19. — Jonadab the son of Rechab shall not want a man to stand before me for ever.] When the main body of the Jewish nation are dispersed in their several cap- tivities, some of the family of the Rechabites shall remain to attend upon my service, and enjoy the privileges of worshipping in my temple at Jerusalem. For to stand in the presence of a prince implies an attendance in some degree upon his person and service, 1 Kings x. 8: and therefore to "stand before God" must denote at least the privilege of treading his courts, and worshipping Him among the train of his chosen servants and followers. Some branches of this family returned from the captivity, as appears from 1 Chron. ii. 55. The expression "for ever" is not always to be taken in a strict sense; but often means only a long continuance, and is used comparatively with respect to a shorter duration. See the notes on chap. xxv. 9; xxxii. 40. W. Lowth. Of so great price in the sight of God is the virtue of filial duty and obedience, that it seldom fails of its reward even in this world. The law, which enjoined it, had a promise of long life annexed thereto, Exod. xx. 12: and it is distinguished by the Apostle as "the first commandment with promise," Eph. vi. 2. And by this history of the Rechabites we may learn, that the surest way to entail a blessing on our children, and to perpetuate our names and families in a numerous and virtuous issue, is to reverence and obey our own parents. Wogan. Chap. XXXVI. ver. 2. — a roll of a book.] Compare Isa. viii. 1; Ezek. ii. 9; Zech. v. 1. The ancient man- The princes send for Baruch. The king burneth the roll. Before CHRIST about 606. 20. And they went in to the king into the court.] They were before in the king's house, ver. 12; that is, in the exterior precincts of the palace, where were apartments and offices fitted up for the principal officers of state, and for the attendants of the court. But from what is here said it appears, that there was an interior range of building for the king's personal residence, disposed, as is the fashion of the great houses of the East at this day, round an open court or quadrangle, and containing apartments appropriated for summer and winter use. Dr. Blayney. 22. — in the winterhouse] There is a distinction made in the Prophets between winter and summer houses, here, and in Amos iii. 15. Probably this may be illustrated by the accounts given by Dr. Shaw of the country seats and gardens about Algiers, whither the inhabitants of better fashion retire during the heat of the summer. Harmer. Or, what the Prophets here say may be understood of the different apartments in the same house. Dr. Russell. See the preceding note. — in the ninth month:] Answering to the end of November, and the beginning of December. See the notes on Exod. xii. 2; xiii. 4. — there was a fire on the hearth burning before him.] In many parts of the East it is usual to have great brassiers of lighted coals for fires, the manner in which persons sit, not allowing them to be near a chimney. This was probably the sort of fire burning before Jeheiaakin. Accordingly, in the Latin Vulgate, the word which we render "hearth," is translated by one signifying a little altar. Sir J. Chardin, Dr. Blayney. 23. — three or four leaves.] Their books were made in form of a roll, see ver. 2; and were not divided into leaves or pages as ours are. By "leaves" we are probably to understand the columns, or several partitions, into which the breadth of the parchment was divided. W. Lowth. Or, the different sections of those prophecies, which being delivered at different times, and having a relation to different subjects, have each a proper beginning and ending of its own. Dr. Blayney. — the penknife.] The implements for writing were probably lying on the table before the king, ready for the scribe or secretary's use, in case of there being occasion for writing orders or despatches. Dr. Blayney. 26. — the son of Hammelech. Or, "of the king," as in the margin: it is the same expression as in 1 Kings xxii. 26. Perhaps he was not son of the reigning king, but one of the blood royal. Dr. Blayney. — but the Lord hid them.] By the direction of Providence they were concealed in such a place where they were not discovered. W. Lowth. chadrezzar — made king] He made him a tributary king, by imposing on him an oath of homage to the king of Babylon. See 2 Chron. xxxvi. 13; Ezek. xvii. 13. IV. Louth. people.] He went forth from Jerusalem with the rest of his countrymen, to go into his native place, in the tribe of Benjamin, to live there apart for a time. Bp. Hall. 3. — Jehucel the son of Shelemiah] This man came in the place of Pashur, who, together with Zephaniah, brought the former message from Zedekiah. See the introductory note to chap. xxi. Dr. Blayney. 13. — in the gate of Benjamin.] The gate leading out of Jerusalem towards the country of Benjamin. W. Lowth. — — — Hananiah.] Probably that Hananiah, whose death Jeremiah foretold, chap. xxviii. 17. If so, this descendant of his thought to revenge his grandfather's quarrel. W. Lowth. 15. — for they had made that the prison.] There is nothing extraordinary in making the dwelling-house of a great man a prison, according to either the ancient or modern manners of the East. See Gen. xxxix. 20. Even in the royal palace itself we find there was a prison, chap. xxxii. 2. Sir John Chardin says, "The Eastern prisons are not public buildings erected for that purpose, but a part of the house in which their criminal judges dwell. As the governor and provost of a town, or the captain of the watch, imprison such as are accused in their own houses, they set apart a canton of it for that purpose, when they are put into these offices, and choose for the jailor the most proper person they can find of their domesticks." Jonathan's house probably became a prison in consequence of his being made a royal scribe, or, as we should term him, a secretary of state. Dr. Blayney, Harmer. 16. — into the dungeon, and into the cabins.] Or "cells," as in the margin. The dungeon appears to have been an underground prison with separate cells or apartments for the prisoners. Calmet. 17. — thou shalt be delivered into the hand of the king of Babylon.] It is a proof of the firmness and integrity of the Prophet, that he should thus predict the captivity and afflictions of his sovereign: especially at a moment when he had incurred the perilous suspicion of favouring the cause of the enemy. Richards. 20. — lest I die there.] A discretionary power is given to the keeper to treat his prisoners just as he pleases. If he receives large fees, he will treat the accused well: but if he has a greater regard for those who have imprisoned a man, he will treat the prisoner with the greatest inhumanity. This account of Eastern imprisonment gives great force to the supplication of Jeremiah, that he might not be remanded to the house of Jonathan the scribe, lest he should die there. Sir J. Chardin, Harmer. 21. — into the court of the prison.] Not belonging to the house of Jonathan the scribe, where the dungeon was; but the court of the prison in the king's house, mentioned chap. xxxii. 2. Dr. Blayney. — — — the bakers' street.] In ancient times an oven in the East was designed to serve only a single family. "The bakers' street" was perhaps a temporary regulation to supply the wants of the soldiers assembled for the defence of Jerusalem; as at Algiers, according to Dr. Shaw, besides money, the soldiers receive each a number of loaves every day. If so, it was natural for the king to order Jeremiah a piece or cake of bread from thence every day after the same manner. Harmer. It is here to be noticed, that God protected Jeremiah, and softened the heart of Zedekiah towards him, so that he not only saved him from the dungeon, but fed him likewise, while the siege lasted and the famine prevailed in Jerusalem. Thus Providence sets bounds to the malice of the wicked, delivers the righteous, and causes good men to meet with comfort and assistance in the worst of times. Ostervald. 17. — then thy soul shall live, &c.] See the notes on chap. iv. 28; xvii. 25. 22. And, behold, all the women &c.] Thou, that art afraid of the insultings of men that are thy subjects, shalt fall under the insultings and taunts of the women. Poole. 28. — until the day that Jerusalem was taken: The behaviour of Zedekiah in this transaction is memorable. That prince had a regard for Jeremiah, and even wished to follow his advice: he was moved with what the Prophet had told him, and almost determined to do as he advised: but his fear of the rulers of the people prevented him. Thus do sinners act. When God speaks to them, they are sometimes affected; there are still some remains of good in them, which press them to their duty; but they are hindered from following the dictates of their conscience by a false shame, by Chap. XXXIX. ver. 2.—the city was broken up.] Such breaches were made in the walls, that the army of the Chaldeans entered. W. Lowth. 3.—in the middle gate.] See the note on Isa. xxii. 1. "The middle gate," or, "the gate of the centre," seems to have been a gate of communication in the middle of the valley between the two parts of the city, sometimes called "the higher" and "the lower city." The Chaldeans entered the city on the north side by a breach in the walls, and immediately rushing forward, and posting themselves in this gate, in the very heart or entrance of the city, they thereby became masters at will of the whole. Zedekiah with his troops, perceiving this, fled out at the opposite gate on the south side. Dr. Blayney. —Nergal-sharezer, &c.] As Nergal-sharezer occurs twice, the next words seem to be an addition to the name by way of distinguishing the person. Probably "Samgar," "Rab-saris," and "Rab-mag," were all titles of office; as we find "Rab-tebachim," which we render "captain of the guard," ver. 11; or it might be, "commander in chief of the forces," was the title of Nebuzar-adan. Dr. Blayney. night, by the way of the king's garden, by the gate betwixt the two walls: and he went out the way of the plain. 4.—by the gate betwixt the two walls.] We find mention made of two walls, one exterior to the other, 2 Chron. xxxii. 5. Probably between these two walls might have been a private postern, through which the king and his followers might escape from the besiegers, who surrounded the city, and undoubtedly kept a strict watch at the principal gates. Dr. Blayney. 5.—in the plains of Jericho.] Compare Josh. v. 10. This is called "the way of the plain" or "wilderness," Josh. viii. 15; and "the plain of the wilderness," 2 Sam. xv. 28; xvii. 16; and elsewhere "the wilderness of Judea;" see Matt. iii. 1. W. Lowth. —Riblah] See the note on chap. xlv. 23. Most interpreters suppose this city to be the same which was called Antioch in aftertunes, when it was rebuilt by Seleucus. W. Lowth. —where he gave judgment upon him.] Or, "proceeded judicially against him." The Hebrew phrase is literally, "discourseed judgments with him;" and implies all the several steps of a judicial process; as the arraignment, trial, conviction, and condemnation. Zedekiah had sworn allegiance to the king of Babylon, and was therefore liable to be tried and condemned as a rebel and traitor. See 2 Chron. xxxvi. 13; Ezek. xvii. 16. 18. Dr. Blayney. 7.—he put out Zedekiah's eyes, &c.] See the notes on 2 Kings xxv. 7; Jer. xxxiv. 2; and Ezek. xii. 14; also on 1 Sam. xi. 2. Among capital punishments in Abyssinia may be reckoned the plucking out of the eyes: this is generally inflicted upon rebels: it does not often prove fatal, though performed in the coarsest manner with an iron forceps, or pincers. Xenophon tells us, this was one of the punishments used by Cyrus: and Ammianus Marcellinus mentions, that Sapor king of Persia banished Arsaces, whom he had taken prisoner, to a certain castle, after having pulled out his eyes. Bruce. 9.—the remnant of the people that remained in the 6. — Mizpah.] A place of note in the times of the judges; see Judges xx. 1; 1 Sam. vii. 5, 6; and the notes there. It was afterwards rebuilt by king Asa, 1 Kings xv. 22. W. Lowth. 7. Now when all the captains of the forces which were in the fields, &c.] By the taking of Jerusalem, the Chaldeans made a complete conquest of Judah: whereupon the Jewish army with its commanders fled, chap. xxxix. 4; and dispersed themselves into several parts of the country. But upon the news of Gedaliah's being appointed governor of the land, they all repaired to him. W. Lowth. 8. — the Netophathite.] Of Netophah, a town mentioned in Ezra ii. 22. W. Lowth. — Jezaniah the son of a Maachathite.] Descended probably from Maachah, Caleb's concubine, 1 Chron. ii. 48. The same person is called Jezaniah the son of Hoshaiah, chap. xli. 1. W. Lowth. 10. — behold, I will dwell at Mizpah, &c.] I keep my residence here, to be ready to obey any orders, which the king of Babylon shall send me by his servants. W. Lowth. 11. Likewise when all the Jews that were in Moab, &c.] See the notes on chap. xii. 14; xv. 4. 14. — Baalis the king of the Ammonites hath sent Ishmael—to slay thee? The king of the Ammonites had concerted this matter with Ishmael, with a view of making the Jews, who still remained in their own country, his vassals. See chap. xli. 10. W. Lowth. Chap. XLI. ver. 1. — the seventh month.] Answering partly to our September, and partly to October. The Ishmael treacherously killeth Gedaliah and others. Before CHRIST 588. of the seed royal, and the princes of the king, even ten men with him, came unto Gedaliah the son of Ahikam to Mizpah; and there they did eat bread together in Mizpah. — of wheat, &c.] In Barbary, when the grain is winnowed, they lodge it in subterraneous repositories: two or three hundred of which are sometimes together, the smallest holding four hundred bushels. Dr. Shaw. These are very common in other parts of the East: as, near Aleppo; Dr. Russell: in Turkey; Sir J. Chardin: in the Holy Land; Le Bruyn and Rauwolf: and in many places the people bury in them, not their corn only, but their wine; Sir J. Chardin: and other effects that are not portable. Hist. of the Piratical States of Barbary. The "treasures in the field" which Jeremiah speaks of, were doubtless laid up in the same kind of repositories. Harmer. — of oil.] The modern Greeks keep their oil in large earthen jars, sunk in the ground, in the areas before their houses. Dr. Chandler. The ancient Jews appear to have had the same custom of burying their oil in the earth: this being a time of danger, it is to be supposed that they chose the most unlikely places, where such concealment would be least suspected. Harmer. 5. — having their beards shaven, &c.] These were tokens of great mourning, by which these persons expressed their grief for the destruction of the city and temple. Such expressions of sorrow were forbidden to be used at funeral obsequies; see Lev. xix. 27, 28; but might be lawfully used upon other mournful occasions. W. Lowth. See the note on 2 Sam. x. 4. — to bring them to the house of the Lord.] Though the temple was destroyed, it may be presumed that the people continued to offer up sacrifices and offerings on the spot where it stood, as long as they continued in the land; for we find this began to be their practice soon after their return, before the temple was rebuilt. See Ezra iii. 2, 3, &c. Dr. Blayney. 6. — weeping all along as he went.] Counterfeiting a mutual sorrow with them, and expressing it very passionately all the way. Bp. Hall. 8. — Slay us not: for we have treasures in the field.] Intimating, that they would make him master of what they possessed, if he would spare their lives. W. Lowth. 9. Now the pit—was it which Asa the king had made] The word, rendered "pit," signifies a basin, cistern, or reservoir; a large pit for receiving rain water, which Asa, who built and fortified Mizpah at the time he was at war with Baasha king of Israel, (1 Kings xv. 22,) caused to be made in the midst of the city, in order that the people might not be in want of so necessary an article in the case of a siege. Reservoirs of this kind Before CHRIST 588. The captives are recovered. The captains promise obedience. Before CHRIST 588. the evil that Ishmael the son of Nethaniah had done. 12. — the great waters that are in Gibeon.] Called "the pool" or lake of Gibeon, 2 Sam. ii. 13. Dr. Blayney. 17. — the habitation of Chimham.] A parcel of ground which David had settled upon Chimham, the son of Barzillai, 2 Sam. xix. 38. 40. W. Lowth. 18. Because of the Chaldeans.] They were afraid lest the Chaldeans should impute this insurrection to the whole body of the Jews, that were left in the land, as if they were desirous of restoring the government to the royal family, to which Ishmael belonged, ver. 1. W. Lowth. Chap. XLII. ver. 3. That the Lord thy God may shew us the way] It is the constant method of hypocrites to pretend a profound submission to the will of God, till it crosses their inclinations or interest. W. Lowth. you.] God is said in Scripture to repent, when He alters the outward methods of his providence. (See the note on Gen. vi. 6.) So the expression here implies a declaration from God, that the punishments the Jews have already undergone have made satisfaction to his justice, as far as concerns this world, and that He will not continue the same severity toward them, unless they give Him a new provocation. W. Lowth. 12. — that he may—cause you to return to your own land.] I will incline the heart of the king of Babylon to take pity on you: see Ps. cvi. 46; and so settle you in your own country, from whence you were driven during the late war and distractions: see chap. xl. 11. W. Lowth. 6. Whether it be good, or whether it be evil.] Whether it be pleasing to us, or whether it be grievous and displeasing, we will be sure to do it. Bp. Hall. They are assured of safety in Judea. Their hypocrisy reproved. Before CHRIST about 588. and not pluck you up: for I repent me of the evil that I have done unto you. 15. — If ye wholly set your faces to enter into Egypt,] If you are fully resolved to go thither; compare Luke ix. 51. W. Lowth. 16. — the sword,—shall overtake you there] See chap. xliv. 14. 15. 19. The Lord hath said concerning you, O ye remnant of Judah; Go ye not into Egypt? God commanded the Jews by Moses not to have any commerce with Egypt; see Deut. xvii. 16; that they might not practise the idolatrous customs of that country: see Lev. xviii. 3: with whose idolatries they had been defiled during their sojourning there: see Josh. xxiv. 14; Ezek. xx. 8. Afterwards He often reproved them by his Prophets, for making alliances with Egypt: see Isa. xxx. 2, &c.; Ezek. xvii. 15. There were particular reasons at this time for so severe a prohibition, as the words here and in the context import; namely, because the Jews either learned several of their idolatrous practices from the Egyptians, or at least were confirmed in those evil customs by their example. See chap. xliv. 8. 15; Ezek. xxix. 16. Besides, it was the rival kingdom that contended for empire with the Babylonians. See chap. xxxvii. 5; xlvi. 2. So the Jews going into Egypt for protection was in effect refusing to submit themselves to the king of Babylon, to whom God had decreed the government of Judea, and all the neighbouring countries, chap. xxvii. 6. W. Lowth. 2. — and no man dwelleth therein.] It is not to be supposed, that the country was abandoned to such a degree, that there was not a single inhabitant left in it. But there were so few, that they might be reckoned as none. Calmet. 13. — Beth-shemesh, that is in the land of Egypt;] The same as On, or Heliopolis, Gen. xh. 45. Heliopolis was the Greek translation of "Beth-shemesh," the house or city of the sun: called by Jeremiah "Beth-shemesh in the land of Egypt," to distinguish it from another Beth-shemesh in the land of Canaan. This city was probably near the royal city Zoan, and only fifteen stadia, or something less than two miles from the sea, according to Herodotus. Dr. Hales. Chap. XLIV. ver. 1. — Migdol, &c.] Migdol is mentioned, Exod. xiv. 2, as situate near the Red sea. But I do not take this to be the place intended. "Migdol" properly signifies a tower; and may in all probability have been given as a name to different cities in Egypt, where there was a distinguished object of that kind. The city of Magdolus is mentioned by Herodotus, Hecateus, and others, and placed by Antoninus at the entrance of Egypt from Palestine, about twelve miles from Pelusium. This was too far distant from the Red sea to be in the route of the Israelites; but its distance from Judea favours the supposition of its being the "Migdol" here spoken of. For then, as Bochart observes, we shall find the four places mentioned exactly in the order of their respective distances from that country; first, Migdol, or Magdolus; secondly, Tahpanhes, Daphne; thirdly, Noph, or Memphis; and lastly, the district of Pathros, or Thebais. Dr. Blayney.