Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Jeremiah · Chapter 22
CHAP. XXII.
GO down to the house of the King of Judah. By this King Ierom understands Vers. 1. Hieron. Raban.Zedekiah, of whom Chap. 21. 1. and 12. 13. where he was before bidden to speak to him; and he will have the same to be Shallum, spoken of verse 11. But I have shewed before, that Chap. 21. is misplaced; and by that which followeth in this Chapter, and Chap. 25, &c. to 32. the things said in other Kings reigns are spoken of, and not in the reign of Zedekiah; although Ierom brings a reason from the signification of the word Shallum, Consummation, to prove Zedekiah to be the King here meant, because that in him the Kingdome of Iudah was consummared; for so the Hebrews at the end of a Boook use to write this word foreign Sellum, it is ended; and therefore for the ending of the Kingdome in him he is thus called. Some will have him to be Iehojakim, and some Iehojakin; but I have already determined this question in 2 Kings 23. 30. shewing, that Iehoahaz was otherwise set forth by this name, who was made King next after his Father Iosiah, although younger than Iehojakim: Only 1 Chron. 3. 15. seems to make against it, where Shallum is said to be the fourth son of Iosiah; Iebanan the first, Iehojakim the second, Zedekiah the third. But three of them only reigned, and Iehoahaz that reigned first was not Iohanan, for he was but 23 years old when he was made King; and he having continued but three 2 King. 23. 31. 2 King. 23. chap. 24. 30.moneths that reigned first, Iehojakin his successor is said to be 25 years old when he began; therefore he must needs be elder than Iehoahaz, and Iehoahaz the youngest, otherwise called Shallum, and Iohanan dyed young, before his Father: as for the signification of the name, for this the Hebrews called all the sons of Iosiah, that reigned, Shallum, because then began the consummation of the Kingdome wen they began to reign; for they were all put down, and the Kingdome in them from the first, who was seen carryed into Egypt and dyed there, who was Jehoahaz, or Shallum; then Jehoiakim after him was but a tributary and 2 Kin. 23. 4.no free King, and so was Zedekiah, before called Mattaniah, as Jehojakim was Eliakim.
Thou art Gilead unto me, and the head of Lebanon. Gilead was on the other Vers. 6.side of Jordan, in former times a fruitfull Countrey, especially of Balsam, but Jer. 8. 21.now being in the lot of the ten Tribes, that were long agoe carryed away Captive, a spectacle of desolation, as Shiloh spoken of before, that had flourished by reason of the Arks being there, when the Ark was gone, grew a desert place. Chap. 7. 12.So the Kings Palace, the head house of Jerusalem, called Lebanon for the frequency of houses therein, as was said before, Chap. 21. 13. shall be made desolate. Calvin.And Gilead is called the head of Lebanon, because that Forrest beginneth there, and extendeth far south. And it is to be noted, that Gilead had the name first from an heap, because Jacob and Laban made a Covenant there; and for a witness thereof made a great heap of stones, because Gilead, Hebr. signifieth an heap. It was a kind of a mountain, and therefore not unaptly spoken of, to set forth Mount Zion, where the King dwelt: and in Zion a Covenant was made with God by Sacrifice, as in Gilead betwixt Iacob and Laban; and the Covenant made here was notoriously broken, therefore it was more worthy to be made a Vers. 9.Desart, than Gilead.
Weep not over the dead, but weep for him that is carried away. This Calvin Vers. 10.thinks to be spoken generally of the Jews that should dye in Ierusalem, and of them that should be carried away Captive into Babylon, and verse 11. applyed Cal…in.in particular to Shallum, whom he takes to be Iehojakim, who was carryed into Babylon, and dyed there. But forsomuch as the Prophesie is expresly directed to the King, the meaning seemeth rather to be, Weep not for Iosiah slain in battell by Pharaoh Necho, but for Iehoahaz his son, otherwise called Shallum, as was before shewed, because he was carryed into Egypt a prisoner, and after much misery suffered at the hands of his cruell enemies, dying there, and never seeing his own Countrey more, or being dead, brought thither to be buried: For this was counted more grievous than to be slain out-right, and to be buried in that Land where Abraham lay, and Iacob and Ioseph desired to be brought, and to have their bones laid there. And these words, verse 11. Which reigned in stead of Josiah his Father, further confirm, that Shallum was Iehoahaz, having two names, as well as his other two brethren, Iehojakim called also Eliakim, and Zedekiah called Mattaniah; for it is said, 2 Kings 23. that the people of the Land took Iehoahaz, and made him King in stead of Iosiah his Father.
Woe to him that builds his house by unrighteousness. Having spoken against Shallum, that reigned next after Iosiah, now he cometh to Iehojakim, that Vers. 13.wicked King, that by Necho was set up next after him; he was subdued by Nebuchadnezzar, and became his servant, swearing fealty to him; but after this, 2 Kings 23. 2 Kings 24.he was taken again, and bound to be carryed into Babylon, but was not; but upon agreement restored again; but being false the second time, he was at length slain by the Caldees, and ignominiously cast out of Ierusalem, as an Asse, or any unclean beast, as is threatned verse 19. But an Asse is named as one of the basest. It is probable, that to gather the Tribute laid upon the Land by the King Vers. 14.of Egypt, mentioned 2 Kings 23. he used great exactions, and being in a way of exaction he took more, being drawn by the love of gain to enrich himself also, that he might live the more royally, and slant it out in magnificent buildings; not regarding in the mean season, as the office of a King required, to execute justice and judgement, to the saving of his poor Subjects from wrong, of which it is complained, verse 13, 14, 15, 16, 17. the example of the good King Iosiah his Father being propounded unto him: And for this is so base an end threatned unto him, and for his oppressions and palpable wrongs that he did, no man should lament him, as they commonly did good Kings, and specially Vers. 18.the fore-named godly Iosiah. A notable example to be lookt at by all Note. Kings and Potentates, to make them flee Exactions, whereby the people are pilled and polled, and imbittered against them, waiting but for an opportunity of revolting from their obedience, as they did by Rehoboam: And Richard the second of England, by his Exactions to maintain a great Court and Favourites, brought his Subjects upon him to his own ruine. And what was the beginning of King Charles his miseries, but Exacting likewise Ship moneys, Knight-moneys, Forrest▪moneys and Monopolies? But God give him to see into it and to repent, that his end may yet be better to the comfort of us all.
Ascend to Lebanon and cry, utter thy voice in Bashan. Here the Prophet derides Ierusalem, not Iehojakim, as some think, of whom he spake last; for Vers. 20.the verb is Feminine; and when the King is wicked and suffereth, the people must Regis ad exemplar totus componitur urbis.not think to go scotfree, but to suffer also; as they alwayes are either drawn by him to the like sins, or some of them by their evill counsell draw him. Now for the places spoken of in this ironicall passage, they were both beyond Iordan towards Egypt, and were very high, therefore in bidding them go up to these Mountains, it is as if he had said, Go cry for help to the Egyptians against the Caldees, sith that by the King of Egypt their King was set up, when as they knew, that Egypt could not help them, for Nebuchadnezzar smote the Egyptians 2 Kings 24. 7. 28.also, and took away a great part of their Territories. Cry from the passages, Hebr. foreign, from Abarim, which is the name of a Mountain in Moab, whereupon Moses dyed, Deut. 32. 49. the vulg. Lat. Cry to the Passengers; but it is most probable, that another high place Mount Abarim is meant, as two had been before named: For all thy lovers are destroyed.] That is, all the Nations about, to whom they were wont to seek for help in distress, the Syrians especially; and sometime the Assyrians, for seeking to whom, and not relying upon the Lords help, they were often reproved. But now the Assyrian Empire was brought under by the Babylonians, and the Kingdome of Syria was long before that subdued by the Assyrian, in the time of King Ahaz.
I spake unto thee in thy prosperity, &c. This hath been thy manner from thy Vers. 21.youth. Iudah did not now only first begin to shew this treachery towards God, who was as a husband and protector unto her; but this was her manner always, when the kingdoms were first divided under Rehoboam, Abijah, Iehoram, Ioash, Ahaz, &c. In all whose times the Lord ceased not by his Prophets to speak unto them, and to warn them against this persidiousness, even at the beginning of each ones Reigne, whilst they were in prosperity; as Rehoboam was for five years together, and Abijah, &c. Ierom and other Expositors go higher, and say that the time of their being brought out of Egypt is meant: but rather if we take it as spoken to all Israel, their prosperity under Ioshuah in Canaan must be meant chiefly.
The winde shall eat up thy Pastors. That is, thy Kings, Rulers, and Priests, Vers. 22.and Prophets (for Pastors is a common name to them all) shall be driven away, and vanish as the dust or chaff before a strong wind: Or because wind sometime setteth forth the frustration of mens counsells, and bringing them to nothing; as where it is said, They conceive mischief, and bring forth the wind: The perishing of their Princes and Counsellors, (whom they thought to be wise) by their own evill counsels against the Lord is meant. And specially their being fed with vain hopes of help out of Egypt, is called their being eaten up of the wind, as is most commonly held: Then thou shalt be ashamed of all thy wickedness. That is, of this thy treachery against the Lord, being turned to thy confusion, and of all other thy sins, in which thou wentest on, contemning and mocking at all admonitions to the contrary.
O Inhabitant of Lebanon, that makest thy nest in the Cedars. As he began Vers. 23.ironically, verse 20. in shewing the vain confidence of the Jew in other help whereto they trusted, bidding them, Go up to Lebanon, and cry; so he concludeth in the like allusion, meaning, that their high and magnificent buildings with Cedars out of Lebanon, wherein they dwelt, neasting themselves as it were therein, should avail them nothing in the day of their calamity by the enemy, nor be any grace or glory to them, as now they thought them; but as groaning Chambers to women in travell in Child-birth; this being all that they should be able to do to help themselves; therefore in saying, How gracious shalt thou be? Hieron. Theodor. Raban. Calvin.He meaneth, How ridiculous; so Ierom, Theod. Raban, &c. But Calvin, Thou that imaginest thy self to be as safe as the birds neasts, that are build upon the top of Cedars in Lebanon: but the first is most favoured by the Context before ver. 13, 14. ver. 6. & Chap. 21. 14.
Though Coniah were the Signet of my right hand, yet I would pluck him thence. Vers. 24.Now the Prophet having done with Iehojakim, and Iehoahaz, called also Shallum, two Kings of Judah after Iosiah, he comes to speak against the third, as they were all worthy for their wickedness. His name was Iechoniah, the son of Iehojakim, or Iehojakin, as 2 Kings 24. but the syllable Ie being part of the name of Iehovah is cut off, and he is called Coniah; as when God would honour Abram and Sarai, he added foreign a letter of his own name to his, calling him Abraham, and to hers, calling her Sarah; so contrariwise from the name of Iechoniab he takes away Ie, and speaks of him by the name Coniah, signifying Prepared; hereby intimating, that he was prepared for misery, and yet he was now but eighteen years old, 2 Kings 24. 8. a warning to them that are young, and Note. not yet come to full age, to receive into their hearts impressions of Piety betimes, as Iosiah did at sixteen, and not to do even then what their nature, or evill breeding inclineth them unto, as thinking, that because they are young, they shall have Indulgence at the hands of our heavenly Father. Nay, nay, youth sinning shall be spared no more than age; this young King smarted for his evill doing most sharply, being in three moneths, after his beginning to reign, devested from his Royall Dignity, and made a Captive and Prisoner in a strange land: For it is commanded Eccl. 12. Remember thy Creator in the dayes of thy youth: And, Go to young man, follow the lusts of thy heart, and delight of thine eyes, but Eccl. 21. 9.know that for this thou shalt be brought to judgment. Memorable is the exemple of Henry 5th for this, sometime King of England, who at eighteen years of age coming to the Crown, although dissolute before, yet then upon the suddain he changed, put away all his old companions, and was most stayed and grave, as became his Royall place: And Edward 6th was also another rare example of marvailous virtue, being of more young and tender age. For the comparison of a Signet here used, it is taken from the manner of men; the husband giveth to the wife, whom he dearly loveth, a Ring, putting it upon the fourth finger of her l…ft hand, hereby declaring his hearty love unto her. For as the Anatomists have observed, from the heart there cometh a Nerve extending, thither and there Cal. Paraphrast. Vatabl.it endeth; thus Cald. and Vatabl. or because the word properly signifieth a Seal, and it is said to be on the right hand, upon a finger whereof a Ring with a Seal is put so fast, that it can hardly be plucked off, that it may at all times be ready to seal any in…trument for further confirmation. Ierom, Raban, Lyra, &c. understand it Hieron. Raban. Lyra.of this; although he had fixed it to his right hand, as the off-spring of David, to whom he had bound himself by promise, as by Hand and Seal; yet he failing on his part of keeping this Covenant, the Lord threatens to pluck him off, and reject him. It is the prayer of the Spouse, Cant. 8. 6. Set me as a Seal upon thy heart, upon thine arme: That is, through love joyn me so firmly unto thee as never to be parted: an Isa. 49. 16. I have graven thee on my right hand, so that the sense seemeth best, which is for most affectionate and unmoveably setled love. Another use there is of a Ring for ostentation, to shew ones wealth: and sometime when in love to any person a Ring hath been worn, his picture hath been stamped upon it, according to that of Cicero, Our familiar friends have our Cicero de sinibus.Image, not only in Tables or Pictures drawn at large, but also in Cups and Rings. This is by Nazianzen applyed to Preachers, whom God used as seals to seal up Note. such as they convert to eternall life; yet if in their lives they be wicked, God will Nazianzen.cast them away as most vile, as it followeth ver. 28. touching Coniah, who is called a despised broken Idoll: Vulg. an earthen Vessell broken. Symmach Nunquid Vers. 28.quisquiliae viles & projectae? but the first agreeth best with the Hebrew, as an Idol, when the vanity thereof is seen into, is broken in pieces and cast away as an abominable thing; so he sheweth, that Coniah should be for his abominations. The word foreign rendred Idoll, signifieth sorrow; because whosoever makes him an Idoll, shall reap nothing but sorrow by it in the end; and hereby Coniah is set forth, to shew the world of sorrows that he should goe into and live many years in, as we read that he did 2 Kings 25. 27. even 37 years being kept a Prisoner in Babylon, and as it is threatned verse 26. that he should be carried away, and his mother also; so it shewed, that they were 2 Kings 24. 12. when they had yeelded themselves.
O earth, earth, earth, hear the word of the Lord, Write ye this man childless: Heb. Vers. 29.foreign childless or solitary: It is a Prophesie of the line of Kings coming of David, failing in this man, till the coming of Christ Jesus; and therefore as Calvin noteth, to be expounded by that Ezek. 21. 26, 27. where having mentioned the Diadem and Crown, he saith, overturn, overturn, overturn it, till he cometh to whom it belongeth: That is, Christ Jesus, the branch out of the stump of Jesse, Isa, 11. 1. And here it is to be noted, that he meant not, that he should have no son; but no son a King, sitting upon the Throne of David, who was but a m…er man; for he had a Son called Salathiel, 1 Chron. 3. 17. and he Zerubbabel: See also Matth. 1. 12. and how this line reached to Jesus, in whom the Kingdom of David was renewed, to continue according to promise for ever. But because none coming of Jechoniah, sat upon his Throne ruling as a worldly King after him, it is thus said, and written here for memoriall to all generations. There was after the Captivity again a Principality in his line beginning in Zorobabel, and continuing till the Assamoneans, and in them being of his line by the mother side, till Herod: but they were no absolute Kings, some little lights: and when Jesus came, his Kingdom was not of this world, as he said Iohn 18. Thus also Ierom, who besides this hath another way of satisfying this doubt, viz. by saying that Zerubabel, Hieron.and other Princes successively coming of his line, had not the chief power of the Jews; but the high-Priests; the Prince that was, being only as a Generall to defend them, and to fight their battels; and lastly, that Salathiel, of whom those Princes came, Jesus descended, not Jechoniah, who came of Solomon, but of another line, drawn from Nathan, another Son of David; of which see more in my Exposition on Mat. 1. 12. And touching the Princes that came of Jechoniah, some say, that this Prophesie was verified in that he lived not to see any of them come to such honour, and the Kingdome was not given to any son of his after his deprivation; but to his Uncle Mattanias, called afterward Zedekiah, in whom it perished. And this may fully satisfie the question about a King sitting upon the Throne of David, in saying, that no man descended from him should, nothing else was meant, but that none should, whilst the Kingdome stood as then it did, for the little time of the continuance thereof none did, and at the end of that little time Davids worldly Kingdom was annulled, and never set up more, but only his mysticall Kingdom, which was the only Kingdom meant, when ever it was spoken of as everlasting. For his speaking to the earth trebling the word, herein he did as Isa. 1. Hear O Heavens, and hearken, O earth; to intimate the stupidity of the Jews, and slowness to believe the thing here spoken, or to regard it, as being fore-stalled in their judgments, with an opinion, that the worldly Kingdom of David should never fail; and therefore not Iehojakims posterity from being Kings after him. Wherefore he speaks to the earth, as more obedient, and readier to hear her Maker speaking than they. For the great Creator of all, can make even Creatures without life to hear his voice, when wicked men will not, and to speak also in accusing and testifying against them, as Gen. 4. Hab. 2. 11. His trebling of the word is, as Ezek. 21. 27. for the more assurance that it should thus come to pass, His bidding [write yee,] is to men believing; as if he had said, Put it upon publick Record by writing, as things concerning the weal publick are, that it may never be forgotten, but men to all posterities may learn by this example to take heed how they provoke the Lord by Note. obstinately going on in sin, the son after the father, especially Kings, and such as are in highest authority, who according to their disposition either to pride, crueltie or covetousness, are ready to forget their duty, as being Gods Vice-gerents, and gods upon earth, many times turning devils. See (O yee Potentates) if yee grow to this, how short your time of prosperity is like to be, and how ill yee provide for your dear children, who are through your default in danger to be cut off, and brought down, and never to rise again to your glory and regall power.