--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 401 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/401/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 401. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/401/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 401. Jeremiah · 25 of 56 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/401/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/401/#p-N ### Chapter 21 ### Jr 21:1-44. Zedekiah Consults Jeremiah What Is to Be the Event of the War: God's Answer [¶2] Written probably when, after having repulsed the Egyptians who brought succors to the Jews ([Jr 37:5-8]; [2Ki 24:7]), the Chaldees were a second time advancing against Jerusalem, but were not yet closely besieging it ([Jr 21:4], ) [Rosenmuller]. This chapter probably ought to be placed between the thirty-seventh and thirty-eight chapters; since what the "princes," in [Jr 38:2], represent Jeremiah as having said, is exactly what we find in [Jr 21:9]. Moreover, the same persons as here ([Jr 21:1]) are mentioned in [Jr 37:3]; , namely, Pashur and Zephaniah. What is here more fully related is there simply referred to in the historical narrative. Compare [Jr 52:24]; [2Ki 25:18] [Maurer]. [¶3] 1. Zedekiah--a prince having some reverence for sacred things, for which reason he sends an honorable embassy to Jeremiah; but not having moral courage to obey his better impulses. [¶4] Pashur--son of Melchiah, of the fifth order of priests, distinct from Pashur, son of Immer ([Jr 20:1]), of the sixteenth order ([1Ch 24:9], ). [¶5] Zephaniah--of the twenty-fourth order. They are designated, not by their father, but by their family ([1Ch 24:18]). [¶6] 2. Nebuchadrezzar--the more usual way of spelling the name in Jeremiah than Nebuchadnezzar. From Persiac roots, meaning either "Nebo, the chief of the gods," or, "Nebo, the god of fire." He was son of Nabopolassar, who committed the command of the army against Egypt, at Carchemish, and against Judea, to the crown prince. [¶7] according to all his wondrous works--Zedekiah hopes for God's special interposition, such as was vouchsafed to Hezekiah against Sennacherib ([2Ki 19:35], ). [¶8] he--Nebuchadnezzar. [¶9] go up from us--rise up from the siege which he sat down to lay ([Jr 37:5], , Margin; [Nu 16:24], ; [1Ki 15:19], Margin). [¶10] 4. God of Israel--Those "wondrous works" ([Jr 21:2]) do not belong to you; God is faithful; it is you who forfeit the privileges of the covenant by unfaithfulness. "God will always remain the God of Israel, though He destroy thee and thy people" [Calvin]. [¶11] turn back the weapons--I will turn them to a very different use from what you intend them. With them you now fight against the Chaldees "without the walls" (the Jewish defenders being as yet able to sally forth more freely, and defend the fountains outside the walls in the valley under Mount Zion; see [Jr 21:13]; [Jr 19:6], ); but soon ye shall be driven back within the city [Maurer], and "in the midst" of it, I will cause all your arms to be gathered in one place ("I will assemble them," namely, your arms) by the Chaldean conquerors [Grotius], who shall slay you with those very arms [Menochius]. [¶12] 5. The Jews shall have not merely the Chaldees, but Jehovah Himself in wrath at their provocations, fighting against them. Every word enhances the formidable character of God's opposition, "I myself ... outstretched hand ... strong arm (no longer as in [Ex 6:6], and in the case of Sennacherib, in your behalf, but) in anger ... fury ... great wrath." [¶13] 7. the people, and such--rather, explanatory, "the people," namely, "such as are left." [¶14] seek their life--content with nothing short of their death; not content with plundering and enslaving them. [¶15] smite with ... sword--This was the fate of Zedekiah's sons and many of the Jewish nobles. Zedekiah himself, though not put to a violent death, died of grief. Compare as to the accurate fulfilment, [Jr 34:4]; [Eze 12:13]; [2Ki 25:6], . [¶16] 8. "Life," if ye surrender; "death," if ye persist in opposing the Chaldees (compare [De 30:19]). The individuality of Jeremiah's mission from God is shown in that he urges to unconditional surrender; whereas all former prophets had urged the people to oppose their invaders ([Is 7:16]; , ). [¶17] 9. ([Jr 38:2], [17, 18]). [¶18] falleth to--deserts to. [¶19] life ... a prey--proverbial, to make one's escape with life, like a valuable spoil or prey that one carries off; the narrowness of the escape, and the joy felt at it, are included in the idea ([Jr 39:18]). [¶20] 10. set ... face against--determined to punish (See on [Le 17:10]). [¶21] 12. house of David--the royal family and all in office about the king. He calls them so, because it was the greater disgrace that they had so degenerated from the piety of their forefather, David; and to repress their glorying in their descent from him, as if they were therefore inviolable; but God will not spare them as apostates. [¶22] in the morning--alluding to the time of dispensing justice ([Job 24:17]; [Psa 101:8]); but the sense is mainly proverbial, for "with promptness" ([Psa 90:14]; ). Maurer translates, "every morning." [¶23] lest my fury ... like fire--Already it was kindled, and the decree of God gone forth against the city ([Jr 21:4], ), but the king and his house may yet be preserved by repentance and reformation. God urges to righteousness, not as if they can thereby escape punishment wholly, but as the condition of a mitigation of it. [¶24] 13. inhabitant of the valley, and rock of the plain--Jerusalem personified; situated for the most part on hills, with valleys at the bottom of them, as the valley of Hinnom, &c.; and beyond the valleys and mountains again, a position most fortified by nature, whence the inhabitants fancied themselves beyond the reach of enemies; but since God is "against" them, their position will avail nothing for them. The "valley" between Mount Zion and Moriah is called Tyropoeon. Robinson takes, "rock of the plain" as Mount Zion, on which is a level tract of some extent. It is appropriately here referred to, being the site of the royal residence of the "house of David," addressed ([Jr 21:12]). [¶25] 14. fruit of your doings--([Pr 1:31]; [Is 3:10], ). [¶26] forest thereof--namely of your city, taken from [Jr 21:13]. "Forest" refers to the dense mass of houses built of cedar, &c., brought from Lebanon ([Jr 22:7]; ; [2Ki 25:9]). ### Chapter 22 ### Jr 22:1-30. Exhortation to Repentance; Judgment on Shallum, Jehoiakim, and Coniah [¶29] Belonging to an earlier period than the twenty-first chapter, namely, the reigns of Shallum or Jehoahaz, Jehoiakim, and Jeconiah ([Jr 22:10], [13, 20]). Jeremiah often groups his prophecies, not by chronological order, but by similarity of subjects; thus [Jr 22:3] corresponds to [Jr 21:12]. Grotius thinks that Jeremiah here repeats to Zedekiah what he had announced to that king's predecessors formerly (namely, his brother and brother's son), of a similar bearing, and which had since come to pass; a warning to Zedekiah. Probably, in arranging his prophecies they were grouped for the first time in the present order, designed by the Holy Spirit to set forth the series of kings of Judah, all four alike, failing in "righteousness," followed at last by the "King," a righteous Branch raised unto David, in the house of Judah, "the Lord our righteousness" ([Jr 23:6]). The unrighteousness of Zedekiah suggested the review of his predecessors' failure in the same respects, and consequent punishment, which ought to have warned him, but did not. [¶30] 1. Go down--The temple (where Jeremiah had been prophesying) was higher than the king's palace on Mount Zion ([Jr 36:10], ; [2Ch 23:20]). Hence the phrase, "Go down." [¶31] the king of Judah--perhaps including each of the four successive kings, to whom it was consecutively addressed, here brought together in one picture: Shallum, [Jr 22:11]; Jehoiakim, [Jr 22:13-18]; Jeconiah, [Jr 22:24]; Zedekiah, the address to whom ([Jr 21:1], [11, 12]) suggests notice of the rest. [¶32] 2. these gates--of the king's palace. [¶33] 3. Jehoiakim is meant here especially: he, by oppression, levied the tribute imposed on him by Pharaoh-necho, king of Egypt ([2Ch 36:3]), and taxed his people, and took their labor without pay, to build gorgeous palaces for himself ([Jr 22:13-17]), and shed innocent blood, for example, that of Urijah the prophet ([Jr 26:20-24]; [2Ki 23:35]; ). [¶34] 4. upon the throne of David--literally, "or David on his throne" (see on [Jr 13:13]). This verse is repeated substantially from [Jr 17:25]. [¶35] his servants--so the Keri. But Chetib, singular, "his servant;" that is, distributively, "each with his servants;" [Jr 17:25], "their princes." [¶36] 5. I swear by myself--([He 6:13], ). God swears because it seemed to them incredible that the family of David should be cast off. [¶37] this house--the king's, where Jeremiah spake ([Jr 22:4]). [¶38] 6. 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," [Nu 14:28]; "surely," [Nu 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. [¶39] cities--not other cities, but the different parts of the city of Jerusalem ([2Sa 12:27]; [2Ki 10:25]) [Maurer]. [¶40] 7. prepare--literally, "sanctify," or solemnly set apart for a particular work (compare [Is 13:3]). [¶41] thy choice cedars--([Is 37:24]). Thy palaces built of choice cedars ([So 1:17]). [¶42] 8. ([De 29:24], ). 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]. [¶43] 9. ([2Ki 22:17]). [¶44] 10-11. Weep ... not for--that is, not so much for Josiah, who was taken away by death from the evil to come ([2Ki 22:20]; [Is 57:1]); as for Shallum or Jehoahaz, his son ([2Ki 23:30]), who, after a three months' reign, was carried off by Pharaoh-necho into Egypt, never to see his native land again ([2Ki 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 ([2Ch 35:24], ). 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 ([2Ki 15:13]; [2Ch 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. [1Ch 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 ([2Ki 23:31], ; [2Ch 36:1]); perhaps on account of Jehoiakim's extravagance ([Jr 22:13], ). 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.