Jeremias 22
Bob Utley · You Can Understand the Bible
Jeremias 22
CONTEXTUAL INSIGHTS (repeated from chapter 21) Brief outline of messages to Judah's royal house, cf. Jer. 21:11-23:8 Zedekiah (Mattaniah, cf. 2 Kgs. 24:17) ‒ Jer. 21:1-14 Jehoahaz (Shallum, cf. 1 Chr. 3:15) ‒ Jer. 22:10-12 Jehoiakim (Eliakim, cf. 2 Kgs. 23:34) ‒ Jer. 22:13-19 Jehoiakim (Coniah) ‒ Jer. 22:24-30; 37:1 Zedekiah (BDB 843), another of Josiah's sons, was placed on the throne by Nebuchadnezzar II, King of Neo-Babylon (cf. 2 Kgs. 24:17). He reigned from 597-586 B.C. He was king when Jerusalem fell. He was loyal to Neo-Babylon for eight years. Then a pro-Egyptian nationalist party persuaded him to revolt. See Appendix Four: Kings of the Divided Kingdom. SPECIAL TOPIC: KINGS OF THE DIVIDED KINGDOM This section of Jeremiah is much more clearly linked to its historical settings. The specifics of time place proper names abound! The house of David had all the wonderful ("eternal") promises of 2 Samuel 7; 1 Chronicles 17, but they too were conditional! SPECIAL TOPIC: FOREVER ('olam and aiōnios) SPECIAL TOPIC: COVENANT Remember Nebuchadnezzar's army captured Jerusalem several times: 605 B.C., 586 B.C., and 582 B.C. They destroyed the city and temple in 586 B.C. SPECIAL TOPIC: KINGS OF NEO-BABYLON
Jeremias 22:1-7
22:1-2 YHWH's directions to Jeremiah are emphatic. go ‒ BDB 432, KB 434, Qal IMPERATIVE ("go down" refers to the palace, being on a lower hill than the temple, cf. Jer. 26:10) speak ‒ BDB 180, KB 210, Piel PERFECT with waw hear the word of the Lord, O king of Judah ‒ BDB 1033, KB 1570, Qal IMPERATIVE SPECIAL TOPIC: WAYS OF REVELATION 22:1 "the house of the king of Judah" All of this chapter is a word play on "house" (BDB 108), meaning descendants (cf. 2 Samuel 7; 1 Chronicles 17) king's palace (Jer. 22:13-14 speak of enlarging and beautifying the palace in an attempt to be a great king) Only God can build a house (cf. Ps. 127:1-2). God's house is depicted as His temple (cf. 2 Samuel 7) His king (cf. 2 Samuel 7) His people All will be captured, destroyed, or exiled! 22:3 There is a series of commands addressed to the Davidic King which addresses covenant faithfulness. do justice ‒ BDB 793, KB 889, Qal IMPERATIVE, see SPECIAL TOPIC: JUDGE, JUDGMENT AND JUSTICE and SPECIAL TOPIC: JUSTICE do righteousness ‒ same as #1 (see SPECIAL TOPIC: RIGHTEOUSNESS) deliver the one who has been robbed ‒ BDB 664, KB 717, Hiphil IMPERATIVE do not mistreat the stranger, the orphan, or the widow ‒ BDB 413, KB 416, Hiphil IMPERFECT used in a JUSSIVE sense do not do violence to (the group mentioned in #4) ‒ BDB 329, KB 329, Qal IMPERFECT used in a JUSSIVE sense do not shed innocent blood (lit. "pour out") ‒ BDB 1049, KB 1629, Qal IMPERFECT used in a JUSSIVE sense (this could refer to murder or child sacrifice) ▣ "the stranger, the orphan, or the widow" This is a key phrase from Deuteronomy. It characterized YHWH's action and care (Deut. 10:18; Ps. 146:8-10). It is mentioned several times in Deuteronomy. help them ‒ Deut. 14:29; 24:17,19 rejoice with them ‒ Deut. 16:11 special offering for them ‒ Deut. 26:12-13 cursings if one distorts their justice ‒ Deut. 27:19 22:4 "if" The verse states the conditional element which is related to the actual doing of the covenant commands of Jer. 22:4. Verse 4 is first found in Jer. 17:25. ▣ "then" Here are the promises to the king if he will be faithful to the covenant. kings (i.e. generations of kings) will enter the gates of this house sit on David's throne riding in chariots and on horses with his household 22:5 Again the conditional "if." YHWH swears (BDB 989, KB 1396, Niphal PERFECT) by Himself that if covenant faithlessness continues, Jerusalem and the temple will become a desolation (BDB 352)! YHWH's oath has a sense of certainty and finality (cf. Gen. 22:16; Amos 6:8; Heb. 6:13). 22:6-7 This is a brief poem describing the desolation. Judah will become a wilderness (BDB 184) Judah's cities will be uninhabited (BDB 442, KB 444, Niphal PERFECT, Qere) YHWH will consecrate (i.e. "set apart for His service," BDB 872, KB 1073, Piel PERFECT, with waw cf. Jer. 6:4) the armed destroyers (i.e. this is "holy war" terminology. The point being YHWH is not on Judah's side). cut down your best forest (i.e. cities, cf. Isa. 10:33-34) burn them Just a textual note, the last VERB of Jer. 22:6, "inhabited" (BDB 442, KB 442), in the MT, is a Niphal PARTICIPLE, SINGULAR, but the Masoretic scholars suggested (Qere) a Niphal PERFECT, PLURAL. SPECIAL TOPIC: MASORETIC TEXT ▣ "You are like Gilead to Me" These first two lines of poetry in Jer. 22:6b and c are parallel and address the royal house. The imagery is that as Gilead and Lebanon were beautiful and forested, so too, the house (palace) of Judah. But it will be destroyed! The house of the king (physical and seed) and the house of the Lord will both be destroyed! Leviticus 26 and Deuteronomy 27-28 have come to painful reality!
Jeremias 22:8-9
22:8-9 Verse 8 expressed the theological question connected to YHWH's judgment of His own covenant people (cf. Jer. 16:10; Deut. 28:24-26; 1 Kgs. 9:8-9; 2 Chr. 7:20-22). Moses' prayer of intercession for Israel entreated YHWH about this very issue (cf. Exod. 32:11-13) and YHWH changed His mind (cf. Exod. 32:14). But the covenant people had become so idolatrous (cf. Jer. 1:16; 5:19; 8:2; 16:11) and rebellious that only radical surgery could save their corporate life. Remember, in that day every nation had its own national deity. The more powerful deity won the battles for its people. Some might think that YHWH was weak because the northern kingdom (Israel) was exiled by Assyria (722 B.C.) the southern kingdom (Judah) was defeated and exiled several times by Neo-Babylon (605, 597, 586, 582 B.C.) The real problem was the sin of the covenant people (cf. Jer. 22:9; 2 Chr. 34:25), not YHWH! SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY SPECIAL TOPIC: INTERCESSORY PRAYER
Jeremias 22:10
22:10-12 This brief poem and prose conclusion addresses the issue of the Davidic seed (Shallum or Jehoahaz, son of Josiah) exiled! This seems to violate 2 Sam. 7:13-17, but the reality of Ezekiel 18 must also be taken into account. YHWH's promises are sure but they are conditional in relation to individual leaders' volition. Sin has consequences (i.e. Lev. 26; Deut. 28)! There is a series of commands in Jer. 22:10. do not weep for the dead ‒ BDB 113, KB 129, Qal IMPERFECT used in a IMPERFECT sense (i.e. this refers to Josiah, who was killed by Pharaoh Necho's army at Megiddo, cf. 2 Kgs. 23:28-30; 2 Chr. 35:20-36:4) do not mourn for him ‒ BDB 626, KB 678, Qal IMPERFECT used in a JUSSIVE sense weep continually ‒ BDB a Qal IMPERATIVE and INFINITIVE ABSOLUTE from the same root (BDB 113, KB 129; this refers to Jehoahaz/Shallum, who Pharaoh Necho II exiled to Egypt after only a 3 month reign, cf. 2 Kgs. 23:31-35) The king shall never return from captivity! There may be a word play on "return" (BDB 996, KB 1427), which can mean repent return Although he was Josiah's son, he was capable of neither! The Anchor Bible Commentary and UBS Handbook for Translators on Jeremiah, and the JPSOA footnote suggest that "the dead" of Jer. 22:10a refers to King Josiah, killed by the Egyptian army at Megiddo in 609 B.C. (cf. 2 Kgs. 23:28-35; 2 Chr. 35:20-25). The phrase "who departs" (Jer. 22:10b) refers to Jehoahaz (Shallum, cf. 1 Chr. 3:15), who was Josiah's son who succeeded him but was exiled to Egypt three months later by Pharaoh Necho II (cf. 2 Kgs. 23:31-34; 2 Chr. 36:2-4).
Jeremias 22:11-12
SPECIAL TOPIC: KINGS OF THE DIVIDED MONARCHY
Jeremias 22:13-17
22:13-23 This long strophe is addressed to King Jehoiakim and is related to the Davidic promises of 2 Samuel 7; 1 Chronicles 17. Notice the "woe" (BDB 222) of Jer. 22:13 and "alas" (DB 222, four times) of Jer. 22:18. See full note at v. 13. Jehoiakim is condemned because he builds his house without righteousness (i.e. 2 Kgs. 23:34-35) palace royal family so opposite of Josiah (cf. Jer. 22:15-16) who "knew" (BDB 395; see SPECIAL TOPIC: KNOW) YHWH. To know YHWH is to live in covenant obedience and compassion. David's reign is described by these terms in 2 Sam. 8:15. Josiah did justice Josiah did righteousness Josiah pled the cause of (1) the afflicted (2) the needy it was well with him (Jer. 22:15d, 16b) Jehoiakim (Jer. 22:17) intent on dishonest gain shed innocent blood practiced oppression practiced extortion (note Jer. 5:20-29, like King, like people) results no lament for him in his death (Jer. 22:18) had a donkey's burial (Jer. 22:19) no one to lament (Jer. 22:20) because all political alliances (i.e. "lovers") have been crushed YHWH spoke to him (Jer. 22:21) or a way of referring to Jerusalem in your prosperity in your youth but he would not (same VERB) (1) listen (2) obey 22:13 "Woe" The pronounciation of His Hebrew word sounds like exasperated or sorrowful fellings. This term (BDB 222) characterizes the book of Lamentations (cf. Amos 5:24). The Prophets often used the literary form (a 3-2 beat) of a funeral dirge to express the disapproval of God and His coming judgment. This term is recurrent in Isaiah. negative in the sense of judgment in Isa. 1:4; 5:8,11,18,20,21,22; 10:1; 17:12; 28:1; 29:1,15; 30:1; 31:1; 33:1; 45:9,10; Jer. 22:13,18; 30:7; 48:1; 50:27; Heb. 2:6,9,12,15,19 neutral in Isa. 10:5 positive in the sense of pity in Isa. 18:1; 55:1; and Jer. 23:1; 34:5; 47:6 23:14 Apparently, KIng Jehoiakim remodeled and expanded the royal residences. From v. 13, these building projects were done by forced labor from the tribes. Notice lthe description of the oplulence. "spacious (BDB 926) upper (BDB 751) rooms" ‒ possibly structures built on an existing flat roof special "windows" (BDB 319) "cedar (BDB 72) paneling" (BDB 706, cf. 1 Kgs. 7:7), very expensive painted with vermillion (BDB 1059); this was a bright reddish orange dye made originally from insects, but later from the mineral cinnabar Jehoiakim tried to match the greatness of his father, Josiah, in buildings but not in righteousness (cf. v. 15). 22:16 NASB, NJB "Is not that what it means to know Me?" "Was not this knowing Me?" "Is not this to know me?" "That is what it means to know the Lord" "That is truly heeding Me" JPSOA (footnote) "That is the reward for heeding Me" "Is not this so, because you do not know me?" "Did not this show he knew me?" The MT has "not this to know me?" Knowing YHWH involves several aspects (see SPECIAL TOPIC: KNOW). personal faith relationship (i.e. prayer and worship; see SPECIAL TOPIC: Seek the Lord) cognitive belief (i.e. Scripture truly reveals God; see SPECIAL TOPIC: INSPIRATION) volition (i.e. acting on the truth you know; lifestyle faith) All are crucial! All reflect biblical faith (cf. Deut. 10:12-13; Hosea 6:6; Micah 6:8). a personal relationship (see SPECIAL TOPIC: WORSHIP) truths about that person to believe a life like that person's to live (i.e. covenant faithfulness)
Jeremias 22:18-23
22:19 Being improperly buried was viewed in the ANE as negatively affecting one's afterlife. See SPECIAL TOPIC: BURIAL PRACTICES 22:20-23 The NJB thinks that these verses address Jehoiachin, who reigned only three months, before being removed and exiled by Nebuchadnezzar. However, the TEV and UBS Handbook for Translators on Jeremiah think these verses are addressed to Judah/Jerusalem (FEMININE SINGULAR VERBS). This is surely imagery of Abraham's seed having become a faithless, disobedient, promiscuous "wife" of YHWH. It is difficult to know exactly which verses refer to which Davidic king. The NKJV version simply titles the section "Message to the sons of Josiah." 22:20 There are three mountain ranges mentioned. Lebanon (i.e. Mt. Hermon or its foothills) Bashan (i.e. mountains in TransJordan to the northwest) Abarim (i.e. mountains of Moab, cf. Num. 27:12; Deut. 32:49) One wonders why these places? the higher elevations were used as places of Ba'al worship these are the places to which some Judeans fled to hide from and escape the invasion this is sarcasm of the grief Judah felt over the loss of her foreign alliances they describe the full extent of David's kingdom and the limits of the Promised Land ▣ "your lovers" This refers to all of Judah's political alliances (cf. Jer. 2:25; 3:1). Judah trusted in the armies of foreign nations instead of YHWH (cf. Ps. 20:7; 33:16-17; Isa. 31:1; also note Eccl. 9:11)! 22:21 "I will not listen! This has been your practice from your youth" The covenant people had been a stiffnecked, rebellious people (cf. Jer. 7:22-26) from the beginning (i.e. two early examples: Exodus 32 and Numbers 16). SPECIAL TOPIC: STUBBORNNESS (OT) 22:22 Notice how "shepherds" (Judah's civic and religious leaders, cf. Jer. 1:18; 2:8; 10:21; 23:2) are paralleled with "lovers" (foreign alliances). What a sad situation! JPSOA footnote suggests a revocalization which yields "paramours." 22:23 "You who dwell in Lebanon, Nested in the cedars" This seems to be a literary figure of speech referring to the royal family in Jerusalem. The king's palace was known as "the House of the Cedars of Lebanon" (cf. 1 Kgs. 7:2; 10:17). ▣ NASB, NKJV, NJB, LXX, Peshitta, Vulgate "How you will groan" "How gracious will you be" MT, TEV "How pitied you will be" "How much grace will you have" The MT has נחנת from חנן, BDB 335, KB 334, Niphal PERFECT. The LXX reflects ננחת (there are several roots starting with an "n" meaning "groan" (cf. NIDOTTE, vol. 3). Either fits the context and parallelism. The UBS Text Project, p. 242, could not decide if the MT reading or the LXX reading was original. SPECIAL TOPIC: MASORETIC TEXT SPECIAL TOPIC: SEPTUAGINT ▣ "Pain like a woman in childbirth" This imagery (BDB 408) was used earlier in Jer. 4:31; 6:24; 13:21 (also note Jer. 30:6; 49:24; 50:43). The pain, though expected, is sudden and intense! The imagery is often used in judgment contexts. SPECIAL TOPIC: BIRTH PAINS
Jeremias 22:24-30
22:24-30 This is specifically addressed to Coniah (i.e. Jeconiah, cf. Jer. 24:1), also known by his throne name, Jehoiachin (cf. Jer. 22:24). He was exiled in 597 B.C. to Babylon (cf. 2 Kgs. 24:8-17; 25:27-30). Verses 28-30 are poetry, while Jer. 22:24-27 are prose. 22:24 "As I live" This is a recurrent oath formula where YHWH swears by Himself (cf. Jer. 22:5; 44:26; 49:13; 51:14; Gen. 22:16; Deut. 32:40; Isa. 45:23; Amos 6:8). It is a word play on His covenant name, YHWH, from the Hebrew VERB "to be." Covenant people were "to swear by His name" (cf. Jer. 4:2; 12:16; Deut. 6:13; 10:20). SPECIAL TOPIC: NAMES FOR DEITY, D. SPECIAL TOPIC: "THE NAME" OF YHWH (OT) 22:24 "signet ring on My right hand" This is Hebrew imagery for the Davidic royal family, especially the current reigning descendant of David (cf. Hag. 2:23). 22:25 Notice how specific and repetitive is the reference to Jehoiachin's captors. into the hand of those who are seeking your life into the hand of those whom you dread into the hand of Nebuchadnezzar, King of Babylon into the hand of the Chaldeans For the idiom using "hand" see SPECIAL TOPIC: HAND. 22:27 "they desire" The UBS Handbook for Translators on Jeremiah (p. 489) points out that this English phrase is a translation of a Hebrew idiom "they will lift up their souls" (cf. Jer. 44:14). SPECIAL TOPIC: NEPHESH 22:28-30 The poem is addressed to Coniah/Jehoiachin (cf. 1 Chr. 3:16). He has become a vessel of dishonor (cf. Jer. 25:34; Hosea 8:8). The potter (YHWH) makes different vessels. Some are spoiled. remade (unfired) destroyed (fired) The promises of 2 Samuel 7 and 1 Chronicles 17 are vacated and annulled. No more descendants on the throne (i.e. he had children but none ruled, cf. Jer. 22:30)! This was absolutely shocking to Judeans. YHWH's promise nullified! They forgot that the promises to individuals are always conditional. This opens the theological door for a "new" covenant (cf. Jer. 31:31-34; Ezek. 36:22-36)! It is very clear who is being described but it is not clear who is speaking. the people of Judah/Jerusalem the prophet Jeremiah (cf. Jer. 22:29) SPECIAL TOPIC: COVENANT 22:28 NASB, TEV "shattered jar" "broken idol" NRSV, NJB, JPSOA, NET "broken pot" "useless vessel" "good for nothing vessel" The NOUN (BDB 781 II) basically means that which is formed. a clay pot, cf. Jer. 50:2; Micah 1:7 an idol, cf. Isa. 46:1; 48:5; Hosea 4:17; 8:4; 13:2; 14:8; Zech. 13:2 There are two terms in this verse that could be translated "jar" (BDB 781 II) or "vessel" (BDB 479). The point is that Jehiochin is broken (BDB 658 I, KB 711) despised (BDB102, KB 117) uncared for (BDB 34 II CONSTRUCT BDB 343) exiled person and his family (BDB 376, KB 373) 22:29 "O land, land, land" The threefold repetition was a Hebraic grammatical feature denoting intensity (cf. Jer. 7:4; Isa. 6:3; Ezek. 21:27), although some grammarians think it was a liturgical chant. It is even possible that "the land" was functioning as a legal witness in this court genre. The land of Palestine is experiencing the judgment of God because of the sin of God's people. The curses of Leviticus 26 and Deuteronomy 27-28 have come in full force! After one reads this text, they are so grateful for Rom. 8:18-25! The New Covenant is wonderful! The word translated "land" has several connotations. See SPECIAL TOPIC: LAND, COUNTRY, EARTH (erets) SPECIAL TOPIC: WORLD (several terms) 22:30 "Write this man down childless" This command from YHWH seems to be unfulfilled because Jehoiachin had several children (cf. 1 Chr. 3:16-17). However, they never sat on David's throne. A good discussion of the seeming contradiction is found in Hard Sayings of the Bible, p. 310. Another good source for interpreting prophetic literature is D. Brent Sandy, Plowshares and Pruning Hooks, especially pp. 151-154.