Jeremiah · Chapter 22

Verse 1. Go down to the house of the king of Judah, and speak there this word] This is supposed by Dahler to have been published in the first year of the reign of Zedekiah.

Verses 1, 2. Thus saith the Lord — The prophecy which follows to Jeremiah 23:9, was evidently delivered in the reign of Jehoiakim; for it speaks of his immediate predecessor as already gone into captivity, and foretels the death of Jehoiakim himself. Blaney thinks it followed immediately after what is said in the xixth and xxth chapters to have passed in the temple precincts, from whence, as from a higher ground, he supposes the prophet is ordered to go down to the house of the king of Judah. Hear, &c., O king of Judah — Namely, Jehoiakim, (verse 18,) who was established upon the throne by the king of Egypt, in the place of Jehoahaz, in the year of the world 3394, according to Archbishop Usher. That sittest on the throne of David — Thus the prophet puts him in mind of the promises God had made to David’s family, if they would live in obedience to his will, 1 Kings 8:25. Thou, and thy servants, and thy people — Thy courtiers and other officers, who attend continually on thee, comprehending likewise all the people of the city: all whom this word of the Lord concerned; that enter in by these gates — Namely, the gates of the palace, whereby they went in to the king. The king was evidently at the gate of his palace, with his principal officers, when Jeremiah presented himself before him.

AN EXHORTATION TO RIGHTEOUSNESS, 1-9.

1. Go down — From the temple to the king’s house. See 2 Chronicles 23:20; Jeremiah 26:10; 36:12.

Verse 2. O king of Judah—thou, and thy servants] His ministers are here addressed, as chiefly governing the nation; and who had counselled Zedekiah to rebel.

Verses 1, 2. Thus saith the Lord — The prophecy which follows to Jeremiah 23:9, was evidently delivered in the reign of Jehoiakim; for it speaks of his immediate predecessor as already gone into captivity, and foretels the death of Jehoiakim himself. Blaney thinks it followed immediately after what is said in the xixth and xxth chapters to have passed in the temple precincts, from whence, as from a higher ground, he supposes the prophet is ordered to go down to the house of the king of Judah. Hear, &c., O king of Judah — Namely, Jehoiakim, (verse 18,) who was established upon the throne by the king of Egypt, in the place of Jehoahaz, in the year of the world 3394, according to Archbishop Usher. That sittest on the throne of David — Thus the prophet puts him in mind of the promises God had made to David’s family, if they would live in obedience to his will, 1 Kings 8:25. Thou, and thy servants, and thy people — Thy courtiers and other officers, who attend continually on thee, comprehending likewise all the people of the city: all whom this word of the Lord concerned; that enter in by these gates — Namely, the gates of the palace, whereby they went in to the king. The king was evidently at the gate of his palace, with his principal officers, when Jeremiah presented himself before him.

2. Throne of David — The highest seat a man might occupy; but now this humble God-sent prophet is higher still. Thou… servants… people — Showing that the word was of common interest. All are bound up together in the issues of this solemn crisis. These gates — That is, the gates of the royal palace. Probably the people were wont to assemble there to wait upon the administration of the king.

Verses 3-5. Thus saith the Lord, Execute ye judgment, &c. — That is, administer justice to all your subjects. The stranger, the fatherless, and the widow are particularly named, as persons who have the fewest friends, and therefore are the most exposed to the tyranny, injustice, and oppression of the great. And do no wrong, do no violence, &c. — Compare verse 17, where we find Jehoiakim charged with these sins. For if ye do this thing indeed — If ye will, not in pretence, but reality, do what is just and right to every one, and see that inferior magistrates, acting under you do so too; then shall there enter, &c. — See the note on Jeremiah 17:25, where, instead of the gates of this house, the text reads, the gates of this city. And the context here shows, that the prophecy is directed, not only to the king’s court in particular, but likewise to the whole city of Jerusalem, one part of which was called the city of David; and the whole looked upon as a royal city, and the place of their king’s residence. Kings sitting upon the throne of David, &c. — There shall then be a succession of kings, and that uninterrupted, reigning in Judah, of David’s line, kings who shall enjoy a perfect tranquillity, and live in great state and dignity. But if ye will not hear these words — That is, if ye will not so hear as to obey them. I swear by myself, saith the Lord — That is, I resolve absolutely upon it; for God is not in Scripture said to swear, unless as speaking after the manner of men, and according to the actions of men; so that whenever this expression is employed, it is only to signify, that God would not revoke the thing spoken of, but that it should be immutable. Here, therefore, it implies that the sentence pronounced should certainly be executed, and that nothing could reverse it but the people’s sincere repentance, which condition is expressed in the foregoing part of the verse. See Hebrews 6:17. This house shall become a desolation — This palace, of the kings of Judah shall fare no better than other habitations in Jerusalem, sin as certainly effecting the ruin of the houses of princes as those of mean men.

3. Execute… judgment — The original here is not the same as in Jeremiah 21:12. The phrase there has an official import; here the sense is, do right — a command of universal application.

Verses 3-5. Thus saith the Lord, Execute ye judgment, &c. — That is, administer justice to all your subjects. The stranger, the fatherless, and the widow are particularly named, as persons who have the fewest friends, and therefore are the most exposed to the tyranny, injustice, and oppression of the great. And do no wrong, do no violence, &c. — Compare verse 17, where we find Jehoiakim charged with these sins. For if ye do this thing indeed — If ye will, not in pretence, but reality, do what is just and right to every one, and see that inferior magistrates, acting under you do so too; then shall there enter, &c. — See the note on Jeremiah 17:25, where, instead of the gates of this house, the text reads, the gates of this city. And the context here shows, that the prophecy is directed, not only to the king’s court in particular, but likewise to the whole city of Jerusalem, one part of which was called the city of David; and the whole looked upon as a royal city, and the place of their king’s residence. Kings sitting upon the throne of David, &c. — There shall then be a succession of kings, and that uninterrupted, reigning in Judah, of David’s line, kings who shall enjoy a perfect tranquillity, and live in great state and dignity. But if ye will not hear these words — That is, if ye will not so hear as to obey them. I swear by myself, saith the Lord — That is, I resolve absolutely upon it; for God is not in Scripture said to swear, unless as speaking after the manner of men, and according to the actions of men; so that whenever this expression is employed, it is only to signify, that God would not revoke the thing spoken of, but that it should be immutable. Here, therefore, it implies that the sentence pronounced should certainly be executed, and that nothing could reverse it but the people’s sincere repentance, which condition is expressed in the foregoing part of the verse. See Hebrews 6:17. This house shall become a desolation — This palace, of the kings of Judah shall fare no better than other habitations in Jerusalem, sin as certainly effecting the ruin of the houses of princes as those of mean men.

4. Kings sitting… riding — See Jeremiah 17:25. Servants and people are introduced as participating in the pomp of the royal retinue and as sharing the benefits of the kingly rule.

Verses 3-5. Thus saith the Lord, Execute ye judgment, &c. — That is, administer justice to all your subjects. The stranger, the fatherless, and the widow are particularly named, as persons who have the fewest friends, and therefore are the most exposed to the tyranny, injustice, and oppression of the great. And do no wrong, do no violence, &c. — Compare verse 17, where we find Jehoiakim charged with these sins. For if ye do this thing indeed — If ye will, not in pretence, but reality, do what is just and right to every one, and see that inferior magistrates, acting under you do so too; then shall there enter, &c. — See the note on Jeremiah 17:25, where, instead of the gates of this house, the text reads, the gates of this city. And the context here shows, that the prophecy is directed, not only to the king’s court in particular, but likewise to the whole city of Jerusalem, one part of which was called the city of David; and the whole looked upon as a royal city, and the place of their king’s residence. Kings sitting upon the throne of David, &c. — There shall then be a succession of kings, and that uninterrupted, reigning in Judah, of David’s line, kings who shall enjoy a perfect tranquillity, and live in great state and dignity. But if ye will not hear these words — That is, if ye will not so hear as to obey them. I swear by myself, saith the Lord — That is, I resolve absolutely upon it; for God is not in Scripture said to swear, unless as speaking after the manner of men, and according to the actions of men; so that whenever this expression is employed, it is only to signify, that God would not revoke the thing spoken of, but that it should be immutable. Here, therefore, it implies that the sentence pronounced should certainly be executed, and that nothing could reverse it but the people’s sincere repentance, which condition is expressed in the foregoing part of the verse. See Hebrews 6:17. This house shall become a desolation — This palace, of the kings of Judah shall fare no better than other habitations in Jerusalem, sin as certainly effecting the ruin of the houses of princes as those of mean men.

5. I swear by myself — See Hebrews 6:13, 17. In this instance God is represented as swearing, as if to overcome the antecedent incredibility that the family of David should be cast off. This house — The royal palace, where Jeremiah was then speaking.

V. 6. Gilead-Gilead was a country fertile for pastures; upon which account the Reubenites and Gadites, being men whose estate lay in cattle, begged it of Moses for their portion. Lebanon also was a very pleasant place: they were both in the lot of Gad and Manasseh. Perhaps God compares the king of Judah’s house to these places, in regard of the height and nobleness of the structure, or for the pleasantness and delightfulness of it.

Verse 6. Thou art Gilead unto me, and the head of Lebanon] Perhaps in allusion, says Dahler, to the oaks of Gilead, and the cedars of Mount Lebanon, of which the palace was constructed. Lebanon was the highest mountain in Israel, and Gilead the richest and most fertile part of the country; and were, therefore, proper emblems of the reigning family. Though thou art the richest and most powerful, I, who raised thee up, can bring thee down and make thee a wilderness.

Verses 6-9. For thus saith the Lord unto, or, concerning, the king’s house: Thou art Gilead unto me, &c.; yet surely, &c. — “Though thou wert never so precious in my sight, as valuable for riches and plenty as the fat pastures of Gilead, and thy buildings as beautiful for their stateliness as the tall cedars of Lebanon, yet unless thy princes and people reform, thou shalt become nothing but ruin and desolation.” Thus Lowth. But Blaney translates the verse, Gilead art thou through me, O summit of Lebanon; surely I will make thee a desert, cities not inhabited. Which he interprets as follows, “Lebanon was the highest mountain in Israel, and was therefore an apt emblem of the reigning family advanced to the highest rank of dignity in the state. Gilead was the richest and most fertile part of the country. The meaning then is plainly this, By my providence thou art not only supreme in rank, but hast been rendered exceedingly wealthy and flourishing. But the same power that raised will likewise be exerted in reducing thee to the lowest state of indigence and distress.” And I will prepare — Hebrew, ytvdqw, I will sanctify destroyers against thee — That is, I will solemnly appoint and set them apart for the work of destroying thee. And they shall cut down thy choice cedars — Having compared the king’s palace, or the city of Jerusalem, to Lebanon, verse 6, pursuing the metaphor, he threatens to destroy them and their most beautiful edifices by the Chaldean army. And many nations — Persons of many nations; shall pass by this city, &c. — Namely, when on their travels; and they shall say, Wherefore hath the Lord done thus unto this great city — They who have heard that this had been a very strong, rich, and populous city, and that it had been called the city of God, and the place of his especial residence, would be astonished to find it, through his judgments, a scene of ruin and desolation, and would require how such an effect came to be produced. Thus was fulfilled that threatening of Moses, Deuteronomy 28:37, that God would make the Jews an astonishment to other nations. See likewise 1 Kings 9:8. Then shall they answer — Some shall answer, or they shall answer one another. The reason is so obvious that it shall be ready in every man’s mouth. Because they have forsaken the covenant of Jehovah their God; have revolted from their allegiance to him, and from the duty which they had solemnly covenanted to perform, and worshipped other gods and served them — In contempt of him; and therefore he gave them up to this destruction.

6. Thou art Gilead unto me, and the head of Lebanon — Beautiful as Gilead, majestic as Lebanon. This language is used in respect of the commanding position and magnificence of the royal palace. Gilead was doubtless then, as now, the most beautiful forest tract in the vicinity of the Holy Land; and Lebanon everywhere stands as the symbol of stateliness and magnificence. Its perpetual snows, its firs and cedars, its wealth of springs, and its noble forests, are all prominent in the scenery of the Old Testament. To these localities this splendid palace, with its cluster of associated buildings, is beautifully and expressively compared. But God’s displeasure will change all this splendour and magnificence into a treeless steppe: wilderness… cities… not inhabited.

Verse 7. They shall cut down thy choice cedars] The destruction of the country is expressed under the symbol of the destruction of a fine forest; a multitude of fellers come against it, each with his axe; and, there being no resistance, every tree is soon felled to the earth. “These destroyers,” God says, “I have prepared, ytvdq kiddashti, I have sanctified—consecrated, to this work. They have their commission from me.”

Verses 6-9. For thus saith the Lord unto, or, concerning, the king’s house: Thou art Gilead unto me, &c.; yet surely, &c. — “Though thou wert never so precious in my sight, as valuable for riches and plenty as the fat pastures of Gilead, and thy buildings as beautiful for their stateliness as the tall cedars of Lebanon, yet unless thy princes and people reform, thou shalt become nothing but ruin and desolation.” Thus Lowth. But Blaney translates the verse, Gilead art thou through me, O summit of Lebanon; surely I will make thee a desert, cities not inhabited. Which he interprets as follows, “Lebanon was the highest mountain in Israel, and was therefore an apt emblem of the reigning family advanced to the highest rank of dignity in the state. Gilead was the richest and most fertile part of the country. The meaning then is plainly this, By my providence thou art not only supreme in rank, but hast been rendered exceedingly wealthy and flourishing. But the same power that raised will likewise be exerted in reducing thee to the lowest state of indigence and distress.” And I will prepare — Hebrew, ytvdqw, I will sanctify destroyers against thee — That is, I will solemnly appoint and set them apart for the work of destroying thee. And they shall cut down thy choice cedars — Having compared the king’s palace, or the city of Jerusalem, to Lebanon, verse 6, pursuing the metaphor, he threatens to destroy them and their most beautiful edifices by the Chaldean army. And many nations — Persons of many nations; shall pass by this city, &c. — Namely, when on their travels; and they shall say, Wherefore hath the Lord done thus unto this great city — They who have heard that this had been a very strong, rich, and populous city, and that it had been called the city of God, and the place of his especial residence, would be astonished to find it, through his judgments, a scene of ruin and desolation, and would require how such an effect came to be produced. Thus was fulfilled that threatening of Moses, Deuteronomy 28:37, that God would make the Jews an astonishment to other nations. See likewise 1 Kings 9:8. Then shall they answer — Some shall answer, or they shall answer one another. The reason is so obvious that it shall be ready in every man’s mouth. Because they have forsaken the covenant of Jehovah their God; have revolted from their allegiance to him, and from the duty which they had solemnly covenanted to perform, and worshipped other gods and served them — In contempt of him; and therefore he gave them up to this destruction.

7. Prepare — Literally, consecrate. Destroyers — These will come on His errand to execute his will. Strangely does such a word sound in application to cruel and merciless men; and yet the truth is a profound and comprehensive one. Any arrow which the Almighty places in his quiver, or shoots from his bow, is “consecrated” to a divine mission. But this does not at all contravene, mitigate, or in any way modify, the wickedness of these men. God has his plan: they have theirs. His purpose is always good, while that of his human agents may be evil.

Verse 8. Many nations shall pass] These words seem borrowed from Deuteronomy 29:22, &c.

Verses 6-9. For thus saith the Lord unto, or, concerning, the king’s house: Thou art Gilead unto me, &c.; yet surely, &c. — “Though thou wert never so precious in my sight, as valuable for riches and plenty as the fat pastures of Gilead, and thy buildings as beautiful for their stateliness as the tall cedars of Lebanon, yet unless thy princes and people reform, thou shalt become nothing but ruin and desolation.” Thus Lowth. But Blaney translates the verse, Gilead art thou through me, O summit of Lebanon; surely I will make thee a desert, cities not inhabited. Which he interprets as follows, “Lebanon was the highest mountain in Israel, and was therefore an apt emblem of the reigning family advanced to the highest rank of dignity in the state. Gilead was the richest and most fertile part of the country. The meaning then is plainly this, By my providence thou art not only supreme in rank, but hast been rendered exceedingly wealthy and flourishing. But the same power that raised will likewise be exerted in reducing thee to the lowest state of indigence and distress.” And I will prepare — Hebrew, ytvdqw, I will sanctify destroyers against thee — That is, I will solemnly appoint and set them apart for the work of destroying thee. And they shall cut down thy choice cedars — Having compared the king’s palace, or the city of Jerusalem, to Lebanon, verse 6, pursuing the metaphor, he threatens to destroy them and their most beautiful edifices by the Chaldean army. And many nations — Persons of many nations; shall pass by this city, &c. — Namely, when on their travels; and they shall say, Wherefore hath the Lord done thus unto this great city — They who have heard that this had been a very strong, rich, and populous city, and that it had been called the city of God, and the place of his especial residence, would be astonished to find it, through his judgments, a scene of ruin and desolation, and would require how such an effect came to be produced. Thus was fulfilled that threatening of Moses, Deuteronomy 28:37, that God would make the Jews an astonishment to other nations. See likewise 1 Kings 9:8. Then shall they answer — Some shall answer, or they shall answer one another. The reason is so obvious that it shall be ready in every man’s mouth. Because they have forsaken the covenant of Jehovah their God; have revolted from their allegiance to him, and from the duty which they had solemnly covenanted to perform, and worshipped other gods and served them — In contempt of him; and therefore he gave them up to this destruction.

8, 9. Compare Deuteronomy 29:23-26, and 1 Kings 9:8.

Verses 6-9. For thus saith the Lord unto, or, concerning, the king’s house: Thou art Gilead unto me, &c.; yet surely, &c. — “Though thou wert never so precious in my sight, as valuable for riches and plenty as the fat pastures of Gilead, and thy buildings as beautiful for their stateliness as the tall cedars of Lebanon, yet unless thy princes and people reform, thou shalt become nothing but ruin and desolation.” Thus Lowth. But Blaney translates the verse, Gilead art thou through me, O summit of Lebanon; surely I will make thee a desert, cities not inhabited. Which he interprets as follows, “Lebanon was the highest mountain in Israel, and was therefore an apt emblem of the reigning family advanced to the highest rank of dignity in the state. Gilead was the richest and most fertile part of the country. The meaning then is plainly this, By my providence thou art not only supreme in rank, but hast been rendered exceedingly wealthy and flourishing. But the same power that raised will likewise be exerted in reducing thee to the lowest state of indigence and distress.” And I will prepare — Hebrew, ytvdqw, I will sanctify destroyers against thee — That is, I will solemnly appoint and set them apart for the work of destroying thee. And they shall cut down thy choice cedars — Having compared the king’s palace, or the city of Jerusalem, to Lebanon, verse 6, pursuing the metaphor, he threatens to destroy them and their most beautiful edifices by the Chaldean army. And many nations — Persons of many nations; shall pass by this city, &c. — Namely, when on their travels; and they shall say, Wherefore hath the Lord done thus unto this great city — They who have heard that this had been a very strong, rich, and populous city, and that it had been called the city of God, and the place of his especial residence, would be astonished to find it, through his judgments, a scene of ruin and desolation, and would require how such an effect came to be produced. Thus was fulfilled that threatening of Moses, Deuteronomy 28:37, that God would make the Jews an astonishment to other nations. See likewise 1 Kings 9:8. Then shall they answer — Some shall answer, or they shall answer one another. The reason is so obvious that it shall be ready in every man’s mouth. Because they have forsaken the covenant of Jehovah their God; have revolted from their allegiance to him, and from the duty which they had solemnly covenanted to perform, and worshipped other gods and served them — In contempt of him; and therefore he gave them up to this destruction.

8, 9. Compare Deuteronomy 29:23-26, and 1 Kings 9:8.

V. 10. Weep not-For Josiah your dead prince. Josiah is happy, you need not trouble yourselves for him; but weep for Jehoahaz, who is to go into captivity.

Verse 10. Weep ye not for the dead] Josiah, dead in consequence of the wound he had received at Megiddo, in a battle with Pharaoh-necho, king of Egypt; but he died in peace with God.

But weep sore for him that goeth away] Namely, Jehoahaz, the son of Josiah, called below Shallum, whom Pharaoh-necho had carried captive into Egypt from which it was prophesied he should never return, 2 Kings 23:30-34. He was called Shallum before he ascended the throne, and Jehoahaz afterwards; so his brother Eliakim changed his name to Jehoiakim, and Mattaniah to Zedekiah.

Verse 10. Weep ye not for the dead — This seems to be spoken of King Josiah, killed in battle with the Egyptians: see 2 Kings 23:29, 30, concerning whom the prophet here says that he was rather to be rejoiced over than lamented, since, by being taken soon out of life, he escaped the terrible evils which came upon his country. But weep sore for him that goeth away, for he shall return no more — Namely, Jehoahaz, who was carried captive into Egypt by Pharaoh-necho, and never more returned to his country. He is called Shallum in the next verse, but in all other places Jehoahaz. It seems probable that Shallum was his name before he ascended the throne, and that he changed it for Jehoahaz, as his brothers Eliakim and Mattaniah also assumed the names of Jehoiakim and Zedekiah on the like occasion, 2 Kings 23:34; 24:17.

Verse 10. Weep not for the dead, as you have wept bitterly for king Josiah, but weep for him who goes into captivity, for he shall return no more.

THREE KINGS — SHALLUM, JEHOIAKIM, AND CONIAH, 10-30.

10. Weep ye not for the dead — The noble king Josiah, slain in battle; but rather weep for his still more unfortunate son, who goeth away into captivity. In this reference to Jehoahaz is foreshadowed the misery which awaits the whole people.

V. 11. Shallum-Most think that this Shallum was Jehoahaz. Went forth-He was carried away from Jerusalem presently after he was set up, imprisoned at Riblah, and died in Egypt.

Ver. 11. Shallum the son of Josiah. Jehoahaz, called Shallum before he ascended the throne, for a change of name was common on a change of circumstances. Lowth thinks he is called Shallum by way of reproach, as resembling in the shortness of his reign king Shallum, mentioned in 2 Kings 15:3. Jeconiah is also called Coniah by way of contempt: ver. 24.

11. Shallum — Attention is at once arrested by this name, which is applied to Josiah’s son and successor, Jehoiakim. In one other place (2 Chronicles 3:15,) he is so called: in other passages his name is Jehoahaz. Why is he here called Shallum? Some say, 1) Because, from the brevity of his reign, he so much resembles Shallum of Israel. See 2 Kings 15:12, (Graf, Hitzig, et al.) This is fanciful in the extreme. Jeremiah does not write in this way. 2) To mark him as the man whom the Lord had requited for his evil doings. (SHALLUM: the requited — Hengstenberg.) But this explanation is untenable, inasmuch as the name Shallum appears in the genealogical table, 1 Chronicles 3:15. 3) We are forced to conclude that Shallum was probably the original name of this man, and that he took the name Jehoahaz (Jehovah holds) on ascending the throne. Here, however, as the meaning of the old name is specially appropriate, Jeremiah employs it.

THREE KINGS — SHALLUM, JEHOIAKIM, AND CONIAH, 10-30.

10. Weep ye not for the dead — The noble king Josiah, slain in battle; but rather weep for his still more unfortunate son, who goeth away into captivity. In this reference to Jehoahaz is foreshadowed the misery which awaits the whole people.

Verse 13. Wo unto him that buildeth his house] These evils, charged against Jehoiakim, are nowhere else circumstantially related. We learn from 2 Kings 23:35-37, that he taxed his subjects heavily, to give to Pharaoh-necho, king of Egypt: “He exacted the silver and gold of the people of the land, and did that which was evil in the sight of the Lord.” The mode of taxation is here intimated; he took the wages of the hirelings, and caused the people to work without wages in his own buildings, &c.

Verses 13-16. Wo unto him that buildeth his house by unrighteousness, &c. — “The prophet proceeds to denounce God’s judgments against Jehoiakim, (see verse 18,) who, it seems, built himself a stately palace in those calamitous times, and took no care to pay the wages of the workmen; but maintained his own luxury by the oppression of those who were to live by their labour: a crying sin, and too common among the great men of the world, severely prohibited both in the Old and New Testament.” — Lowth. See Deuteronomy 24:14, 15; James 5:4. That saith, I will build me a wide house and large chambers — Hebrew, µyjwrm twyl[, chambers to the wind; that is, exposed, or open, to wind on every side. They used to enjoy the cool air in these chambers; the windows being so placed that they might receive the wind from whatever quarter it came. Shalt thou reign because thou closest thyself in cedar? — Will a house, finely adorned and furnished, be a fortress and defence to thee against thy enemies, that come to deprive thee of thy kingdom? Did not thy father eat and drink, and do justice, &c. — Did not Josiah live, and enjoy comfort in life as well as thou dost, though he did not indulge himself in such delicacies, and had not such magnificent apartments? Did he not live in sufficient plenty, and in a state suitable to his character, and yet strictly observed justice, both in his private and public capacity, and not betake himself to such sordid methods of injustice and oppression for the support of his grandeur? He did no wrong to any of his subjects, never oppressed them, or put any hardship upon them, but was careful to preserve to all their just rights and properties. Nay, he not only did not abuse his power for the support of wrong, but used it for the maintaining of right; he judged the cause of the poor and needy — Was ready to hear the cause of the meanest of his subjects, and do them justice; and then it was well with him — The blessing of God was upon him as the reward of his justice and integrity. He was comfortable in himself, and was useful to and respected by his subjects, and prospered in all that he put his hand to. Was not this to know me, saith the Lord? — Did he not hereby make it appear, that he rightly knew, worshipped, and served me, and consequently was known and owned by me? Observe, reader, the right knowledge of God implies the doing our duty to our fellow-creatures, as well as to God, particularly that duty which our place and station in the world require us to perform.

13. Woe unto him, etc. — Namely, Jehoiakim. This woe is pronounced because of the ruinous taxation of the people. This was for two objects — the payment of the tribute exacted by Pharaoh-Necho, and the building of a magnificent palace for himself. “He lived in splendour in the midst of the people’s misery, and finally perished miserably at the age of thirty-six, so little cared for that his body was cast aside without burial.”

Verses 13-16. Wo unto him that buildeth his house by unrighteousness, &c. — “The prophet proceeds to denounce God’s judgments against Jehoiakim, (see verse 18,) who, it seems, built himself a stately palace in those calamitous times, and took no care to pay the wages of the workmen; but maintained his own luxury by the oppression of those who were to live by their labour: a crying sin, and too common among the great men of the world, severely prohibited both in the Old and New Testament.” — Lowth. See Deuteronomy 24:14, 15; James 5:4. That saith, I will build me a wide house and large chambers — Hebrew, µyjwrm twyl[, chambers to the wind; that is, exposed, or open, to wind on every side. They used to enjoy the cool air in these chambers; the windows being so placed that they might receive the wind from whatever quarter it came. Shalt thou reign because thou closest thyself in cedar? — Will a house, finely adorned and furnished, be a fortress and defence to thee against thy enemies, that come to deprive thee of thy kingdom? Did not thy father eat and drink, and do justice, &c. — Did not Josiah live, and enjoy comfort in life as well as thou dost, though he did not indulge himself in such delicacies, and had not such magnificent apartments? Did he not live in sufficient plenty, and in a state suitable to his character, and yet strictly observed justice, both in his private and public capacity, and not betake himself to such sordid methods of injustice and oppression for the support of his grandeur? He did no wrong to any of his subjects, never oppressed them, or put any hardship upon them, but was careful to preserve to all their just rights and properties. Nay, he not only did not abuse his power for the support of wrong, but used it for the maintaining of right; he judged the cause of the poor and needy — Was ready to hear the cause of the meanest of his subjects, and do them justice; and then it was well with him — The blessing of God was upon him as the reward of his justice and integrity. He was comfortable in himself, and was useful to and respected by his subjects, and prospered in all that he put his hand to. Was not this to know me, saith the Lord? — Did he not hereby make it appear, that he rightly knew, worshipped, and served me, and consequently was known and owned by me? Observe, reader, the right knowledge of God implies the doing our duty to our fellow-creatures, as well as to God, particularly that duty which our place and station in the world require us to perform.

14. Wide house — Literally, a house of dimensions, or extensions — a grand palace. Cutteth him out windows — The verb is the same which is used in Jeremiah 4:30, of enlarging or opening the eyes with paint. The word rendered “windows” presents a difficulty, in that it seems to have the suffix of the first person, which here gives no sense at all. Different solutions have been proposed, but the simplest and best is that of Furst, Keil, and others, which takes this as the primary form of a derivative word having the general sense of “window work.” The architectural force of the expression is thus manifest. Ceiled — Used in 1 Kings 6:9, and 7:3, in the sense of roofing, which is the sense here. Vermilion — See also Ezekiel 23:14. It was either red lead or sulphuret of mercury. The sculptures of Nineveh still attest the beauty and permanency of this pigment.

Verse 15. Shalt thou reign, &c.] Dost thou think thou art a great king, because thou dwellest in a splendid palace?

Verses 13-16. Wo unto him that buildeth his house by unrighteousness, &c. — “The prophet proceeds to denounce God’s judgments against Jehoiakim, (see verse 18,) who, it seems, built himself a stately palace in those calamitous times, and took no care to pay the wages of the workmen; but maintained his own luxury by the oppression of those who were to live by their labour: a crying sin, and too common among the great men of the world, severely prohibited both in the Old and New Testament.” — Lowth. See Deuteronomy 24:14, 15; James 5:4. That saith, I will build me a wide house and large chambers — Hebrew, µyjwrm twyl[, chambers to the wind; that is, exposed, or open, to wind on every side. They used to enjoy the cool air in these chambers; the windows being so placed that they might receive the wind from whatever quarter it came. Shalt thou reign because thou closest thyself in cedar? — Will a house, finely adorned and furnished, be a fortress and defence to thee against thy enemies, that come to deprive thee of thy kingdom? Did not thy father eat and drink, and do justice, &c. — Did not Josiah live, and enjoy comfort in life as well as thou dost, though he did not indulge himself in such delicacies, and had not such magnificent apartments? Did he not live in sufficient plenty, and in a state suitable to his character, and yet strictly observed justice, both in his private and public capacity, and not betake himself to such sordid methods of injustice and oppression for the support of his grandeur? He did no wrong to any of his subjects, never oppressed them, or put any hardship upon them, but was careful to preserve to all their just rights and properties. Nay, he not only did not abuse his power for the support of wrong, but used it for the maintaining of right; he judged the cause of the poor and needy — Was ready to hear the cause of the meanest of his subjects, and do them justice; and then it was well with him — The blessing of God was upon him as the reward of his justice and integrity. He was comfortable in himself, and was useful to and respected by his subjects, and prospered in all that he put his hand to. Was not this to know me, saith the Lord? — Did he not hereby make it appear, that he rightly knew, worshipped, and served me, and consequently was known and owned by me? Observe, reader, the right knowledge of God implies the doing our duty to our fellow-creatures, as well as to God, particularly that duty which our place and station in the world require us to perform.

15. Shalt thou reign, etc. — Not as some interpret, Shalt thou protract thy reign by palace building? but, Does kingcraft consist in this at all? The prophet alludes to Josiah to point the contrast. He established his power, not by the splendours of his public works, but by doing judgment and justice. Thou closest — Rather, viest in costly erections of cedar.

V. 16. Was not this-They only truly know God who obey him; men vainly pretend to piety who are defective in justice and charity.

Verses 13-16. Wo unto him that buildeth his house by unrighteousness, &c. — “The prophet proceeds to denounce God’s judgments against Jehoiakim, (see verse 18,) who, it seems, built himself a stately palace in those calamitous times, and took no care to pay the wages of the workmen; but maintained his own luxury by the oppression of those who were to live by their labour: a crying sin, and too common among the great men of the world, severely prohibited both in the Old and New Testament.” — Lowth. See Deuteronomy 24:14, 15; James 5:4. That saith, I will build me a wide house and large chambers — Hebrew, µyjwrm twyl[, chambers to the wind; that is, exposed, or open, to wind on every side. They used to enjoy the cool air in these chambers; the windows being so placed that they might receive the wind from whatever quarter it came. Shalt thou reign because thou closest thyself in cedar? — Will a house, finely adorned and furnished, be a fortress and defence to thee against thy enemies, that come to deprive thee of thy kingdom? Did not thy father eat and drink, and do justice, &c. — Did not Josiah live, and enjoy comfort in life as well as thou dost, though he did not indulge himself in such delicacies, and had not such magnificent apartments? Did he not live in sufficient plenty, and in a state suitable to his character, and yet strictly observed justice, both in his private and public capacity, and not betake himself to such sordid methods of injustice and oppression for the support of his grandeur? He did no wrong to any of his subjects, never oppressed them, or put any hardship upon them, but was careful to preserve to all their just rights and properties. Nay, he not only did not abuse his power for the support of wrong, but used it for the maintaining of right; he judged the cause of the poor and needy — Was ready to hear the cause of the meanest of his subjects, and do them justice; and then it was well with him — The blessing of God was upon him as the reward of his justice and integrity. He was comfortable in himself, and was useful to and respected by his subjects, and prospered in all that he put his hand to. Was not this to know me, saith the Lord? — Did he not hereby make it appear, that he rightly knew, worshipped, and served me, and consequently was known and owned by me? Observe, reader, the right knowledge of God implies the doing our duty to our fellow-creatures, as well as to God, particularly that duty which our place and station in the world require us to perform.

THREE KINGS — SHALLUM, JEHOIAKIM, AND CONIAH, 10-30.

10. Weep ye not for the dead — The noble king Josiah, slain in battle; but rather weep for his still more unfortunate son, who goeth away into captivity. In this reference to Jehoahaz is foreshadowed the misery which awaits the whole people.

Verse 17. But thine eyes and thy heart are not but for thy covetousness — They are for that, and for nothing else. For this cause Jehoiakim is compared to a lion, by the Prophet Ezekiel 19:6. Observe, reader, in covetousness the heart walks after the eyes, Job 31:7; it is therefore called the lust of the eye, 1 John 2:15: and the eyes and the heart are then for covetousness when the aims and affections are set upon the wealth of this world; and when they are so the temptation is strong to fraud, oppression, and all manner of violence and villany, even, as it is here said, to shed innocent blood.

17. But thine eyes, etc. — Thou rulest for thine own selfish emolument or cruel and revengeful gratification; thy father ruled for the good of his people.

Verse 18. They shall not lament for him, saying, Ah my brother!] These words were no doubt the burden of some funeral dirge. Alas! a brother, who was our lord or governor, is gone. Alas, our sister! his QUEEN, who has lost her glory in losing her husband. hdh hodah is feminine, and must refer to the glory of the queen.

The mournings in the east, and lamentations for the dead, are loud, vehement, and distressing. For a child or a parent grief is expressed in a variety of impassioned sentences, each ending with a burden like that in the text, “Ah my child!” “Ah my mother!” as the prophet in this place: yja ywh hoi achi, “Ah my brother!” twja ywh hoi achoth, “Ah sister!” אדונ הוי hoi adon, “Ah lord!” hdh ywh hoi hodah, “Ah the glory.” Mr. Ward, in his Manners and Customs of the Hindoos, gives two examples of lamentation; one of a mother for the death of her son, one of a daughter for her departed mother. “When a woman,” says he, “is overwhelmed with grief for the death of her child, she utters her grief in some such language as the following:—

Ah, my Hureedas, where is he gone?—

‘Ah my child, my child!’

My golden image, Hureedas, who has taken?—

‘Ah my child, my child!’

I nourished and reared him, where is he gone?—

‘Ah my child, my child!’

Take me with thee.—

‘Ah my child, my child!’

He played round me like a golden top.—

‘Ah my child, my child!’

Like his face I never saw one.—

‘Ah my child, my child!’

The infant continually cried, Ma Ma!—

‘Ah my child, my child!’

Ah my child, crying, Ma! come into my lap.—

‘Ah my child, my child!’

Who shall now drink milk?—

‘Ah my child, my child!’

Who shall now stay in my lap?—

‘Ah my child, my child!’

Our support is gone!—

‘Ah my child, my child!’

“The lamentations for a mother are in some such strains as these:— Mother! where is she gone?—

‘Ah my mother, my mother!’

You are gone, but what have you left for me?—

‘Ah my mother, my mother!’

Whom shall I now call mother, mother?—

‘Ah my mother, my mother!’

Where shall I find such a mother?—

‘Ah my mother, my mother!’”

From the above we may conclude that the funeral lamentations, to which the prophet refers, generally ended in this way, in each of the verses or interrogatories.

There is another intimation of this ancient and universal custom in 1 Kings 13:30, where the old prophet, who had deceived the man of God, and who was afterwards slain by a lion, is represented as mourning over him, and saying, yja ywh hoi achi, “Alas, my brother!” this being the burden of the lamentation which he had used on this occasion. Similar instances may be seen in other places, Jeremiah 30:7; Ezekiel 6:11; Joel 1:15; and particularly Amos 5:16, 17, and Revelation 18:10-19.

Verses 18, 19. They shall not lament for him, saying, Ah my brother! &c. — “The prophet here repeats part of the funeral ditty or song which the public mourners used to sing at funerals, (see note on Jeremiah 9:17, and 20:14, and compare 1 Kings 13:30,) signifying, that neither Jehoiakim, nor his queen or family, should be buried with those solemn lamentations with which the memory of his predecessors, particularly that of his father, had been honoured: see 2 Chronicles 35:25. Saying, Ah Lord! or, Ah his glory! — That is, how is his glory departed and vanished! another burden or chorus of the funeral song. He shall be buried with the burial of an ass — None attending him to his grave, none mourning over him. Or, the meaning is, he shall have no burial: for the carcasses of asses are not buried. Drawn and cast forth, &c. — The expression seems to be taken from the custom of dogs to draw about a carcass before they tear and devour it. Jehoiakim, having been advanced to the kingdom by Pharaoh-necho, king of Egypt, 2 Kings 23:34, followed the fortune of that king, and upon the conquest of Egypt by the Chaldeans, Jeremiah 46:2, after three years’ reign, was taken prisoner by Nebuchadnezzar, and put into irons, Daniel 1:2; 2 Chronicles 36:6. But afterward, it seems, the king of Babylon released him and made him a tributary king. After three years’ obedience, however, Jehoiakim rebelled, in confidence of assistance from Egypt. Soon after which Nebuchadnezzar’s army overran Judea, besieged Jerusalem, and probably took Jehoiakim prisoner in some sally that he made upon them, and killed him, and then cast out his dead body into the highway, denying him the common rites of burial: see 2 Kings 24:1-6. Accordingly, he is said to have slept with his fathers, but not to have been buried with them: see also Joseph. Antiq., lib. 10. cap. 7, 8.

Ver. 18. They shall not lament for him, saying, Ah my brother; or, Ah sister!—Ah lord; or, Ah his glory! The words of the funeral dirge sung by the mourning women at the funeral of great personages. hdh hodah, glory, being feminine, seems to refer to, ah sister! They shall neither lament for the king, nor bewail the sorrows of the queen, deprived of her glory, her husband. See on Jeremiah 9:17.

18, 19. Not lament… Ah my brother — Neither relations nor subjects will lament his death. Like a dead ass his body will be dragged out, and left to decay unburied and unheeded. There is no minute account of the death of this king, and hence we have no historical illustration of the fulfilment of this prophecy.

V. 19. Of an ass-None attending him to his grave, none mourning for him.

Verse 19. With the burial of an ass] Cast out, and left unburied, or buried without any funeral solemnities, and without such lamentations as the above.

Verses 18, 19. They shall not lament for him, saying, Ah my brother! &c. — “The prophet here repeats part of the funeral ditty or song which the public mourners used to sing at funerals, (see note on Jeremiah 9:17, and 20:14, and compare 1 Kings 13:30,) signifying, that neither Jehoiakim, nor his queen or family, should be buried with those solemn lamentations with which the memory of his predecessors, particularly that of his father, had been honoured: see 2 Chronicles 35:25. Saying, Ah Lord! or, Ah his glory! — That is, how is his glory departed and vanished! another burden or chorus of the funeral song. He shall be buried with the burial of an ass — None attending him to his grave, none mourning over him. Or, the meaning is, he shall have no burial: for the carcasses of asses are not buried. Drawn and cast forth, &c. — The expression seems to be taken from the custom of dogs to draw about a carcass before they tear and devour it. Jehoiakim, having been advanced to the kingdom by Pharaoh-necho, king of Egypt, 2 Kings 23:34, followed the fortune of that king, and upon the conquest of Egypt by the Chaldeans, Jeremiah 46:2, after three years’ reign, was taken prisoner by Nebuchadnezzar, and put into irons, Daniel 1:2; 2 Chronicles 36:6. But afterward, it seems, the king of Babylon released him and made him a tributary king. After three years’ obedience, however, Jehoiakim rebelled, in confidence of assistance from Egypt. Soon after which Nebuchadnezzar’s army overran Judea, besieged Jerusalem, and probably took Jehoiakim prisoner in some sally that he made upon them, and killed him, and then cast out his dead body into the highway, denying him the common rites of burial: see 2 Kings 24:1-6. Accordingly, he is said to have slept with his fathers, but not to have been buried with them: see also Joseph. Antiq., lib. 10. cap. 7, 8.

Ver. 19. He shall be buried with the burial of an ass. He was carried to Babylon, 2 Kings 24:6, where the king of Babylon kept him bound with a chain; but for some reason he afterwards changed his mind, and put him to death. Being of royal blood, it would seem, he was allowed to be buried with his fathers in Jerusalem. However, when the Chaldeans searched the sepulchres for treasures, his body was cast out of the city, and contumeliously treated. Some say he was carried to Babylon after his first revolt, and being restored, the king of Babylon on his second revolt, came and put him to death, and threw his body out of the city.

18, 19. Not lament… Ah my brother — Neither relations nor subjects will lament his death. Like a dead ass his body will be dragged out, and left to decay unburied and unheeded. There is no minute account of the death of this king, and hence we have no historical illustration of the fulfilment of this prophecy.

V. 20. Lebanon-Jerusalem was the place to which this speech is directed: the inhabitants of which the prophet calls to go up to Lebanon. Both Lebanon and Bashan were hills that looked towards Assyria, from whence the Jews looked for help. Abarim-Abarim is the name of a mountain, as well as Lebanon and Bashan. Go and cry for help from all places, but it will be in vain; for the Egyptians and Assyrians to whom thou wert wont to fly, are themselves in the power of the Chaldeans.

Verse 20. Go up to Lebanon] Probably Anti-Libanus, which, together with Bashan and Abarim, which we here translate passages, were on the way by which the captives should be led out of their own country.

Verse 20. Go up to Lebanon, and cry, &c. — The verbs here being in the feminine gender, the city of Jerusalem, or the land of Judea, seems to be addressed and called upon ironically to go to the tops of the high mountains, and to the frontiers of the country, and cry aloud for help to the neighbouring powers, but in vain, since all those who had any inclination to favour her, the Egyptians in particular, were themselves disabled and crushed by the arms of Nebuchadnezzar. Cry from the passages — Hebrew, µyrb[m, from the borders, or rivers, which are the bounds of your country. For the word signifies, not only the fords, or passages of a river, but the parts along each bank, and the confines or extremities of a country. For all thy lovers are destroyed — Or broken, as wrbvn signifies: all thy foreign allies, whose friendship and assistance thou hast sought, and whom thou hast courted, by complying with their idolatries, are humbled.

20. Go up — A passage is here interjected, (20-23,) in which the prophet speaks with touching pathos of the fate of Judah. So far from marring, it actually contributes to the higher unity of the chapter: for the commonwealth is ever present to the prophet’s mind; and as he details one unworthy kingly history after another, it adds to the effectiveness of the whole that he should pause in the midst of these illustrations of kingly apostasy to think of the people and the kingdom whose interests were so disastrously affected by them. Lebanon… Bashan… passages — Rather, Abarim, as in the standard Version. The mountains that bordered on Palestine: Lebanon on the north; Bashan, northeast; Abarim, southeast.

Verse 21. I spake unto thee in thy prosperity] In all states and circumstances I warned thee by my prophets; and thou wilt only be ashamed of thy conduct when thou shalt be stripped of all thy excellencies, and reduced to poverty and disgrace, Jeremiah 22:22.

Verse 21. I spake unto thee in thy prosperity — Spake by my servants the prophets, in reproofs, admonitions, counsels; but thou saidst, I will not hear — Didst manifest by thy conduct that thou wouldest not obey. Such is too often the effect of prosperity. It puffs men up with pride and high-mindedness, and makes them despise the word of God, thinking themselves too wise to stand in need of advice, and therefore they defer attending to it, till they are in extremities, when it becomes of little or no benefit to them. The word hwlv, however, which we translate prosperity, properly signifies security, and may be spoken of the false security in which the inhabitants of Judah and Jerusalem lived in times when they were threatened with the most grievous calamities, and which had been denounced to them by the prophets, from the time of Hezekiah on account of the idolatries and various other acts of wickedness of their kings and people; who nevertheless continued in their vices without any amendment. This hath been thy manner from thy youth — From thy being first formed into a people. See the margin.

21. Thy prosperity — Literally, prosperities; that is, times of prosperity, or possibly the many conditions which go to make up prosperity.

V. 22. Pastors-Thy rulers and governors, they shall be blasted by my judgments, as plants are blasted by winds. Thy lovers-And those that have been thy friends, Syria and Egypt.

Verse 22. The wind shall eat up all thy pastors] A blast from God’s mouth shall carry off thy kings, princes, prophets, and priests.

Verse 22. The wind shall eat up all thy pastors — Thy kings, princes, priests, and false prophets, who have presided over thy civil and religious affairs, shall be destroyed by my judgments, as plants are blasted by winds. God’s judgments are often compared to a scorching and blasting wind. Thy lovers shall go into captivity — Thy allies shall themselves be made captives by the Chaldeans, and shall not be able to preserve themselves, much less to give any assistance to thee.

22. The wind shall eat up, etc. — There is here a play upon words, of which the common Version gives no glimpse: depasture thy pastors — eat up thy feeders. As the parching east wind eats up the grass, so shall the fire of war consume the “pastors” (that is, the leaders) of the people.

V. 23. Lebanon-Jerusalem is called an inhabitant of Lebanon, because their houses were built of wood cut down out of the forest of Lebanon. Cedars-Their houses were built of the Cedars of Lebanon. How gracious-What favour wilt thou find when my judgments come upon thee, as the pains of a woman in travail come upon her.

Verse 23. How gracious shalt thou be] A strong irony.

Verse 23. O inhabitant of Lebanon — O thou that inhabitest the city which for pleasantness and delight may be compared to Lebanon. Or he alludes to the stately buildings of Jerusalem, elsewhere compared to the tall cedars of a forest: see note on Jeremiah 21:14. That makest thy nest in the cedars — Who livest in houses built of cedars. How gracious shalt thou be — Or rather, how humble, or suppliant, wilt thou be, when pangs come upon thee — Those pangs of affliction which shall suddenly oppress thee, whereas before thou wast too proud to hearken to any advice that was offered. The Hebrew, ytnjn hm, is rendered by Buxtorff, quam gratulaberis tibi, How wilt thou gratulate thyself when pangs, &c., understanding it as spoken ironically.

Ver. 23. How gracious shalt thou be. This is spoken ironically, to humble his pride.

23. Inhabitant of Lebanon — That is, Jerusalem, so called in double allusion to her buildings of cedar and her sense of loftiness and security. How gracious — Rather, how wilt thou groan!

V. 24. Coniah-By Coniah he means Jehoiakim, whose name was Jeconiah, 1 Chronicles 3:13, (for all Josiah’s sons had two names, and so had his grandchild Jeconiah) here in contempt called Coniah. The signet-Tho’ he were as dear as a signet, which every man keeps safe.

Verse 24. Though Coniah] Called Jeconiah, probably on ascending the throne. See Clarke on “Jeremiah 22:10”.

The signet upon my right hand] The most precious seal, ring, or armlet. Though dearer to me than the most splendid gem to its possessor.

Verses 24-28. As I live, saith the Lord, though Coniah were the signet, or, rather, the ring, upon my right hand — By Coniah he means Jehoiachin, whose name was Jeconiah, 1 Chronicles 3:16, (for all Josiah’s sons had two names, and so had his grandchild Jeconiah,) here, in contempt, called Coniah; yet would I pluck thee thence — Though he were never so near and dear to me, as dear as a signet, or ring, which every man keeps safe, yet his wickedness would make him forfeit all my favour toward him. “The ring was anciently worn as a mark of sovereignty. When Alexander was dying, he gave his ring to Perdiccas, thus, as it were, marking him out for his successor.” And I will cast thee out, and thy mother that bare thee — We are informed, (2 Kings 24:15,) that Nebuchadnezzar carried away Jehoiachin, that is, Jeconiah or Coniah, to Babylon, and his mother, and his wives, &c. Is this man Coniah a despised broken idol, &c. — Blaney renders the verse more literally, thus: “A contemptible, broken idol is this man Coniah? Or a vessel in which none delighteth? Wherefore are they cast forth, he and his seed, and thrown upon a land which they knew not?” As if he had said, “Would any one have thought that this man, who was invested with royal dignity, should be rendered no better than a broken image of royalty, a mere potsherd, utterly contemptible and useless?”

24. Coniah — Abbreviated from Jeconiah, his personal, as Jehoiachim was his official, designation. As I live — Thus giving to his utterance concerning him special solemnity and emphasis. Signet — A precious and almost indispensable article of attire — a ring or seal. See Haggai 2:23. Not only had it intrinsic value, but it was a badge of official authority.

Verses 24-28. As I live, saith the Lord, though Coniah were the signet, or, rather, the ring, upon my right hand — By Coniah he means Jehoiachin, whose name was Jeconiah, 1 Chronicles 3:16, (for all Josiah’s sons had two names, and so had his grandchild Jeconiah,) here, in contempt, called Coniah; yet would I pluck thee thence — Though he were never so near and dear to me, as dear as a signet, or ring, which every man keeps safe, yet his wickedness would make him forfeit all my favour toward him. “The ring was anciently worn as a mark of sovereignty. When Alexander was dying, he gave his ring to Perdiccas, thus, as it were, marking him out for his successor.” And I will cast thee out, and thy mother that bare thee — We are informed, (2 Kings 24:15,) that Nebuchadnezzar carried away Jehoiachin, that is, Jeconiah or Coniah, to Babylon, and his mother, and his wives, &c. Is this man Coniah a despised broken idol, &c. — Blaney renders the verse more literally, thus: “A contemptible, broken idol is this man Coniah? Or a vessel in which none delighteth? Wherefore are they cast forth, he and his seed, and thrown upon a land which they knew not?” As if he had said, “Would any one have thought that this man, who was invested with royal dignity, should be rendered no better than a broken image of royalty, a mere potsherd, utterly contemptible and useless?”

THREE KINGS — SHALLUM, JEHOIAKIM, AND CONIAH, 10-30.

10. Weep ye not for the dead — The noble king Josiah, slain in battle; but rather weep for his still more unfortunate son, who goeth away into captivity. In this reference to Jehoahaz is foreshadowed the misery which awaits the whole people.

Verse 26. I will cast thee out, and thy mother] See all this fulfilled, 2 Kings 24:12, 13. All were carried by Nebuchadnezzar into captivity together.

Verses 24-28. As I live, saith the Lord, though Coniah were the signet, or, rather, the ring, upon my right hand — By Coniah he means Jehoiachin, whose name was Jeconiah, 1 Chronicles 3:16, (for all Josiah’s sons had two names, and so had his grandchild Jeconiah,) here, in contempt, called Coniah; yet would I pluck thee thence — Though he were never so near and dear to me, as dear as a signet, or ring, which every man keeps safe, yet his wickedness would make him forfeit all my favour toward him. “The ring was anciently worn as a mark of sovereignty. When Alexander was dying, he gave his ring to Perdiccas, thus, as it were, marking him out for his successor.” And I will cast thee out, and thy mother that bare thee — We are informed, (2 Kings 24:15,) that Nebuchadnezzar carried away Jehoiachin, that is, Jeconiah or Coniah, to Babylon, and his mother, and his wives, &c. Is this man Coniah a despised broken idol, &c. — Blaney renders the verse more literally, thus: “A contemptible, broken idol is this man Coniah? Or a vessel in which none delighteth? Wherefore are they cast forth, he and his seed, and thrown upon a land which they knew not?” As if he had said, “Would any one have thought that this man, who was invested with royal dignity, should be rendered no better than a broken image of royalty, a mere potsherd, utterly contemptible and useless?”

Ver. 26. I will cast thee out, and thy mother. See 2 Kings 24:12.

26. Thy mother — See 2 Kings 24:8, and Jeremiah 29:2. On the fulfilment of this threatening, see 2 Kings 24:12, 15, and Jeremiah 24:1; 29:2.

Verses 24-28. As I live, saith the Lord, though Coniah were the signet, or, rather, the ring, upon my right hand — By Coniah he means Jehoiachin, whose name was Jeconiah, 1 Chronicles 3:16, (for all Josiah’s sons had two names, and so had his grandchild Jeconiah,) here, in contempt, called Coniah; yet would I pluck thee thence — Though he were never so near and dear to me, as dear as a signet, or ring, which every man keeps safe, yet his wickedness would make him forfeit all my favour toward him. “The ring was anciently worn as a mark of sovereignty. When Alexander was dying, he gave his ring to Perdiccas, thus, as it were, marking him out for his successor.” And I will cast thee out, and thy mother that bare thee — We are informed, (2 Kings 24:15,) that Nebuchadnezzar carried away Jehoiachin, that is, Jeconiah or Coniah, to Babylon, and his mother, and his wives, &c. Is this man Coniah a despised broken idol, &c. — Blaney renders the verse more literally, thus: “A contemptible, broken idol is this man Coniah? Or a vessel in which none delighteth? Wherefore are they cast forth, he and his seed, and thrown upon a land which they knew not?” As if he had said, “Would any one have thought that this man, who was invested with royal dignity, should be rendered no better than a broken image of royalty, a mere potsherd, utterly contemptible and useless?”

THREE KINGS — SHALLUM, JEHOIAKIM, AND CONIAH, 10-30.

10. Weep ye not for the dead — The noble king Josiah, slain in battle; but rather weep for his still more unfortunate son, who goeth away into captivity. In this reference to Jehoahaz is foreshadowed the misery which awaits the whole people.

V. 28. Is this-The prophet speaks this in the person of God, affirming that this prince, who was the idol of the people, was now become like a broken idol. A vessel-So cracked, or so tainted, that they can make no use of it.

Verse 28. Is this man Coniah a despised broken idol?] These are probably the exclamations of the people, when they heard those solemn denunciations against their king and their country.

Verses 24-28. As I live, saith the Lord, though Coniah were the signet, or, rather, the ring, upon my right hand — By Coniah he means Jehoiachin, whose name was Jeconiah, 1 Chronicles 3:16, (for all Josiah’s sons had two names, and so had his grandchild Jeconiah,) here, in contempt, called Coniah; yet would I pluck thee thence — Though he were never so near and dear to me, as dear as a signet, or ring, which every man keeps safe, yet his wickedness would make him forfeit all my favour toward him. “The ring was anciently worn as a mark of sovereignty. When Alexander was dying, he gave his ring to Perdiccas, thus, as it were, marking him out for his successor.” And I will cast thee out, and thy mother that bare thee — We are informed, (2 Kings 24:15,) that Nebuchadnezzar carried away Jehoiachin, that is, Jeconiah or Coniah, to Babylon, and his mother, and his wives, &c. Is this man Coniah a despised broken idol, &c. — Blaney renders the verse more literally, thus: “A contemptible, broken idol is this man Coniah? Or a vessel in which none delighteth? Wherefore are they cast forth, he and his seed, and thrown upon a land which they knew not?” As if he had said, “Would any one have thought that this man, who was invested with royal dignity, should be rendered no better than a broken image of royalty, a mere potsherd, utterly contemptible and useless?”

28. Idol — Rather, vessel. Is the king a mere piece of broken and worthless pottery?

Verse 29. O earth] These are the words of the prophet in reply: O land! unhappy land! desolated land! Hear the judgment of the Lord!

Verses 29, 30. O earth, &c. — The word earth, or land rather, as xra may be properly rendered, is repeated three times by way of emphasis, to engage the deeper attention. The prophet speaks to the land of Judea, which he commands to write down the following prediction, that it might be remembered by them, and the truth of it be thereby made manifest. Write ye this man childless — Hebrew, yryr[, solitary, deprived, destitute. The LXX. render it ekkhrukton auqrwton, an ejected, or expelled man; a man that shall not prosper in his days — This latter clause seems explanatory of the former; and that again is further explained in the following: “For no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.” That Jeconiah had children appears both from this verse and verse 28; but according to this prophecy, no man of his seed sat upon the throne of David. This seems the true exposition of this passage, which has been considered as attended with considerable difficulty. “I cannot,” says Blaney, “agree with the generality of commentators, who suppose that God hereby declares it as a thing certain, and, as it were, orders it to be inserted among the public acts of his government, that Jeconiah should die absolutely childless. Other parts of Scripture positively assert him to have had children, 1 Chronicles 3:17, 18; Matthew 1:12. Both verse 28, and the subsequent part of this verse, imply that he either had, or should have, seed. But the historians and chroniclers of the times are called upon, and directed to set him down childless; not as being literally so, but yet the same to all intents and purposes of public life, for he was to be the last of his race that should sit upon the throne of David; and his descendants were no more to figure as kings, but to be reduced to the rank and obscurity of private persons. And in this sense the prophecy was actually fulfilled, for, allowing Zerubbabel, who is called governor of Judah, (Haggai 1:1,) to have been a lineal descendant of Jeconiah, yet he could not be said to sit upon the throne of David, and reign, or rule, in Judah, seeing he was but a provincial governor, a mere servant of the king of Persia, in whom the sovereignty resided; nor were any of those persons kings who afterward reigned in Judah, even of the family of David, until the time of Christ.”

29. Earth, earth, earth — The triple repetition marks the most solemn emphasis. See Jeremiah 7:4; Isaiah 6:3; Ezekiel 21:32.

V. 30. Childless-He is said to be childless, either because all his children died before their father; or because he had no child that sat upon the throne, or ever had any ruler’s place in Judah.

Verse 30. Write ye this man childless] Though he had seven sons, 1 Chronicles 3:17, yet having no successor, he is to be entered on the genealogical tables as one without children, for none of his posterity ever sat on the throne of David.

JEREMIAH

Verses 29, 30. O earth, &c. — The word earth, or land rather, as xra may be properly rendered, is repeated three times by way of emphasis, to engage the deeper attention. The prophet speaks to the land of Judea, which he commands to write down the following prediction, that it might be remembered by them, and the truth of it be thereby made manifest. Write ye this man childless — Hebrew, yryr[, solitary, deprived, destitute. The LXX. render it ekkhrukton auqrwton, an ejected, or expelled man; a man that shall not prosper in his days — This latter clause seems explanatory of the former; and that again is further explained in the following: “For no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.” That Jeconiah had children appears both from this verse and verse 28; but according to this prophecy, no man of his seed sat upon the throne of David. This seems the true exposition of this passage, which has been considered as attended with considerable difficulty. “I cannot,” says Blaney, “agree with the generality of commentators, who suppose that God hereby declares it as a thing certain, and, as it were, orders it to be inserted among the public acts of his government, that Jeconiah should die absolutely childless. Other parts of Scripture positively assert him to have had children, 1 Chronicles 3:17, 18; Matthew 1:12. Both verse 28, and the subsequent part of this verse, imply that he either had, or should have, seed. But the historians and chroniclers of the times are called upon, and directed to set him down childless; not as being literally so, but yet the same to all intents and purposes of public life, for he was to be the last of his race that should sit upon the throne of David; and his descendants were no more to figure as kings, but to be reduced to the rank and obscurity of private persons. And in this sense the prophecy was actually fulfilled, for, allowing Zerubbabel, who is called governor of Judah, (Haggai 1:1,) to have been a lineal descendant of Jeconiah, yet he could not be said to sit upon the throne of David, and reign, or rule, in Judah, seeing he was but a provincial governor, a mere servant of the king of Persia, in whom the sovereignty resided; nor were any of those persons kings who afterward reigned in Judah, even of the family of David, until the time of Christ.”

Ver. 30. Write ye this man childless. He had seven sons, 1 Chronicles 3:17, but no successor on the throne, and no more name in Israel.

30. Childless — As one with whom his stock becomes extinct — who has no posterity. This may be as a man, or as a king; but the latter sense seems most strictly relevant. This would not preclude the fact of children, and they would seem to be implied by verse 28, “his seed.”