The Prophet begins here to shew that it could not be otherwise but that the king's palace as well as Jerusalem must be destroyed, for their wickedness had arrived to the highest pitch; but he now, as it will appear presently, reprehends the father of Jeconiah. He then says that the city was full of robberies, and especially the palace of the king. Yet I do not think that the Prophet speaks only of the king, but also of the courtiers and chief men. We must also bear in mind what I said yesterday, that the common people were not absolved while the king was condemned. But as dignity and honor among the people belonged both to the king and the princes, the Prophet exposes them publicly, that, it might be made evident how deplorable the state of things was throughout the whole community. We must at the same time add, that the chief among them were first summoned to judgment, not only because every one had privately offended, but because they had by their bad examples corrupted the whole body of the people; and also, because they had taken more liberty, as they feared nothing. We indeed know that the rich exercise tyranny, because they deem themselves exempt from all laws. This, then, is the reason why the Prophet here denounces, in a special manner, a curse on the king and the chief men. He says, that they built unjustly; his words are, with no justice and with no judgment, by which he designates cruelty, frauds, and robberies; he, in short, includes under these words all kinds of iniquity. The way in which these things were done is stated; they wronged their neighbors, by demanding and extorting labors without rewarding them. Here, indeed, the Prophet only refers to one kind of injustice; but it may hence be easily concluded, how unjustly and wickedly they ruled who were then in authority; for they employed their neighbors, as though they were slaves, in building houses and palaces, for they denied them their wages. But nothing can be more cruel than to deprive the poor of the fruit of their labor, who from their labor derive their daily support. It is, indeed, commanded in the Law, that the wages of the laborer should not sleep with us, (Leviticus 19:13) for that would be the same as to kill him. [1] There is also another indignity; when a robber kills a man, his object is the spoil; but he who extorts labor from a poor man, and sucks, so to speak, his blood, afterwards sends him away naked and needy; this is more atrocious than by violence to kill him. We now perceive the meaning of the Prophet. But as he continues the same subject, I shall defer any further remarks till to-morrow.

Footnotes

1 - This verse is not correctly rendered by Calvin nor by any of the early versions. The two last clauses are made by them all in a great measure tantological, while they are perfectly distinct in their meaning. I render the verse thus, -- Wo to him who builds his house by means of injustice, And his chambers by means of wrong judgment: Of his neighbor he makes a slave for no reason, And for his work he gives nothing to him. The verb vr when followed by v, means to enslave, or to make a slave. See Jeremiah 25:14. We hence see the force of the word, chns gratuitously, for no reason, because the Jews might under certain circumstances be reduced to a state of slavery; but Jehoiakim did this when there was no cause. This was the "wrong judgment" And then he gave them no support, nothing for their work; this was the "injustice." He reduced them to slavery, and did not maintain them. The real import of the passage is completely lost in the loose rendering of the Versions; but the Targ. rightly expresses the meaning of the third line, "To slavery he reduces for no cause his neighbor." -- Ed

Far worse is the second example. Shallum was no heartless tyrant like Jehoiakim, who lived in splendor amid the misery of the nation, and perished so little cared for that his body was cast aside without burial.
His chambers - Really, his upper chambers. From the absence of machinery the raising of materials for the upper stories was a difficult task, especially when massive stones were used.
His work - Giveth him not his wages.

Wo unto him that buildeth his house - These evils, charged against Jehoiakim, are nowhere else circumstantially related. We learn from 2-Kings 23:35-37, that he taxed his subjects heavily, to give to Pharaoh-necho, king of Egypt: "He exacted the silver and gold of the people of the land, and did that which was evil in the sight of the Lord." The mode of taxation is here intimated; he took the wages of the hirelings, and caused the people to work without wages in his own buildings, etc.

Woe to him that buildeth his house by (i) unrighteousness, and his chambers by wrong; [that] useth his neighbour's service without wages, and giveth him not for his work;
(i) By bribes and extortion.

Woe unto him that buildeth his house by righteousness, and his chambers by wrong,.... This respects Jehoiakim, the then reigning king; who, not content with the palace the kings of Judah before him had lived in, built another; or however enlarged that, and made great alterations in it; but this he did either with money ill gotten, or perverted to a wrong use, which ought to have been otherwise laid out; or by not paying for the materials of whom they were bought, or the workmen for their workmanship; and perhaps this may be the reason why so much notice is taken of the king's house or palace in the former part of the chapter, and why it is threatened with desolation, Jeremiah 22:1;
that useth his neighbour's service without wages, and giveth him not for his work; or, "that serveth himself of his neighbour freely"; or, "makes him serve freely" (g); "and giveth him not his work" (h); makes him, work for nothing; gives him no wages for it, but keeps back the hire of the labourers; which is a crying sin in any person, and much more in a king; see James 5:4.
(g) "qui socium suum servire facit gratis", Schmidt; "amici sui servitutem exigenti gratis", Junius & Tremellius. (h) "et opus ejus non dabit ei", Montanus; "mercedem operis", Pagninus.

Not only did Jehoiakim tax the people (2-Kings 23:35) for Pharaoh's tribute, but also took their forced labor, without pay, for building a splendid palace; in violation of Leviticus 19:13; Deuteronomy 24:14-15. Compare Micah 3:10; Habakkuk 2:9; James 5:4. God will repay in justice those who will not in justice pay those whom they employ.

The woe uttered upon Jehoiakim. - Jeremiah 22:13. "Woe unto him that buildeth his house with unrighteousness and his upper chambers with wrong, that maketh his fellow labour for nought, and giveth him not his hire; Jeremiah 22:14. That saith: I will build me a wide house and spacious upper chambers, and cutteth him out many windows, and covereth it with cedars, and painteth it with vermilion. Jeremiah 22:15. Art thou a king of thou viest in cedar? Did not thy father eat and drink, and do right and justice? Then it went well with him. Jeremiah 22:16. He did justice to the poor and wretched, then it was well. Is not this to know me? saith Jahveh. Jeremiah 22:17. For on nothing are thine eyes and thy heart set but on gain and on the blood of the innocent, to shed it, and on oppression and violence, to do them. Jeremiah 22:18. Therefore thus saith Jahveh concerning Jehoiakim the son of Josiah king of Judah: They shall not mourn for him, saying: Alas, my brother! and alas, sister! they shall not mourn for him: Alas, lord! and alas for his glory! Jeremiah 22:19. An ass's burial shall his burial be, dragged and cast far away from the gates of Jerusalem."
The prediction as to Jehoiakim begins with a woe upon the unjust oppression of the people. The oppression consisted in his building a magnificent palace with the sweat and blood of his subjects, whom he compelled to do forced labour without giving the labourers wages. The people must have felt this burden all the more severely that Jehoiakim, to obtain the throne, had bound himself to pay to Pharaoh a large tribute, the gold and silver for which he raised from the population according to Pharaoh's own valuation, 2-Kings 23:33. With "Woe to him that buildeth," etc., cf. Habakkuk 2:12; Micah 3:10. "That maketh his fellow labour," lit., through his neighbour he works, i.e., he causes the work to be done by his neighbour (fellow-man) for nought, without giving him wages, forces him to unpaid statute-labour. עבד בּ as in Leviticus 25:39, Leviticus 25:46. פּעל, labour, work, gain, then wages, cf. Job 7:2. Jehoiakim sought to increase the splendour of his kingship by palace-building. To this the speech points, put in his mouth at Jeremiah 22:14 : I will build me בּית מדּות, a house of extensions, i.e., a palace in the grand style, with spacious halls, vast chambers. מרוּח from רוח, to find vent, cheer up, 1-Samuel 16:23; not airy, but spacious, for quite a modest house might have airy chambers. וקרע is a continuation of the participle; literally: and he cuts himself out windows, makes huge openings in the walls for windows. This verb is used in Jeremiah 4:30 of opening up the eyes with paint. חלּוני presents some difficulty, seeing that the suffix of the first person makes no sense. It has therefore been held to be a contracted plural form (Gesen. Lehrgeb. S. 523) or for a dual (Ew. 177, a), but without any proof of the existence of such formations, since גּובי, Amos 7:1; Nahum 3:17, is to be otherwise explained (see on Amos 7:1). Following on the back of J. D. Mich., Hitz., Graf, and Bttcher (ausf. Gramm. 414) propose to connect the ו before ספוּן with this word and to read חלּוניו: and tears open for himself his windows; in support of which it is alleged that one cod. so reads. But this one cod. can decide nothing, and the suffix his is superfluous, even unsuitable, seeing that there can be no thought of another person's building; whereas the copula cannot well be omitted before ספוּן. For the rule adduced for this, that the manner of the principal action is frequently explained by appending infinitives absoll. (Ew. 280, a), does not meet the present case; the covering with cedar, etc., does not refer to the windows, and so cannot be an explanation of the cutting out for himself. We therefore hold, with Bttcher (Proben, S. 40), that חלּוני is an adjective formation, with the force of: abundant in windows, since this formation is completely accredited by כּילי and חרי (cf. Ew. 164, c); and the objection alleged against this by Graf, that then no object is specified for "cutteth out," is not of much weight, it being easy to supply the object from the preceding "house:" and he cuts it out for himself abounding in windows. There needs be no change of וספוּן into וספון. For although the infin. absol. would be quite in place as continuation of the verb. fin. (cf. Ew. 351, c), yet it is not necessary. The word is attached in zeugma to וקרע or חלּוני: and he covers with cedar, to: faces or overlays, for this verb does not mean to plank or floor, for which צפּה is the usual word, but hide, cover, and is used 1-Kings 6:9; 1-Kings 7:3, for roofing. The last statement is given in infin. absol.: וּמשׁוח :.los, and besmears it, paints it (the building) with שׁשׁר, red ochre, a brilliant colour (lxx μίλτος, i.e., acc. to Kimchi, red lead; see Gesen. thess s.v.).