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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 22:20–30. His three-level outline is real structure in the source text, so it is rendered as structure.
This prophecy seems to have been calculated for the ungracious inglorious reign of Jeconiah, or Jehoiachin, the son of Jehoiakim, who succeeded him in the government, reigned but three months, and was then carried captive to Babylon, where he lived many years, Jer 52:31. We have, in these verses, a prophecy,
I.Of the desolations of the kingdom, which were now hastening on apace, Jer 22:20-23.
Jerusalem and Judah are here spoken to, or the Jewish state as a single person, and we have it here under a threefold character: - 1. Very haughty in a day of peace and safety (Jer 22:21): "I spoke unto thee in thy prosperity, spoke by my servants the prophets, reproofs, admonitions, counsels, but thou saidst, I will not hear, I will not heed, thou obeyedst not my voice, and wast resolved that thou wouldst not, and hadst the front to tell me so." It is common for those that live at ease to live in contempt of the word of God. Jeshurun waxed fat, and kicked. This is so much the worse that they had it by kind: This has been thy manner from thy youth. They were called transgressors from the womb, Isa 48:8. 2. Very timorous upon the alarms of trouble (Jer 22:20): "When thou seest all thy lovers destroyed, when thou findest thy idols unable to help thee and thy foreign alliances failing thee, thou wilt then go up to Lebanon, and cry, as one undone and giving up all for lost, cry with a bitter cry; thou wilt cry, Help, help, or we are lost; thou wilt lift up thy voice in fearful shrieks upon Lebanon and Bashan, two high hills, in hope to be heard thence by the advantage of the rising ground. Thou wilt cry from the passages, from the roads, where thou wilt ever and anon be in distress." Thou wilt cry from Abarim (so some read it, as a proper name), a famous mountain in the border of Moab. "Thou wilt cry, as those that are in great consternation use to do, to all about thee; but in vain, for (Jer 22:22) the wind shall eat up all thy pastors, or rulers, that should protect and lead thee, and provide for thy safety; they shall be blasted, and withered, and brought to nothing, as buds and blossoms are by a bleak or freezing wind; they shall be devoured suddenly, insensibly, and irresistibly, as fruits by the wind. Thy lovers, that thou dependest upon and hast an affection for, shall go into captivity, and shall be so far from saving thee that they shall not be able to save themselves." 3. Very tame under the heavy and lasting pressures of trouble: "When there appears no relief from any of thy confederates, and thy own priests are at a loss, then shalt thou be ashamed and confounded for all thy wickedness," Jer 22:22. Note, Many will never be ashamed of their sins till they are brought by them to the last extremity; and it is well if we get this good by our straits to be brought by them to confusion for our sins. The Jewish state is here called an inhabitant of Lebanon, because that famous forest was within their border (Jer 22:23), and all their country was wealthy, and well-guarded as with Lebanon's natural fastnesses; but so proud and haughty were they that they are said to make their nest in the cedars, where they thought themselves out of the reach of all danger, and whence they looked with contempt upon all about them. "But, how gracious wilt thou be when pangs come upon thee! Then thou wilt humble thyself before God and promise amendment. When thou art overthrown in stony places thou wilt be glad to hear those words which in thy prosperity thou wouldst not hear, Psa 141:6. Then thou wilt endeavour to make thyself acceptable with that God whom, before, thou madest light of." Note, Many have their pangs of piety who, when the pangs are over, show that they have no true piety. Some give another sense of it: "What will all thy pomp, and state, and wealth avail thee? What will become of it all, or what comfort shalt thou have of it, when thou shalt be in these distresses? No more than a woman in travail, full of pains and fears, can take comfort in her ornaments while she is in that condition." So Mr. Gataker. Note, Those that are proud of their worldly advantages would do well to consider how they will look when pangs come upon them, and how they will then have lost all their beauty.
II.Here is a prophecy of the disgrace of the king; his name was Jeconiah, but he is here once and again called Coniah, in contempt.
The prophet shortens or nicks his name, and gives him, as we say, a nickname, perhaps to denote that he should be despoiled of his dignity, that his reign should be shortened, and the number of his months cut off in the midst. Two instances of dishonour are here put upon him: -
1.He shall be carried away into captivity and shall spend and end his days in bondage. He was born to a crown, but it should quickly fall from his head, and he should exchange it for fetters. Observe the steps of this judgment.
(1.)God will abandon him, Jer 22:24. The God of truth says it, and confirms it with an oath: "Though he were the signet upon my right hand (his predecessors have been so, and he might have been so if he had conducted himself well, but he being degenerated) I will pluck him thence." The godly kings of Judah had been as signets on God's right hand, near and dear to him; he had gloried in them, and made use of them as instruments of his government, as the prince does of his signet-ring, or sign manual; but Coniah has made himself utterly unworthy of the honour, and therefore the privilege of his birth shall be no security to him; notwithstanding that, he shall be thrown off. Answerable to this threatening against Jeconiah is God's promise to Zerubbabel, when he made him his people's guide in their return out of captivity (Hag 2:23): I will take thee, O Zerubbabel! my servant, and make thee as a signet. Those that think themselves as signets on God's right hand must not be secure, but fear lest they be plucked thence.
(2.)The king of Babylon shall seize him. Those know not what enemies and mischiefs they lie exposed to who have thrown themselves out of God's protection, Jer 22:25. The Chaldeans are here said to be such as had a spite to Coniah; they sought his life; no less than that, they thought, would satisfy their rage; they were such as he had a dread of (they are those whose face thou fearest) which would make it the more terrible to him to fall into their hands, especially when it was God himself that gave him into their hands. And, if God deliver him to them, who can deliver him from them?
(3.)He and his family shall be carried to Babylon, where they shall wear out many tedious years of their lives in a miserable captivity - he and his mother (Jer 22:26), he and his seed (Jer 22:28), that is, he and all the royal family (for he had no children of his own when he went into captivity), or he and the children in his loins; they shall all be cast out to another country, to a strange country, a country where they were not born, nor such a country as that where they were born, a land which they know not, in which they have no acquaintance with whom to converse or from whom to expect any kindness. Thither they shall be carried, from a land where they were entitled to dominion, into a land where they shall be compelled to servitude. But have they no hopes of seeing their own country again? No: To the land whereunto they desire to return, thither shall they not return, Jer 22:27. They conducted themselves ill in it when they were in it, and therefore they shall never see it more. Jehoahaz was carried to Egypt, the land of the south, Jeconiah to Babylon, the land of the north, both far remote, the quite contrary way, and must never expect to meet again, nor either of them to breathe their native air again. Those that had abused the dominion they had over others were justly brought thus under the dominion of others. Those that had indulged and gratified their sinful desires, by their oppression, luxury, and cruelty, were justly denied the gratification of their innocent desire to see their own native country again. We may observe something very emphatic in that part of this threatening (Jer 22:26), In the country where you were not born, there shall you die. As there is a time to be born and a time to die, so there is a place to be born in and a place to die in. We know where we were born, but where we shall die we know not; it is enough that our God knows. Let it be our care that we die in Christ, and then it will be well with us, wherever we die, though it should be in a far country.
(4.)This shall render him very mean and despicable in the eyes of all his neighbours. They shall be ready to say (Jer 22:28), "This is Coniah a despised broken idol? Yes, certainly he is, and much debased from what he was." [1.] Time was when he was dignified, nay, when he was almost deified. The people who had seen his father lately deposed were ready to adore him when they saw him upon the throne, but now he is a despised broken idol, which, when it was whole, was worshipped, but, when it is rotten and broken, is thrown by and despised, and nobody regards it, or remembers what it has been. Note, What is idolized will, first or last, be despised and broken; what is unjustly honoured will be justly contemned, and rivals with God will be the scorn of man. Whatever we idolize we shall be disappointed in and then shall despise. [2.] Time was when he was delighted in; but now he is a vessel in which is not pleasure, or to which there is no desire, either because grown out of fashion or because cracked or dirtied, and so rendered unserviceable. Those whom God has no pleasure in will, some time or other, be so mortified that men will have no pleasure in them.
2.He shall leave no posterity to inherit his honour. The prediction of this is ushered in with a solemn preface (Jer 22:29): O earth, earth, earth! hear the word of the Lord. Let all the inhabitants of the world take notice of these judgments of God upon a nation and a family that had been near and dear to him, and thence infer that God is impartial in the administration of justice. Or it is an appeal to the earth itself on which we tread, since those that dwell on earth are so deaf and careless, like that (Isa 1:2), Hear, O heavens! and give ear, O earth! God's word, however slighted, will be heard; the earth itself will be made to hear it, and yield to it, when it, and all the works that are therein, shall be burnt up. Or it is a call to men that mind earthly things, that are swallowed up in those things and are inordinate in the pursuit of them; such have need to be called upon again and again, and a third time, to hear the word of the Lord. Or it is a call to men considered as mortal, of the earth, and hastening to the earth again. We all are so; earth we are, dust we are, and, in consideration of that, are concerned to hear and regard the word of the Lord, that, though we are earth, we may be found among those whose names are written in heaven. Now that which is here to be taken notice of is that Jeconiah is written childless (Jer 22:30), that is, as it follows, No man of his seed shall prosper, sitting upon the throne of David. In him the line of David was extinct as a royal line. Some think that he had children born in Babylon because mention is made of his seed being cast out there (Jer 22:28) and that they died before him. We read in the genealogy (Ch1 3:17) of seven sons of Jeconiah Assir (that is, Jeconiah the captive) of whom Salathiel is the first. Some think that they were only his adopted sons, and that when it is said (Mat 1:12), Jeconiah begat Salathiel, no more is meant than that he bequeathed to him what claims and pretensions he had to the government, the rather because Salathiel is called the son of Neri of the house of Nathan, Luk 3:27, Luk 3:31. Whether he had children begotten, or only adopted, thus far he was childless that none of his seed ruled as kings in Judah. He was the Augustulus of that empire, in whom it determined. Whoever are childless, it is God that writes them so; and those who take no care to do good in their days cannot expect to prosper in their days.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(Verse 24 and following) I live, says the Lord: Even if Coniah the son of Joachim king of Judah were a signet on my right hand, I would still pluck him (or you) out. And I will give you into the hand of those seeking your life, and into the hand of those you fear their faces, and into the hand of Nebuchadnezzar king of Babylon (which is not found in the Septuagint), and into the hand of the Chaldeans. And I will send you (or cast you) and your mother who bore you into a foreign land where you were not born: and there you will die. And to the land (Al. to the land moreover), to which they lift up their soul in order to return, they shall not return there. Above, he had said, to the house of the king of Judah you speak these things: and then, go down to the house of the king of Judah: again: thus says the Lord concerning the house of the king of Judah, and in reverse order, after he spoke of Zedekiah, who was the last of the kings in Jerusalem, he returns to his brother Joachim, who reigned before him. With the fulfillment of this prophecy, now he speaks to the son of Joachim, the grandson of Josiah, king of Jerusalem, Jechoniah, who is also called by another name Joachin, who was captured by Nebuchadnezzar with his mother, princes and craftsmen, and many nobles, and was led into Chaldea, and there he died. Therefore, it is said that if a ring does not depart from the hand of the bearer, and it slips off the finger with difficulty: so it will be in my hand, Jechonias; however, I will uproot him and deliver him to the king of Babylon, and there he will die with his mother and all his allies, and he will not see the land of Judah, which he desires, anymore. Miserable Grunnius, who opened his mouth to slander holy men and taught his tongue to speak falsehood, he interpreted one book of Sextus Pythagoras, a very noble man, into Latin; and he divided it into two volumes and dared to publish it under the name of the holy Martyr Xystus, bishop of the city of Rome: in which book there is no mention of Christ, no mention of the Holy Spirit, no mention of God the Father, no mention of the Patriarchs, Prophets, and Apostles; and with his usual recklessness and madness, he named this book 'The Ring', which is read in many provinces, especially by those who preach atheism and immorality. Therefore, in the same way that the Lord threatens to throw Jeconiah like a ring from his hand and finger, I beg the reader to cast aside this nefarious book; and if he wishes, to read it not as a ecclesiastical volume, but like the other books of philosophers. In my commentaries and explanations, it is customary to present the various opinions of interpreters and mix such discourse: some say this, others think that, some feel this way. Both the wretched Grunnius himself, and after many years the disciples of Jovinian, have slandered me and continue to slander me, attributing their own opinions to other names, which I do out of goodwill so as not to appear to harm anyone specifically. Therefore, since benevolence has turned into slander, I now declare, both to those who are dead and to those who are alive and attempting to revive his heresy, that their teacher Origen refers this passage to Christ, whom, like a ring taken from the hand of God the Father, was sent into the land of captivity, into the valley of tears, and handed over to the cross. And he does not hesitate to mention this, as is evident from what follows: Earth, earth, earth, hear the word of the Lord. Thus says the Lord: Write about this detestable, or barren, man, and the rest, to understand about the Lord of majesty. He writes this so that his disciples may not dare to deny it, in the fifth book of Stromata.
Since they did not imitate the piety of their ancestors though taking pride in their kinship with them—making much of Abraham, Isaac, Israel, David, Hezekiah and Josiah, men conspicuous for their virtue—for this reason the God of all rejects the arrogance of Jeconiah in these words: Even if he were a ring and were placed on my right hand, I would pull it off and hand it over to the enemy. Thus, let him not trust in his forebears’ virtue without emulating their virtue.
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Summary
Jeremiah 22:24 presents a profound divine oath, unequivocally declaring the Lord's irreversible judgment against King Coniah (also known as Jehoiachin). This powerful pronouncement asserts that despite any perceived status or intimate connection, symbolized by the king being a cherished "signet upon my right hand," God vows to forcefully and completely remove him. The verse thus underscores God's absolute sovereignty over earthly rulers and His unwavering commitment to righteous justice in the face of persistent disobedience and covenant unfaithfulness.
Context
Literary Context
Jeremiah 22:24 is embedded within a series of prophetic oracles (Jeremiah 21-23) primarily directed against the corrupt leadership of Judah—specifically its kings and the false prophets who misled the nation. Chapter 22 delivers distinct pronouncements of judgment against three successive Davidic monarchs: Shallum (Jehoahaz), Jehoiakim, and Coniah (Jehoiachin). This particular verse, addressing Coniah, follows a lament over the unrighteous reign of his father, Jehoiakim, and precedes further prophecies concerning the future of the Davidic line, including the promise of a righteous Branch. The inclusion of a divine oath, "As I live, saith the LORD," serves to underscore the definitive and immutable nature of God's verdict against a king who, despite his royal lineage, failed to uphold justice and righteousness.
Historical & Cultural Context
King Coniah (Jehoiachin), also known as Jeconiah, ruled Judah for a remarkably brief period of three months and ten days (2 Kings 24:8). His ascension to the throne occurred amidst intense geopolitical instability, as the formidable Babylonian Empire rapidly expanded its dominion. Shortly after his coronation, Nebuchadnezzar's forces besieged Jerusalem, leading to Coniah's surrender. This event culminated in his exile to Babylon, alongside the queen mother, court officials, and a significant portion of Judah's skilled workers and prominent citizens (2 Kings 24:10-16). The metaphor of the "signet upon my right hand" held profound cultural significance in the ancient Near East: a signet ring was an indispensable instrument for authentication, symbolizing authority, identity, and deep personal value. Its placement on the right hand, traditionally associated with power, action, and favor, further emphasized its importance. God's declaration to "pluck thee thence" would have been understood as a complete, forceful, and irreversible removal from a position of unparalleled closeness and honor.
Key Themes
This verse powerfully contributes to several overarching themes prevalent in Jeremiah and the broader prophetic literature. It emphatically underscores the theme of Divine Sovereignty, demonstrating that God is the ultimate ruler who raises up and casts down kings, irrespective of their perceived human authority or initial divine favor (Daniel 2:21). The pronouncement against Coniah also highlights the severe Consequences of Covenant Disobedience, as the Davidic kings, entrusted with upholding God's covenant and ruling justly, repeatedly failed to do so, leading to dire judgment and national exile (Deuteronomy 28). Furthermore, the verse foreshadows the End of an Era for the unfaithful Davidic monarchy, paving the way for a future, righteous King—a theme extensively developed in Jeremiah's prophecies concerning the "righteous Branch" (Jeremiah 23:5-6).
Exposition and Analysis
Key Word Analysis
Derived from the root chayah, meaning "to live" or "to be alive." In this context, the phrase "As I live" (Hebrew: chay ani) functions as a solemn divine oath, emphasizing the absolute certainty and immutability of the declaration that follows. It signifies that God's very existence guarantees the truth and execution of His words, rendering the pronouncement against Coniah utterly irreversible and undeniable.
This term refers to a "signature-ring" or "seal." In the ancient world, a signet ring was a highly personal and valuable item, often worn on a chain around the neck or on the finger. It was used to make impressions in clay or wax, authenticating documents, signifying ownership, and conveying authority. The metaphor here indicates a position of extreme closeness, profound value, and deep trust in God's eyes, akin to a cherished personal possession that represents the owner's identity and power.
A primitive root verb meaning "to tear off," "break off," "pull out," or "root out." This verb conveys a sense of forceful, decisive, and complete removal. It implies a violent severing, not a gentle detachment, thereby underscoring the severity and finality of God's judgment against Coniah, despite the king's previously esteemed or potentially esteemed position.
Verse Breakdown
"As I live, saith the LORD"
This opening phrase constitutes a profound divine oath, an emphatic and self-attesting declaration by God Himself. It signifies the absolute certainty, immutability, and solemnity of the subsequent pronouncement. When God swears by His own life, it means His word is as sure and unchangeable as His very existence, setting an authoritative and final tone for the judgment to follow.
"though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand"
This clause presents a powerful hypothetical scenario, employing a vivid and culturally resonant metaphor. Coniah (Jehoiachin), identified by his lineage and royal office, is depicted as being as precious and indispensable to God as a signet ring worn on the right hand. A signet ring symbolized authority, identity, and deep personal affection or trust. Its placement on the right hand, traditionally associated with power, action, and favor, further emphasized its importance and the intimate relationship implied. This highlights the extraordinary favor and privileged position Coniah could have enjoyed, or perhaps once did enjoy, in God's eyes, underscoring the magnitude of what was about to be lost.
"yet would I pluck thee thence;"
This final clause delivers the stark, irreversible, and decisive judgment. Despite the hypothetical closeness and value described in the preceding phrase, God unequivocally declares He would forcefully and completely remove Coniah from that esteemed position. The verb "pluck" (Hebrew: nâthaq) implies a violent tearing away, not a gentle or gradual detachment. This signifies a complete and utter rejection and removal from favor, authority, and even the land, emphasizing that no human privilege, lineage, or perceived divine favor can override God's righteous justice in the face of persistent unfaithfulness and rebellion.
Literary Devices
Jeremiah 22:24 is rich in literary devices that amplify its powerful and somber message. The most prominent is Metaphor, where King Coniah is vividly likened to a "signet upon my right hand." This comparison is not literal but draws a profound parallel between the king's potential value and intimacy with God and the indispensable nature of a signet ring, which represented authority, identity, and personal ownership in the ancient world. The use of the Divine Oath ("As I live, saith the LORD") is a powerful rhetorical device that underscores the absolute certainty, solemnity, and immutability of God's pronouncement. It elevates the statement from a mere declaration to an unbreakable vow, leaving no room for doubt regarding its fulfillment. Furthermore, the stark contrast between the initial hypothetical intimacy ("though...were the signet") and the decisive, violent action ("yet would I pluck thee thence") creates a powerful sense of Irony and tragic loss, highlighting the depth of Coniah's fall from a position of potential grace due to his unfaithfulness. The verb "pluck" itself functions as a strong Image, evoking a visceral sense of forceful and irreversible removal.
Theological and Thematic Connections
Jeremiah 22:24 profoundly illustrates the principle of divine accountability, particularly for those entrusted with positions of leadership and authority. It reveals that God's covenant faithfulness is not a blank check for human sin; rather, it demands a reciprocal response of obedience and righteousness. Even the most privileged individuals, like a king from the revered Davidic lineage, are subject to God's righteous judgment when they persistently rebel against His commands and fail to uphold justice. This verse serves as a stark reminder that true authority, security, and lasting favor derive not from human lineage, inherited position, or perceived closeness, but from faithful alignment with God's will and character. It also foreshadows the temporary suspension of the direct Davidic monarchy's line of succession, paving the way for a future, perfect King who would indeed embody God's righteous rule.
Reflection and Application
Jeremiah 22:24 offers timeless and profound truths for both personal and communal reflection. It challenges us to critically examine our own positions of influence—whether in our families, workplaces, churches, or broader communities—and to consider the weighty accountability that accompanies them. Do we steward our roles with integrity, faithfulness, and a deep understanding that all authority ultimately derives from God? The verse also serves as a potent reminder that our security and favor with God are not based on past achievements, spiritual heritage, or even a perceived closeness, but on our ongoing, active obedience and consistent alignment with His righteous character. It calls us to profound humility, urging us to never presume upon God's grace or take His patience for granted, for even the most cherished relationships can be severed by persistent unfaithfulness. Ultimately, this passage invites us to trust in God's perfect justice and unwavering sovereignty, knowing that He is faithful to His word, both in judgment and in the fulfillment of His ultimate promises.
Questions for Reflection
FAQ
Who was Coniah, and why was God's judgment against him so severe?
Coniah is another name for Jehoiachin (also known as Jeconiah), the son of King Jehoiakim. He reigned as king of Judah for only three months and ten days (2 Kings 24:8). God's judgment against him, and specifically the pronouncement of his "plucking" from the throne, was severe because of the persistent unfaithfulness, idolatry, and covenant disobedience of the kings of Judah, including Coniah himself, and the nation as a whole. Despite their privileged position as God's chosen people and the beneficiaries of the Davidic covenant, they continually rebelled against God's laws and prophetic warnings. The metaphor of the "signet upon my right hand" highlights the profound intimacy and value Coniah could have or once did possess in God's eyes, making his rejection all the more tragic and indicative of the depth of their sin and God's unwavering commitment to justice.
What is the significance of the "signet upon my right hand" metaphor?
In ancient Near Eastern cultures, a signet ring was an extremely valuable and personal item, often worn on the hand or around the neck. It was used to authenticate documents, signifying the owner's authority, identity, and personal ownership. Wearing it on the right hand, the hand traditionally associated with power, action, and favor, further emphasized its prominence and importance. By describing Coniah as a "signet upon my right hand," God is conveying that Coniah held a position of extreme closeness, profound value, and deep trust in God's eyes, akin to a cherished personal possession that represented God's very identity and power. The declaration to "pluck thee thence" therefore underscores the profound gravity of Coniah's (and Judah's) sin—it was so egregious that it necessitated the forceful severing of even such a deeply cherished and intimate connection. This metaphor powerfully illustrates the magnitude of their betrayal and the irreversible nature of God's judgment.
Does this verse mean God's promises to David were broken?
No, this verse does not mean God's promises to David were broken, but rather it highlights the conditional aspects of the covenant concerning the individual kings' faithfulness, while upholding the ultimate promise of an eternal Davidic heir. While God promised David an enduring dynasty (2 Samuel 7:12-16), He also stipulated that individual kings would face discipline and judgment for disobedience (Psalm 89:30-32). The "plucking" of Coniah from the throne signifies the temporary suspension of the direct, unrighteous Davidic line reigning in Jerusalem, leading to the Babylonian exile. However, Jeremiah himself later prophesies about a future "righteous Branch" from David's line (Jeremiah 23:5-6) who would reign justly. This promise is ultimately fulfilled in Jesus Christ, demonstrating that God's covenant with David was not broken but fulfilled in a new and greater way through the perfect, eternal King.
Christ-Centered Fulfillment
Jeremiah 22:24, with its stark pronouncement against King Coniah, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. Coniah, though a descendant of David, proved unfaithful and was "plucked" from his royal position, symbolizing the tragic failure of the earthly Davidic monarchy to perfectly embody God's righteous rule. This severe judgment, however, did not negate God's eternal covenant with David (2 Samuel 7:12-16); rather, it cleared the way for the true and eternal King. Jesus, the "son of David" (Matthew 1:1), is the perfect and permanent "signet" on God's right hand—not one to be plucked away, but one eternally enthroned. He is the righteous Branch prophesied by Jeremiah (Jeremiah 23:5-6), the King who perfectly fulfills all covenant requirements and establishes an everlasting kingdom of justice and righteousness (Luke 1:32-33). Unlike Coniah, whose reign was brief and ended in exile, Jesus' reign is eternal and His authority absolute, for He is the one whom God has exalted to His own right hand (Acts 2:33), the true and permanent "signet" of God's authority, love, and unwavering faithfulness, never to be removed.