Exegetical and Hermeneutical Commentary of Jeremiah 22:4
For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people.
4. Cp. Jer 17:25.
upon the throne of David ] lit. as mg. for David upon his throne.
Fuente: The Cambridge Bible for Schools and Colleges
If ye do this thing indeed; if ye will not pretendedly, but really, give to every one their due, and look that inferior magistrates acting under you do so. Then, he doth not say, you shall be saved: the promise is only of a secular, temporal nature, of all prosperity, and continuance of the family of David, with great honour and splendour, expressed by those phrases of
riding in chariots and on horses. Though the performance of moral acts of justice and mercy, which men may perform without any special grace of God, be not enough to entitle them to the hopes of spiritual and eternal good things; yet they may entitle them to the hopes of outward prosperity and happiness in this life, Dan 4:27; which is sufficient to demonstrate that mens outward infelicities and sufferings under the grievous judgments of God upon themselves is from their selves; they might in a great measure avoid them, by doing such acts as are in their power to do.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. upon the throne ofDavidliterally, “or David on his throne” (see on Jer13:13). This verse is repeated substantially from Jer17:25.
his servantsso theKeri. But Chetib, singular, “his servant;”that is, distributively, “each with his servants;”Jer 17:25, “theirprinces.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For if ye do this thing indeed,…. Or, “in doing do this word” y; diligently and carefully attend to this word of exhortation, and constantly perform the duties required:
then shall there enter in by the gates of this house kings sitting upon the throne of David; or, upon the throne for David: in his room and stead, as successors of his; or of his lineage and descent, as the Vulgate Latin version. The meaning is, that should the kings of Judah do the duty of their office, before pointed at, there should never be any want of successors of the seed of David; but there should be a race of kings descending from him, and sitting on his throne in all after ages, who should dwell in the royal palace, and go in and out at the gates of it; and they should also live in great pomp and splendour, in royal dignity, answerable to their characters:
riding in chariots, and on horses, he, and his servants, and his people; the king, his nobles, and other his attendants; some on one, and some on another, when they went out or came in; see Jer 17:25.
y “si namque faciendo feceritis verbum hoc”, Montanus, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet expresses more clearly what I have already stated, that if the Jews from the heart repented, there was yet a place for mercy; for he promises them that God would be reconcilable, if they sought to be reconciled to him; he allures them to repentance by words of kindness. We may, indeed, read כיאם, kiam, as one word, and render it, “But rather;” but I follow others who give this version, For if by doing ye will do this word, then ye shall enter in, etc.; and thus they turn the copulative into an adverb of time, which is often the case. (37) Still the other meaning is not unsuitable, when the future verb, תעשו, toshu, is taken in a hortative sense; for we know that the future tense in Hebrew is often to be understood as an imperative. As to the general meaning, there is not much difference; for what the Prophet designed to shew was this, that God would be reconciled to the Jews, if they were not wholly disobedient. “Only,” he says, “obey my word, and your safety shall be secured.” Not that impunity was to be expected, as I have said before, but, as they would have found, their reconciliation to God would not have been in vain, for their punishment would have been mitigated; in that case their exile would have been rendered more endurable, for God would have doubtless made their adversaries kind to them; in short, mercy would have been shewn to them in many ways. Moreover, the Prophet shews that he called them not in vain to repent; for he sets before them God’s favor in mitigating their punishment.
And he adds, Ye shall enter through the gates of this house, both your kings and their counsellors; but the number is afterwards changed, he, that is, every king. (38) The Prophet, seems, at the first view, to have retracted what he had said respecting exile; but the two things are to be connected together, that there was some hope remaining, if the Jews accepted the favor of God, and then that the punishment, once decreed, was to be borne by them. These two things do not disagree. For God had resolved to drive the Jews into exile; but all Judea would not doubtless have been reduced to solitude, as that happened through their irreclaimable obstinacy, according to what we read at the end of this Book; for they might have otherwise dwelt still in their own country. This is one thing; and then their condition after their exile would have been better and far more happy. But even at that time, the crown was trodden under foot, and all the dignity and power of the family of David were nearly abolished.
When, therefore, the Prophet says, “Enter shall kings in chariots and on horses,” and also “the people and he and his counsellors, through the gates of this city;” he does not mean that they would so escape as that God would not chastise them for their sins, as he had declared, but that there would still be some form of a kingdom, and that exile would be short, and also that there would be at length a restoration, so that the descendants of David would return to their former state, and that the city itself would be restored so as to abound in wealth as in all other blessings. Such is the promise. The Prophet further adds what would otherwise take place, If they will not hear, this place shall become a desolation. But this threatening shall be considered tomorrow.
(37) The Vulg., the Syr., and the Targum omit the ו before “enter:” but it has often the meaning of then, especially when preceded, as here, by the conditional particle if. — Ed
(38) The verse may be rendered thus, —
4. For if doing ye shall do this word, Then come through the gates of this house Shall kings, sitting for David on his throne, Who shall ride in a chariot and on horses, He, and his servant, and his people.
The “sitting” belongs to the kings, but “riding” to the king, his servant, and his people. As “he” is in the singular number, so “the servant” is, though both are pluralized by the Sept., the Vulg., and the Arab., and indeed, the “servant” by the Syr. And the Targ. But the Hebrew is as rendered above, as to the word “chariot,” and “servant;” it is the idiom of the language. — Ed.
Fuente: Calvin’s Complete Commentary
(4) Then shall there enter in . . .The picture of renewed and continued prosperity gains a fresh force, as reproducing the very terms of Jer. 17:25. In both the chariots and horses are conspicuous as the symbol of kingly pomp (1Ki. 4:26), just as their absence furnished a topic to the sarcastic taunts of Rabshakeh (Isa. 36:8), and entered into the picture of the true, peaceful king in Zec. 9:9-10.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Kings sitting riding See Jer 17:25. Servants and people are introduced as participating in the pomp of the royal retinue and as sharing the benefits of the kingly rule.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 22:4 For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people.
Ver. 4. For if ye do this thing indeed. ] Heb., If doing you do this word, i.e., If seriously and sedulously ye do it.
Then shall there enter in kings sitting.] See Jer 17:25 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
upon the throne of David = for David upon his throne.
servants. Hebrew text reads “servant”, but some codices, with two early printed editions, read plural, as in Authorized Version.
Fuente: Companion Bible Notes, Appendices and Graphics
then: Jer 17:25
upon the throne of David: Heb. for David upon his throne
Reciprocal: 2Ki 11:19 – he sat 1Ch 22:13 – Then shalt Jer 7:6 – oppress Jer 22:2 – that sittest Jer 35:15 – ye shall dwell
Fuente: The Treasury of Scripture Knowledge
Jer 22:4. We have here a passage similar to Jer 17:24-25 and it calls for like comments. We know it had been decidedly announced that nothing could be done to prevent the captivity and national downfall. Therefore the passage must mean that had they performed such transactions in time they would have obtained the favors described.
Fuente: Combined Bible Commentary
If they obeyed, God would perpetuate the reign of David’s descendants on Judah’s throne with glory and power.