Do not weep for the dead king; do not mourn his loss. Weep bitterly for the one who is exiled, for he will never return to see his native land. Do not weep for the dead kingThis phrase addresses the people of Judah, instructing them not to mourn for King Josiah, who had died. In the Hebrew context, mourning for the dead was a significant cultural practice, often involving public displays of grief. Josiah was a righteous king, and his death was a great loss. However, the instruction here is to shift focus from the past to the present and future consequences of the nation's actions. Theologically, this suggests a call to recognize the living consequences of sin and disobedience over the finality of death. or mourn his loss
The Hebrew word for "mourn" (סָפַד, safad) implies a deep, lamenting sorrow. The loss of Josiah was indeed significant, as he was a reformer king who sought to bring Judah back to the worship of Yahweh. Yet, the prophet Jeremiah, speaking God's words, emphasizes that the current and future plight of the nation is of greater concern. This reflects a biblical principle that while honoring the past is important, it is crucial to address the present spiritual state and its implications. weep bitterly for the one who is exiled
The phrase "weep bitterly" (בְּכִי תִבְכּוּ, beki tibku) conveys an intense, heartfelt sorrow. The focus shifts to Jehoahaz (also known as Shallum), Josiah's son, who was taken captive to Egypt. The exile represents a living death, a separation from the land of promise and the presence of God. In a broader biblical context, exile is often symbolic of spiritual estrangement from God. This calls believers to a deep compassion and prayerful concern for those who are spiritually lost or separated from God. for he will never return
This phrase underscores the finality of Jehoahaz's situation. The Hebrew understanding of "return" (שׁוּב, shuv) often implies repentance or restoration. Here, it is a stark reminder of the consequences of disobedience and the loss of opportunity for restoration. It serves as a sobering warning to the people of Judah and to all believers about the seriousness of turning away from God. to see his native land
The "native land" (אֶרֶץ מוֹלַדְתּוֹ, eretz moledeto) is not just a physical location but represents identity, heritage, and the covenant promises of God. For the Israelites, the land was a tangible sign of God's faithfulness and blessing. The inability to return signifies a break in the relationship with God and the forfeiture of His blessings. This serves as a poignant reminder of the importance of remaining faithful to God to enjoy His promises and presence. Persons / Places / Events 1. JeremiahA prophet called by God to deliver messages of warning and hope to the people of Judah. His ministry spanned the reigns of several kings, including Josiah, Jehoahaz, Jehoiakim, and Zedekiah. 2. The Dead KingLikely referring to King Josiah, who was a righteous king of Judah and died in battle at Megiddo. His death marked a significant turning point for Judah. 3. The Exiled OneRefers to Jehoahaz (also known as Shallum), the son of Josiah, who was taken captive to Egypt by Pharaoh Necho and never returned to Judah. 4. JudahThe southern kingdom of Israel, which was facing impending judgment and exile due to its persistent disobedience to God. 5. ExileA significant theme in Jeremiah, representing God's judgment on Judah for their idolatry and unfaithfulness. It serves as a call to repentance and a reminder of the consequences of sin. Teaching Points The Futility of Mourning the PastWhile it is natural to grieve the loss of a righteous leader like Josiah, Jeremiah emphasizes the importance of focusing on the present consequences of sin and the need for repentance. The Reality of ExileExile represents separation from God's presence and blessings. It serves as a powerful reminder of the seriousness of sin and the need for a heart aligned with God's will. Hope in RepentanceAlthough the immediate context is one of judgment, Jeremiah's broader message includes hope for restoration through repentance and a return to God. God's Sovereignty in JudgmentThe events described in Jeremiah 22:10 underscore God's control over nations and leaders, reminding believers of His ultimate authority and justice. The Call to IntercessionThe instruction to weep for the exiled one highlights the importance of interceding for those who are spiritually lost or distant from God. Bible Study Questions 1. How does the instruction in Jeremiah 22:10 to "weep bitterly for the one who is exiled" challenge our perspective on what is truly worth mourning in our lives? 2. In what ways can the concept of exile in Jeremiah 22:10 be applied to our spiritual lives today, particularly in terms of our relationship with God? 3. How does the historical context of Josiah's death and Jehoahaz's exile help us understand the broader message of Jeremiah's prophecy? 4. What lessons can we learn from the consequences faced by Judah that can be applied to our personal and communal walk with God? 5. How can we actively participate in interceding for those who are spiritually "exiled" or distant from God, and what practical steps can we take to support their return to faith? Connections to Other Scriptures 2 Kings 23:29-34Provides historical context for the events surrounding the death of Josiah and the exile of Jehoahaz, highlighting the political turmoil and divine judgment on Judah. Lamentations 1:1-3Reflects the sorrow and desolation of Jerusalem after the exile, emphasizing the deep grief and loss experienced by the people. Deuteronomy 28:36-37Describes the consequences of disobedience to God's covenant, including exile and the loss of national identity, which is relevant to the situation in Jeremiah 22:10. People Babylonians, Coniah, David, Jehoiachin, Jehoiakim, Jeremiah, Josiah, Nebuchadnezzar, Nebuchadrezzar, ShallumPlaces Abarim, Babylon, Bashan, Gilead, Jerusalem, LebanonTopics Bemoan, Birth, Bitter, Bitterly, Continually, Dead, Exiled, Goes, Grief, Loss, Mourn, Native, Rather, Return, Songs, Sore, Traveller, Weep, WeepingDictionary of Bible Themes Jeremiah 22:10 5198 weeping
5952 sorrow Library The Life of Mr. James Mitchel.
Mr. James Mitchel[152] was educated at the university of Edinburgh, and was, with some other of his fellow-students, made master of arts anno 1656. Mr. Robert Leighton (afterwards bishop Leighton), being then principal of that college, before the degree was conferred upon them, tendered to them the national and solemn league and covenant; which covenants, upon mature deliberation, he took, finding nothing in them but a short compend of the moral law, binding to our duty towards God and towards …
John Howie—Biographia Scoticana (Scots Worthies)Columban.
THE wild districts of Ireland were occupied with convents, after the example of Patrick, and cultivated by the hard labour of the monks. The Irish convents were distinguished by their strict Christian discipline, their diligence and their zeal in the study of the Scriptures, and of science in general, as far as they had the means of acquiring it. Irish monks brought learning from Britain and Gaul, they treasured up this learning and elaborated it in the solitude of the convent, and they are said …
Augustus Neander—Light in the Dark Places "Hear the Word of the Lord, Ye Rulers of Sodom, Give Ear unto the Law of Our God, Ye People of Gomorrah,"
Isaiah i. 10, 11, &c.--"Hear the word of the Lord, ye rulers of Sodom, give ear unto the law of our God, ye people of Gomorrah," &c. It is strange to think what mercy is mixed with the most wrath like strokes and threatenings. There is no prophet whose office and commission is only for judgment, nay, to speak the truth, it is mercy that premises threatenings. The entering of the law, both in the commands and curses, is to make sin abound, that grace may superabound, so that both rods and threatenings …
Hugh Binning—The Works of the Rev. Hugh Binning "If we Say that we have Fellowship with Him, and Walk in Darkness, we Lie,"
1 John i. 6.--"If we say that we have fellowship with him, and walk in darkness, we lie," &c. That which is the sum of religion, sincerity, and a correspondency between profession and practice, is confirmed by reason, and much strengthened by nature itself, so that religion, reason, and nature, conspire in one, to hold out the beauty and comeliness of sincerity, and to put a note and character of infamy and deformity upon all hypocrisy and deceit, especially in the matters of religion. There is …
Hugh Binning—The Works of the Rev. Hugh Binning Joy
'The fruit of the Spirit is joy.' Gal 5:52. The third fruit of justification, adoption, and sanctification, is joy in the Holy Ghost. Joy is setting the soul upon the top of a pinnacle - it is the cream of the sincere milk of the word. Spiritual joy is a sweet and delightful passion, arising from the apprehension and feeling of some good, whereby the soul is supported under present troubles, and fenced against future fear. I. It is a delightful passion. It is contrary to sorrow, which is a perturbation …
Thomas Watson—A Body of Divinity The Two Classes.
"Two men went up into the temple to pray."--Luke xvii. 10. I now want to speak of two classes: First, those who do not feel their need of a Saviour who have not been convinced of sin by the Spirit; and Second, those who are convinced of sin and cry, "What must I do to be saved?" All inquirers can be ranged under two heads: they have either the spirit of the Pharisee, or the spirit of the publican. If a man having the spirit of the Pharisee comes into an after-meeting, I know of no better portion …
Dwight L. Moody—The Way to God and How to Find It A Discourse of the House and Forest of Lebanon
OF THE HOUSE OF THE FOREST OF LEBANON. ADVERTISEMENT BY THE EDITOR. That part of Palestine in which the celebrated mountains of Lebanon are situated, is the border country adjoining Syria, having Sidon for its seaport, and Land, nearly adjoining the city of Damascus, on the north. This metropolitan city of Syria, and capital of the kingdom of Damascus, was strongly fortified; and during the border conflicts it served as a cover to the Assyrian army. Bunyan, with great reason, supposes that, to keep …
John Bunyan—The Works of John Bunyan Volumes 1-3 "To what Purpose is the Multitude of Your Sacrifices unto Me? Saith the Lord,"
Isaiah i. 11.--"To what purpose is the multitude of your sacrifices unto me? saith the Lord," &c. This is the word he calls them to hear and a strange word. Isaiah asks, What mean your sacrifices? God will not have them. I think the people would say in their own hearts, What means the prophet? What would the Lord be at? Do we anything but what he commanded us? Is he angry at us for obeying him? What means this word? Is he not repealing the statute and ordinance he had made in Israel? If he had reproved …
Hugh Binning—The Works of the Rev. Hugh Binning Jewish Homes
It may be safely asserted, that the grand distinction, which divided all mankind into Jews and Gentiles, was not only religious, but also social. However near the cities of the heathen to those of Israel, however frequent and close the intercourse between the two parties, no one could have entered a Jewish town or village without feeling, so to speak, in quite another world. The aspect of the streets, the building and arrangement of the houses, the municipal and religious rule, the manners and customs …
Alfred Edersheim—Sketches of Jewish Social Life Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament Links Jeremiah 22:10 NIVJeremiah 22:10 NLTJeremiah 22:10 ESVJeremiah 22:10 NASBJeremiah 22:10 KJV
Jeremiah 22:10 Commentaries
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