Fates worse than death.
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, 2 Peter 2:21).
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.
True royalty.
The contrast between Josiah and his son has had many a parallel. The family emerges from honest homespun into splendid dishonor, dropping its virtues and its religion as it goes. In all periods of external development and material civilization it is well to remember that true greatness must be in the man and not in his circumstances, and that the richest amongst us cannot afford to do without the graces and benevolence that dignify and adorn even the humblest life.
I. SHAM ROYALTY. "Shalt thou reign, because thou closest thyself in cedar?" With such persons the romp of circumstance is everything. Autocratic imperiousness is mistaken for empire. The whole superstructure is unsafe because the foundation is false. The ground is undermined. In proportion as men lose the reality of power they grasp at its shadow.
II. TRUE ROYALTY. Essentially a spiritual thing.
1. In what it consists. In moral authority and real influence over men. This is never impaired by mere loss of external circumstance. The true king does not require his crown.
2. How it is secured. By
"It was well with him." This repetition is intended to impress. "Then it was well with him"—an emphasis of time that was to be noted. Josiah himself had gone away from this ideal life and God cast him off.—M.