[58] _Antt._, x. 9, 1.
[59] xxxvi. 26, 32.
[60] In order of time, ch. xxxvi.
[61] xxxii.
[62] xliii.
[63] _Antt._, x. 9, 1.
[64] Bissell's Introduction to Baruch in Lange's Commentary.
[65] So LXX., which here probably gives the true order.
[66] The clause "I am weary with my groaning" also occurs in Psalm vi. 6.
[67] The concluding clause of the verse is omitted by LXX., and is probably a gloss added to indicate that the ruin would not be confined to Judah, but would extend "over the whole earth." Cf. Kautzsch.
[68] _Hist. of Israel_, iii., 293.
xxii. 13-19, xxxvi. 30, 31.
"Jehoiakim ... slew him (Uriah) with the sword, and cast his dead body into the graves of the common people."--JER. xxvi. 23.
"Therefore thus saith Jehovah concerning Jehoiakim, ... He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem."--JER. xxii. 18, 19.
"Jehoiakim ... did that which was evil in the sight of Jehovah, according to all that his fathers had done."--2 KINGS xxiii. 36, 37.
Our last four chapters have been occupied with the history of Jeremiah during the reign of Jehoiakim, and therefore necessarily with the relations of the prophet to the king and his government. Before we pass on to the reigns of Jehoiachin and Zedekiah, we must consider certain utterances which deal with the personal character and career of Jehoiakim. We are helped to appreciate these passages by what we here read, and by the brief paragraph concerning this reign in the Second Book of Kings. In Jeremiah the king's policy and conduct are specially illustrated by two incidents, the murder of the prophet Uriah and the destruction of the roll. The historian states his judgment of the reign, but his brief record[69] adds little to our knowledge of the sovereign.
Jehoiakim was placed upon the throne as the nominee and tributary of Pharaoh Necho; but he had the address or good fortune to retain his authority under Nebuchadnezzar, by transferring his allegiance to the new suzerain of Western Asia. When a suitable opportunity offered, the unwilling and discontented vassal naturally "turned and rebelled against" his lord. Even then his good fortune did not forsake him; although in his latter days Judah was harried by predatory bands of Chaldeans, Syrians, Moabites, and Ammonites, yet Jehoiakim "slept with his fathers" before Nebuchadnezzar had set to work in earnest to chastise his refractory subject. He was not reserved, like Zedekiah, to endure agonies of mental and physical torture, and to rot in a Babylonian dungeon.
Jeremiah's judgment upon Jehoiakim and his doings is contained in the two passages which form the subject of this chapter. The utterance in xxxvi. 30, 31, was evoked by the destruction of the roll, and we may fairly assume that xxii. 13-19 was also delivered after that incident. The immediate context of the latter paragraph throws no light on the date of its origin. Chapter xxii. is a series of judgments on the successors of Josiah, and was certainly composed after the deposition of Jehoiachin, probably during the reign of Zedekiah; but the section on Jehoiakim must have been uttered at an earlier period. Renan indeed imagines[70] that Jeremiah delivered this discourse at the gate of the royal palace at the very beginning of the new reign. The nominee of Egypt was scarcely seated on the throne, his "new name" Jehoiakim--"He whom Jehovah establisheth"--still sounded strange in his ears, when the prophet of Jehovah publicly menaced the king with condign punishment. Renan is naturally surprised that Jehoiakim tolerated Jeremiah, even for a moment. But, here as often elsewhere, the French critic's dramatic instinct has warped his estimate of evidence. We need not accept the somewhat unkind saying that picturesque anecdotes are never true, but, at the same time, we have always to guard against the temptation to accept the most dramatic interpretation of history as the most accurate. The contents of this passage, the references to robbery, oppression, and violence, clearly imply that Jehoiakim had reigned long enough for his government to reveal itself as hopelessly corrupt. The final breach between the king and the prophet was marked by the destruction of the roll, and xxii. 13-19, like xxxvi. 30, 31, may be considered a consequence of this breach.