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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 18, 19.) Therefore, thus says the Lord to Joachim, the son of Josiah, king of Judah: They shall not mourn for him, woe to the brother and woe to the sister, they shall not lament for him, woe to the Lord and woe to the illustrious one. He shall be buried like a donkey, decomposed and thrown outside the gates of Jerusalem. This, which we have put from Hebrew: they shall not mourn for him, woe to the brother and woe to the sister, is not found in the Septuagint. And it is specifically said against Joachim, king of Judah, and the riddle is opened, which before seemed hidden and ambiguous among the three brothers, so that it is not about Joachaz or Zedekiah, but specifically about Joachim, whom the Hebrew history narrates was killed by the bandits of the Chaldeans, Syrians, Ammonites, and Moabites. And in Malachi it is written that he died and was buried in silence (2 Kings 24). In the book of Chronicles we read that he was bound with chains and taken to Babylon (2 Chronicles 36): and nothing more is mentioned about him. It is said in a beautiful burial of an ass that he should be buried, which means in other words that he should be left unburied, that is, torn apart by beasts and birds. For this is the burial of an ass.
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SUMMARY
Jeremiah 22:18 delivers a profound and severe prophetic pronouncement from the LORD concerning King Jehoiakim of Judah, declaring that his death would be met with an unprecedented and deeply dishonorable lack of lamentation. Unlike the customary mourning rites for a deceased king or even a family member, Jehoiakim's passing would evoke no cries of "Ah my brother! or, Ah sister!" from his kin, nor "Ah lord! or, Ah his glory!" from his subjects. This stark absence of grief signifies a deeply despised and unmourned end, serving as a direct divine judgment and a stark consequence of his oppressive, unjust, and unrighteous reign.
CONTEXT
Literary Context: This verse is strategically placed within a broader section of Jeremiah's prophecies (chapters 21-23) that specifically address the kings of Judah, forming a series of oracles against the royal house. Following a general condemnation of Jerusalem and its inhabitants, Jeremiah turns his prophetic gaze directly to the throne, exposing the moral failings of its occupants. The verses immediately preceding Jeremiah 22:18 vividly detail Jehoiakim's luxurious lifestyle, his use of forced labor, his unjust practices, and his shedding of innocent blood, contrasting sharply with the righteous example of his father, Josiah (see Jeremiah 22:13-17). Therefore, Jeremiah 22:18 serves as the direct divine verdict against Jehoiakim's wickedness, a stark antithesis to the widespread national mourning that accompanied the death of his righteous father, Josiah, as recorded in 2 Chronicles 35:24-25. The prophecy of Jehoiakim's ignominious burial in Jeremiah 22:19 further amplifies the disgrace foretold in this verse, cementing his legacy of dishonor.
Historical & Cultural Context: King Jehoiakim, son of the revered King Josiah, reigned over Judah from 609 to 598 BC. His reign unfolded during a tumultuous geopolitical period marked by the decline of the Neo-Assyrian Empire and the ascendance of the Babylonian Empire, with Egypt also vying for regional control. Jehoiakim initially served as a vassal of Egypt, later shifting his allegiance to Babylon, only to rebel against Nebuchadnezzar, leading to the first Babylonian siege of Jerusalem. Unlike his father Josiah, who initiated significant religious reforms and sought to uphold the Mosaic covenant, Jehoiakim was characterized by his greed, injustice, and idolatry. He was infamous for building lavish palaces through forced labor, failing to pay his workers, and for his ruthless suppression of dissent, including the execution of the prophet Uriah (Jeremiah 26:20-23). In ancient Near Eastern cultures, elaborate mourning rituals were profoundly significant for honoring the dead, especially kings. Public laments, often accompanied by professional mourners, demonstrated respect, solidified the deceased's legacy, and affirmed the social and political order. The absence of such mourning, as prophesied for Jehoiakim, was the ultimate sign of disgrace and divine rejection, indicating that he was utterly despised by his people and abandoned by God.
Key Themes: This verse powerfully contributes to several overarching themes within the book of Jeremiah and the broader prophetic literature. Primarily, it underscores the theme of Divine Judgment against unrighteous leadership. Jehoiakim's fate is presented as a direct, divinely ordained consequence of his persistent sin, oppression, and defiance of God's commands, contrasting sharply with the blessings promised to righteous rulers in Jeremiah 22:3-4. Secondly, the prophecy highlights the pervasive theme of Consequences of Disobedience, demonstrating that even kings are not exempt from God's moral standards and that a life lived in self-interest and injustice inevitably leads to a desolate and dishonorable end. The specific nature of the judgment—the absence of lamentation—emphasizes the theme of Lack of Honor and Legacy, suggesting that true honor is not derived from earthly power or wealth, but from integrity, justice, and faithfulness to God. Jehoiakim's unmourned death serves as a vivid illustration of the principle that "the name of the wicked will rot" (Proverbs 10:7).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 22:18 employs several powerful literary devices to convey its stark message of divine judgment and dishonor. Repetition is prominently used with the phrase "they shall not lament for him" and the interjection "Ah," which is repeated four times. This insistent repetition underscores the utter and absolute absence of mourning, emphasizing the severity of the judgment and the complete lack of honor Jehoiakim would receive. Antithesis is powerfully evident in the contrast between the expected, customary, and elaborate mourning for a king (especially one whose father, Josiah, was widely mourned) and the foretold absence of any lamentation for Jehoiakim. This stark opposition highlights Jehoiakim's moral failure and the divine rejection of his reign. Furthermore, there is a strong element of Irony in the prophecy. As a king, Jehoiakim would have expected a grand funeral and public mourning, yet the divine decree is precisely the opposite, stripping him of the very honor he likely craved and sought through his lavish lifestyle, thereby exposing the futility and emptiness of his self-serving rule. The specific cries of "Ah my brother/sister" and "Ah lord/his glory" also employ Synecdoche, where a part (the specific lament) stands for the whole (the entire mourning process), vividly illustrating the complete and utter lack of grief, both personal and public, for the deceased king.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 22:18 serves as a profound theological statement on divine justice, the unwavering accountability of leadership, and the ultimate futility of a life lived apart from righteousness. God, as the ultimate sovereign and moral arbiter, holds even kings accountable for their actions. Jehoiakim's unmourned death is a stark testament to the principle that true character and justice, not earthly power or accumulated wealth, define a lasting legacy and earn genuine honor. The absence of lamentation signifies a complete divine and human rejection, illustrating that true honor is not conferred by status or title but is earned through integrity, compassion, and unwavering obedience to God's will. This prophecy underscores God's unwavering commitment to justice and His righteous judgment against oppression and unrighteousness, demonstrating that He will not allow wickedness to go unpunished, even in the highest offices of human authority. It is a powerful reminder that God sees and judges the heart and actions of all, and His standards of righteousness are immutable.
REFLECTION AND APPLICATION
The stark prophecy concerning Jehoiakim's unmourned death offers profound and enduring lessons for all, particularly those in positions of influence and authority, but also for every individual. It challenges us to deeply consider the true nature of legacy and honor, reminding us that earthly power, material wealth, and self-indulgence are fleeting and ultimately hollow. A life built on injustice, oppression, and defiance of God's commands, no matter how outwardly successful or seemingly secure, ultimately leads to a desolate, dishonorable, and unremembered end in the eyes of eternity. True honor, lasting impact, and a blessed remembrance are cultivated through integrity, compassion, humility, and an unwavering commitment to righteousness, reflecting God's character in our interactions with others and in our stewardship of all that is entrusted to us. This verse powerfully calls us to prioritize eternal values over temporal gains, to lead with humility and justice in our spheres of influence, and to live in such a way that our passing would evoke genuine sorrow and gratitude, not indifference or relief. It is a potent reminder that our actions echo far beyond our lifetime, shaping the way we are remembered, not by our titles or possessions, but by the fruit of our character and our faithfulness to God.
Questions for Reflection
FAQ
Who was King Jehoiakim, and why was he so despised?
Answer: King Jehoiakim reigned over Judah from 609 to 598 BC, succeeding his righteous father, Josiah. Unlike Josiah, who was renowned for his reforms and faithfulness, Jehoiakim was a wicked and oppressive king who consistently defied God's commands. He was known for his luxurious lifestyle, which he financed by exploiting his people through forced labor for his palace construction, failing to pay his workers their rightful wages (Jeremiah 22:13-14). He also shed innocent blood, persecuted prophets like Uriah, and was characterized by his insatiable greed and profound injustice. His blatant disregard for the Mosaic covenant and his defiance of God's prophetic warnings led to widespread contempt among his people and ultimately, severe divine judgment. His actions directly contrasted with the righteous rule God expected of Judah's kings, leading to the prophecy of his dishonorable end.
What was the significance of "lamentation" in ancient Israelite culture, and why was its absence for Jehoiakim so severe?
Answer: In ancient Israelite culture, lamentation was a deeply significant and customary practice for mourning the dead, reflecting both personal grief and communal respect. It involved public expressions of sorrow, often accompanied by professional mourners, wailing, tearing clothes, and ritualistic displays of grief. For a king, elaborate mourning rites were not merely customary but essential, signifying profound respect for his office, his legacy, and the stability of the kingdom. The cries of "Ah my brother!" or "Ah sister!" were intimate familial laments, expressing deep personal loss, while "Ah lord!" or "Ah his glory!" were public, royal laments, acknowledging the king's status and the collective sense of loss for his majesty and rule. The prophecy that none of these would be uttered for Jehoiakim was the ultimate curse of dishonor. It meant he was so despised, or his reign so destructive, that neither his family nor his subjects would feel genuine sorrow or respect upon his death. This complete absence of mourning was a public declaration of his utter failure as a king and a man, signifying that his life had no positive legacy worthy of remembrance or grief. It was a fate worse than death itself, as it stripped him of all dignity in memory and demonstrated God's complete rejection of his unrighteous rule.
CHRIST-CENTERED FULFILLMENT
Jeremiah 22:18, with its prophecy of an unmourned king, finds a profound Christ-centered fulfillment not in a direct parallel of an unmourned death, but in a powerful antithesis that highlights the unique nature of Christ's suffering, death, and ultimate vindication. While Jehoiakim was despised and unmourned due to his own sin, oppression, and injustice, Jesus, the true and righteous King of Judah, was also "despised and rejected by men, a man of sorrows and acquainted with grief" (Isaiah 53:3). He was mocked, abandoned by His disciples, and crucified outside the city gates, receiving no earthly honor or lament from the very people He came to save. Yet, unlike Jehoiakim, Christ's suffering was not for His own sin, but as the sinless Lamb of God who takes away the sin of the world (John 1:29). His death, though seemingly a defeat and devoid of human lament from the masses, was the ultimate act of love, obedience, and self-sacrifice, leading to His glorious resurrection and exaltation. While Jehoiakim's "glory" faded into oblivion, Christ's "glory" was revealed in His triumph over death, leading to His enthronement at the right hand of God, where "every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). Thus, Jehoiakim's unmourned end serves as a dark backdrop against which the unparalleled, redemptive suffering and eternal glory of Christ shine even brighter, reminding us that true kingship is defined by self-sacrificial love and righteousness, not self-serving power, and that God's ultimate judgment is always just and righteous.