Jeremiah 22:9

captivity of Shallum, the son of Josiah, is declared to be irreversible, Jer 22:10-12; and the miserable and unlamented end of Jeconiah, contemptuously called Coniah, is foretold, Jer 22:13-19. His family is threatened with the like captivity, and his seed declared to be for ever excluded from the throne, Jer 22:20-30. 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. 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. 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. 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, קדשתי kiddashti, I have sanctified - consecrated, to this work. They have their commission from me." Verse 8 Many nations shall pass - These words seem borrowed from Deu 29:22, etc. 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, 2Kgs 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 13 Wo unto him that buildeth his house - These evils, charged against Jehoiakim, are nowhere else circumstantially related. We learn from 2Kgs 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, etc. Verse 15 Shalt thou reign, etc - Dost thou think thou art a great king, because thou dwellest in a splendid palace? 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. הדה 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: הוי אחי hoi achi, "Ah my brother!" הוי אחות hoi achoth, "Ah sister!" הוי אדון hoi adon, "Ah lord!" הוי הדה 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 1Kgs 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, הוי אחי 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, Jer 30:7; Eze 6:11; Joe 1:15; and particularly Amo 5:16, Amo 5:17, and Rev 18:10-19. 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. 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 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, Jer 22:22. 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 23 How gracious shalt thou be - A strong irony. Verse 24 Though Coniah - Called Jeconiah, probably on ascending the throne. See on Jer 22:10 (note). 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. Verse 26 I will cast thee out, and thy mother - See all this fulfilled, 2Kgs 24:12, 2Kgs 24:13. All were carried by Nebuchadnezzar into captivity together. 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. 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! Verse 30 Write ye this man childless - Though he had seven sons, 1Chr 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. Introduction Sequel of the discourse which commenced in the preceding chapter. The prophet denounces vengeance against the pastors of Israel who have scattered and destroyed the flock of the Lord, Jer 23:1, Jer 23:2. He concludes with gracious promises of deliverance from the Babylonish captivity, and

Jeremiah Preaches before Jehoiakim. ( b. c. 590.) 1 Thus saith the Lord ; Go down to the house of the king of Judah, and speak there this word, 2 And 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: 3 Thus 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. 4 For 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. 5 But if ye will not hear these words, I swear by myself, saith the Lord , that this house shall become a desolation. 6 For 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. 7 And 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. 8 And 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? 9 Then they shall answer, Because they have forsaken the covenant of the Lord their God, and worshipped other gods, and served them. Here we have, I. Orders given to Jeremiah to go and preach before the king. In the foregoing chapter we are told that Zedekiah sent messengers to the prophet, but here the prophet is bidden to go, in his own proper person, to the house of the king, and demand his attention to the word of the King of kings ( v. 2 ): Hear the word of the Lord, O king of Judah! Subjects must own that where the word of the king is there is power over them, but kings must own that where the word of the Lord is there is power over them. The king of Judah is here spoken to as sitting upon the throne of David, who was a man after God's own heart, as holding his dignity and power by the covenant made with David; let him therefore conform to his example, that he may have the benefit of the promises made to him. With the king his servants are spoken to, because a good government depends upon a good ministry as well as a good king. II. Instructions given him what to preach. 1. He must tell them what was their duty, what was the good which the Lord their God required of them, v. 3 . They must take care, (1.) That they do all the good they can with the power they have. They must do justice in defence of those that were injured, and must deliver the spoiled out of the hand of their oppressors. This was the duty of their place, Ps. lxxxii. 3 . Herein they must be ministers of God for good. (2.) That they do no hurt with it, no wrong, no violence. That is the greatest wrong and violence which is done under colour of law and justice, and by those whose business it is to punish and protect from wrong and violence. They must do no wrong to the stranger, fatherless, and widow; for these God does in a particular matter patronise and take under his tuition, Exod. xxii. 21, 22 . 2. He must assure them that the faithful discharge of their duty would advance and secure their prosperity, v. 4 . There shall then be a succession of kings, an uninterrupted succession, upon the throne of David and of his line, these enjoying a perfect tranquillity, and living in great state and dignity, riding in chariots and on horses, as before, ch. xvii. 25 . Note, the most effectual way to preserve the dignity of the government is to do the duty of it. 3. He must likewise assure them that the iniquity of their family, if they persisted in it, would be the ruin of their family, though it was a royal family ( v. 5 ): If you will not hear, will not obey, this house shall become a desolation, the palace of the kings of Judah shall fare no better than other habitations in Jerusalem. Sin has often been the ruin of royal palaces, though ever so stately, ever so strong. This sentence is ratified by an oath: I swear by myself (and God can swear by no greater, Heb. vi. 13 ) that this house shall be laid in ruins. Note, Sin will be the ruin of the houses of princes as well as of mean men. 4. He must show how fatal their wickedness would be to their kingdom as well as to themselves, to Jerusalem especially, the royal city, v. 6-9 . (1.) It is confessed that Judah and Jerusalem had been valuable in God's eyes and considerable in their own: thou art Gilead unto me and the head of Lebanon. Their lot was cast in a place that was rich and pleasant as Gilead; Zion was a stronghold, as stately as Lebanon: this they trusted to as their security. But, (2.) This shall not protect them; the country that is now fruitful as Gilead shall be made a wilderness. The cities that are now strong as Lebanon shall be cities not inhabited; and, when the country is laid waste, the cities must be dispeopled. See how easily God's judgments can ruin a nation, and how certainly sin will do it. When this desolating work is to be done, [1.] There shall be those that shall do it effectually ( v. 7 ): " I will prepare destroyers against thee; I will sanctify them" (so the word is); "I will appoint them to this service and use them in it." Note, When destruction is designed destroyers are prepared, and perhaps are in the preparing, and things are working towards the designed destruction, and are getting ready for it, long before. And who can contend with destroyers of God's preparing? They shall destroy cities as easily as men fell trees in a forest: They shall cut down thy choice cedars; and yet, when they are down, shall value them no more than thorns and briers; they shall cast them into the fire, for their choicest cedars have become rotten ones and good for nothing else. [2.] There shall be those who shall be ready to justify God in the doing of it ( v. 8, 9 ); persons of many nations, when they pass by the ruins of this city in their travels, will ask, " Wherefore hath the Lord done thus unto this city? How came so strong a city to be overpowered? so rich a city to be impoverished? so populous a city to be depopulated? so holy a city to be profaned? and a city that had been so dear to God to be abandoned by him?" The reason is so obvious that it shall be ready in every man's mouth. Ask those that go by the way, Job xxi. 29 . Ask the next man you meet, and he will tell you it was because they changed their gods, which other nations never used to do. They forsook the covenant of Jehovah their own God, revolted from their allegiance to him and from the duty which their covenant with him bound them to, and they worshipped other gods and served them, in contempt of him; and therefore he gave them up to this destruction. Note, God never casts any off until they first cast him off. "Go," says God to the prophet, "and preach this to the royal family."