---
title: "Commentary Critical and Explanatory on the Whole Bible -  Jeremiah 22"
description: "CHAPTER 22   :-. EXHORTATION TO
REPENTANCE; JUDGMENT
ON SHALLUM,
JEHOIAKIM, AND CONIAH. Belonging to an earlier period
than the twenty-first chapter, name"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah/22"
---

CHAPTER 22

. EXHORTATION TO
REPENTANCE; JUDGMENT
ON SHALLUM,
JEHOIAKIM, AND CONIAH.
Belonging to an earlier period
than the twenty-first chapter, namely, the reigns of Shallum or
Jehoahaz, Jehoiakim, and Jeconiah ([Jeremiah 22:10](../../../kjv/jeremiah/22/10);
[Jeremiah 22:13](../../../kjv/jeremiah/22/13); [Jeremiah 22:20](../../../kjv/jeremiah/22/20)).
Jeremiah often groups his prophecies, not by chronological order, but
by *similarity of subjects;* thus [Jeremiah 22:20](../../../kjv/jeremiah/22/20) corresponds to [Jeremiah 21:12](../../../kjv/jeremiah/21/12).
GROTIUS thinks that
Jeremiah here *repeats* to Zedekiah what he had announced to
that king's predecessors *formerly* (namely, his brother and
brother's son), of a similar bearing, and which had since come to
pass; a warning to Zedekiah. Probably, in *arranging* his
prophecies they were grouped for the first time in the present order,
designed by the Holy Spirit to set forth the series of kings of
Judah, all four alike, failing in "righteousness," followed
at last by the "King," *a righteous Branch raised unto
David,* in the house of Judah, "the Lord our righteousness"
([Jeremiah 23:6](../../../kjv/jeremiah/23/6)). The unrighteousness
of Zedekiah suggested the review of his predecessors' failure in the
same respects, and consequent punishment, which ought to have warned
him, but did not.

**1. Go down**—The temple (where
Jeremiah had been prophesying) was higher than the king's palace on
Mount Zion ([Jeremiah 36:10](../../../kjv/jeremiah/36/10); [Jeremiah 36:12](../../../kjv/jeremiah/36/12);
[2 Chronicles 23:20](../../../kjv/2-chronicles/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, [Jeremiah 22:11](../../../kjv/jeremiah/22/11); Jehoiakim,
[Jeremiah 22:13-18](../../../kjv/jeremiah/22/13-18);
Jeconiah, [Jeremiah 22:24](../../../kjv/jeremiah/22/24); Zedekiah,
the address to whom ([Jeremiah 21:1](../../../kjv/jeremiah/21/1);
[Jeremiah 21:11](../../../kjv/jeremiah/21/11); [Jeremiah 21:12](../../../kjv/jeremiah/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 (), and taxed his people, and took their labor without pay, to
build gorgeous palaces for himself (), and shed innocent blood, for example, that of Urijah
the prophet ([Jeremiah 26:20-24](../../../kjv/jeremiah/26/20-24);
[2 Kings 23:35](../../../kjv/2-kings/23/35); [2 Kings 24:4](../../../kjv/2-kings/24/4)).

**4. upon the throne of
David**—literally, "or David on his throne" (see on ). This verse is repeated substantially from .
**his servants**—so the
*Keri.* But *Chetib, singular,* "his servant;"
that is, distributively, "*each* with his servants;"
[Jeremiah 17:25](../../../kjv/jeremiah/17/25), "their
princes."

**5. I swear by myself**— ([Hebrews 6:13](../../../kjv/hebrews/6/13);
[Hebrews 6:17](../../../kjv/hebrews/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 ([Jeremiah 22:4](../../../kjv/jeremiah/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," [Numbers 14:28](../../../kjv/numbers/14/28);
"surely," [Numbers 14:35](../../../kjv/numbers/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 ([2 Samuel 12:27](../../../kjv/2-samuel/12/27); [2 Kings 10:25](../../../kjv/2-kings/10/25))
[MAURER].

**7. prepare**—literally,
"sanctify," or solemnly set apart for a particular work
(compare [Isaiah 13:3](../../../kjv/isaiah/13/3)).
**thy choice cedars**— ([Isaiah 13:3](../../../kjv/isaiah/13/3)). Thy palaces built of choice cedars ([Isaiah 13:3](../../../kjv/isaiah/13/3)).

**8.** ([Deuteronomy 29:24](../../../kjv/deuteronomy/29/24);
[Deuteronomy 29:25](../../../kjv/deuteronomy/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.** ().

**10, 11. Weep . . . not for**—that
is, not so much for Josiah, who was taken away by death from the evil
to come ([2 Kings 22:20](../../../kjv/2-kings/22/20); [Isaiah 57:1](../../../kjv/isaiah/57/1));
as for Shallum or Jehoahaz, his son ([Isaiah 57:1](../../../kjv/isaiah/57/1)), who, after a three months' reign, was carried off by
Pharaoh-necho into Egypt, never to see his native land again ([Isaiah 57:1](../../../kjv/isaiah/57/1)). 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 ([2 Chronicles 35:24](../../../kjv/2-chronicles/35/24);
[2 Chronicles 35:25](../../../kjv/2-chronicles/35/25)). 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 ([2 Kings 15:13](../../../kjv/2-kings/15/13);
[2 Chronicles 36:1-4](../../../kjv/2-chronicles/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. [2 Chronicles 36:1-14](../../../kjv/2-chronicles/36/1-14), 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 ([2 Kings 23:31](../../../kjv/2-kings/23/31);
[2 Kings 23:36](../../../kjv/2-kings/23/36); [2 Chronicles 36:1](../../../kjv/2-chronicles/36/1));
perhaps on account of Jehoiakim's extravagance ([Jeremiah 22:13](../../../kjv/jeremiah/22/13);
[Jeremiah 22:15](../../../kjv/jeremiah/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 ([2 Kings 23:35](../../../kjv/2-kings/23/35)) for
Pharaoh's tribute, but also took their forced labor, without pay, for
building a splendid palace; in violation of [Leviticus 19:13](../../../kjv/leviticus/19/13);
[Deuteronomy 24:14](../../../kjv/deuteronomy/24/14); [Deuteronomy 24:15](../../../kjv/deuteronomy/24/15).
Compare [Micah 3:10](../../../kjv/micah/3/10); [Habakkuk 2:9](../../../kjv/habakkuk/2/9);
[James 5:4](../../../kjv/james/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 , *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 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](../../../kjv/john/13/17);
contrast [Titus 1:16](../../../kjv/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 [1 Kings 13:30](../../../kjv/1-kings/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 [Jeremiah 22:13](../../../kjv/jeremiah/22/13);
[Jeremiah 22:14](../../../kjv/jeremiah/22/14) he describes him in
general terms; then, in [Jeremiah 22:14](../../../kjv/jeremiah/22/14), he directly addresses him without naming him; at last,
in [Jeremiah 22:18](../../../kjv/jeremiah/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 states that "Nebuchadnezzar bound him in fetters to
carry him to Babylon"; his treatment there is nowhere mentioned.
The prophecy here, and in , 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. , "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
([Psalms 49:19](../../../kjv/psalms/49/19)). The two phrases
are found together, as expressing two distinct ideas ([2 Kings 15:38](../../../kjv/2-kings/15/38);
[2 Kings 16:20](../../../kjv/2-kings/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 ) 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
([Psalms 68:15](../../../kjv/psalms/68/15)).
**from the passages**—namely,
of the rivers ([Judges 12:6](../../../kjv/judges/12/6)); or
else the borders of the country ([1 Samuel 13:23](../../../kjv/1-samuel/13/23);
[Isaiah 10:29](../../../kjv/isaiah/10/29)). The passes ([Isaiah 10:29](../../../kjv/isaiah/10/29)). 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 ([Numbers 27:12](../../../kjv/numbers/27/12);
[Numbers 33:47](../../../kjv/numbers/33/47)).
**lovers**—the allies of
Judea, especially Egypt, now unable to help the Jews, being crippled
by Babylon ([2 Kings 24:7](../../../kjv/2-kings/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" ().
**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
([Jeremiah 7:25](../../../kjv/jeremiah/7/25); [Jeremiah 2:2](../../../kjv/jeremiah/2/2);
[Isaiah 47:12](../../../kjv/isaiah/47/12)).

**22. wind**—the Chaldees, as a
parching wind that sweeps over rapidly and withers vegetation
([Jeremiah 4:11](../../../kjv/jeremiah/4/11); [Jeremiah 4:12](../../../kjv/jeremiah/4/12);
[Psalms 103:16](../../../kjv/psalms/103/16); [Isaiah 40:7](../../../kjv/isaiah/40/7)).
**eat up . . . pastors**—that
is, thy kings ([Jeremiah 2:8](../../../kjv/jeremiah/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 ()! 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 ([Jeremiah 46:18](../../../kjv/jeremiah/46/18);
[Jeremiah 4:2](../../../kjv/jeremiah/4/2); [Deuteronomy 32:40](../../../kjv/deuteronomy/32/40);
[1 Samuel 25:34](../../../kjv/1-samuel/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 of Solomon 8:6](../../../kjv/song-of-solomon/8/6);
[Haggai 2:23](../../../kjv/haggai/2/23)). Jehoiachin's
popularity is probably here referred to.
**right hand**—the hand
most valued.
**I would pluck thee
thence**—(Compare [Obadiah 1:4](../../../kjv/obadiah/1/4)); on
account of thy father's sins, as well as thine own ([Obadiah 1:4](../../../kjv/obadiah/1/4)). 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 ([Obadiah 1:4](../../../kjv/obadiah/1/4)). 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 ([2 Kings 24:6](../../../kjv/2-kings/24/6); [2 Kings 24:8](../../../kjv/2-kings/24/8);
[2 Kings 24:15](../../../kjv/2-kings/24/15); see [2 Kings 24:15](../../../kjv/2-kings/24/15)).

**27. they**—Coniah and his
mother. He passes from the second person () 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" ([Jeremiah 44:14](../../../kjv/jeremiah/44/14);
[Psalms 24:4](../../../kjv/psalms/24/4); [Psalms 25:1](../../../kjv/psalms/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**—
([Psalms 31:12](../../../kjv/psalms/31/12); [Hosea 8:8](../../../kjv/hosea/8/8)).
The answer to this is given ([Hosea 8:8](../../../kjv/hosea/8/8); contrast [2 Timothy 2:21](../../../kjv/2-timothy/2/21)).
**his seed**—(See on [2 Timothy 2:21](../../../kjv/2-timothy/2/21)).

**29, 30. O earth! earth!
earth!**—Jeconiah was not actually without offspring (compare , "his seed"; [1 Chronicles 3:17](../../../kjv/1-chronicles/3/17);
[1 Chronicles 3:18](../../../kjv/1-chronicles/3/18); [Matthew 1:12](../../../kjv/matthew/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 ([Matthew 1:12](../../../kjv/matthew/1/12)), 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 ([Matthew 1:12](../../../kjv/matthew/1/12)).
**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 ([Matthew 1:12](../../../kjv/matthew/1/12)) was revived in Zerubbabel and consummated in Christ.

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