Jeremiah 22:10

KJV

¶ Weep ye not for the dead, neither bemoan him: [but] weep sore for him that goeth away: for he shall return no more, nor see his native country.

KJV (with Strong's)

Weep {H1058} ye not for the dead {H4191}, neither bemoan {H5110} him: but weep {H1058} sore {H1058} for him that goeth away {H1980}: for he shall return {H7725} no more, nor see {H7200} his native {H4138} country {H776}.

Complete Jewish Bible

Do not weep for [the king] who has died, do not mourn for him [Yoshiyahu]. But weep for him who departs [to Egypt], for he will never return or see his native land again.

Berean Standard Bible

Do not weep for the dead king; do not mourn his loss. Weep bitterly for the one who is exiled, for he will never return to see his native land.

American Standard Version

Weep ye not for the dead, neither bemoan him; but weep sore for him that goeth away; for he shall return no more, nor see his native country.

Commentary

### SUMMARY
Jeremiah 22:10 delivers a profound and counter-intuitive prophetic lament, commanding the people of Judah to withhold their deepest sorrow from those who have died, and instead direct their intense grief towards the one who is being led into exile. This individual, widely understood to be King Shallum (Jehoahaz), faces a far more tragic fate: permanent separation from his homeland and people, a "living death" that deprives him of all connection to his heritage and future, a consequence of divine judgment for Judah's unfaithfulness.

### CONTEXT
* **Literary Context:** This verse is strategically placed within a series of prophetic pronouncements in Jeremiah 21-23, often categorized as the "Oracles Against the Kings." Following a general indictment of Judah's corrupt leadership and the announcement of impending divine judgment, Jeremiah 22 specifically addresses the Davidic kings, warning them of the dire consequences of their unrighteous rule. Verse 10 immediately precedes a direct prophecy concerning Shallum (Jehoahaz) in [Jeremiah 22:11-12](/jeremiah/22-11 "Jeremiah 22:11-12 - Prophecy Against Shallum"), which explicitly states his fate: "For thus saith the LORD touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place; He shall not return thither any more: But he shall die in the place whither they have led him captive, and shall see this land no more." This direct confirmation unequivocally identifies "him that goeth away" and profoundly underscores the finality and tragedy of his exile. The passage further contrasts Shallum's lamentable fate with that of his righteous father, King Josiah, who, though he died in battle, was mourned and buried honorably in his own land, as recounted in [2 Kings 23:29-30](/2_kings/23-29 "2 Kings 23:29-30 - Death of King Josiah") and [2 Chronicles 35:24-25](/2_chronicles/35-24 "2 Chronicles 35:24-25 - Josiah's Burial and Lament").
* **Historical & Cultural Context:** The prophecy in Jeremiah 22:10 is set against the tumultuous backdrop of the final decades of the Kingdom of Judah, a period characterized by intense political instability and imperial rivalry between the burgeoning Babylonian Empire and the declining Egyptian power. King Josiah, a revered reforming monarch, met his death in battle against Pharaoh Necho II of Egypt in 609 BC. His son, Jehoahaz (also known as Shallum), was subsequently made king by the people but reigned for a mere three months before Pharaoh Necho II deposed him and took him captive to Egypt, where he eventually died. These historical events are meticulously documented in [2 Kings 23:31-34](/2_kings/23-31 "2 Kings 23:31-34 - Jehoahaz's Brief Reign and Exile") and [2 Chronicles 36:1-4](/2_chronicles/36-1 "2 Chronicles 36:1-4 - Jehoahaz Taken to Egypt"). For ancient Near Eastern peoples, and particularly for Israelites, exile was considered a fate profoundly worse than death. It signified not only a brutal separation from family, community, and the ancestral land—which was deeply intertwined with identity, religious practice (especially access to the Temple in Jerusalem), and the very presence of God—but also a profound dishonor. To die and be buried in foreign soil, or worse, to never return to one's homeland, represented the ultimate tragedy and loss of identity.
* **Key Themes:** This verse powerfully contributes to several major theological and narrative themes prevalent throughout the book of Jeremiah and the broader prophetic literature. Firstly, it highlights the theme of **Divine Judgment** for covenant unfaithfulness. The exile of Jehoahaz, and the subsequent exiles of other kings and the nation itself, were not random political misfortunes but direct, divinely ordained consequences of Judah's persistent idolatry, pervasive injustice, and repeated rejection of God's commands, as Jeremiah consistently warned (e.g., in his powerful [Temple Sermon in Jeremiah 7](/jeremiah/7 "Jeremiah 7 - The Temple Sermon")). Secondly, the verse underscores the profound **Loss of Homeland and Identity**. For an Israelite, the land was not merely territory but a divine inheritance, a tangible symbol of God's covenant faithfulness and the sacred place of His dwelling. To be permanently severed from it was to experience an unparalleled spiritual and existential crisis, a "living death" that surpassed the sorrow of physical death, which, for the righteous, held the promise of rest and reunion with ancestors. Finally, it emphasizes the **Severity of Exile** as a punishment, portraying it as a more lamentable fate than death itself, precisely because it entailed perpetual longing, agonizing displacement, and the ultimate severing of ties to one's heritage, one's people, and the covenant community.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Weep (Hebrew, _bâkâh'_):** From H1058, a primitive root meaning "to weep" or "to bemoan." The Hebrew text employs an infinitive absolute construction ("בָּכֹה תִבְכּוּ," _bakhoh tivku_), which intensifies the command to "weep sore." This grammatical emphasis signifies not merely casual tears but a deep, sustained, and urgent lamentation, highlighting the extreme and profound grief deemed appropriate for the tragic fate of the exiled king. It implies a public and overwhelming expression of sorrow.
* **goeth away (Hebrew, _hâlak'_):** From H1980, a primitive root meaning "to walk" or "to go" in a wide variety of literal and figurative applications, including to "depart" or "travel." In this specific context, it refers to being led or taken away, specifically into a state of captivity or exile. The use of the participle form emphasizes the ongoing nature of his departure and the irreversible finality of his removal from his land, contrasting sharply with the cessation of suffering that physical death brings.
* **native country (Hebrew, _môwledeth'_):** From H4138, meaning "nativity," "birth-place," "lineage," or "native country." This term encapsulates the profound, almost sacred, connection an individual had to their place of birth, their ancestral land, and their familial heritage. The inability to "see his native country" again signifies a complete and permanent severing of identity, heritage, and the spiritual and physical ties that fundamentally defined existence for an Israelite, rendering the loss immeasurable and utterly devastating.

#### Verse Breakdown
* **"Weep ye not for the dead, neither bemoan him":** This opening clause delivers a striking and counter-cultural command. In ancient Israel, mourning the dead was a deeply ingrained cultural and religious practice, often involving elaborate rituals and extended periods of lamentation. The prophet's instruction to *not* weep for the dead (specifically, King Josiah, who died honorably in battle) is not a dismissal of grief itself but a radical reorientation of it, suggesting that there is a greater, more urgent sorrow to be felt elsewhere. It challenges the conventional understanding of what constitutes the ultimate tragedy.
* **"but weep sore for him that goeth away":** This clause presents the stark contrast and the core, intensified command of the verse. The "him that goeth away" refers unequivocally to King Jehoahaz/Shallum, who was taken captive to Egypt. The intensified command to "weep sore" (achieved through the infinitive absolute in Hebrew, _bakhoh tivku_) underscores the profound, overwhelming, and sustained grief that should be directed towards the exiled one. His fate is explicitly presented as more lamentable than death, a "living death" of perpetual displacement, suffering, and dishonor.
* **"for he shall return no more, nor see his native country."** This final clause provides the chilling and devastating rationale for the intense lament. The permanent nature of the exile—the absolute certainty that he will never return to the land of Judah, his birthplace, his heritage, and the covenant land—is what makes his situation so dire and unique. This irreversible loss of homeland, identity, and connection to his people and the covenant land was considered the ultimate tragedy, a fate far more devastating and agonizing than physical death, which, for the righteous, could offer rest and burial in ancestral soil.

#### Literary Devices
Jeremiah 22:10 is rich in literary devices that amplify its poignant and challenging message. The most prominent is **Contrast**, as the prophet explicitly juxtaposes the appropriate mourning for the dead (specifically, King Josiah) with the intensified weeping commanded for the exiled king (Jehoahaz). This creates a powerful rhetorical effect, forcing the audience to re-evaluate their conventional understanding of tragedy and loss. The phrase "weep sore" employs an **Infinitive Absolute** construction in Hebrew (_bakhoh tivku_), serving as a device of **Intensification**, emphasizing the depth, urgency, and sustained nature of the required lamentation. This is not a casual cry but a profound, heart-wrenching wail that should consume the people. Furthermore, the verse masterfully uses **Pathos** to evoke deep sympathy and sorrow, particularly through the stark finality expressed in "he shall return no more, nor see his native country." This paints a vivid and tragic picture of perpetual displacement and irretrievable loss, presenting exile as a form of "living death" that is arguably more agonizing than physical demise, thereby creating a profound sense of **Tragic Irony** where continuing to live in such a state of exile is worse than the cessation of life.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 22:10 serves as a powerful theological statement on the nature of divine judgment and the profound spiritual and existential cost of covenant unfaithfulness. It starkly reveals God's severe but just response to Judah's persistent sin, demonstrating that exile was not merely a political misfortune but a direct, divinely orchestrated consequence of breaking the covenant. The verse underscores the deep significance of the land of Israel as a place of divine promise, inheritance, and presence, making its loss a theological catastrophe that surpassed even physical death. It highlights that true lament should be directed not just at the physical cessation of life, but at the spiritual and relational brokenness that results from separation from God's intended order and promises. The fate of Jehoahaz foreshadows the greater national exile, a period of profound spiritual reckoning and a devastating demonstration of the consequences of national apostasy for the entire nation.

* [2 Kings 23:34](/2_kings/23-34 "2 Kings 23:34 - Jehoahaz Exiled to Egypt")
* [2 Chronicles 36:4](/2_chronicles/36-4 "2 Chronicles 36:4 - Pharaoh Necho Deposes Jehoahaz")
* [Lamentations 1:3](/lamentations/1-3 "Lamentations 1:3 - Judah's Exile and Suffering")

### REFLECTION AND APPLICATION
Jeremiah 22:10 challenges us to re-evaluate what truly constitutes profound sorrow and where our deepest compassion should lie. While physical death is an inevitable part of the human condition and brings its own unique grief, the prophet points to a suffering that can be even more agonizing: the "living death" of permanent separation, displacement, and the loss of one's spiritual and physical home. This calls us to cultivate a profound empathy for those who experience such deep alienation today—refugees, exiles, those separated from family, or individuals who feel spiritually adrift and disconnected from God and community. It compels us to move beyond superficial grief and to truly lament the conditions that lead to such profound human suffering, whether physical, emotional, or spiritual. Furthermore, it serves as a stark reminder of the devastating consequences of spiritual rebellion, urging us to weep over the spiritual apathy and separation from God that plague individuals and societies, recognizing that true life, flourishing, and belonging are found only in communion with our Creator and in His intended order.

#### Questions for Reflection
* **What does this verse teach us about the true nature of suffering and loss, beyond physical death?**
* **How might we apply the command to "weep sore for him that goeth away" to contemporary issues of displacement, exile, or spiritual alienation in our world?**
* **In what ways might we be prone to lament lesser sorrows while overlooking deeper, more pervasive forms of brokenness in ourselves, our communities, or the world?**
* **How does the concept of "native country" in this verse relate to our own sense of belonging, identity, and spiritual home in Christ?**

### FAQ
**Who is "him that goeth away" in Jeremiah 22:10?**

Answer: While not explicitly named in this specific verse, the immediate literary context and subsequent verses strongly indicate that "him that goeth away" refers to King Shallum, also known by his throne name, Jehoahaz. He was the son of King Josiah who reigned for only three months before being deposed by Pharaoh Necho II of Egypt and taken captive to Egypt, where he eventually died. This identification is confirmed in [Jeremiah 22:11-12](/jeremiah/22-11 "Jeremiah 22:11-12 - Prophecy Concerning Shallum"), which directly names Shallum and describes his fate of never returning to Judah. Historical accounts in [2 Kings 23:31-34](/2_kings/23-31 "2 Kings 23:31-34 - Jehoahaz's Exile") and [2 Chronicles 36:1-4](/2_chronicles/36-1 "2 Chronicles 36:1-4 - Jehoahaz Taken Captive") corroborate this historical detail.

**Why is exile considered worse than death in this verse?**

Answer: For ancient Israelites, death, while sorrowful, often brought a sense of rest and reunion with ancestors, especially for the righteous, and burial in one's native land was crucial for identity and honor. Exile, however, was a "living death." It meant permanent separation from one's family, community, ancestral land, and crucially, from the Temple and the visible presence of God in Jerusalem. It was a profound loss of identity, heritage, and all that made life meaningful within the covenant community. To "return no more, nor see his native country" signified a perpetual state of longing, displacement, and dishonor, a fate considered more agonizing and tragic than physical death itself, which at least brought an end to suffering.

**Does this verse mean it's wrong to mourn the dead?**

Answer: No, the verse does not prohibit mourning for the dead. Instead, it serves as a powerful rhetorical device to reorient the focus of lament. The command "Weep ye not for the dead" is not a dismissal of grief for the deceased but an emphatic statement that the sorrow for the exiled is *greater* and more urgent than the sorrow for those who have died. King Josiah, the "dead" in this context, died honorably and was buried in his homeland, receiving proper mourning. His death, while sad, was not as devastating as the permanent, dishonorable exile of his son, Jehoahaz. The prophet is highlighting a comparative sorrow, urging the people to recognize the deeper, more profound tragedy of living in perpetual separation and loss from God's covenant land and presence.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 22:10, with its poignant lament over the "living death" of exile, finds its ultimate fulfillment and profound reversal in the person and redemptive work of Jesus Christ. The deep sorrow for one "who goeth away" and "shall return no more, nor see his native country" speaks powerfully to humanity's deepest spiritual condition: our inherent exile from God due to sin. Just as Jehoahaz was forcibly removed from his homeland, humanity, through the fall, was cast out of the Garden of Eden, separated from the immediate presence of God, and left to wander in a spiritual wilderness, unable to "return no more" to true fellowship on our own ([Genesis 3:23-24](/genesis/3-23-24 "Genesis 3:23-24 - Expulsion from Eden")). Yet, Christ came not to mourn our exile from afar, but to enter into it. He is the true King who "went away" not into forced exile, but willingly, into death and the grave, bearing the full weight of humanity's separation from God ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin")). His ultimate "return" was not to an earthly kingdom, but to the Father's right hand, having secured our pathway home. Through His atoning sacrifice and glorious resurrection, Jesus breaks the power of sin and death, offering a way for those who were spiritually "exiled" to be reconciled to God and brought into His eternal "native country"—the new heavens and new earth, where God dwells with His people ([Revelation 21:1-4](/revelation/21-1-4 "Revelation 21:1-4 - New Heavens and New Earth")). He is the one who gathers the scattered, brings the exiles home, and ensures that all who believe in Him will "return" to a dwelling place with God, never to be separated again ([John 14:2-3](/john/14-2-3 "John 14:2-3 - Jesus Prepares a Place")). Thus, the lament for the exiled finds its joyous resolution in Christ, who transforms our spiritual homelessness into an eternal inheritance and an everlasting home with God, where there will be no more tears, for the former things have passed away.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ecclesiastes 4:2

Wherefore I praised the dead which are already dead more than the living which are yet alive.

Jeremiah 22:11

For thus saith the LORD touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place; He shall not return thither any more:

Lamentations 4:9

[They that be] slain with the sword are better than [they that be] slain with hunger: for these pine away, stricken through for [want of] the fruits of the field.

Isaiah 57:1

¶ The righteous perisheth, and no man layeth [it] to heart: and merciful men [are] taken away, none considering that the righteous is taken away from the evil [to come].

2 Kings 22:20

Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place. And they brought the king word again.

2 Kings 23:30

And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father's stead.

2 Kings 23:34

And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there.