Verse-by-Verse Bible Commentary
Jeremiah 22:14

Bridgeway Bible Commentary

Concerning Jehoiakim (22:13-23)

Jehoiakim, another son of Josiah, was made king by Egypt in place of the unfortunate Jehoahaz. Jehoiakim was a cruel and oppressive ruler. In a time of extreme hardship, when the people were already burdened with heavy taxes to pay the overlord Egypt, Jehoiakim built luxurious palaces for himself. He demonstrated his contempt for his people by treating them almost as slaves and forcing them to work on his grand building projects without payment. He was the complete opposite of his father, who had shown a particular concern for the poor and needy (13-17; cf. 2 Kings 23:34-37).

God’s response to Jehoiakim’s evil is to assure him of a humiliating death. No one will mourn for him and he will receive no funeral. His dead body will be thrown on to the garbage dump outside Jerusalem as if it were the remains of an unclean animal (18-19; see also 36:30). The mountainous regions from which Jehoiakim obtained the luxuries for his extravagant living will be destroyed. His allies will be crushed, and the Jerusalem leaders who cooperated with him in his corrupt government will be driven into captivity as if blown by a strong wind (20-23).

Coffman's Commentaries on the Bible

“Woe unto him that buildeth his house by unrighteousness, and his chambers by injustice; that useth his neighbor’s services without wages, and giveth him not his hire; that saith, I will build me a wide house and spacious chambers, and cutteth him out windows; and it is ceded with cedar, and painted with vermilion. Shalt thou reign because thou strivest to excel in cedar? Did not thy father eat and drink, and do justice and righteousness? then it was well with him. He judged the cause of the poor and needy; then it was well, Was not this to know me? saith Jehovah. But thine eyes and thy heart are not but for thy covetousness, and for shedding innocent blood, and for oppression, and for violence, to do it.”

There is little need to catalogue the sins of Jehoiachim. He contrived the dethroning of his own brother, resulting in his captivity and probable death. In addition to the great tribute which he promised Egypt, and which he extorted annually from the people, he initiated a very luxurious and extravagant building program for himself, using forced labor, conscripting his neighbors to work for him without any pay whatever. He was a typical Near-Eastern despot, doing all kinds of violence against any or all hapless victims of his displeasure and murdering many innocent people, including, among countless others the prophet Uriah, who was extradited from Egypt and put to death (Jeremiah 26:20-23). Not only murder, but the type of slavery mentioned in these verses, were offenses against covenant law (Leviticus 19:13). In this man and his hapless son Coniah, the house of David came to its miserable end.

“That useth his neighbor for services without wages” “Here is a democratic idea, `The king and the carpenter or neighbors.’“Barnes’ Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), p. 142.

“Did not thy father eat and drink” This means that, “He lived well enough; he was not an ascetic.”Ibid.

The same words were used of Jesus by himself in a comparison with John the Baptist (Matthew 11:18-19),

“Shalt thou reign because thou strivest to excel in cedar” Keil’s comment here was, “Kingship does not consist in the erection of splendid palaces, but in the administration of righteousness and justice,”C. F. Keil, Keil-Delitzsch’s Old Testament Commentaries (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 339.

“Thine eyes and thine heart are not, but for thy covetousness, etc.” This is a terrible indictment of Jehoiachim, meaning that his heart and eyes did not even exist except for the purpose of helping this evil ruler in the pursuit of wickedness. Everything that fell under his eyesight was only looked at with a view of using what he saw in some way to his advantage; and nothing ever entered his mind but some evil plan or device by which he could defraud or exploit his subjects! Satan must have been well pleased with such a son!

“Was not this to know me, saith Jehovah” Knowing God, whether in the times of Jeremiah, or at the present time, does not consist merely of having heard of him, or having read his word, or having been associated with God-fearing people. It is the kind of knowledge that is exhibited in a pious and godly life, and in the strict obedience of his holy commandments.

Barnes' Notes on the Whole Bible

Large chambers - spacious upper chambers.

It is cieled - Or, roofing it.

Vermilion - The pigment which gives the deep red color still bright and untarnished on many ancient buildings.

Calvin's Commentary on the Bible

Some render the last words, “and painted with red;” but vermilion is a kind of red. They, indeed, mention three kinds of red, — deep red, brownish, and the third mixed with various colors; but vermilion is a brighter color. As to the main point there is no difficulty; the Prophet reproves the ambition and pride of King Jehoiakim, that he was not content with the moderation of his fathers, but indulged in extravagant display, and built for himself a palace as it were in the clouds, as though he did not wish to have a dwelling on the earth. Splendor in houses cannot in itself be condemned; but, as it can hardly be, nay, as it seldom happens, but that such insatiable ambition proceeds from pride, hence the Prophets vehemently denounced sumptuous houses; and they pronounced a curse on such displays, because they had a regard to the motive and the end. Such was the design of the Prophet in this passage.

He therefore thus introduces King Jehoiakim, who says, I will build for myself a large house and chambers of respirations That he said this proved the foolish ambition with which Jehoiakim had been inebriated, so that he regarded as nothing whatever was splendid before in Jerusalem. There were palaces, we know, very sumptuous there; and we also know that the king of Judah lived in great splendor. For though the palaces of Solomon were not then standing in their original grandeur, yet what remained was abundantly sufficient to satisfy a man who was not filled with pride. It hence appears that a fondness for excess prevailed in Jehoiakim, for he despised the royal palace, and whatever remained after the death of Solomon. For God, we know, had blessed with prosperity Hezekiah, and Josiah, and other kings; but they had continued within proper bounds. Since, then, such haughtiness had crept into the heart of Jehoiakim, it is evident, that he was filled with vain pride, nay, was drunk with folly. This was the reason why the Prophet severely reproved him for saying, “I will build for myself a large house and chambers of respirations,” or of perflations. ⁽⁴⁸⁾

He then adds, and he perforates for himself windows ⁽⁴⁹⁾ It was a proof of luxury, when men began to indulge in superfluities. In old times the windows were small; for use only was regarded by frugal men; but afterwards a sort of madness possessed the minds of many, so that they sought to be suspended as it were in the air. And hence they began to have wider windows. The thing in itself, as I have said, is not what God condemns; but we must ever remember, as I have reminded you, that men never go to excesses in external things, except when their hearts are infected with pride, so that they do not regard what is useful, what is becoming, but are carried away by fondness for excess.

It is then added,and it is covered with cedar, that is, the house is covered with cedar boards. For in my judgment the Prophet means here the wainscotting, when he says that the house was covered with cedar; as though he had said, that King Jehoiakim esteemed the squared and polished stones as nothing, unless a covering was added of cedar boards to ornament the walls. ⁽⁵⁰⁾ And for the same purpose was the painting with vermilion; for justly might paintings be deemed excessive superfluities. As, then, it was a part of luxury to adorn the walls with various paintings, as though men wished to change the simple nature of things, the Prophet here is indignant against King Jehoiakim. Nor is it to be doubted, but that God had regard also to the circumstances of the times; for God had already warned him and all the Jews respecting their future calamities. This, then, was in a manner to treat with mockery the threatenings of God. And we know how intolerable was this regarded by him; for he thus declares by Isaiah,

“Live do I, never shall this iniquity be blotted out,”
(Isaiah 22:14)

for when he had exhorted them to put on sackcloth and ashes, they said, “Let us eat and drink, tomorrow we shall die.” Similar, then, was the perverseness of King Jehoiakim; for he ought to have seen the coming calamity which was set as it were before his eyes; but he, like one infatuated, increased the royal splendor, so that the wealth of David and of Solomon appeared as nothing compared with what he had expended. It now follows, —

(48) The word is מרוחים, rendered “fanned — ῥιπιστὰ,” by the Sept., and “spacious” by the other Versions and the Targ. The rendering may be “chambers of ventilations,” meaning “airy chambers.” Parkhurst considers it a Huphal participle, and renders it “airy.” But Blayney objects to this, as it is in a different gender from “chambers;” but it may be viewed as in construction; for in Hebrew two nouns are often used for a noun and a participle, or an adjective. — Ed

(49) The Vulg., the Syr., and Targ., read, “And he opens for himself windows.” The verb is קרע, to rend, to divide, and also to distend, to enlarge, to dilate. See Jeremiah 4:30. The line may be rendered, —

And he makes large his windows.

— Ed.

(50) Calvin is quite right in applying the latter part to the house generally, and not to the chambers, as it is done by the Sept. and the Arab.; and guided by them, Houbigant proposed emendations of the Text. The arrangement of the verse is according to the common practice of the Prophets, —

14.Who says, “I will build me a spacious house, And airy upper apartments:” And he makes large his windows; And covered it is with cedar, And painted with vermilion.

There are two things mentioned, — house and apartments. Of the latter he speaks first, as it is usually the case, that he made large windows in them; and then he speaks of the house in general, that it was covered (not ceiled) with cedar, as the Temple was, (1 Kings 6:15,) and painted with vermilion. Here we see an instance how emendations have been proposed through ignorance as to the Hebrew style. The Syriac version makes the sense more distinct, though it be not literal, and is as follows, —

Who says, “I will build me large houses, And spacious chambers:” For these he opens windows; Those he covers with cedars, And adorns with paintings.

“Vermilion,” ששר, rendered, “μίλτω — ochre,” or ruddle, by the Sept.; “sinopide — a red stone,” by the Vulg. and Targ. Parkhurst quotes Pliny, who says that μίλτος was found in silver mines, and was a sort of reddish sand, and used as a paint. Something of this kind was what is here mentioned, though it is not known now specifically what it was, nor is it of much consequence. It occurs only here, and in Ezekiel 23:14. — Ed

Smith's Bible Commentary

Chapter 22

Now the Lord commanded Jeremiah to go down to the king's house and speak there at the king's house this word. The other, it was a message sent back to the king. Now go on down to his house and speak this further word.

Hear the word of the LORD, O king of Judah, you that are sitting upon the throne of David, you, and your servants, and your people that enter in by these gates: Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people. But if ye will not hear these words, I swear by myself, saith Jehovah, that this house shall become a desolation ( Jeremiah 22:2-5 ).

Now here even at this late date, God is still holding out to the king the offer of deliverance. As God said, "I've set before you life and death." And though they are really on the gallows and they're waiting for the handle to be pulled that drop the trap door, the rope in a sense is around their neck. I mean, they are as close to being gone as you can get. But even now the Lord is saying, "Look, if you'll just do what's right, if you'll only have righteous judgments and seek to deliver the fatherless, the widow, the poor from the oppression, if you'll only do that which is right, then I will continue this dynasty, this kingdom. And there will be kings that will be able to go in and up and sit upon the throne and they'll ride in and out of these gates in their chariots and all. All you have to do is turn around, even now." And so God is giving them, really, one final chance. But it seems that many times the evil and the corruption is so deeply imbedded. The greed has gone so far that you just can't turn.

Now it is interesting to me that the main cry of God was the lack of real justice that was coming forth in the land. The poor, the orphans, the widows were being oppressed. It is interesting to me how that God so often takes up the cause of the poor or of the orphan or of the widow who cry upon Him and cry unto Him. And here God's judgment would be forestalled if only they would be righteous that they would execute judgment and righteousness and deliver those who had been spoiled out of the hands of those that were oppressing them. Do no violence to the stranger, or to the fatherless, or the widow. If you do this thing indeed, you can remain. Kings will go in and out. But if you don't, God declares, I swear by myself. Now in Hebrews it says that the Lord can't swear by any higher so He swears by Himself. But when God takes an oath to swear by Himself, you can be sure that He's going to do it.

Now the oath is always to confirm the word. And when a person makes an oath, you swear by something that is higher than you. Now Jesus in a sense tells us that we should not swear. "I say unto you, swear not at all. Neither by heaven, for it is God's throne; nor by the earth, for it is God's footstool. But when you say yes, just let it be yes. When you say no, let it be no" ( Matthew 5:34-35 , Matthew 5:37 ). Just be a person of your word. Don't have to be a person that takes an oath to prove, "Oh, I'm telling the truth," you know. By my mother's name or by heaven or whatever that a person may take an oath by. The Lord says you shouldn't have to do that to affirm the truth. Just speak the truth. Let your yes be a yes, let your no be a no, rather than having to swear by something other than yourself, something higher than yourself. But God when He desired to make a firm commitment, because He could swear by no higher, He swore by Himself. That is, of course, you can't get anything more sure than that. When God says, "I swear by myself that I will do it," man, there's nothing in the world more sure than that. You say, "Well, we're sure the sun will come up tomorrow morning." No, you're not. But if God declares it, then you can be sure. And if God swears by Himself that it will, then you can know. There is no question. There is no doubt. And so God really is laying it on just as heavy. "This is it. This is your final. I swear by Myself. I will just make this place a desolation."

For thus saith the LORD unto the king's house of Judah; Thou art Gilead unto me, and the head of Lebanon: yet surely I will make thee a wilderness, and the cities which are not inhabited ( Jeremiah 22:6 ).

Gilead and Lebanon, beautiful areas. Forested and all. That's what you are to me, but surely I'm going to make you just a desolate wilderness.

I will prepare destroyers against thee, every one with his weapons: and they shall cut down your choice cedars, and cast them into the fire. And many nations shall pass by this city, and they shall say every man to his neighbor, Why has the LORD done this unto this great city? Then they shall answer, Because they have forsaken the covenant of the LORD their God, and worshipped other gods, and served them ( Jeremiah 22:7-9 ).

So this place, this was once so glorious and so beautiful. Really the pride of the earth for glory and beauty. It's going to be laid waste and desolate and become as a wilderness and people will pass by and they say, "Why in the world did God do this to this area, to this place? Why such desolation?" And the answer would come back, "Because they have forsaken the covenant of God and worshipped other gods."

Now God had made a covenant with the nation Israel, a covenant whereby they would be His people and He would be their God. There were several factors to this covenant that God had made, several special aspects to the covenant. One of them was the Sabbath day. That was a special covenant between God and Israel forever--their observance of the Sabbath day. Another aspect to the covenant was the circumcision of the males. Another aspect of the covenant was that their approach to God was to be through the sacrifice of animals. For sinful man cannot approach a holy God. And God had said in His covenant, "For without the shedding of blood there is no remission for sins" ( Hebrews 9:22 ). And so God established in His covenant with them the various sacrifices that they would offer unto the Lord: the sin offerings, the peace offerings, the whole burnt offerings, the meal offerings. Now God said, "You've broken the covenant."

It is interesting to me today that they are still not keeping the whole covenant with God. Though they observe the Sabbath and though they will not eat meat with dairy products, and though they still follow circumcision, yet they have tried to circumvent that portion of the covenant whereby God made provision for their covering of their sins. And they offer no sacrifice. There is no shedding of blood, without which, God said, there is no remission. But they now through some strange quirk seek to approach God on the basis of their own works and their own goodness.

Now where did this come from? Surely not from God or God's Word. This was one of man's substitutes that was introduced by man and picked up by the people and now followed by them religiously. So that on that great day of the year, Yom Kippur, when the priest was to go in and offer the atonement for the nation and for the sins of the nation, that day, the greatest day of the year really for them when the high priest that one day would enter into the presence of God within the holy of holies and there offer the sacrifice unto the Lord for the atonement of the sins of the nation. That day is now devoted to meditation upon your good works and upon your evil works. And hopefully balancing out with a little bit on the good works side so that your good works overbalance your evil works, and this is my acceptance before You, God. And yet, right here in the prophecy of Jeremiah he declares, "Your works are as filthy rags in the eyes of God." What a tragedy. Here they are trying to offer filthy rags to God for the atonement of their sins. Can't be done.

And so God said, "You've broken the covenant." They continue to break the covenant to the present day. But, of course, Jesus said when He took the cup, "This is a new covenant--My blood which is shed for the remission of sins." You see, they could come to God now by the new covenant. But somehow in their minds they feel that if they come to God by the new covenant, they will no longer be Jews. And this is a very weird perversion of the truth, because they are not really keeping the true covenant of God, the shedding of blood for the remission of sins. But what they don't realize, they don't have to keep that part. What they offer instead is their own works. But Paul the apostle writing to the Ephesians said, "It's not our works, lest any man should boast. By grace are you saved through faith, that not of yourselves. It is a gift of God. Not of works, lest any man should boast" ( Ephesians 2:8-9 ).

And yet, they are seeking to be accepted by God for their works that they do. But God will not accept any man's works as an atoning factor for that man. You cannot work your way into God's grace or into God's favor or into heaven. Without the shedding of blood there is no remission of sin. Without the remission of sin there is no fellowship with God. If you're to have fellowship with God there has to be the righteous basis for fellowship, and right now God has established a new covenant in the blood of Jesus Christ. "This cup is My blood. A new covenant in My blood which is shed for the remission of sins."

So why did the Lord do this? Why is this once glorious city such a desolation? Because they have forsaken the covenant of the Lord their God. They've worshipped other gods and served them.

Weep ye not for the dead, neither bemoan him: but weep for him that is carried away ( Jeremiah 22:10 ):

Those that have died, don't weep for them. They're out of it. They're out of their miseries. But weep for those that are being taken captive to Babylon.

for they will never return again, nor see their native country ( Jeremiah 22:10 ).

Of course, in a couple of chapters we're going to find out that their captivity is going to last for seventy years. So there were a very, very few who did return, who can remember the former temple that they used to see when they were children. Old men now, probably in their eighties, who were just children when they were taken captive. Now returning to Jerusalem after the captivity, and as they lay the foundation for the rebuilding of the temple and everybody's worshipping and excited, "Oh, glory, glory," these men are weeping because this is such a pitiful looking thing in remembrance of the glorious temple that was once there. So he is saying, "Don't weep for those that are slain. They are well off. Those that are being taken away to Babylon, they are the ones that are going to have continual suffering. Weep sore for those."

For thus saith the LORD touching Shallum ( Jeremiah 22:11 )

And this is Jehoahaz who was taken down to Egypt by the Pharaoh. He was the king of Israel for a period of time, but he was taken as a captive to Egypt. "Thus saith the Lord concerning Shallum."

the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place; He is never going to come back again: but he shall die in the place where they have led him captive, and he will never see this land again ( Jeremiah 22:11-12 ).

Jehoahaz is going to die in Egypt. He'll never come back.

Woe unto him that builds his house by unrighteousness ( Jeremiah 22:13 ),

Now he's laying it on to king Zedekiah again. "Who built his house by unrighteousness."

and his chambers by wrong; that used his neighbor's service without wages ( Jeremiah 22:13 ),

Because he was the king, he refused to pay those that worked upon his house. God's always for the laboring man; God's always for the underdog. God doesn't want you to rip anybody off and especially those that can't afford it, but just nobody, really. God wants righteousness. "Who used his neighbor's service without wages."

and gives him nothing for his work; That says, I will build me a wide house and large chambers, and he cuts out windows; and it is ceiled with cedar, and painted with vermilion ( Jeremiah 22:13-14 ).

That must have been quite a house--vermilion walls and cedar ceilings.

Shalt thou reign, because you closed yourself in cedar? did not your father eat and drink, and do judgment and justice, and then it was well with him? He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the LORD. But your eyes and your heart are not but for your own covetousness, and for to shed innocent blood, and for oppression, and for violence, to do it ( Jeremiah 22:15-17 ).

Talking about his father, of course, going back to Josiah and how that in his reign he was righteous before God and God blessed him. He judged the cause of the poor and it went well with him. But this king was covetousness. He was taking advantage of the people.

Therefore thus saith the LORD concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for him, saying, Ah my brother! or, Ah sister! they shall not lament for him, saying, Ah lord! or, Ah his glory! But he will be buried with the burial of an ass, that is drawn and cast forth beyond the gates of Jerusalem ( Jeremiah 22:18-19 ).

So the fearsome judgment against Jehoiakim, the son of Josiah.

Go up to Lebanon, and cry; and lift up your voice in Bashan, and cry from the passages: for all of the lovers are destroyed ( Jeremiah 22:20 ).

All of your lovers.

I spake unto thee in thy prosperity; but you said, I will not listen. This has been your manner from your youth, you just haven't obeyed my voice ( Jeremiah 22:21 ).

How many people in their prosperity have turned their heart from God. And God speaks to them but they just won't hearken. They won't listen. But God said, "This has been your case from the beginning. You just won't obey My voice." God help us that this not be the case of our own selves as God has spoken to us over and over in His Word. As God has declared in His Word how we are to walk and how we are to live after the Spirit and not after the flesh. And when God has given us so many warnings of the perils of the flesh-dominated life, God help us if we don't obey Him. But if we become covetous, if we become greedy, if we begin to take advantage of other people because of our own position.

Jesus said to His disciples, "The heathen love to exercise lordship over others. But it shall not be so among you. For whosoever would be the chief among you, let him be the servant of all" ( Mark 10:44 ). Now that's what it's to be like in the kingdom. Not to be taking advantage of your position. If you have a position of leadership or authority over others, not to be using it for your own personal advantage. Not to be using it to build your own house as the king did. Not to take unfair advantage of other people. If they work for you, pay them. And if you're going to be the chief, then learn to be the servant of all. Rather than taking, give. Use your position to help and to give to those that are lacking. And thus shall you truly be the servant of the Lord. God help us. God said, "Hey, I spoke to you in your prosperity, you wouldn't listen. And that's been the case. You just haven't listened. You haven't obeyed My voice from the beginning."

The wind shall eat up all of your pastors, and all of your lovers shall go into captivity: surely then shalt thou be ashamed and confounded for all of your wickedness. O inhabitant of Lebanon, that makes thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail! As I live, saith the LORD, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence ( Jeremiah 22:22-24 );

Coniah, of course, is Jeconiah who reigned just a short period and was cut off. Three months is all that he reigned. And God said, "Though he were the signet on My ring, on My right hand, yet I would pluck thee thence."

For I will give thee into the hand of them that seek your life, and into the hand of them whose face you fear, even into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die. But to the land whereunto they desire to return, thither shall they not return ( Jeremiah 22:25-27 ).

You'll never come back again. You're going to die in captivity.

Is this man Jeconiah a despised broken idol? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not? O earth, earth, earth, hear the word of the LORD ( Jeremiah 22:28-29 ).

You see, God had been speaking to men for a long time. God says, "You're not listening. I spoke to you in your time of your prosperity, you wouldn't listen to Me." And so finally Jeremiah's so upset. He has given this message to this people. They're not listening so he turns and he says, "O earth, earth, earth, hear the word of the Lord. They won't listen. Earth, you listen."

You ever had the problem of talking to a group of people and you look up and no one's listening? You're telling something very interesting. A lot of times I turn and talk to my menu. No one else is listening, you know. "O earth, earth, earth, hear the word of the Lord."

Thus saith the LORD, Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah ( Jeremiah 22:30 ).

This is the end of the line; Zedekiah's it. The dynasty is cut off with him. No one's going to arise of his seed to reign on the throne in Judah. That is a fact. It has happened. That was the end of the road for that dynasty. "

Dr. Constable's Expository Notes

Jeremiah called down woe on the person who advanced his own interests, and built his own royal house (palace, and by implication, dynasty), by abusing the rights of others (cf. Leviticus 19:13; Deuteronomy 24:14; Malachi 3:5).

"This man, who gave his mind to trivialities at a time of crisis, and who saw his subjects only as exploitable, was a vulture at law and a peacock at home." [Note: Kidner, p. 87.]

Dr. Constable's Expository Notes

A prophecy about King Jehoiakim 22:13-19

"Jehoiakim was condemned by Jeremiah more severely than any other king. He seems to have been a typical Oriental despot who rejected Josiah’s reforms." [Note: Thompson, p. 478.]

Gill's Exposition of the Whole Bible

That saith, I will build me a wide house,.... Or, "a house of measures", or, "dimensions" i; a very large house, whose length and breadth measure much consisting of many spacious rooms, upper as well as lower; as follows:

and large chambers; or, "widened ones"; very spacious and roomy; or "aired", or "airy k ones"; through which the wind blows, or into which much air comes; so that they were good summer chambers, for which they might be built:

and cutteth him out windows; to let in light and air, as well as for ornament. Some render it, "and teareth my windows" l; as if he had taken some of the windows of the temple, and placed them in his palace, and so was guilty of sacrilege; but this is not very likely:

and [it is] ceiled with cedar; wainscotted with it; or the roof of it was covered with cedar, as Jarchi; or its beams and rafters were made of cedar, as Kimchi; it might be lined throughout with cedar:

and painted with vermilion. The Vulgate Latin version renders it, "sinopis"; so called from Sinope, a city in Pontus, where it is found; of which Pliny says m there are three sorts, one red, another reddish, and a third between them both: this is the same with "minium" or vermilion. Strabo n says, in Cappadocia the best Sinopic minium or vermilion is produced, and which vies with that of Spain; and he says it is called sinopic, because the merchants used to bring it to that place (Sinope) before the commerce of the Ephesians reached the men of this country, Cappadocia; other versions o, besides the Vulgate Latin, so render it here. Schindler p renders the Hebrew word by this; and also by "cinnabar", which is a red mineral stone, and chiefly found in quicksilver mines; and may be thought to be quicksilver petrified, and fixed by means of sulphur, and a subterraneous heat; for artificial cinnabar is made of a mixture of mercury and sulphur sublimed, and reduced into a kind of fine red glebe; and this is called by the painters vermilion; and is made more beautiful by grinding it with gum water, and a little saffron; which two drugs prevent its growing black: and there are two kinds of vermilion; the one natural, which is found in some silver mines, in form of a ruddy sand, of a bright beautiful red colour; the other is made of artificial cinnabar, ground up with white wine, and afterwards with the whites of eggs. There are two sorts of it that we have; the one of a deep red; the other pale; but are the same; the difference of colour only proceeding from the cinnabar's being more or less ground; when fine ground, the vermilion is pale, and is preferred to the coarser and redder. It is of considerable use among painters in oil and miniature q; and here it may be rendered, "anointed with minium" or "vermilion" r; but it is questionable whether this vermilion was known so early. Kimchi here says, it is the same which the Arabians call "zingapher", or cinnabar. The Hebrew word is "shashar", which Junius and Tremellius translate "indico" s; and observe from Pliny t, that there is a people in India called Sasuri, from whence it is brought; but this is of a different colour from minium or vermilion; the one is blue, the other red; but, be it which it will, the painting was for ornament; and either colours look beautiful.

i בית מדות "domum mensurarum", Vatablus, Montanus, Calvin, Schmidt. k מרוחים "perflabilia", Piscator; "vento exposita", Vatablus, Montanus. l וקרע לו חלוני "et lacerat sibi fenestras meas", Junius Tremellius. m Nat. Hist. l. 35. c. 6. n Geograph. l. 12. p. 373. o Pagninus, Tigurine version, Castalio. p Lexic. Pentaglott. col. 1179. So Castel Lex. Polyglott. col. 3664. q Chambers's Cyclopaedia, in the words "Cinnabar" and "Vermilion". r משוח בששר "ungendo in minio", Montanus "uncta est minio", Vatablus, Calvin; "ungit minio", Cocceius. s So Buxtorf, Gussetius, Stockius. t Nat. Hist. l. 6. c. 9.

Henry's Complete Commentary on the Bible

      10 Weep ye not for the dead, neither bemoan him: but weep sore for him that goeth away: for he shall return no more, nor see his native country.   11 For thus saith the LORD touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place; He shall not return thither any more:   12 But he shall die in the place whither they have led him captive, and shall see this land no more.   13 Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour's service without wages, and giveth him not for his work;   14 That saith, I will build me a wide house and large chambers, and cutteth him out windows; and it is cieled with cedar, and painted with vermilion.   15 Shalt thou reign, because thou closest thyself in cedar? did not thy father eat and drink, and do judgment and justice, and then it was well with him?   16 He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the LORD.   17 But thine eyes and thine heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do it.   18 Therefore thus saith the LORD concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for him, saying, Ah my brother! or, Ah sister! they shall not lament for him, saying, Ah lord! or, Ah his glory!   19 He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.

      Kings, though they are gods to us, are men to God, and shall die like men; so it appears in these verses, where we have a sentence of death passed upon two kings who reigned successively in Jerusalem, two brothers, and both the ungracious sons of a very pious father.

      I. Here is the doom of Shallum, who doubtless is the same with Jehoahaz, for he is that son of Josiah king of Judah who reigned in the stead of Josiah his father (Jeremiah 22:11; Jeremiah 22:11), which Jehoahaz did by the act of the people, who made him king though he was not the eldest son, 2 Kings 23:30; 2 Chronicles 36:1. Among the sons of Josiah (1 Chronicles 3:15) there is one Shallum mentioned, and not Jehoahaz. Perhaps the people preferred him before his elder brother because they thought him a more active daring young man, and fitter to rule; but God soon showed them the folly of their injustice, and that it could not prosper, for within three months the king of Egypt came upon him, deposed him, and carried him away prisoner into Egypt, as God had threatened, Deuteronomy 28:68. It does not appear that any of the people were taken into captivity with him. We have the story 2 Kings 23:34; 2 Chronicles 36:4. Now here, 1. The people are directed to lament him rather than his father Josiah: "Weep not for the dead, weep not any more for Josiah." Jeremiah had been himself a true mourner for him, and had stirred up the people to mourn for him (2 Chronicles 35:25): yet now he will have them go out of mourning for him, though it was but three months after his death, and to turn their tears into another channel. They must weep sorely for Jehoahaz, who had gone into Egypt; not that there was any great loss of him to the public, as there was of his father, but that his case was much more deplorable. Josiah went to the grave in peace and honour, was prevented from seeing the evil to come in this world and removed to see the good to come in the other world; and therefore, Weep not for him, but for his unhappy son, who is likely to live and die in disgrace and misery, a wretched captive. Note, Dying saints may be justly envied, while living sinners are justly pitied. And so dismal perhaps the prospect of the times may be that tears even for a Josiah, even for a Jesus, must be restrained, that they may be reserved for ourselves and for our children,Luke 23:28. 2. The reason given is because he shall never return out of captivity, as he and his people expected, but shall die there. They were loth to believe this, therefore it is repeated here again and again, He shall return no more,Jeremiah 22:10; Jeremiah 22:10. He shall never have the pleasure of seeing his native country, but shall have the continual grief of hearing of the desolations of it. He has gone forth out of this place, and shall never return,Jeremiah 22:11; Jeremiah 22:11. He shall die in the place whither they have led him captive,Jeremiah 22:12; Jeremiah 22:12. This came of his forsaking the good example of his father, and usurping the right of his elder brother. In Ezekiel's lamentation for the princes of Israel this Jehoahaz is represented as a young lion, that soon learned to catch the prey, but was taken, and brought in chains to Egypt, and was long expected to return, but in vain. See Ezekiel 19:3-5.

      II. Here is the doom of Jehoiakim, who succeeded him. Whether he had any better right to the crown than Shallum we know not; for, though he was older than his predecessor, there seems to be another son of Josiah, older than he, called Johanan,1 Chronicles 3:15. But this we know he ruled no better, and fared no better at last. Here we have,

      1. His sins faithfully reproved. It is not fit for a private person to say to a king, Thou art wicked; but a prophet, who has a message from God, betrays his trust if he does not deliver it, be it ever so unpleasing, even to kings themselves. Jehoiakim is not here charged with idolatry, and probably he had not yet put Urijah the prophet to death (as we find afterwards he did, Jeremiah 26:22; Jeremiah 26:23), for then he would have been told of it here; but the crimes for which he is here reproved are, (1.) Pride and affection of pomp and splendour; as if all the business of a king were to look great, and to do good were to be the least of his care. He must build himself a stately palace, a wide house, and large chambers,Jeremiah 22:14; Jeremiah 22:14. He must have windows cut out after the newest fashion, perhaps like sash-windows with us. The rooms must be ceiled with cedar, the richest sort of wood. His house must be as well-roofed and wainscoted as the temple itself, or else it will not please him, 1 Kings 6:15; 1 Kings 6:16. Nay, it must exceed that, for it must be painted with minium, or vermilion, which dyes red, or, as some read it, with indigo, which dyes blue. No doubt it is lawful for princes and great men to build, and beautify, and furnish their houses so as is agreeable to their dignity; but he that knows what is in man knew that Jehoiakim did this in the pride of his heart, which makes that to be sinful, exceedingly sinful, which is in itself lawful. Those therefore that are enlarging their houses, and making them more sumptuous, have need to look well to the frame of their own spirits in the doing of it, and carefully to watch against all the workings of vain-glory. But that which was particularly amiss in Jehoiakim's case was that he did this when he could not but perceive, both by the word of God and by his providence, that divine judgments were breaking in upon him. He reigned his first three years by the permission and allowance of the king of Egypt, and all the rest by the permission and allowance of the king of Babylon; and yet he that was no better than a viceroy will covet to vie with the greatest monarchs in building and furniture. Observe how peremptory he is in this resolution: "I will build myself a wide house; I am resolved I will, whoever advises me to the contrary." Note, It is the common folly of those that are sinking in their estates to covet to make a fair show. Many have unhumbled hearts under humbling providences, and look most haughty when God is bringing them down. This is striving with our Maker. (2.) Carnal security and confidence in his wealth, depending upon the continuance of his prosperity, as if his mountain now stood so strong that it could never be moved. He thought he must reign without any disturbance or interruption because he had enclosed himself in cedar (Jeremiah 22:15; Jeremiah 22:15), as if that were too fine to be assaulted and too strong to be broken through, and as if God himself could not, for pity, give up such a stately house as that to be burned. Thus when Christ spoke of the destruction of the temple his disciples came to him, to show him what a magnificent structure it was, Matthew 23:38; Matthew 24:1. Note, Those wretchedly deceive themselves who think their present prosperity is a lasting security, and dream of reigning because they are enclosed in cedar. It is but in his own conceit that the rich man's wealth is his strong city. (3.) Some think he is here charged with sacrilege, and robbing the house of God to beautify and adorn his own house. He cuts him out my windows (so it is in the margin), which some understand as if he had taken windows out of the temple to put into his own palace and then painted them (as it follows) with vermilion, that it might not be discovered, but might look of a piece with his own buildings. Note, Those cheat themselves, and ruin themselves at last, who think to enrich themselves by robbing God and his house; and, however they may disguise it, God discovers it. (4.) He is here charged with extortion and oppression, violence and injustice. He built his house by unrighteousness, with money unjustly got and materials which were not honestly come by, and perhaps upon ground obtained as Ahab obtained Naboth's vineyard. And, because he went beyond what he could afford, he defrauded his workmen of their wages, which is one of the sins that cries in the ears of the Lord of hosts,James 5:4. God takes notice of the wrong done by the greatest of men to their poor servants and labourers, and will repay those, in justice, that will not in justice pay those whom they employ, but use their neighbour's service without wages. Observe, The greatest of men must look upon the meanest as their neighbours, and be just to them accordingly, and love them as themselves. Jehoiakim was oppressive, not only in his buildings, but in the administration of his government. He did not do justice, made no conscience of shedding innocent blood, when it was to serve the purposes of his ambition, avarice, and revenge. He was all for oppression and violence, not to threaten it only, but to do it; and, when he was set upon any act of injustice, nothing should stop him, but he would go through with it. And that which was at the bottom of all was covetousness, that love of money which is the root of all evil. Thy eyes and thy heart are not but for covetousness; they were for that, and nothing else. Observe, In covetousness the heart walks after the eyes: it is therefore called the lust of the eye,1 John 2:16; Job 31:7. It is setting the eyes upon that which is not,Proverbs 23:5. The eyes and the heart are then for covetousness when the aims and affections are wholly set upon the wealth of this world; and, where they are so, the temptation is strong to murder, oppression, and all manner of violence and villany. (5.) That which aggravated all his sins was that he was the son of a good father, who had left him a good example, if he would but have followed it (Jeremiah 22:15; Jeremiah 22:16): Did not thy father eat and drink? When Jehoiakim enlarged and enlightened his house it is probable that he spoke scornfully of his father for contenting himself with such a mean and inconvenient dwelling, below the grandeur of a sovereign prince, and ridiculed him as one that had a dull fancy, a low spirit, and could not find in his heart to lay out his money, nor cared for what was fashionable; that should not serve him which served his father: but God, by the prophet, tells him that his father, though he had not the spirit of building, was a man of an excellent spirit, a better man than he, and did better for himself and his family. Those children that despise their parents' old fashions commonly come short of their real excellences. Jeremiah tells him, [1.] That he was directed to do his duty by his father's practice: He did judgment and justice; he never did wrong to any of his subjects, never oppressed them, nor put any hardship upon them, but was careful to preserve all their just rights and properties. Nay, he not only did not abuse his power for the support of wrong, but he used it for the maintaining of right. He judged the cause of the poor and needy, was ready to hear the cause of the meanest of his subjects and do them justice. Note, The care of magistrates must be, not to support their grandeur and take their ease, but to do good, not only not to oppress the poor themselves, but to defend those that are oppressed. [2.] That he was encouraged to do his duty by his father's prosperity. First, God accepted him: "Was not this to know me, saith the Lord? Did he not hereby make it to appear that he rightly knew his God, and worshipped him, and consequently was known and owned of him?" Note, The right knowledge of God consists in doing our duty, particularly that which is the duty of our place and station in the world. Secondly, He himself had the comfort of it: Did he not eat and drink soberly and cheerfully, so as to fit himself for his business, for strength and not for drunkenness?Ecclesiastes 10:17. He did eat, and drink, and do judgment; he did not (as perhaps Jehoiakim and his princes did) drink, and forget the law, and pervert the judgment of the afflicted,Proverbs 31:5. He did eat and drink; that is, God blessed him with great plenty, and he had the comfortable enjoyment of it himself and gave handsome entertainments to his friends, was very hospitable and very charitable. It was Jehoiakim's pride that he had built a fine house, but Josiah's true praise that he kept a good house. Many times those have least in them of true generosity that have the greatest affection for pomp and grandeur; for, to support the extravagant expense of that, hospitality, bounty to the poor, yea, and justice itself, will be pinched. It is better to live with Josiah in an old-fashioned house, and do good, than live with Jehoiakim in a stately house, and leave debts unpaid. Josiah did justice and judgment, and then it was well with him,Jeremiah 22:15; Jeremiah 22:15, and it is repeated again, Jeremiah 22:16; Jeremiah 22:16. He lived very comfortably; his own subjects, and all his neighbours, respected him; and whatever he put his hand to prospered. Note, While we do well we may expect it will be well with us. This Jehoiakim knew, that his father found the way of duty to be the way of comfort, and yet he would not tread in his steps. Note, It should engage us to keep up religion in our day that our godly parents kept it up in theirs and recommended it to us from their own experience of the benefit of it. They told us that they had found the promises which godliness has of the life that now is made good to them, and that religion and piety are friendly to outward prosperity. So that we are inexcusable if we turn aside from that good way.

      2. Here we have Jehoiakim's doom faithfully read, Jeremiah 22:18; Jeremiah 22:19. We may suppose that it was in the utmost peril of his own life that Jeremiah here foretold the shameful death of Jehoiakim; but thus saith the Lord concerning him, and therefore thus saith he. (1.) He shall die unlamented; he shall make himself so odious by his oppression and cruelty that all about him shall be glad to part with him, and none shall do him the honour of dropping one tear for him, whereas his father, who did judgment and justice, was universally lamented; and it is promised to Zedekiah that he should be lamented at his death, for he conducted himself better than Jehoiakim had done, Jeremiah 34:5; Jeremiah 34:5. His relations shall not lament him, no, not with the common expressions of grief used at the funeral of the meanest, where they cried, Ah, my brother! or, Ah, sister! His subjects shall not lament him, nor cry out, as they used to do at the graves of their princes, Ah, lord! or Ah his glory! It is sad for any to live so that, when they die, none will be sorry to part with them. Nay, (2.) He shall lie unburied. This is worse than the former. Even those that have no tears to grace the funerals of the dead with would willingly have them buried out of their sight; but Jehoiakim shall be buried with the burial of an ass, that is, he shall have no burial at all, but his dead body shall be cast into a ditch or upon a dunghill; it shall be drawn, or dragged, ignominiously, and cast forth beyond the gates of Jerusalem. It is said, in the story of Jehoiakim (2 Chronicles 36:6), that Nebuchadnezzar bound him in fetters, to carry him to Babylon, and (Ezekiel 19:9) that he was brought in chains to the king of Babylon. But it is probable that he died a prisoner, before he was carried away to Babylon as was intended; perhaps he died for grief, or, in the pride of his heart, hastened his own end, and, for that reason, was denied a decent burial, as self-murderers usually are with us. Josephus says that Nebuchadnezzar slew him at Jerusalem, and left his body thus exposed, somewhere at a great distance from the gates of Jerusalem. And it is said (2 Kings 24:6) he slept with his fathers. When he built himself a stately house, no doubt he designed himself a stately sepulchre; but see how he was disappointed. Note, Those that are lifted up with great pride are commonly reserved for some great disgrace in life or death.