Chapter 22

1 He exhorteth to repentance, with promises and threats. 10 The judgment of Shallum, 13 of Jehoiakim, 20 and of Coniah.

1. Thus saith the Lord. The exact date of this message is not certain. This much seems clear, however, that it came in the reign of Jehoiakim (see on v. 10; see also PK 429, 430).

3. Judgment. Or, “justice.” From the words in the previous verse, “Thy people that enter in by these gates,” it would seem that Jeremiah delivered this message to the king as he sat in the gate in the presence of his subjects (see on ch. 21:12), probably conducting the affairs of state.

Shed innocent blood. One example of this unrelenting and extreme cruelty was the murder of Urijah by Jehoiakim (see ch. 26:20–23).

4. If ye do this. Here again the prophet graphically portrays the glory and prosperity that would come to Jerusalem if the people fulfilled God’s divine purpose for them (see on ch. 17:25).

5. I swear by myself. An expression emphasizing the certainty of God’s intention to fulfill His purpose (see Gen. 22:16). The reason, of course, why God thus swears is because there is none greater than Himself (Heb. 6:13).

This house. From the context it is plain this refers not to the Temple but to the royal palace.

6. Thou art Gilead. The “king’s house” is here compared to “Gilead” and “the head of Lebanon,” evidently because of the forests that were on the top of both ranges of mountains. The famous “cedars of Lebanon” and the equally famous “oaks of Bashan” were employed as fitting symbols of royal glory and prestige (see Isa. 2:13; Zech. 11:1, 2). It may well be that this verse refers to the royal hall of the forest of Lebanon (see on Jer. 21:14).

7. Thy choice cedars. When he captured Jerusalem, Nebuchadnezzar burned down the beautiful structures of cedar wood (Jer. 52:12, 13; cf. 2 Kings 25:8, 9; 2 Chron. 36:19).

9. Forsaken the covenant. See Deut. 29:24–26. The “covenant” that made Israel God’s special people was broken by the people, not by the Lord.

10. The dead. A reference to the righteous king of Judah, Josiah, for whom Jeremiah had composed a solemn lamentation (see 2 Chron. 35:25). Josiah was greatly respected and beloved by his people, and his untimely death was deeply mourned.

Him that goeth away. A reference to Josiah’s son and successor, Jehoahaz, whom Pharaoh-Necho removed from the throne and carried away into Egypt (2 Kings 23:31–34; 2 Chron. 36:2–4). The fate of this king, who was to “return no more” to his “native country,” was more suitable for lamentation than was the death of Josiah, who had been fatally wounded on the field of battle (see on 2 Kings 23:29, 30; 2 Chron. 35:24), and had thus been spared the evil to come to his people (2 Kings 22:20; Isa. 57:1). These references to Josiah and Jehoahaz indicate that the time when this message was given was certainly after the reign of Jehoahaz (see on Jer. 22:1, 11).

11. Shallum. Otherwise known as Jehoahaz (see on 2 Kings 23:30; 1 Chron. 3:15; 2 Chron. 36:1).

12. He shall die. See on 2 Kings 23:34.

13. Him that buildeth. A reference to Jehoiakim himself (see on v. 1). Jehoiakim evidently showed disregard for the economic condition of his subjects, who were already experiencing the hardships of foreign invasion and the burdens of heavy tribute (see 2 Kings 23:35).

Chambers. Literally, “roof chambers.”

Without wages. Jehoiakim evidently imposed forced labor on some of his unfortunate subjects. Instead of being free, the people were virtually slaves, receiving their food but no wages.

14. A wide house. That is, “a large-sized house,” with large roof chambers (see on v. 13) and wide windows.

Cieled. Literally, “covered,” or “paneled.”

Vermilion. Probably the same red pigment that was used in the buildings of Assyria and Egypt (see Eze. 23:14). Possibly it was cinnabar, or red clay and oxide of iron. Jehoiakim very probably had the vain ambition to emulate the architectural glory of the Egyptian king Pharaoh-Necho, who had placed him on the throne (2 Kings 23:34).

15. Thou closest thyself in cedar. Literally, “because thou competest in cedar.” The same Hebrew word translated “closest” here is translated “contend” in ch. 12:5. In other words, Jeremiah rebukes Jehoiakim for endeavoring to outdo the magnificence proudly displayed by others.

Did not thy father? A reference to Jehoiakim’s father, Josiah, who enjoyed a normal, well-balanced life of judgment and “justice [literally, righteousness].” His was an inner greatness that far surpassed the outer glory of Jehoiakim’s palaces.

16. Was not this to know me? See ch. 9:23, 24. In contrast with his son, Josiah did not seek greatness through secular accomplishment. His greatness was found in his fellowship with the Lord and that fellowship was revealed by Josiah’s justice and mercy toward “the cause of the poor and needy” (see Micah 6:8; Matt. 25:34–40).

17. Thy covetousness. Literally, “thy gain” (see chs. 6:13; 8:10), secured through “oppression” and “violence.”

Innocent blood. See ch. 26:20–23; see on ch. 22:3.

18. They shall not lament. There would be a striking contrast between the death of Jehoiakim and that of Josiah. There would be no mourning for the ungodly son as there was for the godly father (see 2 Chron. 35:25). Jehoiakim’s relatives would not lament the loss of a loved one; nor would the subjects of the king mourn the loss of their ruler (see 1 Kings 13:30; Mark 5:38, 39).

19. He shall be buried. See ch. 36:30. On the possible circumstances surrounding the death of Jehoiakim see on 2 Kings 24:5.

20. Go up to Lebanon. The date of this message (vs. 20–30) cannot be established positively, yet vs. 24–26 indicate that the message was given during the short reign of Jehoiachin, 597 b.c., and was addressed to that king. The mountains of Lebanon and Bashan overlooked the route of the Babylonians, hence an appropriate place upon which to bewail Judah’s calamities.

The passages. Or, “Abarim,” a proper name for that part of the mountainous range south of Gilead and Bashan (see Num. 27:12; 33:47; Deut. 32:49).

All thy lovers. Those nations, such as the Assyrians and the Egyptians, with whom Judah had entered into alliance (2 Kings 16:7–9; cf. Eze. 23:5, 9; see on Jer. 4:30). The climax of this destruction occurred when Pharaoh-Necho’s army was overthrown by Nebuchadnezzar at Carchemish (Jer. 46:2).

21. Thy youth. That is, the “youth,” or beginning of Judah as a nation, not the “youth” of the king.

22. The wind. A reference to the scorching east wind as typifying the calamity that would sweep over the land of Judah (see on chs. 4:11; 18:17).

Eat up all thy pastors. Literally, “shepherd all thy shepherds,” a characteristic Hebrew play on words. This prophecy indicated that the Babylonian invasion would destroy the princes and leading men of Judah.

23. How gracious shalt thou be! An alternative translation is, “how wilt thou groan,” or “how wilt thou sigh.” This is a forceful, graphic way of expressing the inescapable misery and doom about to fall upon the rulers and people of Judah.

24. Coniah. A shortened form of Jeconiah, or Jehoiachin (Jer. 24:1; 37:1; 2 Kings 24:8). Jehoiachin’s reign lasted only from December, 598 b.c., to March, 597 (see pp. 505, 575, 756; also Vol. II, pp. 96, 97; Vol. III, p. 92).

Signet. Heb. chotham, “a seal ring.” This seal was the symbol of royal power that validated every decree (see 1 Kings 21:8; Haggai 2:23). It was a most precious possession (see on S. of Sol. 8:6).

Yet would I pluck thee. Or, “yet would I pull you off.” God thus vigorously declared His judgment upon Jehoiachin (see Jer. 24:1; 29:1, 2; cf. 2 Kings 24:12, 15).

25. Nebuchadrezzar. On this spelling see on ch. 21:2.

26. Thy mother. On account of Jehoiachin’s youth when he ascended the throne, it is very likely his mother, Nehushta (2 Kings 24:8; Jer. 29:2), wielded great influence during her son’s reign (see on Jer. 13:18). Because of this, when Coniah’s reign came to an end, her power also ended.

Into another country. Both mother and son were carried as captives to Babylon by Nebuchadnezzar (Jer. 29:1, 2; cf. 2 Kings 24:10–15).

27. Not return. It is quite evident that Jehoiachin never returned to the land of Judah, for he was still a captive when Amel-Marduk (Evil-Merodach) ascended the throne of Babylon (see ch. 52:31–34), and so he continued “all the days of his life.”

28. Idol. Heb. Фeseb, “a form,” “a thing;” that is, “something formed.” This word is used in apposition with “vessel,” which in turn refers to a piece of pottery fashioned by a potter. Jehoiachin was a rejected “vessel” cast out into Babylon.

Seed. Heb.zeraФ, meaning either “seed [of plants, etc.],” or “offspring,” “descendants.” This reference seems to imply that, though Jehoiachin was only 18 years of age at this time (597 b.c.), he already had one or more children. Cuneiform records list him as having five children in 592 b.c. (see on 2 Chron. 36:9).

29. Earth. Or, “land” (see on ch. 4:20). The threefold repetition of the word emphasized the certainty of God’s purpose concerning Judah (cf. Luke 22:31; John 8:51; 10:1).

30. Childless. The latter half of v. 30 explains this to mean that none of Jehoiachin’s “seed” (see on v. 28), or offspring, would sit on his throne. Neither Jehoiachin’s immediate children nor his later descendants ever ruled over Judah. Even when Zerubbabel became the leader of the Jews that returned from the Captivity he did not rule as king (see PK 451).

Ellen G. White comments

13–15Te 27

13–17MH 337; PK 429

17   Te 27

18, 19  PK 430