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Bible Commentaries
Jeremiah 22

The Expositor's Bible CommentaryThe Expositor's Bible Commentary

Verse 1



"I will be the God of all the families of Israel, and they shall be My people."- Jeremiah 31:1

IN this third book an attempt is made to present a general view of Jeremiah’s teaching on the subject with which he was most preoccupied-the political and religious fortunes of Judah. Certain (30, 31, and, in part, 33) chapters detach themselves from the rest, and stand in no obvious connection with any special incident of the prophet’s life. These are the main theme of this book, and have been dealt with in the ordinary method of detailed exposition. They have been treated separately, and not woven into the continuous narrative, partly because we thus obtain a more adequate emphasis upon important aspects of their teaching, but chiefly because their date and occasion cannot be certainly determined. With them other sections have been associated, on account of the connection of subject. Further material for a synopsis of Jeremiah’s teaching has been collected from chapters 21-49, generally, supplemented by brief references to the previous chapters. Inasmuch as the prophecies of our book do not form an ordered treatise on dogmatic theology, but were uttered with regard to individual conduct and critical events, topics are not exclusively dealt with in a single section, but are referred to at intervals throughout. Moreover, as both the individuals and the crises were very much alike, ideas and phrases are constantly reappearing, so that there is an exceptionally large amount of repetition in the Book of Jeremiah. The method we have adopted avoids some of the difficulties which would arise if we attempted to deal with these doctrines in our continuous exposition.

Our general sketch of the prophet’s teaching is naturally arranged under categories suggested by the book itself, and not according to the sections of a modern treatise on Systematic Theology. No doubt much may legitimately be extracted or deduced concerning Anthropology, Soteriology, and the like; but true proportion is as important in exposition as accurate interpretation. If we wish to understand Jeremiah, we must be content to dwell longest upon what he emphasised most, and to adopt the standpoint of time and race which was his own. Accordingly in our treatment we have followed the cycle of sin, punishment, and restoration, so familiar to students of Hebrew prophecy.


This note is added partly for convenience of reference, and partly to illustrate the repetition just mentioned as characteristic of Jeremiah. The instances are chosen from expressions occurring in chapters 21-52. The reader will find fuller lists dealing with the whole book in the "Speaker’s Commentary" and the "Cambridge Bible for Schools and Colleges." The Hebrew student is referred to the list in Driver’s "Introduction," upon which the following is partly based.

1. "Rising up early": Jeremiah 7:13; Jeremiah 7:25; Jeremiah 11:7; Jeremiah 25:3-4; Jeremiah 26:5; Jeremiah 29:19; Jeremiah 32:33; Jeremiah 35:14-15; Jeremiah 44:4. This phrase, familiar to us in the narratives of Genesis and in the historical books, is used here, as in 2 Chronicles 36:15, of God addressing His people on sending the prophets.

2. "Stubbornness of heart" (A.V. imagination of heart): Jeremiah 3:17; Jeremiah 7:24; Jeremiah 9:14; Jeremiah 11:8; Jeremiah 13:10; Jeremiah 16:12; Jeremiah 18:12; Jeremiah 23:17; also found Deuteronomy 29:19 and Psalms 81:15.

3. "The evil of your doings": Jeremiah 4:4; Jeremiah 21:12; Jeremiah 23:2; Jeremiah 23:22; Jeremiah 25:5; Jeremiah 26:3; Jeremiah 44:22; also Deuteronomy 28:20; 1 Samuel 25:3; Isaiah 1:16; Hosea 9:15; Psalms 28:4; and in slightly different form in Jeremiah 11:18 and Zechariah 1:4.

"The fruit of your doings": Jeremiah 17:10; Jeremiah 21:14; Jeremiah 32:19; also found in Micah 7:13.

"Doings, your doings," etc., are also found in Jeremiah and elsewhere.

4. "The sword, the pestilence, and the famine," in various orders, and either as a phrase or each word ocurring in one of three successive clauses: Jeremiah 14:12; Jeremiah 15:2; Jeremiah 21:7; Jeremiah 21:9; Jeremiah 24:10; Jeremiah 27:8; Jeremiah 27:13; Jeremiah 29:17-18; Jeremiah 32:24; Jeremiah 32:36; Jeremiah 34:17; Jeremiah 38:2; Jeremiah 42:17; Jeremiah 42:22; Jeremiah 44:13.

"The sword and the famime," with similar variations: Jeremiah 5:12; Jeremiah 11:22; Jeremiah 14:13; Jeremiah 14:15-16; Jeremiah 14:18; Jeremiah 16:4; Jeremiah 18:21; Jeremiah 42:16; Jeremiah 44:12; Jeremiah 44:18; Jeremiah 44:27. Cf. similar lists, etc., "death . . . sword . . . captivity," in Jeremiah 43:11: "war . . . evil . . . pestilence," Jeremiah 28:8.

5. "Kings . . . princes . . . priests . . . prophets," in various orders and combinations: Jeremiah 2:26; Jeremiah 4:9; Jeremiah 8:1; Jeremiah 13:13; Jeremiah 24:8; Jeremiah 32:32.

Cf. "Prophet . . . priest . . . people," Jeremiah 23:33-34. "Prophets . . . diviners . . . dreamers . . . enchanters . . . sorcerers," Jeremiah 27:9.

Verses 1-9



Jeremiah 22:1-9; Jeremiah 26:14

"The sword, the pestilence, and the famine,"- Jeremiah 21:9 and passim.

"Terror on every side."- Jeremiah 6:25; Jeremiah 20:10; Jeremiah 46:5; Jeremiah 49:29; also as proper name, MAGOR-MISSABIB, Jeremiah 20:3.

WE have seen, in the two previous chapters, that the moral and religious state of Judah not only excluded any hope of further progress towards the realisation of the Kingdom of God, but also threatened to involve Revelation itself in the corruption of His people. The Spirit that opened Jeremiah’s eyes to the fatal degradation of his country showed him that ruin must follow as its swift result. He was elect from the first to be a herald of doom, to be set "over the nations and over the kingdoms, to pluck up and to break down, and to destroy and to overthrow." {Jeremiah 1:10} In his earliest vision he saw the thrones of the northern conquerors set over against the walls of Jerusalem and the cities of Judah. {Jeremiah 1:15}

But Jeremiah was called in the full vigor of early manhood; he combined with the uncompromising severity of youth its ardent affection and irrepressible hope. The most unqualified threats of Divine wrath always carried the implied condition that repentance might avert the coming judgment; and Jeremiah recurred again and again to the possibility that, even in these last days, amendment might win pardon. Like Moses at Sinai and Samuel at Ebenezer, he poured out his whole soul in intercession for Judah, only to receive the answer, "Though Moses and Samuel stood before Me, yet My mind could not be toward this people: cast them out of My sight and let them go forth." {Jeremiah 15:1} The record of these early hopes and prayers is chiefly found in chapters 1-20, and is dealt with in "The Prophecies of Jeremiah," preceding. The prophecies in Jeremiah 14:1 - Jeremiah 17:18 seem to recognise the destiny of Judah as finally decided, and to belong to the latter part of the reign of Jehoiakim, and there is little in the later chapters of an earlier date. In Jeremiah 22:1-5 the king of Judah is promised that if he and his ministers and officers will refrain from oppression, faithfully administer justice, and protect the helpless, kings of the elect dynasty shall still pass with magnificent retinues in chariots and on horses through the palace gates to sit upon the throne of David. Possibly this section belongs to the earlier part of Jeremiah’s career. But there were pauses and recoils in the advancing tide of ruin, alternations of hope and despair; and these varying experiences were reflected in the changing moods of the court, the people, and the prophet himself. We may well believe that Jeremiah hastened to greet any apparent zeal for reformation with a renewed declaration that sincere and radical amendment would be accepted by Jehovah. The proffer of mercy did not avert the ruin of the state, but it compelled the people to recognise that Jehovah was neither harsh nor vindictive. His sentence was only irrevocable because the obduracy of Israel left no other way open for the progress of Revelation, except that which led through fire and blood. The Holy Spirit has taught mankind in many ways that when any government or church, any school of thought or doctrine, ossifies so as to limit the expansion of the soul, that society or system must be shattered by the forces it seeks to restrain. The decadence of Spain and the distractions of France sufficiently illustrate the fruits of persistent refusal to abide in the liberty of the Spirit.

But until the catastrophe is clearly inevitable, the Christian, both as patriot and as churchman, will be quick to cherish all those symptoms of higher life which indicate that society is still a living organism. He will zealously believe and teach that even a small leaven may leaven the whole mass. He will remember that ten righteous men might have saved Sodom; that, so long as it is possible, God will work by encouraging and rewarding willing obedience rather than by chastising and coercing sin.

Thus Jeremiah, even when he teaches that the day of grace is over, recurs wistfully to the possibilities of salvation once offered to repentance. {Jeremiah 27:18} Was not this the message of all the prophets: "Return ye now every one from his evil way, and from the evil of your doings, and dwell in the land that Jehovah hath given unto your fathers"? {Jeremiah 25:5; Jeremiah 25:15} Even at the beginning of Jehoiakim’s reign Jehovah entrusted Jeremiah with a message of mercy, saying: "It may be they will hearken, and turn every man from his evil way; that I may repent Me of the evil, which I purpose to do unto them because of the evil of their doings." {Jeremiah 26:3; Jeremiah 36:2} When the prophet multiplied the dark and lurid features of his picture, he was not gloating with morbid enjoyment over the national misery, but rather hoped that the awful vision of judgment might lead them to pause, and reflect, and repent. In his age history had not accumulated her now abundant proofs that the guilty conscience is panoplied in triple brass against most visions of judgment. The sequel of Jeremiah’s own mission was added evidence for this truth.

Yet it dawned but slowly on the prophet’s mind. The covenant of emancipation (Chapter 11) in the last days of Zedekiah was doubtless proposed by Jeremiah as a possible beginning of better things, an omen of salvation, even at the eleventh hour. To the very last the prophet offered the king his life and promised that Jerusalem should not be burnt, if only he would submit to the Chaldeans, and thus accept the Divine judgment and acknowledge its justice.

Faithful friends have sometimes stood by the drunkard or the gambler, and striven for his deliverance through all the vicissitudes of his downward career; to the very last they have hoped against hope, have welcomed and encouraged every feeble stand against evil habit, every transient flash of high resolve. But, long before the end, they have owned, with sinking heart, that the only way to salvation lay. through the ruin of health, fortune, and reputation. So, when the edge of youthful hopefulness had quickly worn itself away, Jeremiah knew in his inmost heart that, in spite of prayers and promises and exhortations, the fate of Judah was sealed. Let us therefore try to reproduce the picture of coming ruin which Jeremiah kept persistently before the eyes of his fellow country men. The pith and power of his prophecies lay in the prospect of their speedy fulfilment. With him, as with Savonarola, a cardinal doctrine was that "before the regeneration must come the scourge," and that "these things wilt come quickly." Here, again, Jeremiah took up the burden of Hosea’s utterances. The elder prophet said of Israel, "The days of visitation are come"; {Hosea 9:7} and his successor announced to Judah the coming of "the year of visitation." {Jeremiah 23:12} The long deferred assize was at hand, when the Judge would reckon with Judah for her manifold infidelities, would pronounce sentence and execute judgment.

If the hour of doom had struck, it was not difficult to surmise whence destruction would come or the man who would prove its instrument. The North (named in Hebrew the hidden quarter) was to the Jews the mother of things unforeseen and terrible. Isaiah menaced the Philistines with "a smoke out of the north," {Isaiah 14:30} i.e., the Assyrians. Jeremiah and Ezekiel both speak very frequently of the destroyers of Judah as coming from the north. Probably the early references in our book to northern enemies denote the Scythians, who invaded Syria towards the beginning of Josiah’s reign; but later on the danger from the north is the restored Chaldean Empire under its king Nebuchadnezzar. "North" is even less accurate geographically for Chaldea than for Assyria. Probably it was accepted in a somewhat symbolic sense for Assyria, and then transferred to Chaldea as her successor in the hegemony of Western Asia.

Nebuchadnezzar is first introduced in the fourth year of Jehoiakim; after the decisive defeat of Pharaoh Necho by Nebuchadnezzar at Carchemish, Jeremiah prophesied the devastation of Judah by the victor; it is also prophesied that he is to carry Jehoiachin away captive, and similar prophecies were repeated during the reign of Zedekiah. {Jeremiah 16:7; Jeremiah 28:14} Nebuchadnezzar and his Chaldeans very closely resembled the Assyrians, with whose invasions the Jews had long been only too familiar; indeed, as Chaldea had long been tributary to Assyria, it is morally certain that Chaldean princes must have been present with auxiliary forces at more than one of the many Assyrian invasions of Palestine. Under Hezekiah, on the other hand, Judah had been allied with Merodach-baladan of Babylon against his Assyrian suzerain. So that the circumstances of Chaldean invasions and conquests were familiar to the Jews before the forces of the restored empire first attacked them; their imagination could readily picture the horrors of such experiences.

But Jeremiah does not leave them to their unaided imagination, which they might preferably have employed upon more agreeable subjects. He makes them see the future reign of terror, as Jehovah had revealed it to his shuddering and reluctant vision. With his usual frequency of iteration, he keeps the phrase "the sword, the famine, and the pestilence" ringing in their ears. The sword was the symbol of the invading hosts, "the splendid and awful military parade" of the "bitter and hasty nation" that was "dreadful and terrible." {Habakkuk 1:6-7} "The famine" inevitably followed from the ravages of the invaders, and the impossibility of ploughing, sowing, and reaping. It became most gruesome in the last desperate agonies of besieged garrisons, when, as in Elisha’s time and the last siege of Jerusalem, "men ate the flesh of their sons and the flesh of their daughters, and ate every one the flesh of his friend." {Jeremiah 19:9} Among such miseries and horrors, the stench of unburied corpses naturally bred a pestilence, which raged amongst the multitudes of refugees huddled together in Jerusalem and the fortified towns. We are reminded how the great plague of Athens struck down its victims from among the crowds driven within its walls during the long siege of the Peloponnesian war.

An ordinary Englishman can scarcely do justice to such prophecies; his comprehension is limited by a happy inexperience. The constant repetition of general phrases seems meagre and cold, because they carry few associations and awaken no memories. Those who have studied French and Russian realistic art, and have read Erckmann-Chatrain, Zola, and Tolstoi, may be stirred somewhat more by Jeremiah’s grim rhetoric. It will not be wanting in suggestiveness to those who have known battles and sieges. For students of missionary literature we may roughly compare the Jews, when exposed to the full fury of a Chaldean attack, to the inhabitants of African villages raided by slave hunters.

The Jews, therefore, with their extensive, firsthand knowledge of the miseries denounced against them, could not help filling in for themselves the rough outline drawn by Jeremiah. Very probably, too, his speeches were more detailed and realistic than the written reports. As time went on, the inroads of the Chaldeans and their allies provided graphic and ghastly illustrations of the prophecies that Jeremiah still reiterated. In a prophecy, possibly originally referring to the Scythian inroads and afterwards adapted to the Chaldean invasions, Jeremiah speaks of himself: "I am pained at my very heart; my heart is disquieted in me; I cannot hold my peace; for my soul heareth the sound of the trumpet, the alarm of war. How long shall I see the standard, and hear the sound of the trumpet?" {Jeremiah 4:21} Here, for once, Jeremiah expressed emotions that throbbed in every heart. There was "terror on every hand"; men seemed to be walking "through slippery places in darkness," {Jeremiah 23:12} or to stumble along rough paths in a dreary twilight. Wormwood was their daily food, and their drink maddening draughts of poison. {Jeremiah 23:15}

Jeremiah and his prophecies were no mean part of the terror. To the devotees of Baal and Moloch Jeremiah must have appeared in much the same light as the fanatic whose ravings added to the horrors of the Plague of London, while the very sanity and sobriety of his utterances carried a conviction of their fatal truth. When the people and their leaders succeeded in collecting any force of soldiers or store of military equipment, and ventured on a sally, Jeremiah was at once at hand to quench any reviving hope of effective resistance. How could soldiers and weapons preserve the city which Jehovah had abandoned to its fate? "Thus saith Jehovah, the God of Israel: Behold I will turn back the weapons in your hands, with which ye fight without the walls against your besiegers, the king of Babylon and the Chaldeans, and will gather them into the midst of this city. I Myself will fight against you in furious anger and in great wrath, with outstretched hand and strong arm. I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence." (Jeremiah 21:3-6.) When Jerusalem was relieved for a time by the advance of an Egyptian army, and the people allowed themselves to dream of another deliverance like that from Sennacherib, the relentless prophet only turned upon them with renewed scorn: "Though ye had smitten the whole hostile army of the Chaldeans, and all that were left of them were desperately wounded, yet should they rise up every man in his tent and burn this city." {Jeremiah 37:10} Not even the most complete victory could avail to save the city.

The final result of invasions and sieges was to be the overthrow of the Jewish state, the capture and destruction of Jerusalem, and the captivity of the people. This unhappy generation were to reap the harvest of centuries of sin and failure. As in the last siege of Jerusalem there came upon the Jews "all the righteous blood shed on the earth, from the blood of righteous Abel unto the blood of Zachariah son of Baraehiah," {Matthew 23:35} so now Jehovah was about to bring upon His Chosen people all the evil that He had spoken against them (Jeremiah 35:17; Jeremiah 19:15; Jeremiah 36:31)-all that had been threatened by Isaiah and his brother prophets, all the curses written in Deuteronomy. But these threats were to be fully carried out, not because predictions must be fulfilled, nor even merely because Jehovah had spoken and His word must not return to Him void, but because the people had not hearkened and obeyed. His threats were never meant to exclude the penitent from the possibility of pardon. As Jeremiah had insisted upon the guilt of every class of the community, so he is also careful to enumerate all the classes as about to suffer from the coming judgment: "Zedekiah king of Judah and his princes"; {Jeremiah 34:21} "the people, the prophet, and the priest." {Jeremiah 23:33-34} This last judgment of Judah, as it took the form of the complete overthrow of the State, necessarily included all under its sentence of doom. One of the mysteries of Providence is that those who are most responsible for national sins seem to suffer least by public misfortunes. Ambitious statesmen and bellicose journalists do not generally fall in battle and leave destitute widows and children. When the captains of commerce and manufacture err in their industrial policy, one great result is the pauperism of hundreds of families who had no voice in the matter. A spendthrift landlord may cripple the agriculture of half a county. And yet, when factories are closed and farmers ruined, the manufacturer and the landlord are the last to see want. In former invasions of Judah, the princes and priests had some share of suffering; but wealthy nobles might incur losses and yet weather the storm by which poorer men were overwhelmed. Fines and tribute levied by the invaders would, after the manner of the East, be wrung from the weak and helpless. But now ruin was to fall on all alike. The nobles had been flagrant in sin, they were now to be marked out for most condign punishment-"To whomsoever much is given, of him shall much be required."

Part of the burden of Jeremiah’s prophecy, one of the sayings constantly on his lips, was that the city would be taken and destroyed by fire. {Jeremiah 34:2; Jeremiah 34:22; Jeremiah 37:8} The Temple would be laid in ruins like the ancient sanctuary of Israel at Shiloh. (chapters 7 and 26.) The palaces {Jeremiah 6:5} of the king and princes would be special marks for the destructive fury of the enemy, and their treasures and all the wealth of the city would be for a spoil; those who survived the sack of the city would be carried captive to Babylon. {Jeremiah 20:5}

In this general ruin the miseries of the people would not end with death. All nations have attached much importance to the burial of the dead and the due performance of funeral rites. In the touching Greek story Antigone sacrificed her life in order to bury the remains of her brother. Later Judaism attached exceptional importance to the burial of the dead, and the Book of Tobit lays great stress on this sacred duty. The angel Raphael declares that one special reason why the Lord had been merciful to Tobias was that he had buried dead bodies, and had not delayed to rise up and leave his meal to go and bury the corpse of a murdered Jew, at the risk of his own life.

Jeremiah prophesied of the slain in this last overthrow: "They shall not be lamented, neither shall they be buried; they shall be as dung on the face of the ground; their carcases shall be meat for the fowls of the heaven, and for the beasts of the earth."

When these last had done their ghastly work, the site of the Temple, the city, the whole land would be left silent and desolate. The stranger, wandering amidst the ruins, would hear no cheerful domestic sounds; when night fell, no light gleaming through chink or lattice would give the sense of human neighbourhood. Jehovah "would take away the sound of the millstones and the light of the candle." {Jeremiah 25:10} The only sign of life amidst the desolate ruins of Jerusalem and the cities of Judah would be the melancholy cry of the jackals round the traveller’s tent. {Jeremiah 9:11; Jeremiah 10:22}

The Hebrew prophets and our Lord Himself often borrowed their symbols from the scenes of common life, as they passed before their eyes. As in the days of Noah, as in the days of Lot, as in the days of the Son of Man, so in the last agony of Judah there was marrying and giving in marriage. Some such festive occasion suggested to Jeremiah one of his favourite formulae; it occurs four times in the Book of Jeremiah, and was probably uttered much oftener. Again and again it may have happened that, as a marriage procession passed through the streets, the gay company were startled by the grim presence of the prophet, and shrank back in dismay as they found themselves made the text for a stern homily of ruin: "Thus saith Jehovah Sabaoth, I will take away from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride." At any rate, however, and whenever used, the figure could not fail to arrest attention, and to serve as an emphatic declaration that the ordinary social routine would be broken up and lost in the coming calamity.

Henceforth the land would be as some guilty habitation of sinners, devoted to eternal destruction, an astonishment and a hissing and a perpetual desolation. {Jeremiah 25:9-10} When the heathen sought some curse to express the extreme of malignant hatred, they would use the formula, "God make thee like Jerusalem." {Jeremiah 26:6} Jehovah’s Chosen People would become an everlasting reproach, a perpetual shame, which should not be forgotten. {Jeremiah 23:40} The wrath of Jehovah pursued even captives and fugitives. In chapter 29 Jeremiah predicts the punishment of the Jewish prophets at Babylon. When we last hear of him, in Egypt, he is denouncing ruin against "the remnant of Judah that have set their faces to go into the land of Egypt to sojourn there." He still reiterates the same familiar phrases: "Ye shall die by the sword, by the famine, and by the pestilence"; they shall be "an execration, an astonishment, and a curse, and a reproach."

We have now traced the details of the prophet’s message of doom. Fulfilment followed fast upon the heels of prediction, till Jeremiah rather interpreted than foretold the thick coming disasters. When his book was compiled, the prophecies were already, as they are now, part of the history of the last days of Judah. The book became the record of this great tragedy, in which these prophecies take the place of the choric odes in a Greek drama.

Verse 9



"They have forsaken the covenant of Jehovah their God, and worshipped other gods, and served them."- Jeremiah 22:9

"Every one that walketh in the stubbornness of his heart."- Jeremiah 23:17

THE previous chapter has been intentionally confined, as far as possible, to Jeremiah’s teaching upon the moral condition of Judah. Religion, in the narrower sense, was kept in the background, and mainly referred to as a social and political influence. In the same way the priests and prophets were mentioned chiefly as classes of notables-estates of the realm. This method corresponds with a stage in the process of Revelation; it is that of the older prophets. Hosea, as a native of the Northern Kingdom, may have had a fuller experience and clearer understanding of religious corruption than his contemporaries in Judah. But, in spite of the stress that he lays upon idolatry and the various corruptions of worship, many sections of his book simply deal with social evils. We are not explicitly told why the prophet was "a fool" and "a snare of a fowler," but the immediate context refers to the abominable immorality of Gibeah. {Hosea 9:7-9: cf. Judges 19:22} The priests are not reproached with incorrect ritual, but with conspiracy to murder. {Hosea 6:9} In Amos, the land is not so much punished on account of corrupt worship, as the sanctuaries are destroyed because the people are given over to murder, oppression, and every form of vice. In Isaiah again the main stress is constantly upon international policies and public and private morality. (Isaiah 40:1-31; Isaiah 41:1-29; Isaiah 42:1-25; Isaiah 43:1-28; Isaiah 44:1-28; Isaiah 45:1-25; Isaiah 46:1-13, is excluded from this statement.) For instance, none of the woes in Isaiah 5:8-24 are directed against idolatry or corrupt worship, and in Jeremiah 28:7 the charge brought against Ephraim does not refer to ecclesiastical matters; they have erred through strong drink.

In Jeremiah’s treatment, of the ruin of Judah, he insists, as Hosea had done as regards Israel, on the fatal consequences of apostasy from Jehovah to other gods. This very phrase "other gods" is one of Jeremiah’s favourite expressions, and in the writings of the other prophets only occurs in Hosea 3:1. On the other hand, references to idols are extremely rare in Jeremiah. These facts suggest a special difficulty in discussing the apostasy of Judah. The Jews often combined the worship of other gods with that of Jehovah. According to the analogy of other nations, it was quite possible to worship Baal and Ashtaroth, and the whole heathen Pantheon, without intending to show any special disrespect to the national Deity. Even devout worshippers, who confined their adorations to the one true God, sometimes thought they did honour to Him by introducing into His services the images and all the paraphernalia of the splendid cults of the great heathen empires. It is not always easy to determine whether statements about idolatry imply formal apostasy from Jehovah, or merely a debased worship. When the early Mohammedans spoke with lofty contempt of image worshippers, they were referring to the Eastern Christians; the iconoclast heretics denounced the idolatry of the Orthodox Church, and the Covenanters used similar terms as to prelacy. Ignorant modern Jews are sometimes taught that Christians worship idols.

Hence when we read of the Jews, "They set their abominations in the house which is called by My name, to defile it," we are not to understand that the Temple was transferred from Jehovah to some other deities, but that the corrupt practices and symbols of heathen worship were combined with the Mosaic ritual. Even the high places of Baal, in the Valley of Ben-Hinnom, where children were passed through the fire unto Moloch, professed to offer an opportunity of supreme devotion to the God of Israel. Baal and Melech, Lord and King, had in ancient times been amongst His titles; and when they became associated with the more heathenish modes of worship, their misguided devotees still claimed that they were doing homage to the national Deity. The inhuman sacrifices to Moloch were offered in obedience to sacred tradition and Divine oracles, which were supposed to emanate from Jehovah. In three different places, Jeremiah explicitly and emphatically denies that Jehovah had required or sanctioned these sacrifices: "I commanded them not, neither came it into My mind, that they should do this abomination, to cause Judah to sin." The Pentateuch preserves an ancient ordinance which the Moloch worshippers probably interpreted in support of their unholy rites, and Jeremiah’s protests are partly directed against the misinterpretation of the command "the firstborn of thy sons shalt thou give Me." The immediate context also commanded that the firstlings of sheep and oxen should be given to Jehovah. The beasts were killed; must it not be intended that the children should be killed too? A similar blind literalism has been responsible for many of the follies and crimes perpetrated in the name of Christ. The Church is apt to justify its most flagrant enormities by appealing to a misused and misinterpreted Old Testament. "Thou shalt not suffer a witch to live" and "Cursed be Canaan" have been proof texts for witch hunting and negro slavery; and the Book of Joshua has been regarded as a Divine charter, authorising the unrestrained indulgence of the passion for revenge and blood.

When it was thus necessary to put on record reiterated denials that inhuman rites of Baal and Moloch were a divinely sanctioned adoration of Jehovah, we can understand that the Baal worship constantly referred to by Hosea, Jeremiah, and Zephaniah was not generally understood to be apostasy. The worship of "other gods," "the sun, the moon, and all the host of heaven," {Jeremiah 7:2} and of the "Queen of Heaven," would be more difficult to explain as mere syncretism, but the assimilation of Jewish worship to heathen ritual and the confusion of the Divine Name with the titles of heathen deities masked the transition from the religion of Moses and Isaiah to utter apostasy.

Such assimilation and confusion perplexed and baffled the prophets. Social and moral wrongdoing were easily exposed and denounced; and the evils thus brought to light were obvious symptoms of serious spiritual disease. The Divine Spirit taught the prophets that sin was often most rampant in those who professed the greatest devotion to Jehovah and were most punctual and munificent in the discharge of external religious duties. When the prophecy in Isaiah 1:1-31 was uttered it almost seemed as if the whole system of Mosaic ritual would have to be sacrificed, in order to preserve the religion of Jehovah. But the further development of the disease suggested a less heroic remedy. The passion for external rites did not confine itself to the traditional forms of ancient Israelite worship. The practices of unspiritual and immoral ritualism were associated specially with the names of Baal and Moloch and with the adoration of the host of heaven; and the departure from the true worship became obvious when the deities of foreign nations were openly worshipped.

Jeremiah clearly and constantly insisted on the distinction between the true and the corrupt worship. The worship paid to Baal and Moloch was altogether unacceptable to Jehovah. These and other objects of adoration were not to be regarded as forms, titles, or manifestations of the one God, but were "other gods," distinct and opposed in nature and attributes; in serving them the Jews were forsaking Him. So far from recognising such rites as homage paid to Jehovah, Jeremiah follows Hosea in calling them "backsliding," {Jeremiah 2:19, etc.} a falling away from true loyalty. When they addressed themselves to their idols, even if they consecrated them in the Temple and to the glory of the Most High, they were not really looking to Him in reverent supplication, but with impious profanity were turning their backs upon Him: "They have turned unto Me the back, and not the face." {Jeremiah 32:33, etc.} These proceedings were a violation of the covenant between Jehovah and Israel. {Jeremiah 22:9; Jeremiah 11:10; Jeremiah 31:32, and Hosea 6:7; Hosea 8:1}

The same anxiety to discriminate the true religion from spurious imitations and adulterations underlies the stress which Jeremiah lays upon the Divine Name. His favourite formula, "Jehovah Sabaoth is His name"; {Jeremiah 10:16 cf. Amos 4:13} may be borrowed from Amos, or may be an ancient liturgical sentence; in any case, its use would be a convenient protest against the doctrine that Jehovah could be worshipped under the names of and after the manner of Baal and Moloch. When Jehovah speaks of the people forgetting "My name," He does not mean either that the people would forget all about Him, or would cease to use the name Jehovah; but that they would forget the character and attributes, the purposes and ordinances, which were properly expressed by His Name. The prophets who "prophesy lies in My name" "cause My people to forget My name." Baal and Moloch had sunk into fit titles for a god who could be worshipped with cruel, obscene, and idolatrous rites, but the religion of Revelation had been forever associated with the one sacred Name, when. "Elohim said unto Moses, Thou shalt say unto the Israelites: Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is My name forever, and this is My memorial unto all generations." All religious life and practice inconsistent with this Revelation given through Moses and the prophets-all such worship, even if offered to beings which, as Jehovah, sat in the Temple of Jehovah, professing to be Jehovah-were nevertheless service and obedience paid to other and false gods. Jeremiah’s mission was to hammer these truths into dull and unwilling minds.

His work seems to have been successful. Ezekiel, who is in a measure his disciple, drops the phrase "other gods," and mentions "idols" very frequently. Argument and explanation were no longer necessary to show that idolatry was sin against Jehovah; the word "idol" could be freely used and universally understood as indicating what was wholly alien to the religion of Israel. Jeremiah was too anxious to convince the Jews that all syncretism was apostasy to distinguish it carefully from the avowed neglect of Jehovah for other gods. It is not even clear that such neglect existed in his day. In chapter 44 we have one detailed account of false worship to the Queen of Heaven. It was offered by the Jewish refugees in Egypt; shortly before, these refugees had unanimously entreated Jeremiah to pray for them to Jehovah, and had promised to obey His commands. The punishment of their false worship was that they should no longer be permitted to name the Holy Name. Clearly, therefore, they had supposed that offering incense to the Queen of Heaven was not inconsistent with worshipping Jehovah. We need not dwell on a distinction which is largely ignored by Jeremiah; the apostasy of Judah was real and widespread, it matters little how far the delinquents ventured to throw off the cloak of orthodox profession. The most lapsed masses in a Christian country do not utterly break their connection with the Church; they consider themselves legitimate recipients of its alms, and dimly contemplate as a vague and distant possibility the reformation of their life and character through Christianity. So the blindest worshippers of stocks and stones claimed a vested interest in the national Deity, and in the time of their trouble they turned to Jehovah with the appeal "Arise and save us." {Jeremiah 2:27}

Jeremiah also dwells on the deliberate and persistent character of the apostasy of Judah. Nations have often experienced a sort of satanic revival when the fountains of the nether deep seemed broken up, and flood tides of evil influence swept all before them. Such, in a measure, was the reaction from the Puritan Commonwealth, when so much of English society lapsed into reckless dissipation. Such too was the carnival of wickedness into which the First French Republic was plunged in the Reign of Terror. But these periods were transient, and the domination of lust and cruelty soon broke down before the reassertion of an outraged national conscience. But we noticed, in the previous chapter, that Israel and Judah alike steadily failed to attain the high social ideal of the Mosaic dispensation. Naturally, this continuous failure is associated with persistent apostasy from the religious teaching of the Mosaic and prophetic Revelation. Exodus, Deuteronomy, and the Chronicler agree with Jeremiah that the Israelites were a stiff-necked people; {Jeremiah 27:23: cf. Exodus 32:9, etc. Deuteronomy 9:6; 2 Chronicles 30:8} and, in the Chronicler’s time at any rate, Israel had played a part in the world long enough for its character to be accurately ascertained; and subsequent history has shown that, for good or for evil, the Jews have never lacked tenacity. Syncretism, the tendency to adulterate true teaching and worship with elements from heathen sources, had been all along a morbid affection of Israelite religion. The Pentateuch and the historical books are full of rebukes of the Israelite passion for idolatry, which must for the most part be understood as introduced into or associated with the worship of Jehovah. Jeremiah constantly refers to "the stubbornness of their evil heart": "they have walked after the stubbornness of their own heart and after the Baalim." This stubbornness was shown in their resistance to all the means which Jehovah employed to wean them from their sin. Again and again, in our book, Jehovah speaks of Himself as "rising up early" to speak to the Jews, to teach them, to send prophets to them, to solemnly adjure them to submit themselves to Him: but they would not hearken either to Jehovah or to His prophets, they would not accept His teaching or obey His commands, they made themselves stiff necked and would not bow to His will. He had subjected them to the discipline of affliction, instruction had become correction; Jehovah had wounded them "with the wound of an enemy, with the chastisement of a cruel one"; but as they had been deaf to exhortation, so they were proof against chastisement-"they refused to receive correction." Only the ruin of the state and the captivity of the people could purge out this evil leaven.

Apostasy from the Mosaic and prophetic religion was naturally accompanied by social corruption. It has recently been maintained that the universal instinct which inclines man to be religious is not necessarily moral, and that it is the distinguishing note of the true faith, or of religion proper, that it enlists this somewhat neutral instinct in the cause of a pure morality. The Phoenician and Syrian cults, with which Israel was most closely in contact, sufficiently illustrated the combination of fanatical religious feeling with gross impurity. On the other hand, the teaching of Revelation to Israel consistently inculcated a high morality and an unselfish benevolence. The prophets vehemently affirmed the worthlessness of religious observances by men who oppressed the poor and helpless. Apostasy from Jehovah to Baal and Moloch involved the same moral lapse as a change from loyal service to Christ to a pietistic antinomianism. Widespread apostasy meant general social corruption. The most insidious form of apostasy was that specially denounced by Jeremiah, in which the authority of Jehovah was more or less explicitly claimed for practices and principles which defied His law. The Reformer loves a clear issue, and it was more difficult to come to close quarters with the enemy when both sides professed to be fighting in the King’s name. Moreover the syncretism which still recognised Jehovah was able without any violent revolution to control the established institutions and orders of the state-palace and temple, king and princes, priests and prophets. For a moment the Reformation of Josiah, and the covenant entered into by the king and people to observe the law as laid down in the newly discovered Book of Deuteronomy, seemed to have raised Judah from its low estate. But the defeat and death of Josiah and the deposition of Jehoahaz followed, to discredit Jeremiah and his friends. In the consequent reaction it seemed as if the religion of Jehovah and the life of His people had become hopelessly corrupt.

We are too much accustomed to think of the idolatry of Israel as something openly and avowedly distinct from and opposed to the worship of Jehovah. Modern Christians often suppose that the true worshipper and the ancient idolater were as contrasted as a pious Englishman and a devotee of one of the hideous images seen on missionary platforms; or, at any rate, that they were as easily distinguishable as a native Indian evangelist from his unconverted fellow countrymen.

This mistake deprives us of the most instructive lessons to be derived from the record. The sin which Jeremiah denounced is by no means outside Christian experience; it is much nearer to us than conversion to Buddhism-it is possible to the Church in every stage of its history. The missionary finds that the lives of his converts continually threaten to revert to a nominal profession which cloaks the immorality and superstition of their old heathenism. The Church of the Roman Empire gave the sanction of Christ’s name and authority to many of the most unchristian features of Judaism and Paganism; once more the rites of strange gods were associated with the worship of Jehovah and a new Queen of Heaven was honoured with unlimited incense. The Reformed Churches in their turn, after the first "kindness of their youth," the first "love of their espousals," have often fallen into the very abuses against which their great leaders protested; they have given way to the ritualistic spirit, have put the Church in the place of Christ, and have claimed for human formulae the authority that can only belong to the inspired Word of God. They have immolated their victims to the Baals and Molochs of creeds and confessions, and thought that they were doing honour to Jehovah thereby.

Moreover we have still to contend like Jeremiah with the continual struggle of corrupt human nature to indulge in the luxury of religious sentiment and emotion without submitting to the moral demands of Christ. The Church suffers far less by losing the allegiance of the lapsed masses than it does by those who associate with the service of Christ those malignant and selfish vices which are often canonised as Respectability and Convention.

Verses 10-12



Jeremiah 22:10-12

"Weep ye not for the dead, neither bemoan him: but weep sore for him that goeth away for he shall return no more."- Jeremiah 22:10

AS the prophecies of Jeremiah are not arranged in the order in which they were delivered, there is no absolute chronological division between the first twenty chapters and those which follow. For the most part, however, chaps, 21-52 fall in or after the fourth year of Jehoiakim (B.C. 605). We will therefore briefly consider the situation at Jerusalem in this crisis. The period immediately preceding B.C. 605 somewhat resembles the era of the dissolution of the Roman Empire or of the Wars of the French Revolution. An old established international system was breaking in pieces, and men were quite uncertain what form the new order would take. For centuries the futile assaults of the Pharaohs had only served to illustrate the stability of the Assyrian supremacy in Western Asia. Then in the last two decades of the seventh century B.C. the Assyrian Empire collapsed, like the Roman Empire under Honorius and his successors. It was as if by some swift succession of disasters modern France or Germany were to become suddenly and permanently annihilated as a military power. For the moment, all the traditions and principles of European statesmanship would lose their meaning, and the shrewdest diplomatist would be entirely at fault. Men’s reason would totter, their minds would lose their balance at the stupendous spectacle of so unparalleled a catastrophe. The wildest hopes would alternate with the extremity of fear; everything would seem possible to the conqueror.

Such was the situation in B.C. 605, to which our first great group of prophecies belongs. Two oppressors of Israel-Assyria and Egypt-had been struck down in rapid succession. When Nebuchadnezzar was suddenly recalled to Babylon by the death of his father, the Jews would readily imagine that the Divine judgment had fallen upon Chaldea and its king. Sanguine prophets announced that Jehovah was about to deliver His people from all foreign dominion, and establish the supremacy of the Kingdom of God. Court and people would be equally possessed with patriotic hope and enthusiasm. Jehoiakim, it is true, was a nominee of Pharaoh Necho; but his gratitude would be far too slight to override the hopes and aspirations natural to a Prince of the House of David.

In Hezekiah’s time, there had been an Egyptian and an Assyrian party at the court of Judah; the recent supremacy of Egypt had probably increased the number of her partisans. Assyria had disappeared, but her former adherents would retain their antipathy to Egypt, and their personal feuds with Jews of the opposite faction; they were as tools lying ready to any hand that cared to use them. When Babylon succeeded Assyria in the overlordship of Asia, she doubtless inherited the allegiance of the anti-Egyptian party in the various Syrian states. Jeremiah, like Isaiah, steadily opposed any dependence upon Egypt; it was probably by his advice that Josiah undertook his ill-fated expedition against Pharaoh Necho. The partisans of Egypt would be the prophet’s enemies; and though Jeremiah never became a mere dependent and agent of Nebuchadnezzar, yet the friends of Babylon would be his friends, if only because her enemies were his enemies.

We are told in 2 Kings 23:37 that Jehoiakim did evil in the sight of Jehovah according to all that his father had done. Whatever other sins may be implied by this condemnation, we certainly learn that the king favoured a corrupt form of the religion of Jehovah in opposition to the purer teaching which Jeremiah inherited from Isaiah.

When we turn to Jeremiah himself, the date "the fourth year of Jehoiakim" reminds us that by this time the prophet could look back upon a long and sad experience; he had been called in the thirteenth year of Josiah, some twenty-four years before. With what sometimes seems to our limited intelligence the strange irony of Providence, this lover of peace and quietness was called to deliver a message of ruin and condemnation, a message that could not fail to be extremely offensive to most of his hearers, and to make him the object of bitter hostility.

Much of this Jeremiah must have anticipated, but there were some from whose position and character the prophet expected acceptance, even of the most unpalatable teaching of the Spirit of Jehovah. The personal vindictiveness with which priests and prophets repaid his loyalty to the Divine mission and his zeal for truth came to him with a shock of surprise and bewilderment, which was all the greater because his most determined persecutors were his sacerdotal kinsmen and neighbours at Anathoth. "Let us destroy the tree," they said, "with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered." {Jeremiah 11:19}

He was not only repudiated by his clan, but also forbidden by Jehovah to seek consolation and sympathy in the closer ties of family life: "Thou shalt not take a wife, thou shalt have no sons or daughters." {Jeremiah 16:2} Like Paul, it was good for Jeremiah "by reason of the present distress" to deny himself these blessings. He found some compensation in the fellowship of kindred souls at Jerusalem. We can well believe that, in those early days, he was acquainted with Zephaniah, and that they were associated with Hilkiah and Shaphan and King Josiah in the publication of Deuteronomy and its recognition as the law of Israel. Later on Shaphan’s son Ahikam protected Jeremiah when his life was in imminent danger.

The twelve years that intervened between Josiah’s Reformation and his defeat at Megiddo were the happiest part of Jeremiah’s ministry. It is not certain that any of the extant prophecies belong to this period. With Josiah on the throne and Deuteronomy accepted as the standard of the national life, the prophet felt absolved for a season from his mission to pluck up and break down, and perhaps began to indulge in hopes that the time had come to build and to plant. Yet it is difficult to believe that he had implicit confidence in the permanence of the Reformation or the influence of Deuteronomy. The silence of Isaiah and Jeremiah as to the ecclesiastical reforms of Hezekiah and Josiah stands in glaring contrast to the great importance attached to them by the Books of Kings and Chronicles. But, in any case, Jeremiah must have found life brighter and easier than in the reigns that followed. Probably, in these happier days, he was encouraged by the sympathy and devotion of disciples like Baruch and Ezekiel.

But Josiah’s attempt to realise a Kingdom of God was short-lived; and, in a few months, Jeremiah saw the whole fabric swept away. The king was defeated and slain; and his religious policy was at once reversed either by a popular revolution or a court intrigue. The people of the land made Josiah’s son Shallum king, under the name of Jehoahaz. This young prince of twenty-three only reigned three months, and was then deposed and carried into captivity by Pharaoh Necho; yet it is recorded of him, that he did evil in the sight of Jehovah, according to all that his fathers had done. {2 Kings 23:30-32} He-or, more probably, his ministers, especially the queen mother {Jeremiah 22:26} must have been in a hurry to undo Josiah’s work. Jeremiah utters no condemnation of Jehoahaz; he merely declares that the young king will never return from his exile, and bids the people lament over his captivity as a more grievous fate than the death of Josiah:-

"Weep not for the dead,

Neither lament over him:

But weep sore for him that goeth into captivity;

For he shall return no more,

Neither shall he behold his native land." {Jeremiah 22:10-12}

Ezekiel adds admiration to sympathy: Jehoahaz was a young lion skilled to catch the prey, he devoured men, the nations heard of him, he was taken in their pit, and they brought him with hooks into the land of Egypt. {Ezekiel 19:3-4} Jeremiah and Ezekiel could not but feel some tenderness towards the son of Josiah: and probably they had faith in his personal character, and believed that in time he would shake off the yoke of evil counsellors and follow in his father’s footsteps. But any such hopes were promptly disappointed by Pharaoh Necho, and Jeremiah’s spirits bowed beneath a new burden as he saw his country completely subservient to the dreaded influence of Egypt.

Thus, at the time when we take up the narrative, the government was in the hands of the party hostile to Jeremiah, and the king, Jehoiakim, seems to have been his personal enemy. Jeremiah himself was somewhere between forty and fifty years old, a solitary man without wife or child. His awful mission as the herald of ruin clouded his spirit with inevitable gloom. Men resented the stern sadness of his words and looks, and turned from him with aversion and dislike. His unpopularity had made him somewhat harsh; for intolerance is twice curst, in that it inoculates its victims with the virus of its own bitterness. His hopes and illusions lay behind him; he could only watch with melancholy pity the eager excitement of these stirring times. If he came across some group busily discussing the rout of the Egyptians at Carchemish, or the report that Nebuchadnezzar was posting in hot haste to Babylon, and wondering as to all that this might mean for Judah, his countrymen would turn to look with contemptuous curiosity at the bitter, disappointed man who had had his chance and failed, and now grudged them their prospect of renewed happiness and prosperity. Nevertheless Jeremiah’s greatest work still lay before him. Jerusalem was past saving; but more was at stake than the existence of Judah and its capital. But for Jeremiah the religion of Jehovah might have perished with His Chosen People. It was his mission to save Revelation from the wreck of Israel. Humanly speaking, the religious future of the world depended upon this stern solitary prophet.

Verses 13-19



Jeremiah 22:13-19; Jeremiah 36:30-31

"Jehoiakim slew him (Uriah) with the sword, and cast his dead body into the graves of the common people."- Jeremiah 26:23

"Therefore thus saith Jehovah concerning Jehoiakim, He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem."- Jeremiah 22:18-19

"Jehoiakim did that which was evil in the sight of Jehovah, according to all that his fathers had done."- 2 Kings 23:36-37

OUR last four chapters have been occupied with the history of Jeremiah during the reign of Jehoiakim, and therefore necessarily with the relations of the prophet to the king and his government. Before we pass on to the reigns of Jehoiachin and Zedekiah, we must consider certain utterances which deal with the personal character and career of Jehoiakim. We are helped to appreciate these passages by what we here read, and by the brief paragraph concerning this reign in the Second Book of Kings. In Jeremiah the king’s policy and conduct are especially illustrated by two incidents, the murder of the prophet Uriah and the destruction of the roll. The historian states his judgment of the reign, but his brief record {2 Kings 23:34-37; 2 Kings 24:1-7} adds little to our knowledge of the sovereign.

Jehoiakim was placed upon the throne as the nominee and tributary of Pharaoh Necho; but he had the address or good fortune to retain his authority under Nebuchadnezzar, by transferring his allegiance to the new suzerain of Western Asia. When a suitable opportunity offered, the unwilling and discontented vassal naturally "turned and rebelled against" his lord. Even then his good fortune did not forsake him; although in his latter days Judah was harried by predatory bands of Chaldeans, Syrians, Moabites. and Ammonites, yet Jehoiakim "slept with his fathers" before Nebuchadnezzar had set to work in earnest to chastise his refractory subject. He was not reserved, like Zedekiah, to endure agonies of mental and physical torture, and to rot in a Babylonian dungeon.

Jeremiah’s judgment upon Jehoiakim and his doings is contained in the two passages which form the subject of this chapter. The utterance in Jeremiah 36:30-31, was evoked by the destruction of the roll, and we may fairly assume that Jeremiah 22:13-19 was also delivered after that incident. The immediate context of the latter paragraph throws no light on the date of its origin. Chapter 22 is a series of judgments on the successors of Josiah, and was certainly composed after the deposition of Jehoiachin, Probably during the reign of Zedekiah; but the section on Jehoiakim must have been uttered at an earlier period. Renan indeed imagines (3:274) that Jeremiah delivered this discourse at the gate of the royal palace at the very beginning of the new reign. The nominee of Egypt was scarcely seated on the throne, his "new name" Jehoiakim-"He whom Jehovah establisheth" - still sounded strange in his ears, when the prophet of Jehovah publicly menaced the king with condign punishment. Renan is naturally surprised that Jehoiakim tolerated Jeremiah even for a moment. But, here as often elsewhere, the French critic’s dramatic instinct has warped his estimate of evidence. We need not accept the somewhat unkind saying that picturesque anecdotes are never true, but, at the same time, we have always to guard against the temptation to accept the most dramatic interpretation of history as the most accurate. The contents of this passage, the references to robbery, oppression, and violence, clearly imply that Jehoiakim had reigned long enough for his government to reveal itself as hopelessly corrupt. The final breach between the king and the prophet was marked by the destruction of the roll, and Jeremiah 22:13-19, like Jeremiah 36:30-31, may be considered a consequence of this breach.

Let us now consider these utterances: In Jeremiah 36:30 we read, "Therefore thus saith Jehovah concerning Jehoiakim king of Judah, He shall have none to sit upon the throne of David." Later on, {Jeremiah 22:30} a like judgment was pronounced upon Jehoiakim’s son and successor Jehoiachin. The absence of this threat from Jeremiah 22:13-19 is doubtless due to the fact that the chapter was compiled when the letter of the prediction seemed to have been proved to be false by the accession of Jehoiachin. Its spirit and substance were amply satisfied by the latter’s deposition and captivity after a brief reign of a hundred days.

The next clause in the sentence on Jehoiakim runs: "His dead body shall be cast out in the day to the heat, and in the night to the frost." The same doom is repeated in the later prophecy:-

"They shall not lament for him, Alas my brother! Alas my brother! They shall not lament for him, Alas lord! Alas lord! He shall be buried with the burial of an ass, Dragged forth and cast away without the gates of Jerusalem."

Jeremiah did not need to draw upon his imagination for this vision of judgment. When the words were uttered, his memory called up the murder of Uriah ben Shemaiah and the dishonour done to his corpse. Uriah’s only guilt had been his zeal for the truth that Jeremiah had proclaimed. Though Jehoiakim and his party had not dared to touch Jeremiah or had not been able to reach him, they had struck his influence by killing Uriah. But for their hatred of the master, the disciple might have been spared. And Jeremiah had neither been able to protect him, nor allowed to share his fate. Any generous spirit will understand how Jeremiah’s whole nature was possessed and agitated by a tempest of righteous indignation, how utterly humiliated he felt to be compelled to stand by in helpless impotence. And now, when the tyrant had filled up the measure of his iniquity, when the imperious impulse of the Divine Spirit bade the prophet speak the doom of his king, there breaks forth at last the long pent up cry for vengeance: "Avenge, O Lord, Thy slaughtered saint"-let the persecutor suffer the agony and shame which he inflicted on God’s martyr, fling out the murderer’s corpse unburied, let it lie and rot upon the dishonoured grave of his victim.

Can we say, Amen? Not perhaps without some hesitation. Yet surely, if our veins run blood and not water, our feelings, had we been in Jeremiah’s place, would have been as bitter and our words as fierce. Jehoiakim was more guilty than our Queen Mary, but the memory of the grimmest of the Tudors still stinks in English nostrils. In our own days, we have not had time to forget how men received the news of Hannington’s murder at Uganda, and we can imagine what European Christians would say and feel if their missionaries were massacred in China.

And yet, when we read such a treatise as Lactantius wrote "Concerning the Deaths of Persecutors," we cannot but recoil. We are shocked at the stern satisfaction he evinces in the miserable ends of Maximin and Galerius, and other enemies of the true faith. Discreet historians have made large use of this work, without thinking it desirable to give an explicit account of its character and spirit. Biographers of Lactantius feel constrained to offer a half-hearted apology for the "De Morte Persecutorum." Similarly we find ourselves of one mind with Gibbon, (chapter 13) in refusing to derive edification from a sermon in which Constantine the Great, or the bishop who composed it for him, affected to relate the miserable end of all the persecutors of the Church. Nor can we share the exultation of the Covenanters in the Divine judgment which they saw in the death of Claverhouse; and we are not moved to any hearty sympathy with more recent writers, who have tried to illustrate from history the danger of touching the rights and privileges of the Church. Doubtless God will avenge His own elect; nevertheless Nemo me impune lacessit is no seemly motto for the Kingdom of God. Even Greek mythologists taught that it was perilous for men to wield the thunderbolts of Zeus. Still less is the Divine wrath a weapon for men to grasp in their differences and dissensions, even about the things of God. Michael the Archangel, even when contending with the devil he disputed about the body of Moses, "durst not bring against him a railing judgment, but said, The Lord rebuke thee." {Judges 1:9}

How far Jeremiah would have shared such modern sentiment, it is hard to say. At any rate his personal feeling is kept in the background; it is postponed to the more patient and deliberate judgment of the Divine Spirit, and subordinated to broad considerations of public morality. We have no right to contrast Jeremiah with our Lord and His proto-martyr Stephen, because we have no prayer of the ancient prophet to rank with, "Father, forgive them; for they know not what they do," or again with, "Lord, lay not this sin to their charge." Christ and His disciple forgave wrongs done to themselves: they did not condone the murder of their brethren. In the Apocalypse, which concludes the English Bible, and was long regarded as God’s final revelation, His last word to man, the souls of the martyrs cry out from beneath the altar: "How long, O Master, the holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?"

Doubtless God will avenge His own elect, and the appeal for justice may be neither ignoble nor vindictive. But such prayers, beyond all others, must be offered in humble submission to the Judge of all. When our righteous indignation claims to pass its own sentence, we do well to remember that our halting intellect and our purblind conscience are ill qualified to sit as assessors of the Eternal Justice.

When Saul set out for Damascus, "breathing out threatening and slaughter against the disciples of the Lord," the survivors of his victims cried out for a swift punishment of the persecutor, and believed that their prayers were echoed by martyred souls in the heavenly Temple. If that ninth chapter of the Acts had recorded how Saul of Tarsus was struck dead by the lightnings of the wrath of God, preachers down all the Christian centuries would have moralised on the righteous Divine judgment. Saul would have found his place in the homiletic Chamber of Horrors with Ananias and Sapphira, Herod and Pilate, Nero and Diocletian. Yet the Captain of our salvation, choosing His lieutenants, passes over many a man with blameless record, and allots the highest post to this bloodstained persecutor. No wonder that Paul, if only in utter self-contempt, emphasised the doctrine of Divine election. Verily God’s ways are not our ways and His thoughts are not our thoughts.

Still, however, we easily see that Paul and Jehoiakim belong to two different classes. The persecutor who attempts in honest but misguided zeal to make others endorse his own prejudices, and turn a deaf ear with him to the teaching of the Holy Spirit, must not be ranked with politicians who sacrifice to their own private interests the Revelation and the Prophets of God.

This prediction which we have been discussing of Jehoiakim’s shameful end is followed in the passage in chapter 36, by a general announcement of universal judgment, couched in Jeremiah’s usual comprehensive style:-

"I will visit their sin upon him and upon his children and upon his servants, and I will bring upon them and the inhabitants of Jerusalem and the men of Judah all the evil which I spake unto them and they did not hearken."

In chapter 22 the sentence upon Jehoiakim is prefaced by a statement of the crimes for which he was punished. His eyes and his heart were wholly possessed by avarice and cruelty; as an administrator he was active in oppression and violence. But Jeremiah does not confine himself to these general charges; he specifies and emphasises one particular form of Jehoiakim’s wrong-doing, the tyrannous exaction of forced labour for his buildings. To the sovereigns of petty Syrian states, old Memphis and Babylon were then what London and Paris are to modern Ameers, Khedives, and Sultans. Circumstances, indeed, did not permit a Syrian prince to visit the Egyptian or Chaldean capital with perfect comfort and unrestrained enjoyment. Ancient Eastern potentates, like mediaeval suzerains, did not always distinguish between a guest and a hostage. But the Jewish kings would not be debarred from importing the luxuries and imitating the vices of their conquerors.

Renan says of this period:

"L’Egypte etait, cette epoque, le pays ou les industries de luxe etaient le plus developpees. Tout le monde raffolaient, en particulier, de sa carrosserie et de ses meubles ouvrages. Joiaquin et la noblesse de Jerusalem ne songeaient qu’a se procurer ces beaux objets, qui realisaient ce qu’on avait vu de plus exquis en fait de gout jusque-la."

The supreme luxury of vulgar minds is the use of wealth as a means of display, and monarchs have always delighted in the erection of vast and ostentatious buildings. At this time Egypt and Babylon vied with one another in pretentious architecture. In addition to much useful engineering work, Psammetichus I made large additions to the temples and public edifices at Memphis, Thebes, Sais, and elsewhere, so that "the entire valley of the Nile became little more than one huge workshop, where stone cutters and masons, bricklayers and carpenters, laboured incessantly." This activity in building continued even after the disaster to the Egyptian arms at Carchemish.

Nebuchadnezzar had an absolute mania for architecture. His numerous inscriptions are mere catalogues of his achievements in building. His home administration and even his extensive conquests are scarcely noticed; he held them of little account compared with his temples and palaces-"this great Babylon, which I have built for the royal dwelling place, by the might of my power and for the glory of my majesty." {Daniel 4:30} Nebuchadnezzar created most of the magnificence that excited the wonder and admiration of Herodotus a century later.

Jehoiakim had been moved to follow the notable example of Chaldea and Egypt. By a strange irony of fortune, Egypt, once the cynosure of nations, has become in our own time the humble imitator of Western civilisation, and now boulevards have rendered the suburbs of Cairo "a shabby reproduction of modern Paris." Possibly in the eyes of Egyptians and Chaldeans Jehoiakim’s efforts only resulted in a "shabby reproduction" of Memphis or Babylon. Nevertheless these foreign luxuries are always expensive; and minor states had not then learnt the art of trading on the resources of their powerful neighbours by means of foreign loans. Moreover Judah had to pay tribute first to Pharaoh Necho, and then to Nebuchadnezzar. The times were bad, and additional taxes for building purposes must have been felt as an intolerable oppression. Naturally the king did not pay for his labour; like Solomon and all other great Eastern despots, he had recourse to the corvee, and for this in particular Jeremiah denounced him.

"Woe unto him that buildeth his house by unrighteousness

And his chambers by injustice;

That maketh his neighbour toil without wages,

And giveth him no hire;

That saith, ‘I will build me a wide house

And spacious chambers,’

And openeth out broad windows, with woodwork of cedar

And vermilion painting."

Then the denunciation passes into biting sarcasm:-

"Art thou indeed a king,

Because thou strivest to excel in cedar?"

Poor imitations of Nebuchadnezzar’s magnificent structures could not conceal the impotence and dependence of the Jewish king. The pretentiousness of Jehoiakim’s buildings challenged a comparison which only reminded men that he was a mere puppet, with its strings pulled now by Egypt and now by Babylon. At best he was only reigning on sufferance.

Jeremiah contrasts Jehoiakim’s government both as to justice and dignity with that of Josiah:-

"Did not thy father eat and drink?"

(He was no ascetic, but, like the Son of Man, lived a full, natural, human life.)

"And do judgment and justice?

Then did he prosper.

He judged the cause of the poor and needy,

Then was there prosperity.

Is not this to know Me?

Jehovah hath spoken it."

Probably Jehoiakim claimed by some external observance, or through some subservient priest or prophet, to "know Jehovah"; and Jeremiah repudiates the claim.

Josiah had reigned in the period when the decay of Assyria left Judah dominant in Palestine, until Egypt or Chaldea could find time to gather up the outlying fragments of the shattered empire. The wisdom and justice of the Jewish king had used this breathing space for the advantage and happiness of his people; and during part of his reign Josiah’s power seems to have been as extensive as that of any of his predecessors on the throne of Judah. And yet, according to current theology, Jeremiah’s appeal to the prosperity of Josiah as a proof of God’s approbation was a startling anomaly. Josiah had been defeated and slain at Megiddo in the prime of his manhood, at the age of thirty-nine. None but the most independent and enlightened spirits could believe that the Reformer’s premature death, at the moment when his policy had resulted in national disaster, was not an emphatic declaration of Divine displeasure. Jeremiah’s contrary belief might be explained and justified. Some such justification is suggested by the prophet’s utterance concerning Jehoahaz: "Weep not for the dead, neither bemoan him: but weep sore for him that goeth away." Josiah had reigned with real authority, he died when independence was no longer possible; and therein he was happier and more honourable than his successors, who held a vassal throne by the uncertain tenure of timeserving duplicity, and were for the most part carried into captivity. "The righteous was taken away from the evil to come." {Isaiah 57:1-21, English Versions.}

The warlike spirit of classical antiquity and of Teutonic chivalry welcomed a glorious death upon the field of battle:-

"And how can man die better

Than facing fearful odds,

For the ashes of his fathers,

And the temples of his Gods?"

No one spoke of Leonidas as a victim of Divine wrath. Later Judaism caught something of the same temper. Judas Maccabaeus, when in extreme danger, said, "It is better for us to die in battle, than to look upon the evils of our people and our sanctuary"; and later on, when he refused to flee from inevitable death, he claimed that he would leave behind him no stain upon his honour. Islam also is prodigal in its promises of future bliss to those soldiers who fall fighting for its sake.

But the dim and dreary Sheol of the ancient Hebrews was no glorious Valhalla or houri-peopled Paradise. The renown of the battlefield was poor compensation for the warm, full-blooded life of the upper air. When David sang his dirge for Saul and Jonathan, he found no comfort in the thought that they had died fighting for Israel. Moreover the warrior’s self-sacrifice for his country seems futile and inglorious, when it neither secures victory nor postpones defeat. And at Megiddo Josiah and his army perished in a vain attempt to come

"Between the pass and fell incensed points

Of mighty opposites."

We can hardly justify to ourselves Jeremiah’s use of Josiah’s reign as an example of prosperity as the reward of righteousness; his contemporaries must have been still more difficult to convince. We cannot understand how the words of this prophecy were left without any attempt at justification, or why Jeremiah did not meet by anticipation the obvious and apparently crushing rejoinder that the reign terminated in disgrace and disaster.

Nevertheless these difficulties do not affect the terms of the sentence upon Jehoiakim, or the ground upon which he was condemned. We shall be better able to appreciate Jeremiah’s attitude and to discover its lessons if we venture to reconsider his decisions. We cannot forget that there was, as Cheyne puts it, a duel between Jeremiah and Jehoiakim; and we should hesitate to accept the verdict of Hildebrand upon Henry IV of Germany, or of Thomas a Becket on Henry II of England. Moreover the data upon which we have to base our judgment, including the unfavourable estimate in the Book of Kings, come to us from Jeremiah or his disciples. Our ideas about Queen Elizabeth would be more striking than accurate if our only authorities for her reign were Jesuit historians of England. But Jeremiah is absorbed in lofty moral and spiritual issues; his testimony is not tainted with that sectarian and sacerdotal casuistry which is always so ready to subordinate truth to the interests of "the Church." He speaks of facts with a simple directness which leaves us in no doubt as to their reality; his picture of Jehoiakim may be one sided, but it owes nothing to an inventive imagination.

Even Renan, who, in Ophite fashion, holds brief for the bad characters of the Old Testament, does not seriously challenge Jeremiah’s statements of fact. But the judgment of the modern critic seems at first sight more lenient than that of the Hebrew prophet: the former sees in Jehoiakim "un prince liberal et modere," (3:269) but when this favourable estimate is coupled with an apparent comparison with Louis Philippe, we must leave students of modern history to decide whether Renan is really less severe than Jeremiah. Cheyne, on the other hand, holds that "we have no reason to question Jeremiah’s verdict upon Jehoiakim, who, alike from a religious and a political point of view, appears to have been unequal to the crisis in the fortunes of Israel." No doubt this is true; and yet perhaps Renan is so far right that Jehoiakim’s failure was rather his misfortune than his fault. We may doubt whether any king of Israel or Judah would have been equal to the supreme crisis which Jehoiakim had to face. Our scanty information seems to indicate a man of strong will, determined character, and able statesmanship. Though the nominee of Pharaoh Necho, he retained his sceptre under Nebuchadnezzar, and held his own against Jeremiah and the powerful party by which the prophet was supported. Under more favourable conditions he might have rivalled Uzziah or Jeroboam II. In the time of Jehoiakim, a supreme political and military genius would have been as helpless on the throne of Judah as were the Palaeologi in the last days of the Empire at Constantinople. Something may be said to extenuate his religious attitude. In opposing Jeremiah he was not defying clear and acknowledged truth. Like the Pharisees in their conflict with Christ, the persecuting king had popular religious sentiment on to his side. According that current theology which had been endorsed in some measure even by Isaiah and Jeremiah, the defeat at Megiddo proved that Jehovah repudiated the religious policy of Josiah and his advisers. The inspiration of the Holy Spirit enabled Jeremiah to resist this shallow conclusion, and to maintain through every crisis his unshaken faith in the profounder truth. Jehoiakim was too conservative to surrender at the prophet’s bidding the long accepted and fundamental doctrine of retribution, and to follow the forward leading of Revelation. He "stood by the old truth" as did Charles V at the Reformation. "Let him that is without sin" in this matter "first cast a stone at" him.

Though we extenuate Jehoiakim’s conduct, we are still bound to condemn it; not, however, because he was exceptionally wicked, but because he failed to rise above a low spiritual average: yet in this judgment we also condemn ourselves for our own intolerance, and for the prejudice and self-will which have often blinded our eyes to the teachings of our Lord and Master.

But Jeremiah emphasises one special charge against the king-his exaction of forced and unpaid labour. This form of taxation was in itself so universal that the censure can scarcely be directed against its ordinary and moderate exercise. If Jeremiah had intended to inaugurate a new departure, he would have approached the subject in a more formal and less casual fashion. It was a time of national danger and distress, when all moral and material resources were needed to avert the ruin of the state, or at any rate to mitigate the sufferings of the people; and at such a time Jehoiakim exhausted and embittered his subjects-that he might dwell in spacious halls with woodwork of cedar. The Temple and palaces of Solomon had been built at the expense of a popular resentment, which survived for centuries, and with which, as their silence seems to show, the prophets fully sympathised. If even Solomon’s exactions were culpable, Jehoiakim was altogether without excuse.

His sin was that common to all governments, the use of the authority of the state for private ends. This sin is possible not only to sovereigns and secretaries of state, but to every town councillor and every one who has a friend on a town council, nay, to every clerk in a public office and to every workman in a government dockyard. A king squandering public revenues on private pleasures, and an artisan pilfering nails and iron with an easy conscience because they only belong to the state, are guilty of crimes essentially the same. On the one hand, Jehoiakim as the head of the state was oppressing individuals; and although modern states have grown comparatively tender as to the rights of the individual, yet even now their action is often cruelly oppressive to insignificant minorities. But, on the other hand, the right of exacting labour was only vested in the king. as a public trust; its abuse was as much an injury to the community as to individuals. If Jeremiah had to deal with modern civilisation, we might, perchance, be startled by his passing lightly over our religious and political controversies to denounce the squandering of public resources in the interests of individuals and classes, sects and parties.

Verses 20-30



Jeremiah 22:20-30

"A despised broken vessel."- Jeremiah 22:28

"A young lion. And he went up and down among the lions, he became a young lion and he learned to catch the prey, he devoured men."- Ezekiel 19:5-6

"Jehoiachin did evil in the sight of Jehovah, according to all that his father had done."- 2 Kings 24:8-9

WE have seen that our book does not furnish a consecutive biography of Jeremiah; we are not even certain as to the chronological order of the incidents narrated. Yet these chapters are clear and full enough to give us an accurate idea of what Jeremiah did and suffered during the eleven years of Jehoiakim’s reign. He was forced to stand by while the king lent the weight of his authority to the ancient corruptions of the national religion, and conducted his home and foreign policy without any regard to the will of Jehovah, as expressed by His prophet. His position was analogous to that of a Romanist priest under Elizabeth or a Protestant divine in the reign of James II. According to some critics, Nebuchadnezzar was to Jeremiah what Philip of Spain was to the priest and William of Orange to the Puritan.

During all these long and weary years, the prophet watched the ever multiplying tokens of approaching ruin. He was no passive spectator, but a faithful watchman to the house of Israel; again and again he risked his life in a vain attempt to make his fellow countrymen aware of their danger. The vision of the coming sword was ever before his eyes, and he blew the trumpet and warned the people; but they would not be warned, and the prophet knew that the sword would come and take them away in their iniquity. He paid the penalty of his faithfulness; at one time or another he was beaten, imprisoned, proscribed, and driven to hide himself; still he persevered in his mission, as time and occasion served. Yet he survived Jehoiakim, partly because he was more anxious to serve Jehovah than to gain the glorious deliverance of martyrdom; partly because his royal enemy feared to proceed to extremities against a prophet of Jehovah, who was befriended by powerful nobles, and might possibly have relations with Nebuchadnezzar himself. Jehoiakim’s religion-for like the Athenians he was probably "very religious"-was saturated with superstition, and it was only when deeply moved that he lost the sense of an external sanctity attaching to Jeremiah’s person. In Israel prophets were hedged by a more potent divinity than kings.

Meanwhile Jeremiah was growing old in years and older in experience. When Jehoiakim died, it was nearly forty years since the young priest had first been called "to pluck up and to break down, and to destroy and to overthrow; to build and to plant"; it was more than eleven since his brighter hopes were buried in Josiah’s grave. Jehovah had promised that He would make His servant into "an iron pillar and brasen walls." (Jeremiah 1:18) The iron was tempered and hammered into shape during these days of conflict and endurance, like-

"iron dug from central gloom,

And heated hot with burning fears

And dipt in baths of hissing tears,

And battered with the shocks of doom,

To shape and use."

He had long lost all trace of that sanguine youthful enthusiasm which promises to carry all before it. His opening manhood had felt its happy illusions, but they did not dominate his soul and they soon passed away. At the Divine bidding, he had surrendered his most ingrained prejudices, his dearest desires. He had consented to be alienated from his brethren at Anathoth, and to live without home or family; although a patriot, he accepted the inevitable ruin of his nation as the just judgment of Jehovah; he was a priest, imbued by heredity and education with the religious traditions of Israel, yet he had yielded himself to Jehovah, to announce, as His herald, the destruction of the Temple, and the devastation of the Holy Land. He had submitted his shrinking flesh and reluctant spirit to God’s most unsparing demands, and had dared the worst that man could inflict. Such surrender and such experiences wrought in him a certain stern and terrible strength, and made his life still more remote from the hopes and fears, the joys and sorrows of common men. In his isolation and his inspired self-sufficiency he had become an "iron pillar." Doubtless he seemed to many as hard, and cold as iron; but this pillar of the faith could still glow with white heat of indignant passion, and within the shelter of the "brasen walls" there still beat a human heart, touched with tender sympathy for those less disciplined to endure.

We have thus tried to estimate the development of Jeremiah’s character during the second period of his ministry, which began with the death of Josiah and terminated with the brief reign of Jehoiachin. Before considering Jeremiah’s judgment upon this prince we will review the scanty data at our disposal to enable us to appreciate the prophet’s verdict.

Jehoiakim died while Nebuchadnezzar was on the march to punish his rebellion. His son Jehoiachin, a youth of eighteen, succeeded his father and continued his policy. Thus the accession of the new king was no new departure, but merely a continuance of the old order; the government was still in the hands of the party attached to Egypt, and opposed to Babylon and hostile to Jeremiah. Under these circumstances we are bound to accept the statement of Kings that Jehoiakim "slept with his fathers," i.e., was buried in the royal sepulchre. There was no literal fulfilment of the prediction that he should "be buried with the burial of an ass." Jeremiah had also declared concerning Jehoiakim: "He shall have none to sit upon the throne of David." {Jeremiah 36:30} According to popular superstition, the honourable burial of Jehoiakim and the succession of his son to the throne further discredited Jeremiah and his teaching. Men read happy omens in the mere observance of ordinary constitutional routine. The curse upon Jehoiakim seemed so much spent breath: why should not Jeremiah’s other predictions of ruin and exile also prove a mere vox et praeterea nihil? In spite of a thousand disappointments, men’s hopes still turned to Egypt; and if earthly resources failed they trusted to Jehovah Himself to intervene, and deliver Jerusalem from the advancing hosts of Nebuchadnezzar, as from the army of Sennacherib.

Ezekiel’s elegy over Jehoiachin suggests that the young king displayed energy and courage worthy of a better fortune:-

"He walked up and down among the lions,

He became a young lion;

He learned to catch the prey,

He devoured men.

He broke down their palaces,

He wasted their cities;

The land was desolate, and the fulness thereof,

At the noise of his roaring." {Ezekiel 19:5-7}

However figurative these lines may be, the hyperbole must have had some basis in fact. Probably before the regular Babylonian army entered Judah, Jehoiachin distinguished himself by brilliant but useless successes against the marauding bands of Chaldeans, Syrians, Moabites, and Ammonites, who had been sent to prepare the way for the main body. He may even have carried his victorious arms into the territory of Moab or Ammon. But his career was speedily cut short: "The servants of Nebuchadnezzar king of Babylon came up to Jerusalem and besieged the city." Pharaoh Necho made no sign, and Jehoiachin was forced to retire before the regular forces of Babylon, and soon found himself shut up in Jerusalem. Still for a time he held out, but when it was known in the beleaguered city that Nebuchadnezzar was present in person in the camp of the besiegers, the Jewish captains lost heart. Perhaps too they hoped for better treatment, if they appealed to the conqueror’s vanity by offering him an immediate submission which they had refused to his lieutenants. The gates were thrown open; Jehoiachin and the Queen Mother, Nehushta, with his ministers and princes and the officers of his household, passed out in suppliant procession, and placed themselves and their city at the disposal of the conqueror. In pursuance of the policy which Nebuchadnezzar had inherited from the Assyrians, the king and his court and eight thousand picked men were carried away captive to Babylon. {2 Kings 24:8-17} For thirty-seven years Jehoiachin languished in a Chaldean prison, till at last his sufferings were mitigated by an act of grace, which signalised the accession of a new king of Babylon, Nebuchadnezzar’s successor Evil Merodach, "in the year when he began to reign, lifted up the head of Jehoiachin king of Judah out of prison, and spake kindly to him, and set his throne above the throne of the kings that were with him in Babylon. And Jehoiachin changed his prison garments, and ate at the royal table continually all the days of his life, and had a regular allowance given him by the king, a daily portion, all the days of his life." {2 Kings 25:27-30; Jeremiah 52:31-34} At the age of fifty-five, the last survivor of the reigning princes of the house of David emerges from his dungeon, broken in mind and body by his long captivity, to be a grateful dependent upon the charity of Evil Merodach, just as the survivor of the house of Saul had sat at David’s table. The young lion that devoured the prey and caught men and wasted cities was thankful to be allowed to creep out of his cage and die in comfort-"a despised broken vessel."

We feel a shock of surprise and repulsion as we turn from this pathetic story to Jeremiah’s fierce invectives against the unhappy king. But we wrong the prophet and misunderstand his utterance if we forget that it was delivered during that brief frenzy in which the young king and his advisers threw away the last chance of safety for Judah. Jehoiachin might have repudiated his father’s rebellion against Babylon; Jehoiakim’s death had removed the chief offender, no personal blame attached to his successor, and a prompt submission might have appeased Nebuchadnezzar’s wrath against Judah and obtained his favour for the new king. If a hot-headed young rajah of some protected Indian state revolted against the English suzerainty and exposed his country to the misery of a hopeless war, we should sympathise with any of his counsellors who condemned such wilful folly; we have no right to find fault with Jeremiah for his severe censure of the reckless vanity which precipitated his country’s fate.

Jeremiah’s deep and absorbing interest in Judah and Jerusalem is indicated by the form of this utterance; it is addressed to the "Daughter of Zion":-

"Go up to Lebanon and lament

And lift up thy voice in Bashan,

And lament from Abarim,

For thy lovers are all destroyed!"

Her "lovers," her heathen allies, whether gods or men, are impotent, and Judah is as forlorn and helpless as a lonely and unfriended woman; let her bewail her fate upon the mountains of Israel, like Jephthah’s daughter in ancient days.

"I spake unto thee in thy prosperity;

Thou saidst, I will not hearken.

This hath been thy way from thy youth,

That thou hast not obeyed My voice.

The tempest shall be the shepherd to all thy shepherds."

Kings and nobles, priests and prophets, shall be carried off by the Chaldean invaders, as trees and houses are swept away by a hurricane. These shepherds who had spoiled and betrayed their flock would themselves be as silly sheep in the hands of robbers.

"Thy lovers shall go into captivity.

Then, verily, shalt thou be ashamed and confounded

Because of all thy wickedness.

O thou that dwellest in Lebanon!

O thou that hast made thy nest in the cedar!"

The former mention of Lebanon reminded Jeremiah of Jehoiakim’s halls of cedar. With grim irony he links together the royal magnificence of the palace and the wild abandonment of the people’s lamentation.

"How wilt thou groan when pangs come upon thee,

Anguish as of a woman in travail!"

The nation is involved in the punishment inflicted upon her rulers. In such passages the prophets largely identify the nation with the governing classes - not without justification. No government, whatever the constitution may be, can ignore a strong popular demand for righteous policy, at home and abroad. A special responsibility of course rests on those who actually wield the authority of the state, but the policy of rulers seldom succeeds in effecting much either for good or evil without some sanction of public feeling. Our revolution which replaced the Puritan Protectorate by the restored Monarchy was rendered possible by the change of popular sentiment. Yet even under the purest democracy men imagine that they divest themselves of civic responsibility by neglecting their civic duties; they stand aloof, and blame officials and professional politicians for the injustice and crime wrought by the state. National guilt seems happily disposed of when laid on the shoulders of that convenient abstraction "the government"; but neither the prophets nor the Providence which they interpret recognise this convenient theory of vicarious atonement: the king sins, but the prophet’s condemnation is uttered against and executed upon the nation.

Nevertheless a special responsibility rests upon the ruler, and now Jeremiah turns from the nation to its king.

"As I live-Jehovah hath spoken it-

Though Coniah ben Jehoiakim king of Judah were a signet ring upon My right hand-"

By a forcible Hebrew idiom Jehovah, as it were, turns and confronts the king and specially addresses him:-

"Yet I would pluck thee thence."

A signet ring was valuable in itself, and, as far as an inanimate object could be, was an "altar ego" of the sovereign; it scarcely ever left his finger, and when it did, it carried with it the authority of its owner. A signet ring could not be lost or even cast away without some reflection upon the majesty of the king. Jehoiachin’s character was by no means worthless; he had courage, energy, and patriotism. The heir of David and Solomon, the patron and champion of the Temple, dwelt, as it were, under the very shadow of the Almighty. Men generally believed that Jehovah’s honour was engaged to defend Jerusalem and the house of David. He Himself would be discredited by the fall of the elect dynasty and the captivity of the chosen people. Yet everything must be sacrificed-the career of a gallant young prince, the ancient association of the sacred Name with David and Zion, even the superstitious awe with which the heathen regarded the God of the Exodus and of the deliverance from Sennacherib. Nothing will be allowed to stand in the way of the Divine judgment. And yet we still sometimes dream that the working out of the Divine righteousness will be postponed in the interests of ecclesiastical traditions and in deference to the criticisms of ungodly men!

"And I will give thee into the hand of them that seek thy life,

Into the hand of them of whom thou art afraid,

Into the hand of Nebuchadnezzar king of Babylon and the Chaldeans.

And I will hurl thee and the mother that bare thee into another land, where ye were not born:

There shall ye die.

And unto the land whereunto their soul longeth to return,

Thither they shall not return."

Again the sudden change in the person addressed emphasises the scope of the Divine proclamation; the doom of the royal house is not only announced to them, but also to the world at large. The mention of the Queen Mother, Nehushta, reveals what we should in any case have conjectured, that the policy of the young prince was largely determined by his mother. Her importance is also indicated by Jeremiah 13:18, usually suposed to be addressed to Jehoiachin and Nehushta:-

Say unto the king and the queen mother,

Leave your thrones and sit in the dust,

For your glorious diadems are fallen.

The Queen Mother is a characteristic figure of polygamous Eastern dynasties, but we may be helped to understand what Nehushta was to Jehoiachin if we remember the influence of Eleanor of Poitou over Richard I and John, and the determined struggle which Margaret of Anjou made on behalf of her ill-starred son.

The next verse of our prophecy seems to be a protest against the severe sentence pronounced in the preceding clauses:-

"Is then this man Coniah a despised vessel, only fit to be broken?

Is he a tool, that no one wants?"

Thus Jeremiah imagines the citizens and warriors of Jerusalem crying out against him, for his sentence of doom against their darling prince and captain. The prophetic utterance seemed to them monstrous and incredible, only worthy to be met with impatient scorn. We may find a mediaeval analogy to the situation at Jerusalem in the relations of Clement IV to Conradin, the last heir of the house of Hohenstaufen. When this youth of sixteen was in the full career of victory, the Pope predicted that his army would be scattered like smoke, and pointed out the prince and his allies as victims for the sacrifice. When Conradin was executed after his defeat at Tagliacozzo, Christendom was filled with abhorrence at the suspicion that Clement had countenanced the doing to death of the hereditary enemy of the Papal See. Jehoiachin’s friends felt towards Jeremiah somewhat as these thirteenth-century Ghibellines towards Clement.

Moreover the charge against Clement was probably unfounded: Milman says of him, "He was doubtless moved with inner remorse at the cruelties of ‘his champion’ Charles of Anjou." Jeremiah too would lament the doom he was constrained to utter. Nevertheless he could not permit Judah to be deluded to its ruin by empty dreams of glory:-

"O land, land, land,

Hear the word of Jehovah."

Isaiah had called all Nature, heaven and earth to bear witness against Israel, but now Jeremiah is appealing with urgent importunity to Judah. "O Chosen Land of Jehovah, so richly blessed by His favour, so sternly chastised by His discipline, Land of prophetic Revelation, now at last, after so many warnings, believe the word of thy God and submit to His judgment. Hasten not thy unhappy fate by shallow confidence in the genius and daring of Jehoiachin: he is no true Messiah."

"For saith Jehovah,

Write this man childless,

A man whose life shall not know prosperity:

For none of his seed shall prosper;

None shall sit upon the throne of David,

Nor rule any more over Judah."

Thus, by Divine decree, the descendants of Jehoiakim were disinherited; Jehoiachin was to be recorded in the genealogies of Israel as having no heir. He might have offspring, but the Messiah, the Son of David, would not come of his line.

Two points suggest themselves in connection with this utterance of Jeremiah; first as to the circumstances under which it was uttered, then as to its application to Jehoiachin.

A moment’s reflection will show that this prophecy implied great courage and presence of mind on the part of Jeremiah-his enemies might even have spoken of his barefaced audacity. He had predicted that Jehoiakim’s corpse should be cast forth without any rites of honourable sepulture; and no son of his should sit upon the throne. Jehoiakim had been buried like other kings, he slept with his fathers, and Jehoiachin his son reigned in his stead. The prophet should have felt himself utterly discredited; and yet here was Jeremiah coming forward unabashed with new prophecies against the king whose very existence was a glaring disproof of his prophetic inspiration. Thus the friends of Jehoiachin. They would affect towards Jeremiah’s message the same indifference which the present generation feels for the expositors of Daniel and the Apocalypse, who confidently announce the end of the world for 1866, and in 1867 fix a new date with cheerful and undiminished assurance. But these students of sacred records can always save the authority of Scripture by acknowledging the fallibility of their calculations. When their predictions fail, they confess that they have done their sum wrong and start it afresh. But Jeremiah’s utterances were not published as human deductions from inspired data; he himself claimed to be inspired. He did not ask his hearers to verify and acknowledge the accuracy of his arithmetic or his logic, but to submit to the Divine message from his lips. And yet it is clear that he did not stake the authority of Jehovah or even his own prophetic status upon the accurate and detailed fulfilment of his predictions. Nor does he suggest that, in announcing a doom which was not literally accomplished, he had misunderstood or misinterpreted his message. The details which both Jeremiah and those who edited and transmitted his words knew to be unfulfilled were allowed to remain in the record of Divine Revelation-not, surely, to illustrate the fallibility of prophets, but to show that an accurate forecast of details is not of the essence of prophecy; such details belong to its form and not to its substance. Ancient Hebrew prophecy clothed its ideas in concrete images; its messages of doom were made definite and intelligible, in a glowing series of definite pictures. The prophets were realists and not impressionists. But they were also spiritual men, concerned with the great issues of history and religion. Their message had to do with these: they were little interested in minor matters; and they used detailed imagery as a mere instrument of exposition. Popular scepticism exulted when subsequent facts did not exactly correspond to Jeremiah’s images, but the prophet himself was unconscious of either failure or mistake. Jehoiakim might be magnificently buried, but his name was branded with eternal dishonour; Jehoiachin might reign for a hundred days, but the doom of Judah was not averted, and the house of David ceased forever to rule in Jerusalem.

Our second point is the application of this prophecy to Jehoiachin. How far did the king deserve his sentence? Jeremiah indeed does not explicitly blame Jehoiachin, does not specify his sins as he did those of his royal sire. The estimate recorded in the Book of Kings doubtless expresses the judgment of Jeremiah, but it may be directed not so much against the young king as against his ministers. Yet the king cannot have been entirely innocent of the guilt of his policy and government. In chapter 24, however, Jeremiah speaks of the captives at Babylon, those carried away with Jehoiachin, as "good figs"; but we scarcely suppose he meant to include the king himself in this favourable estimate, otherwise we should discern some note of sympathy in the personal sentence upon him. We are left, therefore, to conclude that Jeremiah’s judgment was unfavourable: although, in view of the prince’s youth and limited opportunities, his guilt must have been slight, compared to that of his father.

And, on the other hand, we have the manifest sympathy and even admiration of Ezekiel. The two estimates stand side by side in the sacred record to remind us that God neither tolerates man’s sins because there is a better side to his nature, nor yet ignores his virtues on account of his vices. For ourselves we may be content to leave the last word on this matter with Jeremiah. When he declares God’s sentence on Jehoiachin, he does not suggest that it was undeserved, but he refrains from any explicit reproach. Probably if he had known how entirely his prediction would be fulfilled, if he had foreseen the seven-and-thirty weary years which the young lion was to spend in his Babylonian cage, Jeremiah would have spoken more tenderly and pitifully even of the son of Jehoiakim.

Bibliographical Information
Nicoll, William R. "Commentary on Jeremiah 22". "The Expositor's Bible Commentary". https://www.studylight.org/commentaries/eng/teb/jeremiah-22.html.
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