who says, 'I will build myself a great palace, with spacious upper rooms.' So he cuts windows in it, panels it with cedar, and paints it with vermilion. who says, ‘I will build myself a great palace with spacious upper rooms.’who saysThis phrase introduces the speaker, who is characterized by a sense of self-importance and ambition. In the context of Jeremiah 22, the speaker is likely one of the kings of Judah, possibly Jehoiakim, who is criticized for his pride and oppressive practices. The Hebrew root for "says" (אָמַר, 'amar) often conveys not just speech but intention and determination, indicating a deliberate plan to pursue personal glory. ‘I will build myself
The focus here is on self-centered ambition. The Hebrew verb for "build" (בָּנָה, banah) implies construction and establishment, often used in the context of building a legacy or a name. The addition of "myself" underscores the selfish motivation, contrasting with the Biblical ideal of building for God's glory or the community's benefit. This reflects a heart turned inward, prioritizing personal gain over divine purpose. a great palace
The term "great" (גָּדוֹל, gadol) signifies not just size but also grandeur and magnificence. A "palace" (בֵּית, bayith) in ancient Near Eastern culture was a symbol of power, wealth, and security. Historically, kings built palaces to demonstrate their dominance and to leave a lasting legacy. However, in the prophetic context, such endeavors are often critiqued as vain and transient, especially when they come at the expense of justice and righteousness. with spacious upper rooms
"Spacious" (רָחָב, rachab) conveys a sense of luxury and abundance, while "upper rooms" (עֲלִיָּה, aliyah) were typically reserved for the most important and private areas of a house, often used for leisure or special gatherings. This architectural detail highlights the king's desire for comfort and status. In the historical context, such expansions were often achieved through exploitation and oppression, which the prophets, including Jeremiah, vehemently opposed. The critique here is not against wealth per se, but against the misuse of power and resources for self-indulgence rather than serving God's people. Persons / Places / Events 1. JeremiahA prophet called by God to deliver messages of warning and hope to the people of Judah and Jerusalem. He is the author of the book of Jeremiah. 2. JehoiakimThe king of Judah during the time of this prophecy. Known for his oppressive reign and disregard for God's commands, he is the likely subject of this critique. 3. JudahThe southern kingdom of Israel, which was facing impending judgment due to its leaders' and people's disobedience to God. 4. Cedar and VermilionMaterials used in the construction of luxurious buildings. Cedar was a valuable wood, and vermilion was a bright red pigment, both symbolizing wealth and opulence. 5. PalaceRepresents the king's desire for grandeur and self-indulgence, contrasting with the needs and justice for the people. Teaching Points The Danger of MaterialismThe pursuit of wealth and luxury can lead to moral and spiritual decay. Jehoiakim's focus on building a grand palace reflects a heart turned away from God and His commandments. Justice and RighteousnessLeaders are called to prioritize justice and righteousness over personal gain. Jehoiakim's actions serve as a warning against neglecting the needs of the people. The Illusion of SecurityBuilding grand structures may provide a false sense of security. True security is found in obedience to God and His will. The Call to HumilityGod calls His people to live humbly, recognizing that all we have is from Him. Jehoiakim's prideful actions contrast with the humility God desires. Eternal PerspectiveEarthly achievements and possessions are temporary. Believers are encouraged to focus on eternal treasures and God's kingdom. Bible Study Questions 1. How does Jehoiakim's desire to build a grand palace reflect his spiritual condition, and what can we learn from this about our own priorities? 2. In what ways does the use of cedar and vermilion in construction symbolize wealth, and how does this relate to the warnings against materialism found in other scriptures? 3. How can we apply the principles of justice and righteousness in our own lives, especially in positions of leadership or influence? 4. What are some modern-day examples of seeking security in material possessions, and how can we shift our focus to find true security in God? 5. How does the message of Jeremiah 22:14 challenge us to live with an eternal perspective, and what practical steps can we take to align our lives with this perspective? Connections to Other Scriptures 1 Kings 7Describes Solomon's building projects, including the use of cedar, highlighting the contrast between Solomon's wisdom and Jehoiakim's folly. Isaiah 5:8-10Warns against greed and the accumulation of wealth at the expense of others, similar to the critique in Jeremiah 22:14. Luke 12:16-21The parable of the rich fool, which warns against storing up earthly treasures without being rich toward God. People Babylonians, Coniah, David, Jehoiachin, Jehoiakim, Jeremiah, Josiah, Nebuchadnezzar, Nebuchadrezzar, ShallumPlaces Abarim, Babylon, Bashan, Gilead, Jerusalem, LebanonTopics Airy, Bright, Build, Cedar, Ceiled, Ceiling, Chambers, Cieled, Cut, Cuts, Cutteth, Decorates, Large, Makes, Myself, Painted, Painting, Palace, Paneling, Panels, Red, Roofed, Rooms, Roomy, Saying, Says, Size, Spacious, Upper, Vermilion, Vermillion, Wainscoted, Wide, WindowsDictionary of Bible Themes Jeremiah 22:14 5211 art
5340 house Jeremiah 22:11-15 4424 cedar Jeremiah 22:13-14 5207 architecture Jeremiah 22:13-16 5361 justice, human Jeremiah 22:13-17 5437 palaces Jeremiah 22:13-19 9250 woe 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 22:14 NIVJeremiah 22:14 NLTJeremiah 22:14 ESVJeremiah 22:14 NASBJeremiah 22:14 KJV
Jeremiah 22:14 Commentaries
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