Jeremiah 22:10
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.
Sermons
Misplaced SorrowS. Conway Jeremiah 22:10
The Mighty Pleadings of GodS. Conway Jeremiah 22:1-10
Truth-Speaking Under DifficultiesA.F. Muir Jeremiah 22:1-23
Building in UnrighteousnessA.F. Muir Jeremiah 22:5, 7, 13, 14
The Prophet and the ExileB. Moffett, M. A.Jeremiah 22:10-11
Fates Worse than DeathA.F. Muir Jeremiah 22:10-12
The Mistakes of the MournerD. Young Jeremiah 22:10-12














Josiah's death was still fresh in the memory of the people. But their hopes were reviving at the accession of the young Jehoahaz, his son. For three months he reigned in Jerusalem, following the evil and not the good of his predecessor, and "Pharaoh-Nechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem." After appointing Eliakim, another son of Josiah, to reign in his stead, he took the captive prince to Egypt, where he died (2 Kings 23:31-35). The exile of "Shallum" was quite recent at the time of this prophecy, and the nation was naturally more concerned over the tragic fate of Josiah than the evil fortune of his son. Jeremiah hastens to correct this mistake by assuring them of the miserable death of Shallum in Egypt. From this we learn that -

I. DEATH IS NOT THE GREATEST CALAMITY THAT CAN BEFALL MEN. Shallum living, but in shameful exile, was really more to be pitied in himself and to he deplored for the sake of his country, than Josiah dead. The latter was-free from the degradations to which his descendants were exposed, and saved the pain of seeing his country rendered tributary; he had also children to occupy his place. But Shallum experienced all his nation's shame, as it were, vicariously, and was helpless to rescue it from the foreign yoke under which the intrigues of his brother had brought it. The hopes of Israel had in a special but easily understood way centered upon Shallum, in whom it trusted to see the restoration of ancient glory. All these are cut off by a decree more than human. He became, therefore, the type:

1. Of forfeited possibilities of usefulness.

2. Of national ignominy.

3. Of an irremovable curse.

The apostate professor of religion, the impenitent sinner, etc., are worse than dead. It were better for the offender of the little ones that he had never been born (cf. Hebrews 10:26; 2 Peter 2:20, 21).

II. THE COMPASSION OF MEN SHOULD BE CALLED FORTH FOR THE MISERY OF THOSE WHOSE WRONG-DOING THEY HAVE SHARED.

1. Because of its vicarious character.

2. Because of the Divine displeasure which it represents. This extends to themselves, even although they are not personally punished. Shallum, in this respect, is a type of him who was "made sin for us."

3. In order to practical measures being taken for its relief. There are many in our own day who, like Shallum, are the victims of national crimes and social sins. It is for those who have escaped the penalty to seek, by practical measures and the earnest presentation of the gospel, to redeem them to a happier life. The outcast and the fallen will be the brightest gems in the crown of the Church which gives itself to their redemption. - M.

Weep ye not for the dead, neither bemoan him.
I. "THE DEAD," probably Josiah, for whom a long mourning was kept (2 Chronicles 35:24; Zechariah 12:11). Shallum is Jehoahaz (2 Kings 23:33).

II. The chapter, even the text, suggests THE PICTURE OF THE DISAPPOINTMENT OF THE PROPHET AND THE SYMPATHY OF THE PROPHETS.

1. Jeremiah had begun to work when a better time seemed to dawn (Jeremiah 1:2). His hopes had been baffled, his words neglected, by "the guilt that scorns to be forgiven." Could human lot be more sad than thus to foresee the coming ruin, and to be helpless to avert it?

2. The true prophet, in spite of the people's sin, sympathises with them (1 Samuel 12:20-22). The Prophet of prophets did so. The king's captivity was only a type and foretaste of that of the nation.

III. THE LOVE OF ONE'S COUNTRY IS FREELY RECOGNISED IN SCRIPTURE (Psalm 137; Psalm 102). National life is an ordinance of nature. National as real as home affections. The sorrows and joys which they bring are alike used for our discipline by Him who knows whereof we are made.

IV. THE CAPTIVITIES, TERRIBLE AS THEY WERE, SERVED GOOD ENDS.

1. To wean the people from idolatry.

2. To draw them nearer to God. All affliction used aright does so.

3. To turn the people more to prayer, which seems to have become more common after the Babylonian captivity (Isaiah 66:1, 2; Daniel 6:10; Daniel 9:3, 19).

V. THE DEAD ARE IN THE HANDS OF GOD, BEYOND OUR REACH. Weep rather for those who are living, torn away from the city of God.

1. Those who have been ensnared by their own sins and carelessness.

2. Those who are brought up in vice through circumstances of birth. Slaves of worse than Egyptian bondage (John 8:34).

3. Those of our own countrymen who, from duty or circumstances, are in foreign lands, and away from outward tokens of the Church. But should we merely mourn for these, and do nothing for them?

VI. Jeremiah a forerunner of the Lord, and A TYPE OF HIS SERVANTS IN WITNESSING TO THE TRUTH, and in the endurance of persecution and disappointment of hope.

(B. Moffett, M. A.)

People
Babylonians, Coniah, David, Jehoiachin, Jehoiakim, Jeremiah, Josiah, Nebuchadnezzar, Nebuchadrezzar, Shallum
Places
Abarim, Babylon, Bashan, Gilead, Jerusalem, Lebanon
Topics
Bemoan, Birth, Bitter, Bitterly, Continually, Dead, Exiled, Goes, Grief, Loss, Mourn, Native, Rather, Return, Songs, Sore, Traveller, Weep, Weeping
Outline
1. He exhorts to repentance, with promises and threats.
10. The judgment of Shallum;
13. of Jehoiakim;
20. and of Coniah.

Dictionary 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

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