Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there. Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh. Jehoiakim was twenty-five years old when he began to reign, and he reigned eleven years in Jerusalem. His mother’s name was Zebidah the daughter of Pedaiah of Rumah. He did that which was evil in Yahweh’s sight, according to all that his fathers had done.
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2 Kings 23:34-37 sits inside this longer paragraph.
Jehoahaz was twenty-three years old when he began to reign; and he reigned three months in Jerusalem. His mother’s name was Hamutal the daughter of Jeremiah of Libnah. He did that which was evil in Yahweh’s sight, according to all that his fathers had done. Pharaoh Necoh put him in bonds at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of one hundred talents of silver, and a talent of gold. Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there. Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh. Jehoiakim was twenty-five years old when he began to reign, and he reigned eleven years in Jerusalem. His mother’s name was Zebidah the daughter of Pedaiah of Rumah. He did that which was evil in Yahweh’s sight, according to all that his fathers had done.
Parallel Translations
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Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there.
Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh.
Jehoiakim was twenty-five years old when he began to reign, and he reigned eleven years in Jerusalem. His mother’s name was Zebidah the daughter of Pedaiah of Rumah.
He did that which was evil in Yahweh’s sight, according to all that his fathers had done.
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And Pharaoh-nechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there.
And Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land, of every one according to his taxation, to give it unto Pharaoh-nechoh.
Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem. And his mother’s name was Zebudah, the daughter of Pedaiah of Rumah.
And he did that which was evil in the sight of the LORD, according to all that his fathers had done.
Show all 3 translations
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And Pharaoh-necoh made Eliakim the son of Josiah king in the room of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away; and he came to Egypt, and died there.
And Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh; he exacted the silver and the gold of the people of the land, of every one according to his taxation, to give it unto Pharaoh-necoh.
Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem; and his mother's name was Zebudah the daughter of Pedaiah of Rumah.
And he did that which was evil in the sight of the LORD, according to all that his fathers had done.
Cross-references (23)
- Ezekiel 19:3-4 (v34) She brought up one of her cubs. He became a young lion. He learned to catch the prey. He devoured men. The nations also heard of him. He…
- 1 Chronicles 3:15 (vv34, 36) The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.
- 2 Kings 24:17 (v34) The king of Babylon made Mattaniah, Jehoiachin’s father’s brother, king in his place, and changed his name to Zedekiah.
- 2 Chronicles 36:5 (v36) Jehoiakim was twenty-five years old when he began to reign, and he reigned eleven years in Jerusalem. He did that which was evil in Yahweh…
- Jeremiah 22:11-12 (v34) For Yahweh says touching Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this…
Show all 22 cross-references
- 2 Kings 23:33 (v35) Pharaoh Necoh put him in bonds at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of one…
- Daniel 1:7 (v34) The prince of the eunuchs gave names to them: to Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to…
- Genesis 41:45 (v34) Pharaoh called Joseph’s name Zaphenath-Paneah. He gave him Asenath, the daughter of Potiphera priest of On as a wife. Joseph went out over…
- Joshua 18:18 (v34) It passed along to the side opposite the Arabah northward, and went down to the Arabah.
- 2 Kings 15:19-20 (v35) Pul the king of Assyria came against the land, and Menahem gave Pul one thousand talents of silver, that his hand might be with him to…
- 2 Kings 23:32 (v37) He did that which was evil in Yahweh’s sight, according to all that his fathers had done.
- 2 Chronicles 28:22-25 (v37) In the time of his distress, he trespassed yet more against Yahweh, this same king Ahaz. For he sacrificed to the gods of Damascus, which…
- 2 Chronicles 33:4-10 (v37) He built altars in Yahweh’s house, of which Yahweh said, “My name shall be in Jerusalem forever.” He built altars for all the army of the…
- 2 Chronicles 33:22-23 (v37) He did that which was evil in Yahweh’s sight, as did Manasseh his father; and Amon sacrificed to all the engraved images which Manasseh his…
- 2 Chronicles 36:3-4 (v34) The king of Egypt removed him from office at Jerusalem, and fined the land one hundred talents of silver and a talent of gold. The king of…
- Jeremiah 1:3 (v36) It came also in the days of Jehoiakim the son of Josiah, king of Judah, to the end of the eleventh year of Zedekiah, the son of Josiah,…
- Jeremiah 22:13-17 (v37) “Woe to him who builds his house by unrighteousness, and his rooms by injustice; who uses his neighbor’s service without wages, and doesn’t…
- Jeremiah 26:1 (v36) In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, this word came from Yahweh:
- Jeremiah 26:20-23 (v37) There was also a man who prophesied in Yahweh’s name, Uriah the son of Shemaiah of Kiriath Jearim; and he prophesied against this city and…
- Jeremiah 36:23-26 (v37) When Jehudi had read three or four leaves, the king cut it with the penknife, and cast it into the fire that was in the brazier, until all…
- Jeremiah 36:31 (v37) I will punish him, his offspring, and his servants for their iniquity. I will bring on them, on the inhabitants of Jerusalem, and on the…
- Ezekiel 19:5-9 (v37) “ ‘Now when she saw that she had waited, and her hope was lost, then she took another of her cubs, and made him a young lion. He went up…
22 distinct cross-references across this passage (23 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
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John Trapp 1656 · Public Domain On vv34–37 2Ki 23:34 And Pharaohnechoh made Eliakim the son of…
2Ki 23:34 And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there.
Ver. 34. Made Eliakim.] That is, God shall arise: so his good father Josiah named him, but he proved a degenerate plant; his father trembled and humbled himself at the hearing of the law, but he cut in pieces the prophecy of Jeremiah, and sought for him and Baruch to the shambles; but the Lord hid them.
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And turned his name.] Memoriae causa, saith one interpreter; to show his sovereignty, saith another. {a}
And died there.] According to the prophecy of Jeremiah, {Jer 22:11-12} who taxeth him there for covetousneas, ambition, and other vices, hastening the consummation or consumption of all, according to the signification of his other name, Shallum.
{a} Ut Iehovae victoriam acceptam se referre testaretur, &c. - Ussher.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv34, 36, 37 Eliakim the son of Josiah; whom he perceived to…
Eliakim the son of Josiah; whom he perceived to be of a more mild and peaceable disposition.
Turned his name to Jehoiakim; because the giving of names was accounted an act and sign of dominion; which therefore parents did to their children, and conquerors to their vassals or tributaries. Compare 2Ki 24:17; Dan 1:7.
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Took Jehoahaz away; partly as a punishment for him, and partly that he might give no disturbance to his brother.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv34–35 Jehoiakim was twenty and five years old when he…
Jehoiakim was twenty and five years old when he began to reign,.... And therefore must be two years older than his brother Jehoahaz, who was deposed:
and he reigned eleven years in Jerusalem; and therefore must die at the age of thirty and six:
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and his mother's name was Zebudah, the daughter of Pedaiah of Rumah; which Josephus (l) calls Abuma; but he speaks of a village in Galilee called Ruma (m); but whether the same with this is not certain.
(l) Antiqu. l. 10. c. 5. sect. 2. (m) De Bello Jud l. 3. c. 6. sect. 21.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v34 Jehoiakim - The giving of names was accounted an…
Jehoiakim - The giving of names was accounted an act of dominion; which therefore parents did to their children, and conquerors to their vassals or tributaries.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv34, 35, 37 Verse 34. Turned his name to Jehoiakim] These names…
Verse 34. Turned his name to Jehoiakim] These names are precisely the same in signification: ELIAKIM is God shall arise; JEHOIAKIM, Jehovah shall arise; or, the resurrection of God; the resurrection of Jehovah. That is, God's rising again to show his power, justice, c. The change of the name was to show Nechoh's supremacy, and that Jehoiakim was only his vassal or viceroy. Proofs of this mode of changing the name, when a person of greater power put another in office under himself, may be seen in the case of Mattaniah, changed into Zedekiah Daniel, Mishael, Hananiah, and Azariah, into Belteshazzar, Shadrach, Meshach, and Abed-nego; and Joseph into Zaphnath-paaneah. See Da 1:6-7; Ge 41:45.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv34, 37 2Ki 23:34. Pharaoh-nechoh made Eliakim king — Whom he…
2Ki 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. 2Ki 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, (2Ch 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 Jer 22:1-3; Jer 22:10; Jer 22:12.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv34, 36 In the room of Josiah his father - Not…
In the room of Josiah his father - Not “in the room of Jehoahaz his brother;” the phrase is intended to mark the fact, that Neco did not acknowedge that Jehoahaz had ever been king.
Turned his name to Jehoiakim - Compare 2Ki 23:30 and 2Ki 24:17. It seems likely, from their purely Jewish character, that the new names of the Jewish kings, though formally imposed by the suzerain, were selected by the individuals themselves. The change now made consisted merely in the substitution of יהוה yehovâh for אל 'êl (“God, Yahweh, will set up”). Both names alike refer to the promise which God made to David 2Sa 7:12 and imply a hope that, notwithstanding the threats of the prophets, the seed of David would still be allowed to remain upon the throne.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv34, 36, 37 Joakim. Thus he asserted his dominion over him, as…
Joakim. Thus he asserted his dominion over him, as Nabuchodonosor did afterwards over Matthanias, chap. xxiv. 17., and Daniel i. 6. (Calmet) --- Eliacim means nearly the same as Joakim, "the Lord’s strength," or "appointment." (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv34–36 34. Made Eliakim… king — Some suppose that Eliakim…
34. Made Eliakim… king — Some suppose that Eliakim had appealed to Necho to interfere, and had urged that he himself, being the elder son of the deceased Josiah, was the only proper heir to the kingdom. It is possible, also, that Necho took offence at the popular election of Jehoahaz immediately after his father’s fall, and without consulting him as his sovereign.
Turned his name to Jehoiakim — This changing the name of a captive or vassal king was to show the conqueror’s absolute authority over him. “The alteration of the name was a sign of dependence. In ancient times princes were accustomed to give new names to the persons whom they took into their service, and masters to give new names to their slaves.
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Gen_41:45; Ezr_5:14; Dan_1:7. But while these names were generally borrowed from heathen deities, Eliakim, and at a later period Mattaniah, (2Ki_24:17,) received genuine Israelitish names, Jehoiakim, ‘Jehovah will set up,’ and Zedekiah, ‘Righteousness of Jehovah;’ — from which we may infer that Necho and Nebuchadnezzar did not treat their vassal kings, installed by them, exactly as their slaves, but allowed them to choose the new names for themselves, and simply confirmed them as a sign of their supremacy.” — Keil.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv34–36 34. Eliakim … and turned his name to Jehoiakim]…
34. Eliakim … and turned his name to Jehoiakim] We can hardly think that this change was made by Pharaoh. He probably insisted on a change of name, but allowed the new king to suggest what it should be. So the change was made from El (God) iakim (will establish), to Jeho (i.e. Jehovah) will establish. On the custom of changing the names of subject persons and slaves, cf. the change of Joseph’s name in Egypt (Gen_41:45, also chap. 2Ki_24:17 below). To these may be added the changes mentioned in the book of Daniel (Dan_1:7).
and [R.V. but he] took Jehoahaz away] i.e. From Riblah, and carried him with him prisoner into Egypt, where he died. On his death see Jer_22:11-12.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv34–35 (34) Jehoahaz.—Called Shallum (Jer_22:11; 1Ch_3:15), which may have been…
THE REIGN OF JEHOAHAZ (31-34).
(34) Jehoahaz.—Called Shallum (Jer_22:11; 1Ch_3:15), which may have been his name before his accession. (Comp. 2Ki_23:34; 2Ki_24:17.) Hitzig suggested that he was so called by Jeremiah in allusion to his brief reign, as if he were a second Shallum (2Ki_15:13). It is against this that Shallum was not a Judean prince, but an obscure adventurer who usurped the throne of Samaria a hundred and fifty years previously, so that the allusion would not be very clear.
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Hamutal.—“Akin to dew.” (Comp. Abital, “father of dew,” or perhaps, “the father is dew.”) Tal, however, may be a divine name; the meaning then is, “Tal is a kinsman.” (Comp. Hamuel, “El is a kinsman.”)
(34) Turned his name to Jehoiakim.—A slight change. Eliakim is “El setteth up;” Jehoiakim, “Jah setteth up.” Necho meant to signify that the new king was his creature. Eliakim, the elder son, may have paid court to Necho; or the Egyptian may have deposed Jehoahaz, as elected without his consent, and perhaps as likely to prove a stronger king than his brother. Necho may have fancied a resemblance between the name Yahû (i.e., Jah; so it was then pronounced) and Aah, the name of the Egyptian moon-god. (See Note on 1Ch_4:18.)
And he came to Egypt, and died there.—LXX. and Vulg. as Chronicles: and he brought him to Egypt (by a slight change of the pointing in the Hebrew.) Jeremiah had foretold the fact (Jer_22:10-12).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv34–37 Vers. 34-37. ACCESSION AND EARLY YEARS OF JEHOIAKIM. Pharaoh-Nechoh,…
Vers. 34-37. ACCESSION AND EARLY YEARS OF JEHOIAKIM. Pharaoh-Nechoh, when he deposed Jehoahaz, at once supplied his place by another king. He had no intention of altering the governmental system of Palestine, or of ruling his conquests in any other way than through dependent monarchs. His choice fell on Josiah"s eldest surviving son, (1Ch_3:15) Eliakim, who was the natural successor of his father. Eliakim, on ascending the throne, changed his name, as Jehoahaz appears to have done (see the comment on ver. 31), and reigned as Jehoiakim. For three years (B.C. 608-605) he continued a submissive vassal of the Egyptian monarch, and remitted him his tribute regularly (ver. 36). But his rule was in all respects an evil one. He "did that which was evil in the sight of the Lord" (ver. 37). He leant towards idolatry; (2Ch_36:8) he was oppressive and irreligious (Josephus, "Ant. Jud:" 10:5. he "shed innocent blood"; (Jer_22:17) he was luxurious (Jer_22:14, Jer_22:15) covetous, (Jer_22:17) and tyrannical. (Eze_19:6)
And Pharaoh-Nechoh made Eliakim the son of Josiah king in the room of Josiah his father. (On the general inclination of Oriental monarchs to support the hereditary principle, and to establish sons in their fathers" governments, even when the father"s had been rebels or enemies, see Herod., 3:15.) And turned his name to Jehoiakim. We may understand that Nechoh required him to take a new name, as a mark of subjection. (comp. Gen_41:45; Ezr_5:14; Dan_1:7; and, 2Ki_24:17) but left the choice of the name to himself. He made the change as slight as possible, merely substituting "Jehovah" for "El" as the initial element. The sense of the name remained the same, "God will set up." The idea that Nechoh was pleased with the new name on account of its apparent connection with the Egyptian moon-god, Aah (Menzel), is very fanciful. And took Jehoahaz away i.e. carried him captive to Egypt (see Jer_22:10, Jer_22:11; Eze_19:4) a very common practice of Egyptian conquerors, and one often accompanied by extreme severitiesand he cams to Egypt, and died there. (see Jer_22:12, where this is prophesied)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v36 2Ki_23:36-37; 2Ki_24:1-7
JEHOIAKIM
B.C. 608-597
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2Ki_23:36-37; 2Ki_24:1-7
"But those things that are recorded of him, and of his uncleanness and impiety, are written in the Chronicles of the Kings,"
- RAPC 1 Esdras 1:42
"When Jehoiakim succeeded to the throne, he said,"
"My predecessors knew not how to provoke God."
- Sanhedrin, f. 103, 2
"There is no strange handwriting on the wall, Through all the midnight hum no threatening call, Nor on the marble floor the stealthy fall Of fatal footsteps. All is safe.-Thou fool, The avenging deities are shod with wool!"
- W. ALLEN BUTLER
ELIAKIM succeeded to the throne at the age of twenty-five under very unenviable circumstances-as a nominal king, a helpless nominee and tributary of the Pharaoh. He seems to have been thoroughly distasteful to the people; and if we may judge from the fact that Ezekiel frankly ignores him and passes from Jehoabaz to Jehoachin, he was regarded as a tax-gathering usurper nominated by an alien tyrant. For after speaking of Jehoahaz, Ezekiel says, -
"Now when she [Judah] saw that she had waited [for the restoration of Jehoahaz], and her hope was lost, Then she took another of her whelps; A young lion she made him. He went up and down among the lions; He became a young lion."
The historian says that Necho turned the name of Eliakim ("God will establish") to Jehoiakim ("Jehovah will establish"); but by this can hardly be meant more than that he sanctioned the change of El into Jehovah on Eliakims installation upon the throne.
Jehoiakim is condemned in the same terms as all the other sons of Josiah. His misdoings are far more definitely recorded in the Prophets, who furnish us with details which are passed over by the historians. Some of his sins may have been due to the influence of his wife Nehushta, who was a daughter of Elnathan of Achbor, one of the princes of the heathen party. It was this Elnathan whom the king chose as a fitting ambassador to demand the extradition of the prophet Urijah from Egypt. One of the crimes with which Jehoiakim is charged is the building for himself of a sumptuous palace, and thus vainly trying to emulate the splendors of Assyrian, Babylonian, and Egyptian kings. In itself the act would not have been more wicked than it was in Solomon, whose architectural parade is dwelt upon with enthusiasm. But the circumstances were now wholly different. Solomon was at that time in all his glory, the possessor of boundless wealth, the ruler of an immense and united territory, the head of a powerful and prosperous people, the successor of an unconquered hero who had gone to his grave in peace; Jehoiakim, on the other hand, had succeeded a father who had died in defeat on the field of battle, and a brother who was hopelessly pining in an Egyptian prison. The Tribes had been carried into captivity by Assyria; the nation was beaten, oppressed, and poor; the king himself possessed but a shadow of royalty. In such a condition of things it would have been his glory to maintain a watchful and strenuous activity, and to devote himself in simplicity and self-denial to the good of his people. It showed a perverted and sensuous mind to insult the misery of his subjects at such a time by feeble attempts to rival heathen potentates in costly aestheticism. But this was not all; he carried out his ignoble selfishness at the cost of oppression and wrong.
It is possible that the prophet Habakkuk alludes to him in the words:
"Woe to him that getteth an evil gain for his house, that he may set his nest on high, that he may be delivered from the hand of evil! Thou hast consulted shame to thy house by cutting off many peoples, and hast sinned against thy soul. For the stone shall cry out of the wall, and the beam out of the timber shall answer it." {Hab_2:9-11}
The thought of the Jewish kings selfish expensiveness may have crossed the mind of Habakkuk, though the taunt is addressed directly to the Chaldaeans. and especially to Nebuchadrezzar, who was at that time reveling in the beautifying of Babylon, and especially of his own royal palace. On the other hand, the rebuke, or rather the denunciation, uttered by Jeremiah against the king for this line of conduct, and for the forced labor which it required, is terribly direct.
"Woe unto him that buildeth his house by unrighteousness,
And his chambers by wrong;
That useth his neighbors service without wages,
And giveth him not his hire;
That saith, "I will build me a wide house and spacious chambers,"
And cutteth out windows;
And it is ceiled with cedar, and painted with vermilion.
Shalt thou reign because thou viest with the cedar?
Did not thy father eat and drink, and do judgment and justice?
Then it was well with him! Was not this to know Me? saith the Lord.
But thine heart is not but for thy dishonest gain,
And for to shed innocent blood,
And for oppression and for violence to do it." {Jer_22:13-17}
Then follows the stern message of doom which we shall quote hereafter. The kings bad example stimulated or perhaps emulated similar folly and want of patriotism on the part of his nobles. They were shepherds who destroyed and scattered the sheep of Jehovahs pastures. But vain was their imagined security, and their ostentation. The judgment was imminent. {Jer_23:1}
"O inhabitress of Lebanon, that makest thy nest in the cedars," exclaims the prophet in bitter mockery, "how greatly wilt thou groan when pangs come upon thee, the pain as of a woman in travail!" {Jer_22:23}
But Jehoiakims offences were deadlier than this. The Chronicler speaks of "the abominations which he did"; and some have therefore supposed that the evil state of things described by Jeremiah (Jeremiah 19) refers to this reign. If so, he plunged into the idolatry which caused Judah to be shivered like a potters vessel. Certainly he sinned grievously against God in the person of His prophets.
Jeremiah was not the only prophet who disdained the easy and traitorous popularity which was to be won by prophesying "peace, peace," when there was no peace. He had for his contemporary another messenger of God, no less boldly explicit than himself-Urijah, the son of Shemaiah of Kirjath-Jearim. Jeremiah had as yet only prophesied in his humble native village of Anathoth; he had not been called upon to face "the swellings" or "the pride of Jordan." {Jer_12:5} Urijah had been in the fuller glare of publicity in the capital, and his bold declaration that Jerusalem should fall before Nebuchadrezzar and the Chaldaeans had excited such a fury of indignation that he escaped into Egypt for his life. Surely this should have appeased the rulers, even if they chose to pay no attention to the Divine menace. For the prophets were recognized deliverers of the messages of Jehovah; and with scarcely an exception, even in the most wicked reigns, their persons had been regarded as sacrosanct. But Jehoiakim would not let Urijah escape. He sent an embassy to Necho, headed by his father-in-law Elnathan, son of Achbor, requesting his extradition. Urijah had been dragged back from Egypt, and, to the horror of the people, the king had slain him with the sword, and flung his body into the graves of the common people. What made this conduct more monstrous was the precedent of Micah the Morasthite. He, in the days of Hezekiah, had prophesied, -
"Zion shall be ploughed as a field,
And Jerusalem shall become heaps,
And the Mountain of the House as the wooded heights." {Jer_26:18}
Yet so far from putting him to death, or even stirring a finger against him, the pious king had only been moved to repentance by the Divine threatenings. Thus the blood of the first martyr-prophet, if we except the case of Zechariah, had been shed by the son of Judahs most pious king. Jeremiah himself only narrowly escaped martyrdom. The precedent of Micah helped to save him, though it had not saved Urijah. He was far more powerfully protected by the patronage of the princes and the people. Standing in the Temple court, he had declared that, unless the nation repented, that house should be like Shiloh, and the city a curse to all the nations of the earth. Maddened by such words of bold rebuke, the priests and the prophets and the people had threatened him with death. But the princes took his part, and some of the people came over to them. His most powerful protector was Ahikam, the son of Shaphan, a member of a family of the utmost distinction.
Meanwhile, we must follow for a time the outward fortunes of the king and of the world.
Necho, after his successful advance, had retired to Egypt, and Jehoiakim continued to be for three years his obsequious servant. An event of tremendous importance for the world changed the entire fortunes of Egypt and of Judah. Nineveh fell with a crash which terrified the nations. We might apply to her the language which Isaiah applies to her successor, Babylon.
"Sheol from beneath is moved for thee to meet thee at thy coming: it stirreth up the shades for thee, even the Rephaim of the earth; it hath raised up from their thrones all the kings of the nations. All they shall answer and say unto thee, Art thou also become weak as we? art thou become like unto us? All the kings of the nations, all of them, sleep in glory, every one in his own house. But thou art cast forth away from thy sepulcher like an abominable branch, as the raiment of those that are slain, that are thrust through with the sword, that go down to the stones of the pit.. They that see thee shall narrowly look upon thee and say, Is this the man that made the earth to tremble? that did shake kingdoms? that made the world as a wilderness, and overthrew the cities thereof? that let not loose his prisoners to their home?"
Yes, Assyria had fallen like some mighty cedar in Libanus, and the nations gazed without pity and with exultation on his torn and scattered branches.
And coincident with the fate of Nineveh had been the rise of the Chaldaean power.
Nabupalussur had been a general of one of the last Assyrian kings, and had been sent by him with an army to quell a Babylonian revolt. Instead of this, he seized the city and made himself king. When the final overthrow and obliteration of Nineveh had secured his power, he sent his brave and brilliant son Nebuchadrezzar (B.C. 605) to secure the provinces which he had wrested from Assyria, and especially to regain possession of Carchemish, which commanded the river.
Necho marched to protect his conquests, and at Carchemish the hostile forces encountered each other in a tremendous battle, -immemorial Egypt under the representative of its age-long Pharaohs; Babylon, with her independence of yesterday, under a prince hitherto unknown, whose name was to become one of the most famous in the world. The result is described by Jeremiah. {Jer_46:1-12} Egypt was hopelessly defeated. Her splendidly arrayed warriors were panic-stricken and routed; her chief heroes were dashed to pieces by the heavy maces of the Babylonians, or fled without so much as looking back. The scene was one of "Magor-missabib"-terror on every side (Jer_46:5 ). Pharoahs host came up like the Nile in flood with its Ethiopian hoplites and Asiatic archers; but they were driven back. The daughter of Egypt received a wound which no balm of Gilead could cure. The nations heard of her shame, and the prophet pronounced her further chastisement by the hands of Nebuchadrezzar.
Then, in the fourth year of Jehoiakim, the young Babylonian conqueror swept down upon Syria and Palestine like a bounding leopard, like an avenging eagle. {Hab_1:7-8} Jehoiakim had no choice but to change his vassalhood to Necho for a vassalage to Nebuchadrezzar. He might have suffered severe consequences, but tidings came to the young Chaldaean that his father had ended his reign of twenty-one years and was dead. For fear lest disturbances might arise in his capital, he at once dashed home across the desert with some light troops by way of Tadmor, while he told his general to follow him home through Syria by the longer route. He seems, however, to have carried away with him some captives, among whom were Daniel, Ananias, Azarias, and Misael, {Dan_1:6} destined hereafter for such memorable fortunes. Jehoiakim himself was thrown into fetters to be carried into Babylon: but the conqueror changed his mind, and probably thought that it would be safer for the present to accept his pledges and assurances, and leave him as his viceroy. "He took an oath of him," says Ezekiel; {Eze_17:13} "he took also the Mighty of the land."
For three years this frivolous egotist who occupied the throne of Judah remained faithful to his covenant with the King of Babylon, but at the end of that time he rebelled. In this rebellion he was again deluded by the glamour of Egypt, and reliance on the empty promise of "horses and much people." Ezekiel openly disapproved of this policy, {Eze_17:15} and reproached the king for his faithlessness to his oath. Jeremiah went further, and declared in the plainest language that "Nebuchadrezzar would certainly come up and destroy this land, and cause to cease from thence both man and beast." {Jer_36:29; Jer_25:9; Jer_26:6}
Nearer and nearer the danger came. At first the King of Babylon was too busy to do more than send against the Jewish rebel marauding bands of Chaldaeans, who acted in concert with the hereditary depredators of Judah-Syrians, Moabites, and Ammonites. But the prophet knew that the danger would not end there, believing that God would yet "remove Judah out of His sight" for the unforgiven sins of Manasseh and the innocent blood with which he had filled Jerusalem. {2Ki_24:2-4} At last Nebuchadrezzar had time to turn closer attention to the affairs of Judah, and this became necessary because of the revolt of Tyre under its King Ithobalus. In the stress of the peril Jehoiakim proclaimed a fast and a day of humiliation in the Temple. Jeremiah was at this time "shut up"-either in hiding, or in some sort of custody. As he could not go and preach in person, he dictated his prophecy to Barnch, who wrote it on a scroll, and went in the prophets place to read it in the Lords House to the people there assembled from Jerusalem and all Judah in the chamber of Gemariah, the son of Shaphan, in the inner court, by the new gate. Gemariah was the brother of Ahikam, the protector of the prophet.
No one was more painfully alarmed by Jeremiahs prophecy than Micaiah, the son of Gemariah, and he thought it his duty to go and tell his father and the other princes what he had heard. They were assembled in the scribes chamber, and sent a courtier of Ethiopian race-Jehudi, the son of Cushi - bidding him to bring the scroll with him, and to come to them.
Baruch was a person of distinction. He was the brother of Seraiah, who is called in our A.V "a quiet prince," and in the margin "prince of Menucha" or "chief chamberlain," literally "master of the resting-place"; and he was the grandson of Maaseiah, "the governor" of the city. The office imposed on him by Jeremiah was so perilous and painful that it nearly broke his heart. He exclaimed to Jeremiah, "Woe is me now! the Lord hath added grief to my sorrow. I am weary with my sighing, and I find no rest." The answer which the prophet was commissioned to give him was very remarkable. It confirmed the terrible doom on his native land, but added, "And seekest thou great things for thyself? Seek them not. For, behold, I will bring evil upon all flesh, saith the Lord: but thy life will I give unto thee for a prey in all places whither thou goest." {Jer_45:1-5}
Baruch obeyed the summons of the princes, and at their request sat down with them and read the scroll in their ears. When they had heard the portentous prophecy, they turned shuddering to one another, and said, "We must tell the king of all these words." They asked Baruch how he had written them, and he said he had taken them down at the prophets dictation. Then, knowing the storm which would burst over the bold offenders, they said, "Go, hide thee, thou and Jeremiah, and let no man know where ye be."
Not daring to imperil the awful document, they laid it up in the chamber of Elishama, the scribe, but went to the king and told him its contents. He sent Jehudi to fetch it, and to read it in their hearing. Jehoiakim and the illustrious company were seated in the winter chamber; for it was October, and a fire was burning in the brazier, where Jehoiakim sat warming himself in the chilly weather.
As he listened, he was filled not only with fury, but with contempt. Such a message might well have caused him and his worst counselors to rend their clothes; but instead of this they adopted a tone of defiance. By the time that Jehudi had read three or four columns, Jehoiakim snatched the scribes knife which hung at his girdle, and began to cut up the scroll, with the intention of burning it. Seeing his purpose, Gemariah, Elnathan, and Seraiah entreated him not to destroy it. But he would not listen. He flung the fragments into the brazier, and they were consumed. He ordered his son Jerahmeel, with Seraiah and Shelemiah, to seize both Baruch and Jeremiah, and bring them before him for punishment. Doubtless they would have suffered the fate of Urijah, but "the Lord hid them." There were enough persons of power on their side to render their hiding-place secure.
But the kings impious indifference, so far from making any difference in the things that were, only brought down upon his guilt a fearful doom. Truth cannot be cut to pieces, or burnt, or mechanically suppressed.
"Truth, crushed to earth, shall rise again.
The eternal years of God are hers:
But error vanquished, writhes in pain,
And dies amid her worshippers."
All the former denunciations, and new ones added to them, were rewritten by Jeremiah and his faithful friend in their hiding-place, and among them these words:-
"Thus saith the Lord of Jehoiakim, King of Judah, He shall have none to sit upon the throne of David; and his dead body shall be cast out in the day to the heat, and in the night to the frost." A frightful drought added to the misery of this reign, but failed to bring the wretched king to his senses. Jeremiah describes it:-
"Judah mourneth, and the gates thereof languish; they bow down mourning unto the ground; and the cry of Jerusalem is gone up. And the nobles send their menials to the waters: they come to the pits, and find no water; they return with their vessels empty; they are ashamed and confounded, and cover their heads because of the ground which is chapped, for that no rain hath been in the land. Yea, the hind also in the field calveth, and forsaketh her young, because there is no grass. And the wild asses stand on the bare heights, they pant for air like jackals; their eyes fail, because there is no herbage."
Even this affliction, so vividly and pathetically described, failed to waken any repentance. And then the doom fell. Nebuchadrezzar advanced in person against Jerusalem. Even the hardy nomad Rechabites had to fly before the Chaldaeans, and to take refuge in the cities which they hated. The sacred historian tells us nothing as to the manner of the death of Jehoiakim, only saying that he "slept with his fathers": his narrative of this period is exceedingly meager. Josephus says that Nebuchadrezzar slew him and the flower of the citizens, and sent three thousand captives to Babylon. Some imagine that he was killed by the Babylonians in a raid outside the walls of Jerusalem, or "murdered by his own people, and his body thrown for a time outside the walls." If so, the Babylonians did not war with the dead. His remains, after this "burial of an ass," {Jer_36:30; Jer_22:19} may have been finally suffered to rest in a tomb. The Septuagint says {2Ch_36:8} that he was buried "in Ganosan," by which may be meant the sepulcher of Manasseh in the garden of Uzza. Not for him was the wailing cry "Hoi, adon! Hoi, hodo!" ("Ah, Lord! Ah, his glory!").
"The memory of the wicked shall rot." Certainly this was the ease with Jehoiakim. The Chronicler mysteriously alludes to "his abominations which he did, and that which was found in him." {2Ch_36:8} The Rabbis, interpreting this after their manner, say that "the thing found" was the name of the demon Codonazor, to whom he had sold himself, which after his death was discovered legibly written in Hebrew letters on his skin. "Rabbi Johanan and Rabbi Eleazar debated what was meant by that which was found on him." One said that "he tattooed the name of an idol upon his body (wtma), and the other said that he had tattooed the name of the god Recreon."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
C. I. Scofield 1917 · Public Domain On v34 Called Jakim. Mat 1:10; Mat 1:11. (See Scofield "Mat…
Jehoiakim
Called Jakim. Mat 1:10; Mat 1:11. (See Scofield "Mat 1:10").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv34, 36 Jehoikim taxed the land
Jehoikim taxed the land
"Jehoikim collected taxes from the people who owned land"
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people of the land
"people of the land of Judah." Possible meanings are 1) "the people who lived in the land of Judah" or 2) "the richest and most powerful of those who lived in Judah."
translationWords
Eliakim
Josiah
king
Jehoiakim
obey
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv34, 36, 37 23:34 Eliakim . . . Jehoiakim: Neco continued the…
23:34 Eliakim . . . Jehoiakim: Neco continued the Assyrian practice of requiring an oath of loyalty and assigning a new name to the local head of state.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.