Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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This prophecy Jeremiah 22, like the preceding Jeremiah 21:11-14, states the conditions upon which it was still possible for the house of David to ensure a long era of prosperity. It belongs therefore to the beginning of Jehoiakim's reign.
Adam Clarke's Commentary and Critical Notes on the Bible
Jeremiah 22 Introduction
This section of prophecy, extending to the end of the eighth verse of the next chapter, is addressed to the king of Judah and his people. It enjoins on them the practice of justice and equity, as they would hope to prosper, Jeremiah 22:14; but threatens them, in case of disobedience, with utter destruction, Jeremiah 22:5-9. The captivity of Shallum, the son of Josiah, is declared to be irreversible, Jeremiah 22:10-12; and the miserable and unlamented end of Jeconiah, contemptuously called Coniah, is foretold, Jeremiah 22:13-19. His family is threatened with the like captivity, and his seed declared to be for ever excluded from the throne, Jeremiah 22:20-30.
INTRODUCTION TO Jeremiah 22
This chapter is a prophecy of what should befall the sons of Josiah, Jehoahaz or Shallum; Jehoiakim and Jeconiah. It begins with an exhortation to the then reigning prince, Jehoiakim, his family and court, to do justice, relieve the oppressed, and refrain from doing injury to any; with a promise of prosperity upon so doing, Jeremiah 22:1; but, on the contrary behaviour, the king's family, however precious they had been in the sight of the Lord, should be destroyed, by persons described as fit for such work, which would occasion others to inquire the cause of such destruction; when it would be told them, it was for their apostasy from the Lord, their breaking covenant with him, and their idolatry, Jeremiah 22:5; then of Shallum, who was then carried captive, it is predicted that he should never return more, which was matter of greater lamentation than the death of his father Josiah, Jeremiah 22:10; next Jehoiakim, the present king on the throne, is reproved, and a woe denounced upon him for his injustice, luxury, covetousness, rapine, and murders, Jeremiah 22:13; and it is particularly threatened that he should die unlamented, and have no burial, Jeremiah 22:18; and then the people of the land are called upon to mourning and lamentation, their kings one after another being carried captive, Jeremiah 22:20; also Jeconiah the king's son, and who succeeded him, is threatened with rejection from the Lord, and a delivery of him up into the hand of the king of Babylon, with exile in a strange country, and death there, and that without children; so that Solomon's line should cease in him, Jeremiah 22:24.
Chs. Jeremiah 22:1 to Jeremiah 23:8. Judgements on the kings of Judah of the period
The compiler has brought together Jeremiah’s utterances of various dates on successive kings. They form a mixture of poetic and prose elements, and contain some amount of editorial matter. The section may be subdivided as follows. (i) Jeremiah 22:1-5. Jeremiah is sent to the palace by Jehovah to bid the king and his subjects of all classes to practise justice and to abstain from their various wrong doings. On their compliance the State shall prosper. Otherwise the palace shall be laid in ruins. (ii) Jeremiah 22:6-9. Under the figure of the destruction of noble forests, the overthrow of the monarchy is foretold. Other nations, astonished, shall learn the reason, viz. idolatry. (iii) Jeremiah 22:10-12. Prediction of Jehoahaz’s exile and death. (iv) Jeremiah 22:13-19. Contrast of Jehoiakim’s selfish exactions and luxury with the upright rule of Josiah. Prediction of the fate of the former. (v) Jeremiah 22:20-30. Lament, O people, for the loss of thy lovers. Thy sufferings, the result of thy faithlessness, shall be great. Jehoiachin shall be carried captive to Babylon and shall die in hopeless exile, despised and having no successor. (vi) Jeremiah 23:1-4. Jehovah denounces the rulers of Judah, and promises to raise up faithful rulers in their stead. (vii) Jeremiah 22:5-8. Prosperity shall be attained under a righteous King of David’s line, and there shall be a return of exiles so glorious as to eclipse even the memories of the Exodus.
1–9 form a general introduction to the prophecies concerning individual kings. They bear marks of a later hand, whether that of Baruch or a subsequent editor. Jeremiah 22:2 f. are closely akin to Jeremiah 21:11 f. as well as to Jeremiah 17:19 ff. (see introd. note on the question of the genuineness of that section). Co. considers the commonplace character of the utterance in general, as well as the style of the prediction in Jeremiah 22:4, to be suspicious. Moreover, in Jeremiah 22:1-5 there is still room for the averting of doom. In 6–9 this is no longer the case. Thus the component parts of the passage are not homogeneous as to date. See further in individual notes.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 22:1-30.
Jer 22:1-30.
EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH.
Belonging to an earlier period than the twenty-first chapter, namely, the reigns of Shallum or Jehoahaz, Jehoiakim, and Jeconiah
(Jer 22:10, 13, 20).
Jeremiah often groups his prophecies, not by chronological order, but by similarity of subjects; thus
Jer 22:3
corresponds to
Jer 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"
(Jer 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.
1. Go down--The temple (where Jeremiah had been prophesying) was higher than the king's palace on Mount Zion
(Jer 36:10, 12; 2Ch 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,
Jer 22:11;
Jehoiakim,
Jer 22:13-18;
Jeconiah,
Jer 22:24;
Zedekiah, the address to whom
(Jer 21:1, 11, 12)
suggests notice of the rest.
Go down - i. e., from the temple to the king's house. Compare 2 Chronicles 23:20.
Go down to the house of the king of Judah, and speak there this word - This is supposed by Dahler to have been published in the first year of the reign of Zedekiah.
Upon occasion of the message sent in the foregoing chapter to the house of the king, we have here recorded some sermons which Jeremiah preached at court, in some preceding reigns, that it might appear they had had fair warning long before that fatal sentence was pronounced upon them, and were put in a way to prevent it. Here is, I. A message sent to the royal family, as it should seem in the reign of Jehoiakim, relating partly to Jehoahaz, who was carried away captive into Egypt, and partly to Jehoiakim, who succeeded him and was now upon the throne. The king and princes are exhorted to execute judgment, and are assured that, if they did so, the royal family should flourish, but otherwise it should be ruined, Jer 22:1-9. Jehoahaz, called here Shallum, is lamented, Jer 22:10-12. Jehoiakim is reproved and threatened, Jer 22:13-19. II. Another message sent them in the reign of Jehoiachin (alias, Jeconiah) the son of Jehoiakim. He is charged with an obstinate refusal to hear, and is threatened with destruction, and it is foretold that in him Solomon's house should fail, Jer 22:20-30.