Jeremiah 35:22

12 . taken gifts ] i.e. bribes, said of judges, Exodus 23:8 ; Isaiah 1:23 ; Micah 3:11 —Cf. ch. Ezekiel 18:13 , Ezekiel 23:35 . by extortion ] oppression , or violence, as Ezekiel 22:7 . The vices here enumerated follow one another without any strict connexion. 1. The despotic conduct of the princes, whose power is their god ( Habakkuk 1:11 ), Ezekiel 22:6 . 2. Irreverence to parents, and want of compassion for the unprotected and helpless, Ezekiel 22:7 . 3. Irreligion, Ezekiel 22:8; Ezekiel 9:4 . Immoralities and incest, Ezekiel 22:10-11 . And finally, greed of gain that overreaches and oppresses, Ezekiel 22:12 . The picture is dark enough, and is unmistakeably that of a people whose decline is incurable, and its time at hand ( Ezekiel 22:3 ), cf. Jeremiah 5:7 ; Jeremiah 6:13 ; Jeremiah 7:5-6 ; Jeremiah 22:3 ; Hosea 7:7 ; Micah 6:10 . Ezekiel 22:12

[Bible] 22:19. He shall be buried with the burial of an ass, rotten and cast forth without the gates of Jerusalem. 22:20. Go up to Libanus, and cry: and lift up thy voice in Basan, and cry to them that pass by, for all thy lovers are destroyed. 22:21. I spoke to thee in thy prosperity: and thou saidst: I will not hear: this hath been thy way from thy youth, because thou hast not heard my voice. 22:22. The wind shall feed all thy pastors, and thy lovers shall go into captivity and then shalt thou be confounded, and ashamed of all thy wickedness. 22:23. Thou that sittest in Libanus, and makest thy nest in the cedars, how hast thou mourned when sorrows came upon thee, as the pains of a woman in labour? 22:24. As I live, saith the Lord, if Jechonias the son of Joakim the king of Juda were a ring on my right hand, I would pluck him thence. 22:25. And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, and into the hand of Nabuchodonosor king of Babylon, and into the hand of the Chaldeans. 22:26. And I will send thee, and thy mother that bore thee, into a strange country, in which you were not born, and there you shall die: 22:27. And they shall not return into the land, whereunto they lift up their mind to return thither. 22:28. Is this man Jechonias an earthen and a broken vessel? is he a vessel wherein is no pleasure? why are they cast out, he and his seed, and are cast into a land which they know not? 22:29. O earth, earth, earth, hear the word of the Lord. 22:30. Thus saith the Lord: Write this man barren, a man that shall not prosper in his days: for there shall not be a man of his seed that shall sit upon the throne of David, and have power any more in Juda. Write this man barren... That is, childless: not that he had no children, but that his children should never sit on the throne of Juda. Jeremias Chapter 23

Go down —The temple (where Jeremiah had been prophesying) was higher than the king's palace on Mount Zion (Jeremiah 36:10, 12; 2 Chronicles 23:20). Hence the phrase, "Go down." 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, Jeremiah 22:11; Jehoiakim, Jeremiah 22:13-18; Jeconiah, Jeremiah 22:24; Zedekiah, the address to whom (Jeremiah 21:1, 11, 12) suggests notice of the rest. 2. these gates —of the king's palace. 3. Jehoiakim is meant here especially: he, by oppression, levied the tribute imposed on him by Pharaoh-necho, king of Egypt (2 Chronicles 36:3), and taxed his people, and took their labor without pay, to build gorgeous palaces for himself (Jeremiah 22:13-17), and shed innocent blood, for example, that of Urijah the prophet (Jeremiah 26:20-24; 2 Kings 23:35; 24:4). 4. upon the throne of David —literally, "or David on his throne" (see on Jeremiah 13:13). This verse is repeated substantially from Jeremiah 17:25. his servants —so the Keri. But Chetib, singular, "his servant;" that is, distributively, " each with his servants;" Jeremiah 17:25, "their princes." 5. I swear by myself —(Hebrews 6:13, 17). God swears because it seemed to them incredible that the family of David should be cast off. ## this house —the king's, where Jeremiah spake (Jeremiah 22:4). 6.

covenant of the day —that is, covenant with the day: answering to "covenant with David" (Jeremiah 33:21, also Jeremiah 33:25, " with day"; compare Jeremiah 31:35, 36; Leviticus 26:42; Psalms 89:34, 37). 22. (Genesis 15:5; 22:17). The blessing there promised belonged to all the tribes; here it is restricted to the family of David and the tribe of Levi, because it was on these that the welfare of the whole people rested. When the kingdom and priesthood flourish in the person of Messiah, the whole nation shall temporally and spiritually prosper. 24. this people —certain of the Jews, especially those who spoke with Jeremiah in the court of the prison (Jeremiah 32:12; 38:1). the two families —Judah and Israel. before them —in their judgment. They suppose that I have utterly cast off Israel so as to he no more a nation. The expression, " My people," of itself, shows God has not cast off Israel for ever. ## 25. (Jeremiah 31:35, 36; Genesis 8:22; Psalms 74:16, 17). I who have established the laws of nature am the same God who has made a covenant with the Church. 26. Isaac —(Psalms 105:9; Amos 7:9, 16). ## CHAPTER 34 Jeremiah 34:1-22. C APTIVITY OF Z EDEKIAH AND THE P EOPLE F ORETOLD FOR T HEIR D ISOBEDIENCE AND P ERFIDY. The prophecy (Jeremiah 34:1-7) as to Zedekiah is an amplification of that in Jeremiah 32:1-5, in consequence of which Jeremiah was then shut up in the court of the prison.

8 . But thou, thyself , shalt , etc.] The emphatic thou is necessary after the intrusion of the previous v . return ] If this be meant in a spiritual sense, the like does not elsewhere occur in Deut.; but is found in Isaiah 10:21 ; Isaiah 19:22 , Jeremiah 3:1 ; Jeremiah 3:7 ; Jeremiah 3:12 ; Jeremiah 3:22 ; Jeremiah 4:1 ; Jeremiah 15:19 ; Jeremiah 18:11 (= Jeremiah 35:15 ), Jeremiah 23:14 , Jeremiah 24:7 , Jeremiah 36:3 , Ezekiel 18:23 , etc. For the rest of this v erse see above Deuteronomy 15:5 , Deuteronomy 28:1 ; Deuteronomy 28:15 .

In the latter sense sôd occurs in two passages illustrating the present one, Jeremiah 23:18 ; Jeremiah 23:22 , where Jeremiah implies that the true prophets have access to the “council” of Jehovah, and preach the principles which are there approved (cf. Job 15:8 , R.V. marg. ; also Psalm 89:7 ). his servants the prophets ] An expression otherwise used chiefly by writers of the age of Jeremiah ( 2 Kings 17:13 ; 2 Kings 17:23 ; 2 Kings 21:10 ; 2 Kings 24:2 ; Jeremiah 7:25 ; Jeremiah 25:4 ; Jeremiah 26:5 ; Jeremiah 29:19 ; Jeremiah 35:15 ; Ezekiel 38:17 ; also Zechariah 1:6 ; Daniel 9:10 ).

2 Kings 23:34 . Pharaoh-nechoh made Eliakim king — Whom he probably perceived to be of a more mild and peaceable disposition. And turned his name to Jehoiakim — It was usual for conquerors to change the names of the persons they vanquished in war, in testimony of their absolute power over them. Thus we find the king of Babylon changing the name Mattaniah into Zedekiah, when he constituted him king of Judah, chap. 2 Kings 24:17 . Archbishop Usher further remarks, that the king of Egypt gave Eliakim the name of Jehoiakim, which signifies, God hath made, or shall make it to prosper; thereby to testify, that he ascribed his victory over the Babylonians to Jehovah, the God of Israel, who had excited him, as he pretended, ( 2 Chronicles 35:21 ,) to undertake the expedition. And took Jehoahaz away — That he might give no disturbance to his brother, and also probably as a punishment for him. And he came to Egypt, and died there — According to the prophecy of Jeremiah, whom God sent to call this new king and the people to repentance. See Jeremiah 22:1-3 ; Jeremiah 22:10 ; Jeremiah 22:12 .