Jeremiah 22

THus says the LORD, Go down to the house of the king of Judah, and speak there this word Some by the King of Iudah here mentioned, understand Iehoahaz, made King upon the death of Iosiah by the People (being the second Son of Iosiah) 2 King. 23.30. Others understand Iehojakim whom Pharaoh Necho made King, carrying his Elder Brother Iehoahaz after a short reign of three months with him into Egypt, 2 Chron. 36.4..

And say, Hear the word of the LORD, O king of Judah, that sittest upon the throne of David None is so great but he is obliged to hear the word of the Lord, the Prophets mentioning him under the notion of him that sat upon the throne of David, both minds him of Gods faithfulness, who had promised, that David should not want one to it on his Thrones and his duty, to walk in the steps of him upon whose throne he sate, and also of his errors, he not walking in Davids steps, though he sate upon his throne., thou, and thy servants, and thy people that enter in by these gates The word of the Lord concerned not the King alone, but all his instruments in places of Magistrates, and also all the people of Ierusalem and Iudea.;

Thus says 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 That is administer justice to all your subjects, the Stranger, the Fatherless, and the Widow are particularly named, as persons who have fewest F iends, and so are most exposed to the lusts of great men, who have a power to oppress them, 2 things are observable. 1. That the terms upon which God promiseth mercy to them, are such as were in their power to perform. 2. They are the due performance of relative duties, to teach us how much lyeth upon mens just performance of the duties of their Relations, and more particularly, how much God loveth justice and judgment, without the impartial execution of which, no Princes, no Magistrates can promise themselves security from temporal judgments, which much commendeth the love of God to humane society, injustice being the greatest Enemy to it, and justice the great foundation and pillar of it..

For if ye do this thing indeed, If ye will not pretendedly, but really give to every one their due, and look that inferiour Magistrates acting under you do so. 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 Then, he does not say, you shall be saved, the promise is only of a secular, temporal nature of all prosperity, and continuance of the family of David, with great honour and splendour, expressed by those phrases of riding in Chariots and on Horses. Though the performance of moral acts, ofjustice, and mercy which men may perform without any sp cial grace of God be not enough to intitle them to the hopes of spiritual, and eternal good things: yet they may entitle them to the hopes of outward prosperity, and happiness in this Life, Dan. 4.27. which is sufficient to demonstrate, that mens outward infelicities, and sufferings under the grievous judgments of God upon themselves is from their selves; they might in a great measure avoid them, by doing such acts, as are in their power to do..

But if ye will not hear these words By hearing the Prophet meaneth hearkning to; and obeying, God accounteth us to hear no more then we practice., I swear by my self, says the LORD, that this house shall become a desolation If (says the Prophet) you will not execute judgement, &c. I give you the greatest assurance imaginable, that this noble house of David shall become a desolation. The Apostle says, that God, because he could swear by no greater, sware by himself. The end of an Oath is the confirmation of a thing where any doubt of the truth of it, or have any strife about it, sinners finding in themselves a difficulty to believe God upon his word, revealing his will against the interests of their lusts, the Lord is brought in as swearing, not by a greater (that is impossible) but by himself, that the house of David or the house of Israel, or his own house, the Temple, though the first seems most probable to be here meant, which seemeth to be the house mentioned verse 4, through the gates of which Kings should enter riding in Chariots and on Horses; should be made desolate..

For thus says the LORD unto the kings house of Judah, Thou art Gilead unto me Interpreters are not agreed in what sense God says, that the Kings house of Iudah was unto him as Gilead., and the head of Lebanon Or the head of Lebanon, Gilead was a Countrey fertile for Pastures, upon which account the Reubenites and Gadites, being men whose Estates lay in Cattle begged it of Moses for their portion, Num. 32.2. and Moses gave it to the Son of Manasses verse 40. it was also famous for Spicery, Balm, and Myrrh, Gen. 37.25. it had in it a famous Mountain. Lebanon also was a very pleasant place, famous for Cedars and indeed whatsoever could gratifie the senses, they both were in the lot of Gad and Manass. Some think God compareth the King of Iudahs house to these places, in regard of the height and nobleness of the structure, others for the pleasantness and delightfulness of it. Others consider, Gilead as the principal part of the inheritance of the ten Tribes wasted by Tiglath Pil zar, 2 Kings 15.29. and that God telleth them by this comparison that he would certainly destroy them and make them as Gilead which was the head of Lebanon. Though Ierusalem were a noble and pleasant place, yet they might remember so was Gilead which yet for their sins was wasted, and brought to ruine.: yet surely I will make thee a wilderness, and cities which are not inhabited So also Ierusalem, formerly the Garden of Iudea and joy of the whole Earth should be made a Wilderness, and the Cities of Iudah, should not be inhabited..

And I will prepare destroyers against thee, every one with his weapons They shall not only be edged with their own lusts and malice, but commissionated and influenced by me, and shall come sufficiently prepared for their work., and they shall cut down thy choice cedars, and cast them into the fire And they shall cut down, and burn thy buildings which are made of goodly Cedars..

And many nations shall pass by this city, and they shall say every man to his neighbour, wherefore has the LORD done thus to this great city According to Gods threatnings, Deut. 29.24. 1 Kings 9.8. though the Jews would not understand that there was a cause, yet others would understand it, and inquire into it.?

Then they shall answer, Because they have forsaken the covenant of the LORD their GOD Some shall answer them, or they shall answer one another. Surely it is because they have broken the divine Law, which the Israelites made a Covenant, Exod. 19.8. chap. 24.3.7. Deut. 5.27. upon which account their sinning was an Apostacy and a forsaking their Covenant., and worshipped other gods, and served them Their sinning was not of an ordinary nature, but by Idolatry, worshipping Images, and Idols which indeed were no Gods, but only in the opinion of those nations that worshipped them..

¶ Weep ye not for the dead, neither bemoan him Not for Iosiah your dead Prince, for whom there was a great mourning, 2 Chron. 35.25. mentioned, Zech. 12.11. Iosiah is happy, you need not trouble your selves for him, but weep for Iehoa az who is to go, or is gone into Captivity, Iehoa az was set up upon his fathers death by the people, 2 Kings 23.30. 2 Chron. 36.1. but verse 3. put down within three moneths and carried into Egypt verse 4. where he died, 2 Kin. 23.34., but weep sore for him that goeth away s; for he shall return no more, nor see his native country So as he no more returned into Iudah, the participle being in the present tense inclineth me to think, that this prophesie, was long before that in the former chapter, soon after the death of Iosiah upon the peoples setting up of Ie oa az in his stead, or presently after he was carried away. Some interpret this of the people that were dead, and those that were going into Captivity, but the next verse makes it far more probable that it is to be understood of Iosiah and Iehoahaz..

For thus says the LORD touching Shallum, the son of Josiah king of Judah Who this Shallum was is a little doubted, some think it was Iehoa az the Son of Iosiah, 1 Chron. 3.15. called Iohanan, there is also mentioned one Shallum, but he is there mentioned as the fourth son of Iosiah, in the Book of Kings we read only of three Sons which Iosiah had, viz. Iehoa az, Iehojachim, and Zedekiah, most think that this Shallum, was Iehoa az or Iohanan (as he is called 1 Chron. 3.15.) who was indeed the second son of Iosiah for it is plain from 2 Kings 23.31, 36. that Iehojachim was two years older, otherwise he could not have been 25 years old when he began to reign after Iehoahaz who began to reign at 23 years of age and reigned but three months, but 1 Chron. 3.15. he is called Iosiahs first-born, because he was first made King, and here he is called Shallum for the shortness of his reign, in derision to the Jews who so called him, upon the account of their good hopes of prosperity under him, and in allusion to Shallum the son of Iabesh, one of the last Kings of the ten Tribes mentioned 2 Kings 15.13. who reigned but a moneth, for this as some think could not be that Shallum mentioned after Zedekiah, as the fourth son of Iosiah, 1 Chron. 3.15. for that Shallum they say never reigned, this as the text says did reign three months, which reigned in stead of Josiah his father instead of Iosiah his Father, which phrase seemeth also to conclude that he immediately succeeded his Father Iosiah., which went forth out of this place He was carried away from Ierusalem presently after he was set up, 2 Kings 23.31, 32. imprisoned at Ribla, and verse 34. died in Egypt., he shall not return thither any more.

But he shall dye in the place whither they have led him captive, and shall see this land no more So as he returned no more to see his native Country, as is here said. But others think this Shallum was Iosiahs fourth son, that Iohanan died before his father, and the people made Shallum his youngest Son King, calling him Iehoahaz, so as he reigned immediately after Iosiah..

¶ Wo unto him that buildeth his house by unrighteousness, and his chambers by wrong We have not here any certain guidance to let us know whether the Prophet intended Iehoahaz or Iehojachim, both of them did evil in the sight of the Lord as we read in their story, the sin here reflected upon is manifestly injustice and oppression, but possibly in the former part of the verse, all injust, and oppressive acts, by which either of these Princes endeavoured to promote their grandeur may be understood, for we need not take, building his house in a strict literal sense, but signifying the promotion of his Family or establishing his State and Dignity. that useth his neighbours service without wages, and giveth him not for his work In the latter part a special oppression, withholding workmens wages, is the sin upon which the wo is denounced, a sin contrary to the Law, Lev. 19.13. Deut. 24.14, 15. and against which the judgment of God is also denounced under the New Testament, Iames 5.4. An evident demonstration of Gods love to mankind securing by his Law, just dealings between man and man, and revenging acts of injustice, and particularly where men take advantage of their greatness above, and superiority over others, to trample them under their feet, and to withhold their rights from them, though such persons may be out of the reach of humane justice, yet God has denounced a wo against them..

That says, I will build me a wide house, and large chambers, and cutteth him out windows, and it is cieled with cedar, and painted with vermilion That is wo to that man, who suffering oppression in his Government, or making it his business himself to oppress, yet buildeth himself, great houses and large chambers cieling them with Cedar, promising himself prosperity and splendor notwithstanding his wicked courses; for otherwise it is lawful enough for Princes to build themselves stately houses, &c. yet some think, that Iehojachims Pride, and Luxury and magnificence is here blamed, which also may be, considering what fate he was under, for Iudah was reprieved only during Iosiahs life, 2 Chron. 34.24, 25, 26, 27, 28. and this Prince had seen, Shallum or Iehoahaz his Brother carried into Captivity, and he still walked in the same wicked courses his brother had done, yet in contempt of the Word of the Lord by Huldah in his Fathers time, he promiseth himself all prosperity, and splendor, and accordingly was building himself stately Houses, and adorning them, for this the woe is here denounced..

Shalt thou reign because thou closest thy self in Cedar Art thou so vain as to think that brave Houses will continue thy Kingdom? Thou art mistaken, magnificent buildings are not those things which establish a Princes Throne.? did not thy father eat and drink, and do judgment and justice, and then it was well with him How was it with thy Father? He lived prosperously yet had no such stately Edifices, his Throne was established by Justice, and Judgment, that were the right way for thee to sit sure upon thy Throne.?

He judged the cause of the poor and needy By himself in person for the Kings of Israel and Iudah, often sate personally to judge causes: or by setting such Judges as did it, administring justice impartially, particularly to such as in respect of their low condition were most exposed to the power of others, and doing thus he prospered., then it was well with him: was not this to know me? says the LORD This was for him truly to own and acknowledge me, they only truly know God who obey him, and men vainly pretend to Piety, who are notoriously defective in duties of Justice and Charity..

But thine eyes and thy heart are not but for thy covetousness All that thou lookest after, and that thy heart is set upon, is thy own grandeur, and riches., and for to shed innocent blood, and for oppression, and for violence to do it And to make thy self great thou makest no difficulty, to destroy thy subjects that are innocent, and have not deserved death, and to oppress others, using all manner of violence against them, it is not to be thought that Iehojachim did all this in person; but by such corrupt and injust Judges, as he set up; so God accounted that Ahab had killed, and taken possession, 1 Kings 21.19. Though the Elders and Nobles were those that did it, verse 11.12, 13. Princes are responsal to God for the sins of their Ministers and Judges..

Therefore thus says the LORD concerning Jehojakim the son of Josiah king of Judah A very bad son of a good Father whose name was Eliakim, by Pharaoh Necho turned to Iehojakim, 2 Kings 23.34. and by him set up, he reigned wickedly, and infinitely oppressed the people for mony, for Pharaoh Necho that made him King verse 35. he reigned but eleven years, but rebelling against Nebuchadnezzar King of Babylon as we read, 2 Kings 24.1, 2. he was carried by him into Babylon in fetters, 2 Chron. 36.6. where for ought we read he dyed. Iehojachin or Ieconiah his Son succeeded him, ver. 9. reigning only three months, and ten days.. They shall not lament for him, saying, Ah my brother, or ah sister: they shall not lament for him, saying, Ah Lord! or ah his glory He died not lamented, for as it is not probable his Enemies would lament him, so he had disobliged his own people by violence and oppression to that degree, that it is not likely that those of them that were in Babylon, made any great lamentation for him..

He shall be buried with the burial of an ass That is he shall not be buried at all, or he shall be buried in an indecent and contemptible manner, none attending him to his Grave, none mourning for him., drawn and cast forth beyond the gates of Jerusalem The last words of this verse incline some to think that Iehojachim was buried near to Ierusalem, but the Scripture, which mentioneth his being carried into Babylon says nothing of his being brought back, nor is that very probable which some say, that the King of Babylon thought to have carried him to Babylon, but upon second thoughts altered his purposes, and caused him to be slain at Ierusalem, and his body to be ignominiously dragged out of the gates. The Scripture says expresly he was carried to Babylon, 2 Kings 24.15. and if he died there, yet this Text remaineth true, the scope of which seemeth to be to show the vanity of this Prince in his great and stately Buildings, which he was not like long to enjoy, nor to be buried nigh to them, nor in any degree of honour proportionate to the splendor of them..

Go up to Lebanon The Hebrew Verb being feminine lets us know, that Ierusalem was the place to which this speech is directed. To the inhabitants of which the Prophet here calleth, to whom he calleth to go up to Lebanon., and cry, and lift up thy voice in Bashan And to Bashan, both Lebanon and Basan were Hills or Places that looked towards Assyria, from whence the Jews looked for help, and had it sometimes, as 2 Kings 16.7. he calls to them ironically to go up to the mountainous parts of them, where standing and crying, they might be soonest and best heard., and cry from the passages What we Translate from the passages, others translate from the borders, or from the sides. Others from Abarim which is the name of a mountain, as well as Lebanon and Basan, vide Numb. 27.12. and 33.47. which seemeth to me the best interpretation, the meaning is, go and cry, for help from all places but it will be in vain, for: for all thy lovers are destroyed the Egyptians and Assyrians to whom thou were wont heretofore to fly, choosing rather to trust in them then in me, are themselves in the power or danger of the Chaldeans, who shall also destroy thee..

I spake to thee in thy prosperity I, by my Prophets, spake to thee while all things went well with thee, so as thou hast not sinned ignorantly or without warning, I have not surprized thee with my judgments, but thou refusedst to hearken, and obey my admonitions, and precepts., but thou saidst I will not hear s: this has been thy manner from thy youth, that thou obeyedst not my voice From the time that I brought thee out of the land of Egypt, thou hast been thus a rebellious people..

The wind shall eat up all thy pastours Either a vain hope, and presumption shall destroy thy Rulers and Governours, who flatter thee with promises of prosperity, or a judgment shall sieze them, that shall be like a violent Wind, which presently scattereth the Clouds, and the smoak, or they shall be blasted by my judgments, as Plants are blasted; and eaten up by Winds., and thy lovers shall go into captivity And those that have been thy Friends, and Allies, Syria and Egypt, in whom thou hast trusted, shall themselves be made captive, surely then shalt thou be ashamed, and confounded for all thy wickedness Surely when thou seest this, thou wilt be convinced, and ashamed of thy wicked courses..

O inhabitant of Lebanon Hierusalem which is called an inhabitant of Lebanon, either because their Houses were built of Wood cut down out of the Forrest of Lebanon, or because they lived in as great plenty, and delight, as if they lived in Lebanon; Or because they thought the mountain of Lebanon was a certain refuge to them. that makest thy nest in the cedars They are said to make their nest in the Cedars; either because their houses were built of the Cedars of Lebanon, or because of the security they promised themselves, from that Forest and Mountain so full of, and famous for Cedars., how gracious shalt thou be What favour wilt thou find when pangs come upon thee, the pain as of a woman in travail when my judgments shall come upon thee, as suddenly and as smartly, as the pains of a woman in travel come upon her, a similitude often made use of by this Prophet, to express the suddenness, unavoidableness and greatness of Judgments, chap. 4.31. and 6.24. and 13.21. and 30.6. and 49.24, and 50.43. and so in other Scriptures, Psal. 48.6. Micah 4.9. 1 Thessalonians 5.3..

As I live says the LORD, though Coniah the son of Jehojakim king of Judah By Coniah he meaneth Iehojachin, 2 Kings 24.8. whose name was Iecohiah, 1 Chron. 3.16. (for all Iosiahs Sons had two names and so had his Granchild Ieconiah) here in contempt called Coniah. were the signet upon my right hand He says that though this Coniah were as dear to him as his signet, which every man keepeth safe, yet this should not secure him from divine vengeance., yet would I pluck thee thence.

And I will give thee into the hand of them that seek thy life That is into the power of the Chaldeans, and Babylonians, whom they were fraid of, and justly, for they thirsted after their blood, and ruine., of them whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Caldeans.

And I will cast thee out, and thy mother that bare thee, into another countrey where ye were not born, and there ye shall dye Ieconiahs Mother was Nehushtan, the Daughter of Elma ha of Hierusalem, 2 Kings 24.8. verse 12. the fulfilling of this Prophesie is recorded, it is said, that Iehojachin the King of Iudah went out to the King of Babylon, he and his Mother, and his Servants, &c. so ver. 15. together with eight thousand prisoners of the meaner sort, besides Princes and Nobles..

But to the land whereunto they desire to return, thither they shall not return That is they shall never come again to Ierusalem though they be fond of it as their Native Countrey, and may promise themselves such favours from the King of Babylon, yet there shall no such thing be their portion..

Is this man Coniah a despised broken idol The Prophet either speaketh this in the person of God, or of the people, who are here brought in, affirming that this Prince who was the idol of the people, was now through the just judgment of God become like a broken idol.? is he a vessel wherein is no pleasure Or like a vessel which men care not for, being either so crackt, or so tainted, that they can make no use of it, and admiring at this Catastrophe, and inquiring the cause why it so came to pass.? wherefore are they cast out, he and his seed He, and his seed, it is said ver. 30. that no man of his seed should prosper sitting upon the throne of David, and ruling any more in Iudah, nor is there any mention made of any of his Children where his carrying into Captivity is recorded, 2 Kings 24.12. which makes some think that by his seed here is meant the posterity of his Grand Father Iosiah, but others think, that he had Children, either before he went into the captivity, or born while he was in Babylon, and Matth. 1.12. it is said that after they were b ought to Babylon, Ieconiah begat Salathiel., and are cast into a land which they know not?

O earth, earth, earth, hear the word of the LORD By Earth he either means the Land of Iudah, to which he calls thrice, to signifie the deafness of this people, and unwillingness to hear, and believe what God spake by him. Or else he calls to the whole Earth, as he calls Heaven and Earth to witness, Deuteronomy 30.19. and 32.1. Isaiah 1.2. and 34.1. Ier. 6.19..

Thus says the LORD, Write ye this man childless The word translated Childless, is but thrice read in Holy Writ, and by various interpreters translated, barren, not increasing, empty, full of sorrow, wanting Children, &c. it is thought to be interpreted, by the next words, no man of his seed shall prosper sitting upon the throne of David, and ruling any more in Iudah, for there are seven of his Sons named 1 Chron. 3.17. So that he is said to be Childless, either because all his Children dyed before their Father. Or (which is most probable,) because he had no Child that sate upon the Throne, or ever had any Rulers place in Iudah, but only some that lived in a mean condition in Captivity, amongst whom Salathiel is named, Matth. 1.12. as a Progenitor of Christ., a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.