Shalt thou reign—rather, dost thou reign; i.e. dost thou prove thy royal qualities)—because thou closest thyself in cedar? The second part of the clause must at any rate be. altered. Some render, "because thou viest (with thy forefathers) in cedar" (i.
e. in building cedar palaces). Hitzig would strike out "in cedar," as having intruded from the preceding line (such a phenomenon meets us occasionally in the received Hebrew text), but this does not help us to a 'connected translation of the passage.
Graf's rendering is grammatical, and not against usage; it is, "Dost thou reign because thou art eager about cedar-wood?" and yet the impression left on the mind is that there is some error in the text.
The Septuagint finds a reference to one of Jehoiakim's predecessors, "because thou viest with Ahaz" (so the Vatican Codex), or, " … with Ahab". The latter king is celebrated in the Old Testament on account of his buildings, especially his ivory palace (2 Kings 22:1-20:39).
The former was at any rate addicted to the imitation of foreign ways (2 Kings 16:11; 2 Kings 20:11). Did not thy father eat and drink? There was no call upon Jehoiakim to live the life of a Nazarite.
"Eating and drinking," i.e. enjoying the good things within his reach, was perfectly admissible (Ecclesiastes 2:24); indeed, the Old Testament view of life is remarkable for its healthy naturalness. There was, however, one peremptory condition, itself as much in accordance with nature as with the Law of God, that the rights of other men should be studiously regarded.
Josiah "ate and drank," but he also "did judgment and justice," and so "it was well with him."