1 כֹּהH3541 אָמַרH559 יְהוָהH3068 רֵדH3381 בֵּֽיתH1004 מֶלֶךְH4428 יְהוּדָהH3063 וְדִבַּרְתָּH1696 שָׁםH8033 אֶתH853 הַדָּבָרH1697 הַזֶּֽהH2088
2 וְאָֽמַרְתָּH559 שְׁמַעH8085 דְּבַרH1697 יְהוָהH3068 מֶלֶךְH4428 יְהוּדָהH3063 הַיֹּשֵׁבH3427 עַלH5921 כִּסֵּאH3678 דָוִדH1732 אַתָּהH859 וַעֲבָדֶיךָH5650 וְעַמְּךָH5971 הַבָּאִיםH935 בַּשְּׁעָרִיםH8179 הָאֵֽלֶּהH428
3 כֹּהH3541 אָמַרH559 יְהוָהH3068 עֲשׂוּH6213 מִשְׁפָּטH4941 וּצְדָקָהH6666 וְהַצִּילוּH5337 גָזוּלH1497 מִיַּדH3027 עָשׁוֹקH6216 וְגֵרH1616 יָתוֹםH3490 וְאַלְמָנָהH490 אַלH408 תֹּנוּH3238 אַלH408 תַּחְמֹסוּH2554 וְדָםH1818 נָקִיH5355 אַֽלH408 תִּשְׁפְּכוּH8210 בַּמָּקוֹםH4725 הַזֶּֽהH2088
4 כִּיH3588 אִםH518 עָשׂוֹH6213 תַּֽעֲשׂוּH6213 אֶתH853 הַדָּבָרH1697 הַזֶּהH2088 וּבָאוּH935 בְשַׁעֲרֵיH8179 הַבַּיִתH1004 הַזֶּהH2088 מְלָכִיםH4428 יֹשְׁבִיםH3427 לְדָוִדH1732 עַלH5921 כִּסְאוֹH3678 רֹֽכְבִיםH7392 בָּרֶכֶבH7393 וּבַסּוּסִיםH5483 הוּאH1931 ועבדוH5650 וַעֲבָדָיוH5650 וְעַמּֽוֹH5971
5 וְאִםH518 לֹאH3808 תִשְׁמְעוּH8085 אֶתH853 הַדְּבָרִיםH1697 הָאֵלֶּהH428 בִּיH0 נִשְׁבַּעְתִּיH7650 נְאֻםH5002 יְהוָהH3068 כִּיH3588 לְחָרְבָּהH2723 יִֽהְיֶהH1961 הַבַּיִתH1004 הַזֶּֽהH2088
6 כִּֽיH3588 כֹהH3541 אָמַרH559 יְהוָהH3068 עַלH5921 בֵּיתH1004 מֶלֶךְH4428 יְהוּדָהH3063 גִּלְעָדH1568 אַתָּהH859 לִיH0 רֹאשׁH7218 הַלְּבָנוֹןH3844 אִםH518 לֹאH3808 אֲשִֽׁיתְךָH7896 מִדְבָּרH4057 עָרִיםH5892 לֹאH3808 נושבהH3427 נוֹשָֽׁבוּH3427
7 וְקִדַּשְׁתִּיH6942 עָלֶיךָH5921 מַשְׁחִתִיםH7843 אִישׁH376 וְכֵלָיוH3627 וְכָֽרְתוּH3772 מִבְחַרH4005 אֲרָזֶיךָH730 וְהִפִּילוּH5307 עַלH5921 הָאֵֽשׁH784
8 וְעָֽבְרוּH5674 גּוֹיִםH1471 רַבִּיםH7227 עַלH5921 הָעִירH5892 הַזֹּאתH2063 וְאָֽמְרוּH559 אִישׁH376 אֶלH413 רֵעֵהוּH7453 עַלH5921 מֶהH4100 עָשָׂהH6213 יְהוָהH3068 כָּכָהH3602 לָעִירH5892 הַגְּדוֹלָהH1419 הַזֹּֽאתH2063
9 וְאָמְרוּH559 עַלH5921 אֲשֶׁרH834 עָֽזְבוּH5800 אֶתH853 בְּרִיתH1285 יְהוָהH3068 אֱלֹֽהֵיהֶםH430 וַיִּֽשְׁתַּחֲווּH7812 לֵאלֹהִיםH430 אֲחֵרִיםH312 וַיַּעַבְדֽוּםH5647
10 אַלH408 תִּבְכּוּH1058 לְמֵתH4191 וְאַלH408 תָּנֻדוּH5110 לוֹH0 בְּכוּH1058 בָכוֹH1058 לַֽהֹלֵךְH1980 כִּיH3588 לֹאH3808 יָשׁוּבH7725 עוֹדH5750 וְרָאָהH7200 אֶתH853 אֶרֶץH776 מוֹלַדְתּֽוֹH4138
11 כִּיH3588 כֹהH3541 אָֽמַרH559 יְהוָהH3068 אֶלH413 שַׁלֻּםH7967 בֶּןH1121 יֹאשִׁיָּהוּH2977 מֶלֶךְH4428 יְהוּדָהH3063 הַמֹּלֵךְH4427 תַּחַתH8478 יֹאשִׁיָּהוּH2977 אָבִיוH1 אֲשֶׁרH834 יָצָאH3318 מִןH4480 הַמָּקוֹםH4725 הַזֶּהH2088 לֹֽאH3808 יָשׁוּבH7725 שָׁםH8033 עֽוֹדH5750
12 כִּיH3588 בִּמְקוֹםH4725 אֲשֶׁרH834 הִגְלוּH1540 אֹתוֹH853 שָׁםH8033 יָמוּתH4191 וְאֶתH853 הָאָרֶץH776 הַזֹּאתH2063 לֹֽאH3808 יִרְאֶהH7200 עֽוֹדH5750
13 הוֹיH1945 בֹּנֶהH1129 בֵיתוֹH1004 בְּֽלֹאH3808 צֶדֶקH6664 וַעֲלִיּוֹתָיוH5944 בְּלֹאH3808 מִשְׁפָּטH4941 בְּרֵעֵהוּH7453 יַעֲבֹדH5647 חִנָּםH2600 וּפֹעֲלוֹH6467 לֹאH3808 יִתֶּןH5414 לֽוֹH0
14 הָאֹמֵרH559 אֶבְנֶהH1129 לִּיH0 בֵּיתH1004 מִדּוֹתH4060 וַעֲלִיּוֹתH5944 מְרֻוָּחִיםH7304 וְקָרַֽעH7167 לוֹH0 חַלּוֹנָיH2474 וְסָפוּןH5603 בָּאָרֶזH730 וּמָשׁוֹחַH4886 בַּשָּׁשַֽׁרH8350
15 הֲתִֽמְלֹךְH4427 כִּיH3588 אַתָּהH859 מְתַחֲרֶהH8474 בָאָרֶזH730 אָבִיךָH1 הֲלוֹאH3808 אָכַלH398 וְשָׁתָהH8354 וְעָשָׂהH6213 מִשְׁפָּטH4941 וּצְדָקָהH6666 אָזH227 טוֹבH2896 לֽוֹH0
16 דָּןH1777 דִּיןH1779 עָנִיH6041 וְאֶבְיוֹןH34 אָזH227 טוֹבH2896 הֲלוֹאH3808 הִיאH1931 הַדַּעַתH1847 אֹתִיH853 נְאֻםH5002 יְהוָֽהH3068
17 כִּיH3588 אֵיןH369 עֵינֶיךָH5869 וְלִבְּךָH3820 כִּיH3588 אִםH518 עַלH5921 בִּצְעֶךָH1215 וְעַלH5921 דַּֽםH1818 הַנָּקִיH5355 לִשְׁפּוֹךְH8210 וְעַלH5921 הָעֹשֶׁקH6233 וְעַלH5921 הַמְּרוּצָהH4835 לַעֲשֽׂוֹתH6213
18 לָכֵןH3651 כֹּֽהH3541 אָמַרH559 יְהוָהH3068 אֶלH413 יְהוֹיָקִיםH3079 בֶּןH1121 יֹאשִׁיָּהוּH2977 מֶלֶךְH4428 יְהוּדָהH3063 לֹאH3808 יִסְפְּדוּH5594 לוֹH0 הוֹיH1945 אָחִיH251 וְהוֹיH1945 אָחוֹתH269 לֹאH3808 יִסְפְּדוּH5594 לוֹH0 הוֹיH1945 אָדוֹןH113 וְהוֹיH1945 הֹדֹֽהH1935
19 קְבוּרַתH6900 חֲמוֹרH2543 יִקָּבֵרH6912 סָחוֹבH5498 וְהַשְׁלֵךְH7993 מֵהָלְאָהH1973 לְשַׁעֲרֵיH8179 יְרוּשָׁלִָֽםH3389
20 עֲלִיH5927 הַלְּבָנוֹןH3844 וּֽצְעָקִיH6817 וּבַבָּשָׁןH1316 תְּנִיH5414 קוֹלֵךְH6963 וְצַֽעֲקִיH6817 מֵֽעֲבָרִיםH5682 כִּיH3588 נִשְׁבְּרוּH7665 כָּלH3605 מְאַהֲבָֽיִךְH157
21 דִּבַּרְתִּיH1696 אֵלַיִךְH413 בְּשַׁלְוֺתַיִךְH7962 אָמַרְתְּH559 לֹאH3808 אֶשְׁמָעH8085 זֶהH2088 דַרְכֵּךְH1870 מִנְּעוּרַיִךְH5271 כִּיH3588 לֹֽאH3808 שָׁמַעַתְּH8085 בְּקוֹלִֽיH6963
22 כָּלH3605 רֹעַיִךְH7462 תִּרְעֶהH7462 רוּחַH7307 וּֽמְאַהֲבַיִךְH157 בַּשְּׁבִיH7628 יֵלֵכוּH1980 כִּיH3588 אָזH227 תֵּבֹשִׁיH954 וְנִכְלַמְתְּH3637 מִכֹּלH3605 רָעָתֵֽךְH7451
23 ישבתיH3427 יֹשַׁבְתְּH3427 בַּלְּבָנוֹןH3844 מקננתיH7077 מְקֻנַּנְתְּH7077 בָּֽאֲרָזִיםH730 מַהH4100 נֵּחַנְתְּH2603 בְּבֹאH935 לָךְH0 חֲבָלִיםH2256 חִילH2427 כַּיֹּלֵדָֽהH3205
24 חַיH2416 אָנִיH589 נְאֻםH5002 יְהוָהH3068 כִּיH3588 אִםH518 יִהְיֶהH1961 כָּנְיָהוּH3659 בֶןH1121 יְהֽוֹיָקִיםH3079 מֶלֶךְH4428 יְהוּדָהH3063 חוֹתָםH2368 עַלH5921 יַדH3027 יְמִינִיH3225 כִּיH3588 מִשָּׁםH8033 אֶתְּקֶֽנְךָּH5423
25 וּנְתַתִּיךָH5414 בְּיַדH3027 מְבַקְשֵׁיH1245 נַפְשֶׁךָH5315 וּבְיַדH3027 אֲשֶׁרH834 אַתָּהH859 יָגוֹרH3016 מִפְּנֵיהֶםH6440 וּבְיַדH3027 נְבוּכַדְרֶאצַּרH5019 מֶֽלֶךְH4428 בָּבֶלH894 וּבְיַדH3027 הַכַּשְׂדִּֽיםH3778
26 וְהֵֽטַלְתִּיH2904 אֹתְךָH853 וְאֶֽתH853 אִמְּךָH517 אֲשֶׁרH834 יְלָדַתְךָH3205 עַלH5921 הָאָרֶץH776 אַחֶרֶתH312 אֲשֶׁרH834 לֹֽאH3808 יֻלַּדְתֶּםH3205 שָׁםH8033 וְשָׁםH8033 תָּמֽוּתוּH4191
27 וְעַלH5921 הָאָרֶץH776 אֲשֶׁרH834 הֵםH1992 מְנַשְּׂאִיםH5375 אֶתH853 נַפְשָׁםH5315 לָשׁוּבH7725 שָׁםH8033 שָׁמָּהH8033 לֹאH3808 יָשֽׁוּבוּH7725
28 הַעֶצֶבH6089 נִבְזֶהH959 נָפוּץH5310 הָאִישׁH376 הַזֶּהH2088 כָּנְיָהוּH3659 אִםH518 כְּלִיH3627 אֵיןH369 חֵפֶץH2656 בּוֹH0 מַדּוּעַH4069 הֽוּטֲלוּH2904 הוּאH1931 וְזַרְעוֹH2233 וְהֻשְׁלְכוּH7993 עַלH5921 הָאָרֶץH776 אֲשֶׁרH834 לֹאH3808 יָדָֽעוּH3045
29 אֶרֶץH776 אֶרֶץH776 אָרֶץH776 שִׁמְעִיH8085 דְּבַרH1697 יְהוָֽהH3068
30 כֹּהH3541 אָמַרH559 יְהוָהH3068 כִּתְבוּH3789 אֶתH853 הָאִישׁH376 הַזֶּהH2088 עֲרִירִיH6185 גֶּבֶרH1397 לֹאH3808 יִצְלַחH6743 בְּיָמָיוH3117 כִּיH3588 לֹאH3808 יִצְלַחH6743 מִזַּרְעוֹH2233 אִישׁH376 יֹשֵׁבH3427 עַלH5921 כִּסֵּאH3678 דָוִדH1732 וּמֹשֵׁלH4910 עוֹדH5750 בִּיהוּדָֽהH3063
Jamieson Fausset Brown Bible Commentary 1 EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
Go down--The temple (where Jeremiah had been prophesying) was higher than the king's palace on Mount Zion (
Jer 36:10,
Jer 36:12;
2Chr 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,
Jer 22:11; Jehoiakim,
Jer 22:13-
Jer 22:18; Jeconiah,
Jer 22:24; Zedekiah, the address to whom (
Jer 21:1,
Jer 21:11-
Jer 21:12) suggests notice of the rest.
2 these gates--of the king's palace.
3 Jehoiakim is meant here especially: he, by oppression, levied the tribute imposed on him by Pharaoh-necho, king of Egypt (
2Chr 36:3), and taxed his people, and took their labor without pay, to build gorgeous palaces for himself (
Jer 22:13-
Jer 22:17), and shed innocent blood, for example, that of Urijah the prophet (
Jer 26:20-
Jer 26:24;
2Kgs 23:35;
2Kgs 24:4).
4 upon the throne of David--literally, "or David on his throne" (see on
Jer 13:13). This verse is repeated substantially from
Jer 17:25.
his servants--so the Keri. But Chetib, singular, "his servant;" that is, distributively, "each with his servants;"
Jer 17:25, "their princes."
5 I swear by myself-- (
Heb 6:13,
Heb 6:17). 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 (
Jer 22:4).
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,"
Num 14:28; "surely,"
Num 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 (
2Sam 12:27;
2Kgs 10:25) [MAURER].
7 prepare--literally, "sanctify," or solemnly set apart for a particular work (compare
Isa 13:3).
thy choice cedars-- (
Isa 37:24). Thy palaces built of choice cedars (
Song 1:17).
8 (
Deut 29:24-
Deut 29:25). 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].
9 (
2Kgs 22:17).
10 Weep . . . not for--that is, not so much for Josiah, who was taken away by death from the evil to come (
2Kgs 22:20;
Isa 57:1); as for Shallum or Jehoahaz, his son (
2Kgs 23:30), who, after a three months' reign, was carried off by Pharaoh-necho into Egypt, never to see his native land again (
2Kgs 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 (
2Chr 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 (
2Kgs 15:13;
2Chr 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.
1Chr 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 (
2Kgs 23:31,
2Kgs 23:36;
2Chr 36:1); perhaps on account of Jehoiakim's extravagance (
Jer 22:13,
Jer 22:15). 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.
13 Not only did Jehoiakim tax the people (
2Kgs 23:35) for Pharaoh's tribute, but also took their forced labor, without pay, for building a splendid palace; in violation of
Lev 19:13;
Deut 24:14-
Deut 24:15. Compare
Mic 3:10;
Hab 2:9;
Jas 5:4. God will repay in justice those who will not in justice pay those whom they employ.
14 wide--literally, "a house of dimensions" ("measures"). Compare
Num 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 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.
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.
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
John 13:17; contrast
Titus 1:16).
17 thine--as opposed to thy father, Josiah.
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
1Kgs 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
Jer 22:13-
Jer 22:14 he describes him in general terms; then, in
Jer 22:15-
Jer 22:17, he directly addresses him without naming him; at last, in
Jer 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."
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
2Chr 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
Jer 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.
2Kgs 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 (
Ps 49:19). The two phrases are found together, as expressing two distinct ideas (
2Kgs 15:38;
2Kgs 16:20).
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
Jer 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 (
Ps 68:15).
from the passages--namely, of the rivers (
Judg 12:6); or else the borders of the country (
1Sam 13:23;
Isa 10:29). The passes (
1Sam 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 (
Num 27:12;
Num 33:47).
lovers--the allies of Judea, especially Egypt, now unable to help the Jews, being crippled by Babylon (
2Kgs 24:7).
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" (
Isa 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 (
Jer 7:25;
Jer 2:2;
Isa 47:12).
22 wind--the Chaldees, as a parching wind that sweeps over rapidly and withers vegetation (
Jer 4:11-
Jer 4:12;
Ps 103:16;
Isa 40:7).
eat up . . . pastors--that is, thy kings (
Jer 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.
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 (
Jer 6:24)! Nay, all thy fine buildings will win no favor for thee from them. MAURER translates, "How shalt thou be to be pitied!"
24 As I live--God's most solemn formula of oath (
Jer 46:18;
Jer 4:2;
Deut 32:40;
1Sam 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 (
Song 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
Obad 1:4); on account of thy father's sins, as well as thine own (
2Chr 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 (
Jer 52:31-
Jer 52:34). But none of his direct posterity ever came to the throne.
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."
26 thy mother--Nehushta, the queen dowager (
2Kgs 24:6,
2Kgs 24:8,
2Kgs 24:15; see
Jer 13:18).
27 they--Coniah and his mother. He passes from the second person (
Jer 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" (
Jer 44:14;
Ps 24:4;
Ps 25:1). Judea was the land which they in Babylon should pine after in vain.
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-- (
Ps 31:12;
Hos 8:8). The answer to this is given (
Rom 9:20-
Rom 9:23; contrast
2Tim 2:21).
his seed--(See on
Jer 22:29).
29 O earth! earth! earth!--Jeconiah was not actually without offspring (compare
Jer 22:28, "his seed";
1Chr 3:17-18;
Matt 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 (Mat. 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 (
Luke 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 (
Ps 89:30-
Ps 89:37) was revived in Zerubbabel and consummated in Christ.
This forms the epilogue to the denunciations of the four kings, in Jer. 21:1-22:30.