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Commentary on Jeremiah 22 verses 10–19
Kings, though they are gods to us, are men to God, and shall die like men; so it appears in these verses, where we have a sentence of death passed upon two kings who reigned successively in Jerusalem, two brothers, and both the ungracious sons of a very pious father.
I. Here is the doom of Shallum, who doubtless is the same with Jehoahaz, for he is that son of Josiah king of Judah who reigned in the stead of Josiah his father (Jer 22:11), which Jehoahaz did by the act of the people, who made him king though he was not the eldest son, Kg2 23:30; Ch2 36:1. Among the sons of Josiah (Ch1 3:15) there is one Shallum mentioned, and not Jehoahaz. Perhaps the people preferred him before his elder brother because they thought him a more active daring young man, and fitter to rule; but God soon showed them the folly of their injustice, and that it could not prosper, for within three months the king of Egypt came upon him, deposed him, and carried him away prisoner into Egypt, as God had threatened, Deu 28:68. It does not appear that any of the people were taken into captivity with him. We have the story Kg2 23:34; Ch2 36:4. Now here, 1. The people are directed to lament him rather than his father Josiah: "Weep not for the dead, weep not any more for Josiah." Jeremiah had been himself a true mourner for hm, and had stirred up the people to mourn for him (Ch2 35:25): yet now he will have them go out of mourning for him, though it was but three months after his death, and to turn their tears into another channel. They must weep sorely for Jehoahaz, who had gone into Egypt; not that there was any great loss of him to the public, as there was of his father, but that his case was much more deplorable. Josiah went to the grave in peace and honour, was prevented from seeing the evil to come in this world and removed to see the good to come in the other world; and therefore, Weep not for him, but for his unhappy son, who is likely to live and die in disgrace and misery, a wretched captive. Note, Dying saints may be justly envied, while living sinners are justly pitied. And so dismal perhaps the prospect of the times may be that tears even for a Josiah, even for a Jesus, must be restrained, that they may be reserved for ourselves and for our children, Luk 23:28. 2. The reason given is because he shall never return out of captivity, as he and his people expected, but shall die there. They were loth to believe this, therefore it is repeated here again and again, He shall return no more, Jer 22:10. He shall never have the pleasure of seeing his native country, but shall have the continual grief of hearing of the desolations of it. He has gone forth out of this place, and shall never return, Jer 22:11. He shall die in the place whither they have led him captive, Jer 22:12. This came of his forsaking the good example of his father, and usurping the right of his elder brother. In Ezekiel's lamentation for the princes of Israel this Jehoahaz is represented as a young lion, that soon learned to catch the prey, but was taken, and brought in chains to Egypt, and was long expected to return, but in vain. See Eze 19:3-5.
II. Here is the doom of Jehoiakim, who succeeded him. Whether he had any better right to the crown than Shallum we know not; for, though he was older than his predecessor, there seems to be another son of Josiah, older than he, called Johanan, Ch1 3:15. But this we know he ruled no better, and fared no better at last. Here we have,
1.His sins faithfully reproved. It is not fit for a private person to say to a king, Thou art wicked; but a prophet, who has a message from God, betrays his trust if he does not deliver it, be it ever so unpleasing, even to kings themselves. Jehoiakim is not here charged with idolatry, and probably he had not yet put Urijah the prophet to death (as we find afterwards he did, Jer 26:22, Jer 26:23), for then he would have been told of it here; but the crimes for which he is here reproved are, (1.) Pride and affection of pomp and splendour; as if all the business of a king were to look great, and to do good were to be the least of his care. He must build himself a stately palace, a wide house, and large chambers, Jer 22:14. He must have windows cut out after the newest fashion, perhaps like sash-windows with us. The rooms must be ceiled with cedar, the richest sort of wood. His house must be as well-roofed and wainscoted as the temple itself, or else it will not please him, Kg1 6:15, Kg1 6:16. Nay, it must exceed that, for it must be painted with minium, or vermilion, which dyes red, or, as some read it, with indigo, which dyes blue. No doubt it is lawful for princes and great men to build, and beautify, and furnish their houses so as is agreeable to their dignity; but he that knows what is in man knew that Jehoiakim did this in the pride of his heart, which makes that to be sinful, exceedingly sinful, which is in itself lawful. Those therefore that are enlarging their houses, and making them more sumptuous, have need to look well to the frame of their own spirits in the doing of it, and carefully to watch against all the workings of vain-glory. But that which was particularly amiss in Jehoiakim's case was that he did this when he could not but perceive, both by the word of God and by his providence, that divine judgments were breaking in upon him. He reigned his first three years by the permission and allowance of the king of Egypt, and all the rest by the permission and allowance of the king of Babylon; and yet he that was no better than a viceroy will covet to vie with the greatest monarchs in building and furniture. Observe how peremptory he is in this resolution: "I will build myself a wide house; I am resolved I will, whoever advises me to the contrary." Note, It is the common folly of those that are sinking in their estates to covet to make a fair show. Many have unhumbled hearts under humbling providences, and look most haughty when God is bringing them down. This is striving with our Maker. (2.) Carnal security and confidence in his wealth, depending upon the continuance of his prosperity, as if his mountain now stood so strong that it could never be moved. He thought he must reign without any disturbance or interruption because he had enclosed himself in cedar (Jer 22:15), as if that were too fine to be assaulted and too strong to be broken through, and as if God himself could not, for pity, give up such a stately house as that to be burned. Thus when Christ spoke of the destruction of the temple his disciples came to him, to show him what a magnificent structure it was, Mat 23:38; Mat 24:1. Note, Those wretchedly deceive themselves who think their present prosperity is a lasting security, and dream of reigning because they are enclosed in cedar. It is but in his own conceit that the rich man's wealth is his strong city. (3.) Some think he is here charged with sacrilege, and robbing the house of God to beautify and adorn his own house. He cuts him out my windows (so it is in the margin), which some understand as if he had taken windows out of the temple to put into his own palace and then painted them (as it follows) with vermilion, that it might not be discovered, but might look of a piece with his own buildings. Note, Those cheat themselves, and ruin themselves at last, who think to enrich themselves by robbing God and his house; and, however they may disguise it, God discovers it. (4.) He is here charged with extortion and oppression, violence and injustice. He built his house by unrighteousness, with money unjustly got and materials which were not honestly come by, and perhaps upon ground obtained as Ahab obtained Naboth's vineyard. And, because he went beyond what he could afford, he defrauded his workmen of their wages, which is one of the sins that cries in the ears of the Lord of hosts, Jam 5:4. God takes notice of the wrong done by the greatest of men to their poor servants and labourers, and will repay those, in justice, that will not in justice pay those whom they employ, but use their neighbour's service without wages. Observe, The greatest of men must look upon the meanest as their neighbours, and be just to them accordingly, and love them as themselves. Jehoiakim was oppressive, not only in his buildings, but in the administration of his government. He did not do justice, made no conscience of shedding innocent blood, when it was to serve the purposes of his ambition, avarice, and revenge. He was all for oppression and violence, not to threaten it only, but to do it; and, when he was set upon any act of injustice, nothing should stop him, but he would go through with it. And that which was at the bottom of all was covetousness, that love of money which is the root of all evil. Thy eyes and thy heart are not but for covetousness; they were for that, and nothing else. Observe, In covetousness the heart walks after the eyes: it is therefore called the lust of the eye, Jo1 2:16; Job 31:7. It is setting the eyes upon that which is not, Pro 23:5. The eyes and the heart are then for covetousness when the aims and affections are wholly set upon the wealth of this world; and, where they are so, the temptation is strong to murder, oppression, and all manner of violence and villany. (5.) That which aggravated all his sins was that he was the son of a good father, who had left him a good example, if he would but have followed it (Jer 22:15, Jer 22:16): Did not thy father eat and drink? When Jehoiakim enlarged and enlightened his house it is probable that he spoke scornfully of his father for contenting himself with such a mean and inconvenient dwelling, below the grandeur of a sovereign prince, and ridiculed him as one that had a dull fancy, a low spirit, and could not find in his heart to lay out his money, nor cared for what was fashionable; that should not serve him which served his father: but God, by the prophet, tells him that his father, though he had not the spirit of building, was a man of an excellent spirit, a better man than he, and did better for himself and his family. Those children that despise their parents' old fashions commonly come short of their real excellences. Jeremiah tells him, [1.] That he was directed to do his duty by his father's practice: He did judgment and justice; he never did wrong to any of his subjects, never oppressed them, nor put any hardship upon them, but was careful to preserve all their just rights and properties. Nay, he not only did not abuse his power for the support of wrong, but he used it for the maintaining of right. He judged the cause of the poor and needy, was ready to hear the cause of the meanest of his subjects and do them justice. Note, The care of magistrates must be, not to support their grandeur and take their ease, but to do good, not only not to oppress the poor themselves, but to defend those that are oppressed. [2.] That he was encouraged to do his duty by his father's prosperity. First, God accepted him: "Was not this to know me, saith the Lord? Did he not hereby make it to appear that he rightly knew his God, and worshipped him, and consequently was known and owned of him?" Note, The right knowledge of God consists in doing our duty, particularly that which is the duty of our place and station in the world. Secondly, He himself had the comfort of it: Did he not eat and drink soberly and cheerfully, so as to fit himself for his business, for strength and not for drunkenness? Ecc 10:17. He did eat, and drink, and do judgment; he did not (as perhaps Jehoiakim and his princes did) drink, and forget the law, and pervert the judgment of the afflicted, Pro 31:5. He did eat and drink; that is, God blessed him with great plenty, and he had the comfortable enjoyment of it himself and gave handsome entertainments to his friends, was very hospitable and very charitable. It was Jehoiakim's pride that he had built a fine house, but Josiah's true praise that he kept a good house. Many times those have least in them of true generosity that have the greatest affection for pomp and grandeur; for, to support the extravagant expense of that, hospitality, bounty to the poor, yea, and justice itself, will be pinched. It is better to live with Josiah in an old-fashioned house, and do good, than live with Jehoiakim in a stately house, and leave debts unpaid. Josiah did justice and judgment, and then it was well with him, Jer 22:15, and it is repeated again, Jer 22:16. He lived very comfortably; his own subjects, and all his neighbours, respected him; and whatever he put his hand to prospered. Note, While we do well we may expect it will be well with us. This Jehoiakim knew, that his father found the way of duty to be the way of comfort, and yet he would not tread in his steps. Note, It should engage us to keep up religion in our day that our godly parents kept it up in theirs and recommended it to us from their own experience of the benefit of it. They told us that they had found the promises which godliness has of the life that now is made good to them, and that religion and piety are friendly to outward prosperity. So that we are inexcusable if we turn aside from that good way.
2.Here we have Jehoiakim's doom faithfully read, Jer 22:18, Jer 22:19. We may suppose that it was in the utmost peril of his own life that Jeremiah here foretold the shameful death of Jehoiakim; but thus saith the Lord concerning him, and therefore thus saith he. (1.) He shall die unlamented; he shall make himself so odious by his oppression and cruelty that all about him shall be glad to part with him, and none shall do him the honour of dropping one tear for him, whereas his father, who did judgment and justice, was universally lamented; and it is promised to Zedekiah that he should be lamented at his death, for he conducted himself better than Jehoiakim had done, Jer 34:5. His relations shall not lament him, no, not with the common expressions of grief used at the funeral of the meanest, where they cried, Ah, my brother! or, Ah, sister! His subjects shall not lament him, nor cry out, as they used to do at the graves of their princes, Ah, lord! or Ah his glory! It is sad for any to live so that, when they die, none will be sorry to part with them. Nay, (2.) He shall lie unburied. This is worse than the former. Even those that have no tears to grace the funerals of the dead with would willingly have them buried out of their sight; but Jehoiakim shall be buried with the burial of an ass, that is, he shall have no burial at all, but his dead body shall be cast into a ditch or upon a dunghill; it shall be drawn, or dragged, ignominiously, and cast forth beyond the gates of Jerusalem. It is said, in the story of Jehoiakim (Ch2 36:6), that Nebuchadnezzar bound him in fetters, to carry him to Babylon, and (Eze 19:9) that he was brought in chains to the king of Babylon. But it is probable that he died a prisoner, before he was carried away to Babylon as was intended; perhaps he died for grief, or, in the pride of his heart, hastened his own end, and, for that reason, was denied a decent burial, as self-murderers usually are with us. Josephus says that Nebuchadnezzar slew him at Jerusalem, and left his body thus exposed, somewhere at a grat distance from the gates of Jerusalem. And it is said (Kg2 24:6) he slept with his fathers. When he built himself a stately house, no doubt he designed himself a stately sepulchre; but see how he was disappointed. Note, Those that are lifted up with great pride are commonly reserved for some great disgrace in life or death.
(Verse. 10, 11.) Do not weep for the dead, nor mourn over him; weep rather for him who is departing, for he will not return anymore, nor see the land of his birth. For thus says the Lord concerning Jehoahaz the son of Josiah, king of Judah: He who reigned in place of Josiah his father, who has gone out of this place: he shall not return here anymore, but he shall die in the place where I have transported him, and he shall not see this land anymore. King Josiah had three righteous sons, Joachaz, Jacim, and Sedeciam, of whom the first, Joachaz, the king of Egypt, Pharaoh Necho, led captive into Egypt, where he died, and appointed in his place as king his brother Eliacim (also known as Joachim) (2 Kings 23, 24, 25). When he died, his son Jechoniah reigned, but he was taken into captivity by King Nebuchadnezzar of Babylon, along with his mother and the princes. In his place, his uncle Sedecias reigned, who was taken captive to Babylon after the capture of Jerusalem. Therefore, the question arises, who could be fittingly called the one who should not weep, who should be led into captivity, and will never return again, when three are taken captive and carried away? The Hebrews believe that this applies to all three, that is, to Joachaz, Jechonia, and Zedekiah, who are all called the sons of Josiah, or Sellem, which means completion; this is because the kingdom of Judah ended with them. But it seems to me that this is specifically said about Zedekiah, concerning whom there is a prophecy in the present and past chapter, in which the kingdom of Judah truly ended, and under whom the city was captured and he was led to Babylon, where he is recorded as having died. This is Jehoiachin, that is, the culmination and completion, son of Josiah, king of Judah, who reigned for his father Josiah. However, Jehoiachin was not a son but a grandson of Josiah, the son of Jehoiakim. From the beginning of the vision, when King Zedekiah sent to Jeremiah the son of Hilkiah and to Zephaniah the son of Maaseiah the priest, until this chapter, we understand all that is said to the king and about King Zedekiah.
Jeremiah too laments over his impenitent people, saying, “O that my head were waters and my eyes a fountain of tears, that I might weep day and night for … my people!” And further on he gives a reason for his lamentation: “Do not weep for the dead,” he writes, “or bemoan him, but weep sorely for him who goes away, for he shall return no more.”
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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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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, which directly names Shallum and describes his fate of never returning to Judah. Historical accounts in 2 Kings 23:31-34 and 2 Chronicles 36:1-4 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). 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). 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). 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). 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.