{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"JER","commentaryId":"jamieson-fausset-brown","name":"Jeremiah","commonName":"Jeremiah","introduction":"JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (Kg2 22:8); had he been the same, the designation would have been \"the priest\", or \"the high priest\". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (Kg1 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in Ch2 35:25; Ch2 36:12, Ch2 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being \"shut up\", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare Kg2 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to \"inquire of the Lord\" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at TaphnÃ&brvbr or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).\n\nHAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by AramÃ&brvbrisms, which probably was the ground of JEROME'S charge that the style is \"rustic\". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.\n\nThe principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, \"The word which came to Jeremiah from the Lord\" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely \"saying\" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, \"The Lord said also unto me\". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from Kg2 24:18, &c.; Kg2 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an \"oracle\"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud. \n\n\n\nNext: Jeremiah Chapter 1\n\n","order":24,"numberOfChapters":52,"sha256":"c78e13c74a2800611f22cb60aa103f8a8343344fc49d4e0043f00d5c7e483f21","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/JER/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":1},"lastChapterNumber":52,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/JER/52.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":52},"totalNumberOfVerses":1164},"chapter":{"number":22,"content":[{"type":"verse","number":2,"content":["these gates--of the king's palace.\n\n"]},{"type":"verse","number":3,"content":["Jehoiakim is meant here especially: he, by oppression, levied the tribute imposed on him by Pharaoh-necho, king of Egypt (Ch2 36:3), and taxed his people, and took their labor without pay, to build gorgeous palaces for himself (Jer 22:13-17), and shed innocent blood, for example, that of Urijah the prophet (Jer 26:20-24; Kg2 23:35; Kg2 24:4).\n\n"]},{"type":"verse","number":4,"content":["upon the throne of David--literally, \"or David on his throne\" (see on Jer 13:13). This verse is repeated substantially from Jer 17:25. \n\nhis servants--so the Keri. But Chetib, singular, \"his servant;\" that is, distributively, \"each with his servants;\" Jer 17:25, \"their princes.\"\n\n"]},{"type":"verse","number":5,"content":["I swear by myself-- (Heb 6:13, Heb 6:17). God swears because it seemed to them incredible that the family of David should be cast off. \n\nthis house--the king's, where Jeremiah spake (Jer 22:4).\n\n"]},{"type":"verse","number":6,"content":["Though thou art as beautiful as Gilead, and as majestic in Mine eyes (before Me) as the summit of Lebanon, yet surely (the Hebrew is a formula of swearing to express certainly: \"If I do not make thee . . . believe Me not ever hereafter\": so \"as truly as I live,\" Num 14:28; \"surely,\" Num 14:35). The mention of Gilead may allude not only to its past beauty, but covertly also to its desolation by the judgment on Israel; a warning now to Judah and the house of \"David.\" \"Lebanon\" is appropriately mentioned, as the king's house was built of its noble cedars. \n\ncities--not other cities, but the different parts of the city of Jerusalem (Sa2 12:27; Kg2 10:25) [MAURER].\n\n"]},{"type":"verse","number":7,"content":["prepare--literally, \"sanctify,\" or solemnly set apart for a particular work (compare Isa 13:3). \n\nthy choice cedars-- (Isa 37:24). Thy palaces built of choice cedars (Sol 1:17).\n\n"]},{"type":"verse","number":8,"content":["(Deu 29:24-25). The Gentile nations, more intelligent than you, shall understand that which ye do not, namely, that this city is a spectacle of God's vengeance [CALVIN].\n\n"]},{"type":"verse","number":9,"content":["(Kg2 22:17).\n\n"]},{"type":"verse","number":10,"content":["Weep . . . not for--that is, not so much for Josiah, who was taken away by death from the evil to come (Kg2 22:20; Isa 57:1); as for Shallum or Jehoahaz, his son (Kg2 23:30), who, after a three months' reign, was carried off by Pharaoh-necho into Egypt, never to see his native land again (Kg2 23:31-34). Dying saints are justly to be envied, while living sinners are to be pitied. The allusion is to the great weeping of the people at the death of Josiah, and on each anniversary of it, in which Jeremiah himself took a prominent part (Ch2 35:24-25). The name \"Shallum\" is here given in irony to Jehoahaz, who reigned but three months; as if he were a second Shallum, son of Jabesh, who reigned only one month in Samaria (Kg2 15:13; Ch2 36:1-4). Shallum means \"retribution,\" a name of no good omen to him [GROTIUS]; originally the people called him Shallom, indicative of peace and prosperity. But Jeremiah applies it in irony. Ch1 3:15, calls Shallum the fourth son of Josiah. The people raised him to the throne before his brother Eliakim or Jehoiakim, though the latter was the older (Kg2 23:31, Kg2 23:36; Ch2 36:1); perhaps on account of Jehoiakim's extravagance (Jer 22:13, Jer 22:15). Jehoiakim was put in Shallum's (Jehoahaz') stead by Pharaoh-necho. Jeconiah, his son, succeeded. Zedekiah (Mattaniah), uncle of Jeconiah, and brother of Jehoiakim and Jehoahaz, was last of all raised to the throne by Nebuchadnezzar. \n\nHe shall not return--The people perhaps entertained hopes of Shallum's return from Egypt, in which case they would replace him on the throne, and thereby free themselves from the oppressive taxes imposed by Jehoiakim.\n\n"]},{"type":"verse","number":13,"content":["Not only did Jehoiakim tax the people (Kg2 23:35) for Pharaoh's tribute, but also took their forced labor, without pay, for building a splendid palace; in violation of Lev 19:13; Deu 24:14-15. Compare Mic 3:10; Hab 2:9; Jam 5:4. God will repay in justice those who will not in justice pay those whom they employ.\n\n"]},{"type":"verse","number":14,"content":["wide--literally, \"a house of dimensions\" (\"measures\"). Compare Num 13:32, Margin, \"men of statures.\" \n\nlarge--rather, as Margin, \"airy\" from Hebrew root, \"to breathe freely.\" Upper rooms in the East are the principal apartments. \n\ncutteth him out windows--The Hebrew, if a noun, is rather, \"my windows\"; then the translation ought to be, \"and let my windows (Jehoiakim speaking) be cut out for it,\" that is, in the house; or, \"and let (the workman) cut out my windows for it.\" But the word is rather an adjective; \"he cutteth it (the house) out for himself, so as to be full of windows.\" The following words accord with this construction, \"and (he makes it) ceiled with cedar,\" &c. [MAURER]. Retaining English Version, there must be understood something remarkable about the windows, since they are deemed worthy of notice. GESENIUS thinks thinks the word dual, \"double windows,\" the blinds being two-leaved. \n\nvermilion--Hebrew, shashar, called so from a people of India beyond the Ganges, by whom it is exported [PLINY, 6.19]. The old vermilion was composed of sulphur and quicksilver; not of red lead, as our vermilion.\n\n"]},{"type":"verse","number":15,"content":["closest thyself--rather, \"thou viest,\" that is, art emulous to surpass thy forefathers in the magnificence of thy palaces. \n\neat and drink--Did not Josiah, thy father, enjoy all that man really needs for his bodily wants? Did he need to build costly palaces to secure his throne? Nay, he did secure it by \"judgment and justice\"; whereas thou, with all thy luxurious building, sittest on a tottering throne. \n\nthen--on that account, therefore.\n\n"]},{"type":"verse","number":16,"content":["was not this to know me--namely, to show by deeds that one knows God's will, as was the case with Josiah (compare Joh 13:17; contrast Tit 1:16).\n\n"]},{"type":"verse","number":17,"content":["thine--as opposed to thy father, Josiah.\n\n"]},{"type":"verse","number":18,"content":["Ah my brother! . . . sister!--addressing him with such titles of affection as one would address to a deceased friend beloved as a brother or sister (compare Kg1 13:30). This expresses, They shall not lament him with the lamentation of private individuals [VATABLUS], or of blood relatives [GROTIUS]: as \"Ah! lord,\" expresses public lamentation in the case of a king [VATABLUS], or that of subjects [GROTIUS]. HENDERSON thinks, \"Ah! sister,\" refers to Jehoiakim's queen, who, though taken to Babylon and not left unburied on the way, as Jehoiakim, yet was not honored at her death with royal lamentations, such as would have been poured forth over her at Jerusalem. He notices the beauty of Jeremiah's manner in his prophecy against Jehoiakim. In Jer 22:13-14 he describes him in general terms; then, in Jer 22:15-17, he directly addresses him without naming him; at last, in Jer 22:18, he names him, but in the third person, to imply that God puts him to a distance from Him. The boldness of the Hebrew prophets proves their divine mission; were it not so, their reproofs to the Hebrew kings, who held the throne by divine authority, would have been treason. \n\nAh his glory!--\"Alas! his majesty.\"\n\n"]},{"type":"verse","number":19,"content":["burial of an ass--that is, he shall have the same burial as an ass would get, namely, he shall be left a prey for beasts and birds [JEROME]. This is not formally narrated. But Ch2 36:6 states that \"Nebuchadnezzar bound him in fetters to carry him to Babylon\"; his treatment there is nowhere mentioned. The prophecy here, and in Jer 36:30, harmonizes these two facts. He was slain by Nebuchadnezzar, who changed his purpose of taking him to Babylon, on the way thither, and left him unburied outside Jerusalem. Kg2 24:6, \"Jehoiakim slept with his fathers,\" does not contradict this; it simply expresses his being gathered to his fathers by death, not his being buried with his fathers (Psa 49:19). The two phrases are found together, as expressing two distinct ideas (Kg2 15:38; Kg2 16:20).\n\n"]},{"type":"verse","number":20,"content":["Delivered in the reign of Jehoiachin (Jeconiah or Coniah), son of Jehoiakim; appended to the previous prophecy respecting Jehoiakim, on account of the similarity of the two prophecies. He calls on Jerusalem, personified as a mourning female, to go up to the highest points visible from Jerusalem, and lament there (see on Jer 3:21) the calamity of herself, bereft of allies and of her princes, who are one after the other being cast down. \n\nBashan--north of the region beyond Jordan; the mountains of Anti-libanus are referred to (Psa 68:15). \n\nfrom the passages--namely, of the rivers (Jdg 12:6); or else the borders of the country (Sa1 13:23; Isa 10:29). The passes (Sa1 14:4). MAURER translates, \"Abarim,\" a mountainous tract beyond Jordan, opposite Jericho, and south of Bashan; this accords with the mention of the mountains Lebanon and Bashan (Num 27:12; Num 33:47). \n\nlovers--the allies of Judea, especially Egypt, now unable to help the Jews, being crippled by Babylon (Kg2 24:7).\n\n"]},{"type":"verse","number":21,"content":["I admonished thee in time. Thy sin has not been a sin of ignorance or thoughtlessness, but wilful. \n\nprosperity--given thee by Me; yet thou wouldest not hearken to the gracious Giver. The Hebrew is plural, to express, \"In the height of thy prosperity\"; so \"droughts\" (Isa 58:11). \n\nthou saidst--not in words, but in thy conduct, virtually. \n\nthy youth--from the time that I brought thee out of Egypt, and formed thee into a people (Jer 7:25; Jer 2:2; Isa 47:12).\n\n"]},{"type":"verse","number":22,"content":["wind--the Chaldees, as a parching wind that sweeps over rapidly and withers vegetation (Jer 4:11-12; Psa 103:16; Isa 40:7). \n\neat up . . . pastors--that is, thy kings (Jer 2:8). There is a happy play on words. The pastors, whose office it is to feed the sheep, shall themselves be fed on. They who should drive the flock from place to place for pasture shall be driven into exile by the Chaldees.\n\n"]},{"type":"verse","number":23,"content":["inhabitant of Lebanon--namely, Jerusalem, whose temple, palaces, and principal habitations were built of cedars of Lebanon. \n\nhow gracious--irony. How graciously thou wilt be treated by the Chaldees, when they come on thee suddenly, as pangs on a woman in travail (Jer 6:24)! Nay, all thy fine buildings will win no favor for thee from them. MAURER translates, \"How shalt thou be to be pitied!\"\n\n"]},{"type":"verse","number":24,"content":["As I live--God's most solemn formula of oath (Jer 46:18; Jer 4:2; Deu 32:40; Sa1 25:34). \n\nConiah--Jeconiah or Jehoiachin. The contraction of the name is meant in contempt. \n\nsignet--Such ring seals were often of the greatest value (Sol 8:6; Hag 2:23). Jehoiachin's popularity is probably here referred to. \n\nright hand--the hand most valued. \n\nI would pluck thee thence--(Compare Oba 1:4); on account of thy father's sins, as well as thine own (Ch2 36:9). There is a change here, as often in Hebrew poetry, from the third to the second person, to bring the threat more directly home to him. After a three months' and ten days' reign, the Chaldees deposed him. In Babylon, however, by God's favor he was ultimately treated more kindly than other royal captives (Jer 52:31-34). But none of his direct posterity ever came to the throne.\n\n"]},{"type":"verse","number":25,"content":["give . . . into . . . hand--\"I will pluck thee\" from \"my right hand,\" and \"will give thee into the hand of them that seek thy life.\"\n\n"]},{"type":"verse","number":26,"content":["thy mother--Nehushta, the queen dowager (Kg2 24:6, Kg2 24:8, Kg2 24:15; see Jer 13:18).\n\n"]},{"type":"verse","number":27,"content":["they--Coniah and his mother. He passes from the second person (Jer 22:26) to the third person here, to express alienation. The king is as it were put out of sight, as if unworthy of being spoken with directly. \n\ndesire--literally, \"lift up their soul\" (Jer 44:14; Psa 24:4; Psa 25:1). Judea was the land which they in Babylon should pine after in vain.\n\n"]},{"type":"verse","number":28,"content":["broken idol--Coniah was idolized once by the Jews; Jeremiah, therefore, in their person, expresses their astonishment at one from whom so much had been expected being now so utterly cast aside. \n\nvessel . . . no pleasure-- (Psa 31:12; Hos 8:8). The answer to this is given (Rom 9:20-23; contrast Ti2 2:21). \n\nhis seed--(See on Jer 22:29).\n\n"]},{"type":"verse","number":29,"content":["O earth! earth! earth!--Jeconiah was not actually without offspring (compare Jer 22:28, \"his seed\"; Ch1 3:17-18; Mat 1:12), but he was to be \"written childless,\" as a warning to posterity, that is, without a lineal heir to his throne. It is with a reference to the three kings, Shallum, Jehoiakim, and Jeconiah, that the earth is thrice invoked [BENGEL]. Or, the triple invocation is to give intensity to the call for attention to the announcement of the end of the royal line, so far as Jehoiachin's seed is concerned. Though Messiah (Mat. 1:1-17), the heir of David's throne, was lineally descended from Jeconiah, it was only through Joseph, who, though His legal, was not His real father. Matthew gives the legal pedigree through Solomon down to Joseph; Luke the real pedigree, from Mary, the real parent, through Nathan, brother of Solomon, upwards (Luk 3:31). \n\nno man of his seed . . . upon the throne--This explains the sense in which \"childless\" is used. Though the succession to the throne failed in his line, still the promise to David (Psa 89:30-37) was revived in Zerubbabel and consummated in Christ.\n\nThis forms the epilogue to the denunciations of the four kings, in Jer. 21:1-22:30.\n\n\n\n\nNext: Jeremiah Chapter 23\n\n"]}],"introduction":"EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)\n\nGo down--The temple (where Jeremiah had been prophesying) was higher than the king's palace on Mount Zion (Jer 36:10, Jer 36:12; Ch2 23:20). Hence the phrase, \"Go down.\" \n\nthe king of Judah--perhaps including each of the four successive kings, to whom it was consecutively addressed, here brought together in one picture: Shallum, Jer 22:11; Jehoiakim, Jer 22:13-18; Jeconiah, Jer 22:24; Zedekiah, the address to whom (Jer 21:1, Jer 21:11-12) suggests notice of the rest.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/JER/22.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":22},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JER/23.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":23},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/JER/21.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":21},"numberOfVerses":26}