, had seized upon Jehoiakim. The architecture of the original palace no longer, perhaps, suited the higher degree of civilization; the space was as confined as that of a Saxon mansion would have appeared to a Norman. That buildeth his house by unrighteousness; i.e; as the second half-verse explains, by not paying the workmen (comp. Hab_2:12).
14That saith, I will build me a wide house and large chambers, and cutteth him out windows; and it is cieled with cedar, and painted with vermilion.
Jamieson-Fausset-Brown
14. wide--literally, "a house of dimensions" ("measures"). Compare Nu 13:32, Margin, "men of statures."
large--rather, as Margin, "airy" from Hebrew root, "to breathe freely." Upper rooms in the East are the principal apartments.
cutteth him out windows--The Hebrew, if a noun, is rather, "my windows"; then the translation ought to be, "and let my windows (Jehoiakim speaking) be cut out for it," that is, in the house; or, "and let (the workman) cut out my windows for it." But the word is rather an adjective; "he cutteth it (the house) out for himself, so as to be full of windows." The following words accord with this construction, "and (he makes it) ceiled with cedar," &c. [Maurer]. Retaining English Version, there must be understood something remarkable about the windows, since they are deemed worthy of notice. Gesenius thinks the word dual, "double windows," the blinds being two-leaved.
vermilion--Hebrew, shashar, called so from a people of India beyond the Ganges, by whom it is exported [Pliny, 6.19]. The old vermilion was composed of sulphur and quicksilver; not of red lead, as our vermilion.
14. wide--literally, "a house of dimensions" ("measures"). Compare Nu 13:32, Margin, "men of statures."
large--rather, as Margin, "airy" from Hebrew root, "to breathe freely." Upper rooms in the East are the principal apartments.
cutteth him out windows--The Hebrew, if a noun, is rather, "my windows"; then the translation ought to be, "and let my windows (Jehoiakim speaking) be cut out for it," that is, in the house; or, "and let (the workman) cut out my windows for it." But the word is rather an adjective; "he cutteth it (the house) out for himself, so as to be full of windows." The following words accord with this construction, "and (he makes it) ceiled with cedar," &c. [Maurer]. Retaining English Version, there must be understood something remarkable about the windows, since they are deemed worthy of notice. Gesenius thinks the word dual, "double windows," the blinds being two-leaved.
vermilion--Hebrew, shashar, called so from a people of India beyond the Ganges, by whom it is exported [Pliny, 6.19]. The old vermilion was composed of sulphur and quicksilver; not of red lead, as our vermilion.
The Pulpit Commentary
A wide house; literally, a house of extensions. Large chambers. The Hebrew specifies "upper chambers "—the principal rooms in ancient houses. Cutteth him out windows; and it is ceiled with cedar; rather … his windows, roofing it with cedar. "Cutteth out" is, literally, rendeth; it is the word used in Jer_4:30 of the apparent enlargement of the eyes by putting powdered antimony upon the eyelids. Windows are, as it were, the eyes of a building (Graf compares Ecc_12:3). Beams of cedar wood were used for the roof of the palace, as being the most costly and durable (comp. Isa_9:10). And painted—rather, and painting it—with vermilion; a taste derived from the Egyptians rather than the Babylonians, who seem to have had a difficulty in procuring red.
A wide house; literally, a house of extensions. Large chambers. The Hebrew specifies "upper chambers "—the principal rooms in ancient houses. Cutteth him out windows; and it is ceiled with cedar; rather … his windows, roofing it with cedar. "Cutteth out" is, literally, rendeth; it is the word used in Jer_4:30 of the apparent enlargement of the eyes by putting powdered antimony upon the eyelids. Windows are, as it were, the eyes of a building (Graf compares Ecc_12:3). Beams of cedar wood were used for the roof of the palace, as being the most costly and durable (comp. Isa_9:10). And painted—rather, and painting it—with vermilion; a taste derived from the Egyptians rather than the Babylonians, who seem to have had a difficulty in procuring red.
15Shalt thou reign, because thou closest thyself in cedar? did not thy father eat and drink, and do judgment and justice, and then it was well with him?
Jamieson-Fausset-Brown
15. closest thyself--rather, "thou viest," that is, art emulous to surpass thy forefathers in the magnificence of thy palaces.
eat and drink--Did not Josiah, thy father, enjoy all that man really needs for his bodily wants? Did he need to build costly palaces to secure his throne? Nay, he did secure it by "judgment and justice"; whereas thou, with all thy luxurious building, sittest on a tottering throne.
then--on that account, therefore.
15. closest thyself--rather, "thou viest," that is, art emulous to surpass thy forefathers in the magnificence of thy palaces.
eat and drink--Did not Josiah, thy father, enjoy all that man really needs for his bodily wants? Did he need to build costly palaces to secure his throne? Nay, he did secure it by "judgment and justice"; whereas thou, with all thy luxurious building, sittest on a tottering throne.
then--on that account, therefore.
The Pulpit Commentary
Shalt thou reign—rather, dost thou reign; i.e. dost thou prove thy royal qualities)—because thou closest thyself in cedar? The second part of the clause must at any rate be. altered. Some render, "because thou viest (with thy forefathers) in cedar" (i.e. in building cedar palaces). Hitzig would strike out "in cedar," as having intruded from the preceding line (such a phenomenon meets us occasionally in the received Hebrew text), but this does not help us to a 'connected translation of the passage. Graf's rendering is grammatical, and not against usage; it is, "Dost thou reign because thou art eager about cedar-wood?" and yet the impression left on the mind is that there is some error in the text. The Septuagint finds a reference to one of Jehoiakim's predecessors, "because thou viest with Ahaz" (so the Vatican Codex), or, " … with Ahab". The latter king is celebrated in the Old Testament on account of his buildings, especially his ivory palace (2Ki_22:1-20 :39). The former was at any rate addicted to the imitation of foreign ways (2Ki_16:11; 2Ki_20:11). Did not thy father eat and drink? There was no call upon Jehoiakim to live the life of a Nazarite. "Eating and drinking," i.e. enjoying the good things within his reach, was perfectly admissible (Ecc_2:24); indeed, the Old Testament view of life is remarkable for its healthy naturalness. There was, however, one peremptory condition, itself as much in accordance with nature as with the Law of God, that the rights of other men should be studiously regarded. Josiah "ate and drank," but he also "did judgment and justice," and so "it was well with him."
Shalt thou reign—rather, dost thou reign; i.e. dost thou prove thy royal qualities)—because thou closest thyself in cedar? The second part of the clause must at any rate be. altered. Some render, "because thou viest (with thy forefathers) in cedar" (i.e. in building cedar palaces). Hitzig would strike out "in cedar," as having intruded from the preceding line (such a phenomenon meets us occasionally in the received Hebrew text), but this does not help us to a 'connected translation of the passage. Graf's rendering is grammatical, and not against usage; it is, "Dost thou reign because thou art eager about cedar-wood?" and yet the impression left on the mind is that there is some error in the text. The Septuagint finds a reference to one of Jehoiakim's predecessors, "because thou viest with Ahaz" (so the Vatican Codex), or, " … with Ahab". The latter king is celebrated in the Old Testament on account of his buildings, especially his ivory palace (2Ki_22:1-20 :39). The former was at any rate addicted to the imitation of foreign ways (2Ki_16:11; 2Ki_20:11). Did not thy father eat and drink? There was no call upon Jehoiakim to live the life of a Nazarite. "Eating and drinking," i.e. enjoying the good things within his reach, was perfectly admissible (Ecc_2:24); indeed, the Old Testament view of life is remarkable for its healthy naturalness. There was, however, one peremptory condition, itself as much in accordance with nature as with the Law of God, that the rights of other men should be studiously regarded. Josiah "ate and drank," but he also "did judgment and justice," and so "it was well with him."
16He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the LORD.
Jamieson-Fausset-Brown
16. was not this to know me--namely, to show by deeds that one knows God's will, as was the case with Josiah (compare Joh 13:17; contrast Tit 1:16).
16. was not this to know me--namely, to show by deeds that one knows God's will, as was the case with Josiah (compare Joh 13:17; contrast Tit 1:16).
17But thine eyes and thine heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do it.
Jamieson-Fausset-Brown
17. thine--as opposed to thy father, Josiah.
17. thine--as opposed to thy father, Josiah.
The Pulpit Commentary
But thou, O Jehoiakim, art the opposite of thy father. For (not, But) thine eyes and thine heart are not but for thy covetousness. "Covetousness" includes the ideas of injustice and violence (comp. Jer_6:13; Jer_8:10); hence the second half of the verse emphasizes the cruel tyranny which marked the internal policy of Jehoiakim.
But thou, O Jehoiakim, art the opposite of thy father. For (not, But) thine eyes and thine heart are not but for thy covetousness. "Covetousness" includes the ideas of injustice and violence (comp. Jer_6:13; Jer_8:10); hence the second half of the verse emphasizes the cruel tyranny which marked the internal policy of Jehoiakim.
The Burial of an Ass for Jehoiakim
18Therefore thus saith the LORD concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for him, saying, Ah my brother! or, Ah sister! they shall not lament for him, saying, Ah lord! or, Ah his glory!
Jamieson-Fausset-Brown
18. Ah my brother! ... sister!--addressing him with such titles of affection as one would address to a deceased friend beloved as a brother or sister (compare 1Ki 13:30). This expresses, They shall not lament him with the lamentation of private individuals [Vatablus], or of blood relatives [Grotius]: as "Ah! lord," expresses public lamentation in the case of a king [Vatablus], or that of subjects [Grotius]. Henderson thinks, "Ah! sister," refers to Jehoiakim's queen, who, though taken to Babylon and not left unburied on the way, as Jehoiakim, yet was not honored at her death with royal lamentations, such as would have been poured forth over her at Jerusalem. He notices the beauty of Jeremiah's manner in his prophecy against Jehoiakim. In Jr 22:13, 14 he describes him in general terms; then, in Jr 22:15-17, he directly addresses him without naming him; at last, in Jr 22:18, he names him, but in the third person, to imply that God puts him to a distance from Him. The boldness of the Hebrew prophets proves their divine mission; were it not so, their reproofs to the Hebrew kings, who held the throne by divine authority, would have been treason.
Ah his glory!--"Alas! his majesty."
18. Ah my brother! ... sister!--addressing him with such titles of affection as one would address to a deceased friend beloved as a brother or sister (compare 1Ki 13:30). This expresses, They shall not lament him with the lamentation of private individuals [Vatablus], or of blood relatives [Grotius]: as "Ah! lord," expresses public lamentation in the case of a king [Vatablus], or that of subjects [Grotius]. Henderson thinks, "Ah! sister," refers to Jehoiakim's queen, who, though taken to Babylon and not left unburied on the way, as Jehoiakim, yet was not honored at her death with royal lamentations, such as would have been poured forth over her at Jerusalem. He notices the beauty of Jeremiah's manner in his prophecy against Jehoiakim. In Jr 22:13, 14 he describes him in general terms; then, in Jr 22:15-17, he directly addresses him without naming him; at last, in Jr 22:18, he names him, but in the third person, to imply that God puts him to a distance from Him. The boldness of the Hebrew prophets proves their divine mission; were it not so, their reproofs to the Hebrew kings, who held the throne by divine authority, would have been treason.
Ah his glory!--"Alas! his majesty."
The Pulpit Commentary
Josiah had been bitterly missed and universally lamented (2Ch_35:25); and so, only perhaps with less heartiness in most cases, Jehoiakim's other predecessors (Jer_34:5). The Babylonian kings, too, received the honors of public mourning, e.g. even the last of his race, who surrendered to Cyrus, according to the British Museum inscription translated by Mr. Pinches. Ah my brother! or, Ah sister! The Septuagint omits the latter part of this phrase, apparently because it seemed inappropriate to the death of Jehoiakim; but the parallelism requires a two-membered clause. According to Movers, the funeral procession is to be conceived of as formed of two parts, condoling with each other on having to share the same fate. Or perhaps mythology may supply a reason; it is possible that the formulae of public mourning were derived from the ceremonies of the Adonia; Adonis was an androgynous deity (Lenormant, 'Lettres assyriologiques,' 2.209), and might be lamented by his devotees as at once "brother" and "sister.". Ezekiel (Eze_8:13) testifies to the worship of Tammuz, or Adonis, and the highest compliment a king could receive might be to be lamented in the same terms as the sun-god. Jeremiah does not approve this; he merely describes the popular custom. The recognition of the deeply rooted heathenism of the Jews before the Exile involves no disparagement to Old Testament religion; rather it increases the cogency of the argument for its supernatural origin. For how great was the contrast between Jeremiah and his semi-heathen countrymen! And yet Jeremiah's religion is the seed of the faith which overcame the world. Ah lord! or, Ah his glory! Lord is in the Hebrew adon (comp. Adonis and see above). His glory is against the parallelism; we should expect "lady" or "queen."
Josiah had been bitterly missed and universally lamented (2Ch_35:25); and so, only perhaps with less heartiness in most cases, Jehoiakim's other predecessors (Jer_34:5). The Babylonian kings, too, received the honors of public mourning, e.g. even the last of his race, who surrendered to Cyrus, according to the British Museum inscription translated by Mr. Pinches. Ah my brother! or, Ah sister! The Septuagint omits the latter part of this phrase, apparently because it seemed inappropriate to the death of Jehoiakim; but the parallelism requires a two-membered clause. According to Movers, the funeral procession is to be conceived of as formed of two parts, condoling with each other on having to share the same fate. Or perhaps mythology may supply a reason; it is possible that the formulae of public mourning were derived from the ceremonies of the Adonia; Adonis was an androgynous deity (Lenormant, 'Lettres assyriologiques,' 2.209), and might be lamented by his devotees as at once "brother" and "sister.". Ezekiel (Eze_8:13) testifies to the worship of Tammuz, or Adonis, and the highest compliment a king could receive might be to be lamented in the same terms as the sun-god. Jeremiah does not approve this; he merely describes the popular custom. The recognition of the deeply rooted heathenism of the Jews before the Exile involves no disparagement to Old Testament religion; rather it increases the cogency of the argument for its supernatural origin. For how great was the contrast between Jeremiah and his semi-heathen countrymen! And yet Jeremiah's religion is the seed of the faith which overcame the world. Ah lord! or, Ah his glory! Lord is in the Hebrew adon (comp. Adonis and see above). His glory is against the parallelism; we should expect "lady" or "queen."
19He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.
Jamieson-Fausset-Brown
19. burial of an ass--that is, he shall have the same burial as an ass would get, namely, he shall be left a prey for beasts and birds [Jerome]. This is not formally narrated. But 2Ch 36:6 states that "Nebuchadnezzar bound him in fetters to carry him to Babylon"; his treatment there is nowhere mentioned. The prophecy here, and in Jr 36:30, harmonizes these two facts. He was slain by Nebuchadnezzar, who changed his purpose of taking him to Babylon, on the way thither, and left him unburied outside Jerusalem. 2Ki 24:6, "Jehoiakim slept with his fathers," does not contradict this; it simply expresses his being gathered to his fathers by death, not his being buried with his fathers (Psa 49:19). The two phrases are found together, as expressing two distinct ideas (2Ki 15:38; 16:20).
19. burial of an ass--that is, he shall have the same burial as an ass would get, namely, he shall be left a prey for beasts and birds [Jerome]. This is not formally narrated. But 2Ch 36:6 states that "Nebuchadnezzar bound him in fetters to carry him to Babylon"; his treatment there is nowhere mentioned. The prophecy here, and in Jr 36:30, harmonizes these two facts. He was slain by Nebuchadnezzar, who changed his purpose of taking him to Babylon, on the way thither, and left him unburied outside Jerusalem. 2Ki 24:6, "Jehoiakim slept with his fathers," does not contradict this; it simply expresses his being gathered to his fathers by death, not his being buried with his fathers (Psa 49:19). The two phrases are found together, as expressing two distinct ideas (2Ki 15:38; 16:20).
The Pulpit Commentary
Jehoiakim's miserable death, without even the honor of burial. The prediction is repeated in Jer_36:30, where the statement is made in plain language. At first sight it appears to conflict with 2Ki_24:6, "So Jehoiakim slept with his fathers: and Jehoiachin his son reigned in his stead;" but it is only appearance, and when we remember that the complete formula for describing the natural death of a king of Judah is, "slept with his fathers, and was buried with his fathers in the city of David" (1Ki_14:31; 1Ki_15:24; 1Ki_22:50; 2Ki_8:24; 2Ki_15:7, 2Ki_15:38; 2Ki_16:20), and that the phrase, "slept with his fathers," is used of Ahab, who fell on the field of battle (1Ki_22:40), we are naturally led to the conjecture that Jehoiakim did not die a natural death, but fell in battle in some sally made by the besieged. Buried with the burial of an ass; i.e. cast out unburied. Beyond the gates; rather, far from the gates.
Jehoiakim's miserable death, without even the honor of burial. The prediction is repeated in Jer_36:30, where the statement is made in plain language. At first sight it appears to conflict with 2Ki_24:6, "So Jehoiakim slept with his fathers: and Jehoiachin his son reigned in his stead;" but it is only appearance, and when we remember that the complete formula for describing the natural death of a king of Judah is, "slept with his fathers, and was buried with his fathers in the city of David" (1Ki_14:31; 1Ki_15:24; 1Ki_22:50; 2Ki_8:24; 2Ki_15:7, 2Ki_15:38; 2Ki_16:20), and that the phrase, "slept with his fathers," is used of Ahab, who fell on the field of battle (1Ki_22:40), we are naturally led to the conjecture that Jehoiakim did not die a natural death, but fell in battle in some sally made by the besieged. Buried with the burial of an ass; i.e. cast out unburied. Beyond the gates; rather, far from the gates.
20Go up to Lebanon, and cry; and lift up thy voice in Bashan, and cry from the passages: for all thy lovers are destroyed.
Jamieson-Fausset-Brown
20. Delivered in the reign of Jehoiachin (Jeconiah or Coniah), son of Jehoiakim; appended to the previous prophecy respecting Jehoiakim, on account of the similarity of the two prophecies. He calls on Jerusalem, personified as a mourning female, to go up to the highest points visible from Jerusalem, and lament there (see on Jr 3:21) the calamity of herself, bereft of allies and of her princes, who are one after the other being cast down.
Bashan--north of the region beyond Jordan; the mountains of Anti-libanus are referred to (Psa 68:15).
from the passages--namely, of the rivers (Jud 12:6); or else the borders of the country (1Sa 13:23; Is 10:29). The passes (1Sa 14:4). Maurer translates, "Abarim," a mountainous tract beyond Jordan, opposite Jericho, and south of Bashan; this accords with the mention of the mountains Lebanon and Bashan (Nu 27:12; 33:47).
lovers--the allies of Judea, especially Egypt, now unable to help the Jews, being crippled by Babylon (2Ki 24:7).
20. Delivered in the reign of Jehoiachin (Jeconiah or Coniah), son of Jehoiakim; appended to the previous prophecy respecting Jehoiakim, on account of the similarity of the two prophecies. He calls on Jerusalem, personified as a mourning female, to go up to the highest points visible from Jerusalem, and lament there (see on Jr 3:21) the calamity of herself, bereft of allies and of her princes, who are one after the other being cast down.
Bashan--north of the region beyond Jordan; the mountains of Anti-libanus are referred to (Psa 68:15).
from the passages--namely, of the rivers (Jud 12:6); or else the borders of the country (1Sa 13:23; Is 10:29). The passes (1Sa 14:4). Maurer translates, "Abarim," a mountainous tract beyond Jordan, opposite Jericho, and south of Bashan; this accords with the mention of the mountains Lebanon and Bashan (Nu 27:12; 33:47).
lovers--the allies of Judea, especially Egypt, now unable to help the Jews, being crippled by Babylon (2Ki 24:7).
The Pulpit Commentary
A new strophe begins here, relative to Jehoiachin, the son and successor of Jehoiakim. Go up to Lebanon, and cry. The people of Judah is addressed, personified as a woman (comp. Jer_7:29). The penetrating character of the long-toned cry of an Arab has been mentioned by Dr. Thomson. In Isa_40:9 a similar command is given to Zion; but in what different circumstances! From the passages; rather, from Abarim. The range of Abarim—Nebo, from which Hoses surveyed the land of Israel, belonged to it (Deu_32:49)—completes the circle of mountain stations; Lebanon was in the north, Bashan in the northeast, Abarim in the southeast. All thy lovers; viz. the nations whom self-interest had combined against Nebuchadrezzar, and between whom and Judah negotiations had from time to time been entered into (Jer_2:36; Jer_27:3). "Lovers" (comp. Jer_4:30; Jer_30:1-24; Eze_16:33, Eze_16:37).
A new strophe begins here, relative to Jehoiachin, the son and successor of Jehoiakim. Go up to Lebanon, and cry. The people of Judah is addressed, personified as a woman (comp. Jer_7:29). The penetrating character of the long-toned cry of an Arab has been mentioned by Dr. Thomson. In Isa_40:9 a similar command is given to Zion; but in what different circumstances! From the passages; rather, from Abarim. The range of Abarim—Nebo, from which Hoses surveyed the land of Israel, belonged to it (Deu_32:49)—completes the circle of mountain stations; Lebanon was in the north, Bashan in the northeast, Abarim in the southeast. All thy lovers; viz. the nations whom self-interest had combined against Nebuchadrezzar, and between whom and Judah negotiations had from time to time been entered into (Jer_2:36; Jer_27:3). "Lovers" (comp. Jer_4:30; Jer_30:1-24; Eze_16:33, Eze_16:37).
21I spake unto thee in thy prosperity; but thou saidst, I will not hear. This hath been thy manner from thy youth, that thou obeyedst not my voice.
Jamieson-Fausset-Brown
21. I admonished thee in time. Thy sin has not been a sin of ignorance or thoughtlessness, but wilful.
prosperity--given thee by Me; yet thou wouldest not hearken to the gracious Giver. The Hebrew is plural, to express, "In the height of thy prosperity"; so "droughts" (Is 58:11).
thou saidst--not in words, but in thy conduct, virtually.
thy youth--from the time that I brought thee out of Egypt, and formed thee into a people (Jr 7:25; 2:2; Is 47:12).
21. I admonished thee in time. Thy sin has not been a sin of ignorance or thoughtlessness, but wilful.
prosperity--given thee by Me; yet thou wouldest not hearken to the gracious Giver. The Hebrew is plural, to express, "In the height of thy prosperity"; so "droughts" (Is 58:11).
thou saidst--not in words, but in thy conduct, virtually.
thy youth--from the time that I brought thee out of Egypt, and formed thee into a people (Jr 7:25; 2:2; Is 47:12).
The Pulpit Commentary
From thy youth; i.e. from the time that thou didst become a nation (comp. Jer_2:2; Hos_2:15). It is tile Exodus which is referred to.
From thy youth; i.e. from the time that thou didst become a nation (comp. Jer_2:2; Hos_2:15). It is tile Exodus which is referred to.
22The wind shall eat up all thy pastors, and thy lovers shall go into captivity: surely then shalt thou be ashamed and confounded for all thy wickedness.
Jamieson-Fausset-Brown
22. wind--the Chaldees, as a parching wind that sweeps over rapidly and withers vegetation (Jr 4:11, 12; Psa 103:16; Is 40:7).
eat up ... pastors--that is, thy kings (Jr 2:8). There is a happy play on words. The pastors, whose office it is to feed the sheep, shall themselves be fed on. They who should drive the flock from place to place for pasture shall be driven into exile by the Chaldees.
22. wind--the Chaldees, as a parching wind that sweeps over rapidly and withers vegetation (Jr 4:11, 12; Psa 103:16; Is 40:7).
eat up ... pastors--that is, thy kings (Jr 2:8). There is a happy play on words. The pastors, whose office it is to feed the sheep, shall themselves be fed on. They who should drive the flock from place to place for pasture shall be driven into exile by the Chaldees.
The Pulpit Commentary
Shall eat up all thy pastors. The verb is that connected with the participle rendered "pastors;" strictly, therefore, shall pasture upon all thy pastors. The wind referred to is doubtless the parching east wind, the symbol of calamity, which is actually called a "sharp" wind in Jer_4:11.
Shall eat up all thy pastors. The verb is that connected with the participle rendered "pastors;" strictly, therefore, shall pasture upon all thy pastors. The wind referred to is doubtless the parching east wind, the symbol of calamity, which is actually called a "sharp" wind in Jer_4:11.
23O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail!
Jamieson-Fausset-Brown
23. inhabitant of Lebanon--namely, Jerusalem, whose temple, palaces, and principal habitations were built of cedars of Lebanon.
how gracious--irony. How graciously thou wilt be treated by the Chaldees, when they come on thee suddenly, as pangs on a woman in travail (Jr 6:24)! Nay, all thy fine buildings will win no favor for thee from them. Maurer translates, "How shalt thou be to be pitied!"
23. inhabitant of Lebanon--namely, Jerusalem, whose temple, palaces, and principal habitations were built of cedars of Lebanon.
how gracious--irony. How graciously thou wilt be treated by the Chaldees, when they come on thee suddenly, as pangs on a woman in travail (Jr 6:24)! Nay, all thy fine buildings will win no favor for thee from them. Maurer translates, "How shalt thou be to be pitied!"
The Pulpit Commentary
O inhabitant—rather, O inhabitress—of Lebanon. It is the people of Jerusalem which is meant; the "Lebanon" are the palaces of cedar-wood which together are called" the house of the King of Judah" (Jer_22:6). How gracious shalt thou be; rather, How wilt thou sigh!
O inhabitant—rather, O inhabitress—of Lebanon. It is the people of Jerusalem which is meant; the "Lebanon" are the palaces of cedar-wood which together are called" the house of the King of Judah" (Jer_22:6). How gracious shalt thou be; rather, How wilt thou sigh!
Coniah (Jehoiachin) Rejected
24As I live, saith the LORD, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence;
Jamieson-Fausset-Brown
24. As I live--God's most solemn formula of oath (Jr 46:18; 4:2; De 32:40; 1Sa 25:34).
Coniah--Jeconiah or Jehoiachin. The contraction of the name is meant in contempt.
signet--Such ring seals were often of the greatest value (So 8:6; Hag 2:23). Jehoiachin's popularity is probably here referred to.
right hand--the hand most valued.
I would pluck thee thence--(Compare Ob 4); on account of thy father's sins, as well as thine own (2Ch 36:9). There is a change here, as often in Hebrew poetry, from the third to the second person, to bring the threat more directly home to him. After a three months' and ten days' reign, the Chaldees deposed him. In Babylon, however, by God's favor he was ultimately treated more kindly than other royal captives (Jr 52:31-34). But none of his direct posterity ever came to the throne.
24. As I live--God's most solemn formula of oath (Jr 46:18; 4:2; De 32:40; 1Sa 25:34).
Coniah--Jeconiah or Jehoiachin. The contraction of the name is meant in contempt.
signet--Such ring seals were often of the greatest value (So 8:6; Hag 2:23). Jehoiachin's popularity is probably here referred to.
right hand--the hand most valued.
I would pluck thee thence--(Compare Ob 4); on account of thy father's sins, as well as thine own (2Ch 36:9). There is a change here, as often in Hebrew poetry, from the third to the second person, to bring the threat more directly home to him. After a three months' and ten days' reign, the Chaldees deposed him. In Babylon, however, by God's favor he was ultimately treated more kindly than other royal captives (Jr 52:31-34). But none of his direct posterity ever came to the throne.
The Pulpit Commentary
Coniah. A shorter form of Jeconiah (1Ch_3:1), found again in Jer_37:1. Perhaps this was the name this king bore prior to his accession, after which it was certainly Jehoiachin; Jeremiah has already spoken of one king by his earlier name in verse 11. The Divine speaker solemnly announces that though, as the representative of Israel's invisible King, Coniah were—or rather, be—the signet upon his right hand (a most valued jewel), yet would—or rather, will—he pluck him thence; i.e. depose him from his high dignity. The same figure is used in Hag_2:23, "I will take thee, O Zerubbabel, and make thee as a signet;" and Eze_28:12, where there is a well-attested reading, "Thou (O King of Type) art a deftly made signet-ring." (For the fulfillment of the prediction in this verse, see 2Ki_24:12, 2Ki_24:15; Jer_24:1; Jer_29:2.)
Coniah. A shorter form of Jeconiah (1Ch_3:1), found again in Jer_37:1. Perhaps this was the name this king bore prior to his accession, after which it was certainly Jehoiachin; Jeremiah has already spoken of one king by his earlier name in verse 11. The Divine speaker solemnly announces that though, as the representative of Israel's invisible King, Coniah were—or rather, be—the signet upon his right hand (a most valued jewel), yet would—or rather, will—he pluck him thence; i.e. depose him from his high dignity. The same figure is used in Hag_2:23, "I will take thee, O Zerubbabel, and make thee as a signet;" and Eze_28:12, where there is a well-attested reading, "Thou (O King of Type) art a deftly made signet-ring." (For the fulfillment of the prediction in this verse, see 2Ki_24:12, 2Ki_24:15; Jer_24:1; Jer_29:2.)
25And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans.
Jamieson-Fausset-Brown
25. give ... into ... hand--"I will pluck thee" from "my right hand," and "will give thee into the hand of them that seek thy life."
25. give ... into ... hand--"I will pluck thee" from "my right hand," and "will give thee into the hand of them that seek thy life."
26And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die.
Jamieson-Fausset-Brown
26. thy mother--Nehushta, the queen dowager (2Ki 24:6, 8, 15; see Jr 13:18).
26. thy mother--Nehushta, the queen dowager (2Ki 24:6, 8, 15; see Jr 13:18).
The Pulpit Commentary
Cast thee out. The Hebrew is stronger—"hurl thee" (comp. Isa_22:17, Hebrew). And thy mother; i.e. the queen-mother Nehushta (comp. Jer_29:2; 2Ki_24:8). She seems to have been particularly influential (see introduction to Jer_13:1-27.)
Cast thee out. The Hebrew is stronger—"hurl thee" (comp. Isa_22:17, Hebrew). And thy mother; i.e. the queen-mother Nehushta (comp. Jer_29:2; 2Ki_24:8). She seems to have been particularly influential (see introduction to Jer_13:1-27.)
27But to the land whereunto they desire to return, thither shall they not return.
Jamieson-Fausset-Brown
27. they--Coniah and his mother. He passes from the second person (Jr 22:26) to the third person here, to express alienation. The king is as it were put out of sight, as if unworthy of being spoken with directly.
desire--literally, "lift up their soul" (Jr 44:14; Psa 24:4; 25:1). Judea was the land which they in Babylon should pine after in vain.
27. they--Coniah and his mother. He passes from the second person (Jr 22:26) to the third person here, to express alienation. The king is as it were put out of sight, as if unworthy of being spoken with directly.
desire--literally, "lift up their soul" (Jr 44:14; Psa 24:4; 25:1). Judea was the land which they in Babylon should pine after in vain.
28Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not?
Jamieson-Fausset-Brown
28. broken idol--Coniah was idolized once by the Jews; Jeremiah, therefore, in their person, expresses their astonishment at one from whom so much had been expected being now so utterly cast aside.
vessel ... no pleasure--(Psa 31:12; Ho 8:8). The answer to this is given (Ro 9:20-23; contrast 2Ti 2:21).
his seed--(See on Jr 22:29).
28. broken idol--Coniah was idolized once by the Jews; Jeremiah, therefore, in their person, expresses their astonishment at one from whom so much had been expected being now so utterly cast aside.
vessel ... no pleasure--(Psa 31:12; Ho 8:8). The answer to this is given (Ro 9:20-23; contrast 2Ti 2:21).
his seed--(See on Jr 22:29).
The Pulpit Commentary
Is this man Coniah, etc.? The prophet's human feelings are stirred; he cannot withhold his sympathy from the sad fate of his king. What! he exclaims; is it possible that this Coniah is treated as a piece of ill-wrought pottery ware (comp. Jer_18:4), and "hurled" into a strange land? He and his seed. These words have caused some difficulty, owing to the youth, of Jehoiachin. According to 2Ki_24:8 he was only eighteen when he was carried captive, while 2Ch_36:9 makes him still younger, only eight (Josiah's age on his accession). Hitzig thinks the latter number is to be preferred; his chief reasons are the prominence given to the queen-mother, and the fact that the length of Jehoiachin's reign is given with more precise accuracy in 2 Chronicles than in 2 Kings. It is true that the king's wives are mentioned in 2Ki_24:15. But that he had wives may, according to Hitzig, have been inferred by the late compiler of Kings from the passage before us; or the "wives" may have been those of Jehoiachin's predecessor. Graf's conjecture is, perhaps, the safest view of the case, whether we accept the number eighteen or the number eight; it is that the "seed" spoken of as born to Jehoiachin in his captivity, and is reckoned to him by anticipation. It should be mentioned, however, that the Septuagint omits "he and his seed" altogether.
Is this man Coniah, etc.? The prophet's human feelings are stirred; he cannot withhold his sympathy from the sad fate of his king. What! he exclaims; is it possible that this Coniah is treated as a piece of ill-wrought pottery ware (comp. Jer_18:4), and "hurled" into a strange land? He and his seed. These words have caused some difficulty, owing to the youth, of Jehoiachin. According to 2Ki_24:8 he was only eighteen when he was carried captive, while 2Ch_36:9 makes him still younger, only eight (Josiah's age on his accession). Hitzig thinks the latter number is to be preferred; his chief reasons are the prominence given to the queen-mother, and the fact that the length of Jehoiachin's reign is given with more precise accuracy in 2 Chronicles than in 2 Kings. It is true that the king's wives are mentioned in 2Ki_24:15. But that he had wives may, according to Hitzig, have been inferred by the late compiler of Kings from the passage before us; or the "wives" may have been those of Jehoiachin's predecessor. Graf's conjecture is, perhaps, the safest view of the case, whether we accept the number eighteen or the number eight; it is that the "seed" spoken of as born to Jehoiachin in his captivity, and is reckoned to him by anticipation. It should be mentioned, however, that the Septuagint omits "he and his seed" altogether.
29O earth, earth, earth, hear the word of the LORD.
Jamieson-Fausset-Brown
29-30. O earth! earth! earth!--Jeconiah was not actually without offspring (compare Jr 22:28, "his seed"; 1Ch 3:17, 18; Mt 1:12), but he was to be "written childless," as a warning to posterity, that is, without a lineal heir to his throne. It is with a reference to the three kings, Shallum, Jehoiakim, and Jeconiah, that the earth is thrice invoked [Bengel]. Or, the triple invocation is to give intensity to the call for attention to the announcement of the end of the royal line, so far as Jehoiachin's seed is concerned. Though Messiah (Mt 1:1-17), the heir of David's throne, was lineally descended from Jeconiah, it was only through Joseph, who, though His legal, was not His real father. Matthew gives the legal pedigree through Solomon down to Joseph; Luke the real pedigree, from Mary, the real parent, through Nathan, brother of Solomon, upwards (Lu 3:31).
no man of his seed ... upon the throne--This explains the sense in which "childless" is used. Though the succession to the throne failed in his line, still the promise to David (Psa 89:30-37) was revived in Zerubbabel and consummated in Christ.
29-30. O earth! earth! earth!--Jeconiah was not actually without offspring (compare Jr 22:28, "his seed"; 1Ch 3:17, 18; Mt 1:12), but he was to be "written childless," as a warning to posterity, that is, without a lineal heir to his throne. It is with a reference to the three kings, Shallum, Jehoiakim, and Jeconiah, that the earth is thrice invoked [Bengel]. Or, the triple invocation is to give intensity to the call for attention to the announcement of the end of the royal line, so far as Jehoiachin's seed is concerned. Though Messiah (Mt 1:1-17), the heir of David's throne, was lineally descended from Jeconiah, it was only through Joseph, who, though His legal, was not His real father. Matthew gives the legal pedigree through Solomon down to Joseph; Luke the real pedigree, from Mary, the real parent, through Nathan, brother of Solomon, upwards (Lu 3:31).
no man of his seed ... upon the throne--This explains the sense in which "childless" is used. Though the succession to the throne failed in his line, still the promise to David (Psa 89:30-37) was revived in Zerubbabel and consummated in Christ.
The Pulpit Commentary
O earth, earth, earth. The repetition is for solemnity's sake (comp. Jer_7:4).
O earth, earth, earth. The repetition is for solemnity's sake (comp. Jer_7:4).
30Thus saith the LORD, Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.
The Pulpit Commentary
Write ye this man childless; i.e. enter him in the register of the citizens (comp. Isa_4:3) as one who has no heirs. He may have children, but none of them shall succeed to his place in the community. This is all that the passage means; there is no discrepancy with history: how should there be, when Jeremiah himself has mentioned the posterity of Jehoiachin? Yet the Septuagint thought it necessary to avoid the appearance of such a discrepancy by rendering, not "childless," but "one proscribed" (ἐκκήρυκτον).
Write ye this man childless; i.e. enter him in the register of the citizens (comp. Isa_4:3) as one who has no heirs. He may have children, but none of them shall succeed to his place in the community. This is all that the passage means; there is no discrepancy with history: how should there be, when Jeremiah himself has mentioned the posterity of Jehoiachin? Yet the Septuagint thought it necessary to avoid the appearance of such a discrepancy by rendering, not "childless," but "one proscribed" (ἐκκήρυκτον).
THE HOLY BIBLE
Jeremiah
Chapter 22
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105