Exegetical and Hermeneutical Commentary of Jeremiah 22:16
He judged the cause of the poor and needy; then [it was] well [with him: was] not this to know me? saith the LORD.
He judged the cause of the poor and needy; by himself in person, for the kings of Israel and Judah often sat personally to judge causes; or by setting such judges as did it, administering justice impartially, particularly to such as in respect of their low condition were most exposed to the power of others: and doing thus he prospered.
Was not this to know me? saith the Lord; this was for him truly to own and acknowledge me. They only truly know God who obey him; and men vainly pretend to piety who are notoriously defective in duties of justice and charity.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. was not this to know menamely,to show by deeds that one knows God’s will, as was the casewith Josiah (compare Joh 13:17;contrast Tit 1:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He judged the cause of the poor and needy,…. Who could not defend themselves against the rich and the mighty; he took their cause in hand, and, having heard it, determined it in their favour, and did them justice, as princes and civil magistrates ought to do:
then [it was] well [with him]; this is repeated, not only to show the certainty of it, but that it might be observed, and his example followed:
[was] not this to know me? saith the Lord; it is not by words only, but by deeds, that men show that they know the Lord; for some in words profess to know him, who in works deny him; when princes do the duty of their office, they thereby declare that they know and own the Lord, by, and under whom, they reign; that they have the fear of him before their eyes; this is a practical knowledge of him, and is well pleasing to him. The Targum is,
“is not this the knowledge with which I am well pleased? saith the Lord.”
Fuente: John Gill’s Exposition of the Entire Bible
He more fully expresses what he had said, that Josiah lived usefully, and was honored and esteemed, for royal majesty shone forth in him. He then repeats in other words what he had said, but he did this for the sake of explanation. (53)
He undertook, he says, the cause, or the quarrel, of the poor and needy There is here a part stated for the whole; for when any one deals kindly with the poor, he may yet plunder the wealth of the rich, which cannot be deemed right; but as the case most commonly is, that those who rule neglect the poor and helpless, the Prophet includes under one thing the whole duty of rulers, and says that King Josiah was upright, just, and equitable, that he not only abstained from wrongs, but also assisted the innocent whom he saw oppressed, and of his own accord interposed to prevent any to molest them. He then under one thing comprehends everything that belongs to the office of a just and upright judge. For it is the first thing for judges to abstain from all rapacity and violence; and the second thing is to extend a hand to the poor, and to bring them aid, whenever they see them exposed to the wrongs of others. He then judged the judgment, or undertook the cause, of the poor and needy; and it is added, Then well; that is, as I have explained, “This was the happiness of thy father Josiah, so that he was not despised by the people, nor had he any desire for anything more.”
It then follows, Was not this to know me, saith Jehovah? (54) The Prophet shews again whence proceeded the liberty which King Jehoiakim took in luxury and superfluous display, as well as in plunder, cruelty, and oppression, even because he had cast away every care and concern for religion; for where a real knowledge of God exists, men must necessarily have regard to uprightness and moderation. He then who thus acts cruelly towards his neighbors, clearly shews that every thought of religion and every care for it is rooted out of his heart. In short, the Prophet means that Jehoiakim was not only unjust towards men, but was also guilty of impiety; for except he had become a profane despiser of God, he would not have thus unjustly oppressed his neighbors.
But this passage deserves to be noticed, as it shews that piety leads men to all the duties of love. Where God then is known, kindness to man also appears. So also on the other hand we may conclude, that all regard for God is extinguished, and all fear of him is abolished, when men wilfully do wrong to one another, and when they seek to oppress or defraud one another. There is therefore no doubt but that gross impiety will be found where the offices of love are neglected. For when Jeremiah commended the piety of Josiah on this account, because he executed judgment and justice, he doubtless condemned Jehoiakim, as though he had said, that he was an abandoned and irreclaimable apostate; for had he retained a spark of religion, he would have acted more justly and humanely towards his people. It now follows, —
(53) Venema considers that there is here no repetition, but takes this verse as addressed to Jehoiakim, and gives this version, —
By judging judge the afflicted and poor, Then it will be well with thee: Is not this the knowledge of me, saith Jehovah?
But the words will not admit of this rendering. The verb is in the past tense, followed by a noun derived from the same verb, a thing not unusual in Hebrew. Literally the verse is, —
He defended the defense (the cause) of the needy and poor, Then well it was with him: Was not that to know me, saith Jehovah?
The pronoun הוא, is not this, but that, when used as a demonstrative pronoun. See Gen 2:19. We may indeed render the last line thus, —
Was not that the knowledge of me, saith Jehovah? That is, Was it not the fruit or the effect of that knowledge?
—
Ed.
(54) The Vulg. is, “Was it not so, because he knew me, saith Jehovah?” the Syr., “He who doeth such things knoweth me, saith the Lord;” and the Targ., “Is not that the knowledge which I desire, saith the Lord?” The Vulg. is the most correct. “They are said to know God,” says Grotius, “who shew by their deeds that they know what pleases Him.” — Ed.
Fuente: Calvin’s Complete Commentary
(16) Was not this to know me?The prophet, as a true witness of the law of righteousness, proclaims that the religious fame of Josiah rested not on his restoration of the Temple worship, nor on his suppression of idolatry, but much more on his faithfulness in his kingly work to the cause of righteousness and mercy. They only could know Him who, in this respect, strove to be like Him (1Jn. 3:2).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Jer 22:16 He judged the cause of the poor and needy; then [it was] well [with him: was] not this to know me? saith the LORD.
Ver. 16. He judged the cause of the poor and needy. ] And so took a right course, a thriving way. Pro 29:4
Was not this to know me? saith the Lord,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
He: i.e. Josiah.
judged the cause. Figure of speech Polyptoton. Hebrew judged the judgment. Figure of speech Erotesis by Ellipsis = “[Did he not] judge righteous judgment? “Figure of speech Hendiadys, as in Jer 22:3.
poor = wretched. Hebrew. ‘anah. See note on “poverty”, Pro 6:11.
Fuente: Companion Bible Notes, Appendices and Graphics
judged: Jer 5:28, Job 29:12-17, Psa 72:1-4, Psa 72:12, Psa 72:13, Psa 82:3, Psa 82:4, Psa 109:31, Pro 24:11, Pro 24:12, Isa 1:17
was not: Jer 9:3, Jer 9:16, Jer 9:24, Jer 31:33, Jer 31:34, 1Sa 2:2, 1Ch 28:9, Psa 9:10, Joh 8:19, Joh 8:54, Joh 8:55, Joh 16:3, Joh 17:3, Joh 17:6, Tit 1:16, 1Jo 2:3, 1Jo 2:4
Reciprocal: Lev 25:17 – fear Jdg 2:10 – knew not Rth 3:1 – may be 1Sa 2:12 – knew 2Sa 8:15 – David executed 2Ki 8:3 – General 2Ki 22:20 – gathered Psa 36:10 – that Psa 58:2 – in heart Psa 106:3 – keep Psa 140:12 – the Lord Pro 1:13 – General Pro 29:14 – king Pro 31:9 – General Jer 7:6 – oppress Eze 18:7 – hath spoiled Eze 18:8 – hath executed Eze 18:17 – hath taken Hos 5:4 – and Hos 6:6 – the Zep 2:3 – all Mat 23:23 – the weightier Luk 18:2 – which
Fuente: The Treasury of Scripture Knowledge
Jer 22:16. Further details are given as to why the forefathers fared so well. They judged the cause of the poor and needy, which means they gave consideration to the claims of the unfortunate classes of the citizens.
Fuente: Combined Bible Commentary
Josiah had given justice to those who needed it, regardless of who they were. By this he demonstrated that he really knew Yahweh. He behaved like Yahweh.