—11. We have here, 1. The prophet's earnest application to God, appealing to him who feareth the heart for his integrity, and intreating the fulfilment of his promises. (1.) He prays: O Lord, thou knowest my innocence, my suffering, and the malice of my enemies; remember me for good, and evils me with thy salvation, and revenge me of my persecutors. Perhaps this was his infirmity; or he desired it for God's glory, in which name he had spoken: take me not away in thy long-suffering; give me my life for a prey, when they are cut off; or leave me not to their power and malice. He acknowledges that to the long-suffering of God he must owe it; the bulk, in the ingour of justice, being obnoxious to God's wrath. Knew, acknowledge and make it evident to my enemies, by thy interposition on my behalf, that for thy fake I have suffered rebuke, because of his fidelity in discharging his office; and when this is really the cafe, we may confidently expel God will plead our quarrel, and vindicate our integrity from all the revilings of men. (2.) He pleads the diligence he used in executing his commitition, the delight he took in God's word, and his carefulness to keep himself from every sinful compliance with them. The words were found, and I did not them, as a hungry man his food this ears were attentive to drink in what God delivered to him; he carefully thought over and digested the words in his mind, and his heart thrilled upon them: thy word was sent me the joy and rejoicing of my heart: either he hoped the terrible threatening he brought would move the people to repentance; or the gracious affluence that God would support him encouraged him; or, above all, amidst the dark judgments the promise of the incarnation of the Messiah, and his great salvation, which misgled therewith, revived and comforted his soul. For I am called by thy name, O Lord of hoffs, which he delighted in as his greatell honour, though others perhaps turned it to his reproach. I sat out in the assembly of matters, partaking with them in their sins, or by likeness perceiving at their wickedness; or until when that male mercy, levily being unconscionable with the forlousness of his character, and the melancholy muffage he bore; and rejoiced me, even partaking of any lawful recreation, which the dreadful evils he behold approaching would not suffer him to tithe. I sat alone, meditating on his muffage, and mourning over the people, because of thy hand, which he saw lighting down upon the nation in vengeance; or because of the spirit of prophecy which he felt; for thou hast filled me with imagination; either the indignation of the people against him, or his displeasure against them for their impenitence, or a sense of the heavy wrath of God ready to overtake them. Note, (1.) The word of God is the foregest repaid to the believer's soul, and thinner he derives his most revirving draughts of confidante. (2.) When we have work to do for God, we must not only forsake what is in itself sinful, but forego what to others might be innocent. (3.) There is a holy indignation without sin, when ministers grieve over the hastiness of men's hearts. (3.) He expounds with God: it seems with something of a mourning spirit: why is thy pain perpetual? which he suffered for the people's sake in his own mind, or from their ill stage. Why is my wound incurable, which refused to be healed? there appearsing no hopes of a change for the better, or may end of their reproaches. With them he altogether unto me as a liar, and as waters that fail? fearing him in their hands, though he had promised to deliver him, chap. i. 19. and giving his enemies occasion to reproach his confidence? No. God will not suffer him to be thus condemned, nor any that put their truth in him. Therefore. Vol. II. 2. God enforces his prayer. He had expressed some discredit and impatience; therefore, says God, if thou wilt return, ashamed of this impatience, and humbly concluding it, then I will bring the again to peace of conscience, and the exercise of the missity with which God had entrusted him; and thou shalt stand before me, established in his office as a prophet: and if thou take forth the precious from the vile, speaking comfort to God's people and terror to the impatient, thou shalt be as my mouth, employed in God's mouth to the people. Let them return unto thee, in remitance and obedience to thy word; but return not thou unto them, giving way in the truth, keeping back a syllable of the themning to be denounced against them, or making any compliance with them: and then, if he appeared himself thus faithful, God would fulfil to him his promise, chap. i. 18. making him a broken mull, against which all the efforts of the princes should be vain and impatient: God's patience should comfort, his power happort him, and save him from his foes, however many or mighty, v. 20, 21. Note, (1.) If we would return to the enjoyment of comfort, we must be restored to the right spirit from which we have departed. (2.) They who minister before God must carefully divide the word of truth, giving to the faithful their portion of comfort, and to the ungodly faithful warnings of their danger. (3.) When we approve ourselves faithful, we shall be supported against all opposition; God's strength shall be made perfect in our weakness, and all our terrible foes shall be compelled to lick the dull. CHAP. XVI. In this chapter, (1.) The greatness of the Jesus calamity is illustrated by prohibitions given to the prophet, neither to set up a house of his own, ver. 1—4. nor to go into the house of mourning, ver. 5, 6, 7, nor into the house of feasting, ver. 8, 9. (2.) God is satisfied in these severe proceedings against them, by an account of their great muchalness, ver. 10—12. (3.) An intimation to prove of mercy in reserve, ver. 14, 15. But, (4.) They must first insert severely, ver. 16—18. (5.) The prophet prays for and expresses his faith in the conversion of the Gentiles, ver. 19—21. 1. THE word of the LORD came also unto me, faying, 2. Thou shalt not take thee a wife, neither shall thou have sons nor daughters in this place. 3. For thus faith the LORD concerning the sons and concerning the daughters that are born in this place, and concerning their mothers that bare them, and concerning their fathers that begat them in this land, 4. 'They shall die of grievous deaths,' they shall not be lamented, neither shall they be buried: but they shall be as dung upon the face of the earth, and they shall be confirmed by the sword, and by famine, and their carcades shall be meat for the fowls of heaven, and for the beaths of the earth. 5. For thus faith the LORD, 'Enter not into the house of your mourning, neither go to lament, nor bemore them: for I have taken away my peace from this people, faith the LORD, reas loving-kindness and merdes. 6. Both the great and the small shall die in this land: they shall not be buried, neither shall men lament for them, nor 'cut themselves, nor 'make themselves bald for them. 7. Neither shall men I fear themselves for them in mourning to comfort them for the dead, neither shall men 'give them the cup of consolation to drink for their father or for their mother. 8. Thou shalt not also go into the house of feasting, to fix with them to eat and to drink. 9. For thus faith the LORD of hoffs, the God of Israel, Behold, 'I will cause to excite out of this place in your eyes, and in your days, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride. 6. 6. 6. w 26. 6. 6. 6. x 27. 6. 6. 6. y 28. 6. 6. 6. z 29. 6. 6. 6. a 30. 6. 6. 6. b 31. 6. 6. 6. c 32. 6. 6. 6. d 33. 6. 6. 6. e 34. 6. 6. 6. f 35. 6. 6. 6. g 36. 6. 6. 6. h 37. 6. 6. 6. i 38. 6. 6. 6. j 39. 6. 6. 6. k 40. 6. 6. 6. l 41. 6. 6. 6. m 42. 6. 6. 6. n 43. 6. 6. 6. o 44. 6. 6. 6. p 45. 6. 6. 6. q 46. 6. 6. r 47. 6. 6. 6. s 48. 6. 6. 6. t 49. 6. 6. 6. u 50. 6. 6. 6. 6. 6. 6. w 52. 6. 6. 6. z 53. 6. 6. 6. a 54. 6. 6. 6. b 55. 6. 6. 6. c 56. 6. 6. 6. d 57. 6. 6. 6. e 58. 6. 6. 6. f 59. 6. 6. 6. g 60. 6. 6. h 61. 6. 6. i 62. 6. 6. j 63. 6. 6. k 64. 6. 6. l 65. 6. 6. m 66. 6. 6. n 67. 6. 6. o 68. 6. 6. p 69. 6. 6. q 70. 6. 6. r 71. 6. 6. s 72. 6. 6. t 73. 6. 6. u 74. 6. 6. 6. 6. w 76. 6. 6. x 77. 6. 6. y 78. 6. 6. z 79. 6. 6. a 80. 6. 6. b 81. 6. 6. c 82. 6. 6. d 83. 6. 6. e 84. 6. 6. f 85. 6. 6. g 86. 6. 6. h 87. 6. 6. i 88. 6. 6. j 89. 6. 6. k 90. 6. 6. l 91. 6. 6. m 92. 6. 6. n 93. 6. 6. o 94. 6. 6. p 95. 6. 6. q 96. 6. 6. r 97. 6. 6. s 98. 6. 6. t 99. 6. 6. u 100. We have here, (1.) Hananiah's false prophecy, in opposition to what Jeremiah had said, who breaks the yoke which was over Jeremiah's neck, as a sign of the feeling the yoke of the king of Babylon, ver. 2—a. 10, 11. (2). Jeremiah declares his wife it were true, but assures them it was false, ver. 5—9, and reads the deem of the people, ver. 12, 14, and of the prophet, ver. 15, 17: which received a speedy accomplishment. 1. AND it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, and in the fifth month, that Hananiah the son of Azur the prophet, which seat of Gibeon, (pake unto me in the house of the LORD, in the presence of the priests, and of all the people, saying, 2. Thus speaketh the LORD of hosts, the God of Israel, saying, 'I have broken the yoke of the king of Babylon. 3. Within + two full years will I bring again into this place all the vessels of the LORD's house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon. 4. And I will bring again to this place, Jeconiah the son of Jehoiakim king of Judah, with all the 2 captives of Judah, that went into Babylon, faith the LORD; see I will break the yoke of the king of Babylon. 5. Then the prophet Jeremiah said unto the prophet Hananiah in the presence of the priests, and in the presence of all the people that stood in the house of the LORD. 6. Even the prophet Jeremiah said, 'Amen: the LORD do so, the LORD perform thy words which thou hast prophesied, to bring again the vessels of the LORD's house, and all that is carried away captive, from Babylon unto this place. 7. Nevertheless, hear thou now this word that I speak in thine ears, and in the ears of all the people, 8. The prophets that have been before me, and before thee of old, prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. 9. The prophet which prophesied of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him. The date of this prophecy is the fourth of Zedekiah, called the beginning of his reign, or the former part, it continuing seven years longer; he because in this year he paid a visit to the king of Babylon, and received, as some fugget, a forth in-vestiture of his dominions, with considerable additions of territory, chap. li. 50, or, as others, the fourth from the Sabbatical year; though the first sense seems most natural. We have here the struggle between a false and true prophet. 1. Hananiah, the son of Azur, a false prophet, in the Lord's house, in the presence of the priests and people, undertook to contradict all that Jeremiah had spoken, and, along the solemn preface of Thus faith the Lord, the God of Israel, as if he spoke by inspiration from him, confidently asserts, both that the Babylonish yoke should be broken, the vessels of the sanctuary restored, and the captive king Jeconiah, with all the prisoners, return from Babylon to Judea; and fixen the iron, unthin two full years. Note, The smooth tongues of lying prophets never speak reproof, but flattery. By this ye shall know them. 2. Jeremiah heard him, and immediately replies. Warn in his country's interest, he wished nothing more ardently than its prosperity, and therefore asks his deem, the Lord do so, the Lord perform the words which thou hast spoken; as, if the Lord so pleased, he could be content to be counted a false prophet for the sake of his brethren; to unjust were all their calumnies against him, as if he desired the ruin of the nation. Though some suppose he spoke these words ironically, fully sure, as the next words shew, of the determined destruction coming upon them; and therefore appeals to the event to prove the falsehood of Hananiah's assertion. He reminds him, before the people, how the prophets who were before their days spoke, all of whom, to a man, had denounced God's judgments against that and the neighbouring lands; such as Isaiah, Hosea, Joel, Amos, Micah, Nahum, v. 8. it was therefore rather a presumption in Jeremiah's favour, who corresponded with them herein, that he had drank at the same fountain of inspiration; whereas the prophet, which prophesieth of peace, as Hananiah had done, and unconditionally, without any calls to repentance, was much to be suspected, that he sought to pluck men; and at least the event of the prediction should be waited for ere his claim to a divine mission should be admitted. 10. Then Hananiah the prophet took the yoke from off the prophet Jeremiah's neck, and brake it. 11. And Hananiah's brake in the presence of all the people, saying, Thus faith the LORD, Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years. And the prophet Jeremiah went his way. 12. Then the word of the LORD came unto Jeremiah the prophet (after that Hananiah the prophet had broken the yoke from off the neck of the prophet Jeremiah) saying, 13. Go, and tell Hananiah, saying, Thus faith the LORD, Thou hast broken the yoke of wood, but thou shalt make for them yokes of iron. 14. For thus faith the LORD of hosts, the God of Israel, I have put a yoke of iron upon the neck of all their nations, that they may serve Nebuchadnezzar king of Babylon, and they shall serve him; and I have given him the beads of the field also. 15. Then said the prophet Jeremiah unto Hananiah the prophet, Hear now, Hananiah, The LORD hath not sent thee, but thou makest this people to trust in a lie. 16. Therefore thus faith the LORD, Behold, I will cast thee from off the face of the earth: this year thou shalt die, because thou hast taught + rebellion against the LORD. 17. So Hananiah the prophet died the same year, in the seventh month. Enraged with such a reply, 1. Hananiah forces the yoke which Jeremiah wore, in token of the subjection of the nations by Nebuchadnezzar, and, plucking it from his neck, broke it in the presence of all the people, impiously IV imploidy and daringly adding this explication, which he pre-faces with, thus faith the Lord; is will I broad the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within two full years. Note, (1.) Fallehood advanced with solemnity and confidence, often gains regard. (2.) Many dare affirm that to be God's truth, which shortly will be found a lie to their own damnation. 2. Jeremiah went his way, disdaining to contend with him; or abhorning his profanents; or withdrawing himself from the rage he saw kindling; or patiently fitting down under these reproaches; or to wait an answer from God. 3. He is first back with a fearful message. Probably the same day, perhaps the same hour, whilst the people were yet assembled before the temple, and Hananiah triumphing, as if the day was his own; but short is the triumphing of the wicked. So far should the nations be from breaking the yoke of the king of Babylon, as Hananiah had broken the yoke of wood, that it should grow more rigorous and severe, a yoke of iron; all efforts to shake it off would be fruitless, and all the foregoing prophecies, chap. xxviii. 6. be to a little fulfilled. Such is the nation's doom. But Hananiah hath a burden peculiarly his own, the punishment of his atrocious crimes. He had pretended a commotion from God, and with his name given sanction to his own lies; he had led the people with a delusive hope, to ruffle on their defraudism; and above all, had taught rebellion against God, encouraging them to reject the warnings of the true prophets, and despite the divine admonitions, for which crimes he is doomed to death by the immediate judgment of God, within the course of that very year, which was within two months fulfilled; for he died in the seventh month, and this was the fifth: and in his doom the people might have read the certainty of their own, and the truth of all Jeremiah had spoken, but their foolish hearts were darkened. Note, (1.) God will not suffer his prophets to be inflicted with impunity. (2.) More may expect heavier judgment, than they who are hinderers of the word of God, and seek to prejudice men's minds against the faithful ministers of it. (3.) That sudden death is terrible indeed, which comes from God in a way of judgment. We have here, 1. Jeremiah's letter to the captives, cautioning them to become of the false prophets, to settle in Babylon, and patiently expect the expiration of the seventy years, denouncing death on two of their deceivers, ver. 1—23. 2. Shemailah's letter against Jeremiah, ver. 24—29. 3. A denunciation of God's wrath against him, ver. 30—32. 1. NOW these are the words of the letter, that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people, whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon. 2. After that "Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the Smiths were departed from Jerusalem" 3. By the hand of Elisha the son of Shaphon, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) Spring. 4. Thus faith the LORD of hofts the God of Israel unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon. 5. Build ye houses, and dwell in them, and plant gardens, and eat the fruit of them. 6. Take ye wives, and beget sons and daughters, and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters, that ye may be increased there, and not diminished. 7. And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it: for in the peace thereof shall ye have peace. 6. 1—7. We have here the letter of Jeremiah to the captives in Babylon, written by divine authority. It is directed to the prophets, priests, and people carried away captive by Nebuchadnezzar, after Jeconiah had surrendered himself, whose case seemed most peculiarly miserable, and perhaps they revived their brethren who were left; though their own lot, if they knew how to improve it, was far more desirable. The letter was sent by Zedekiah's messengers, who went with the tribute, or to cultivate the friendship of the king of Babylon; and the contents of it were designed to encourage their hopes in God; to concur them under their afflictions, to exhort them patiently to wait God's appointed time, and prevent their being defrauded by false prophets to expect a deliverance sooner than the expiration of the seventy years. 1. He adderlies them in God's name, and he his authority, Thus faith the Lord of hofts, able to have to the unremost, and the God of Israel, who still acknowledged his relation to them, and had not call them out of concussing, though he had call them out of their land: thus, though perplexed, they may not be in despair. I have ensued you to be carried away from Jerusalem to Babylon, God's hand was in it; without which, no human power could have prevailed against them. Note, (1.) Though God visits the iniquities of his people with a rod, and their sin with scourges, he is still their God, and will not take his loving kindness utterly from them. Let his Israel still hope in the Lord: (2.) The consideration from whose hand all our sufferings come, should silence every murmuring thought. 2. He encourages them to sit down content in their present state, to wait patiently God's time of deliverance; and in the mean while better themselves as comfortably as might be; to build, and plant, and marry, that they might not be diminished either in wealth or numbers, when they should return again unto their own land, v. 5, 6, and intimates that God would give them a peaceable abode, and comfortable enjoyment of their possessions, even in the land of their captivity. Now, Wherever we are call by God's providence, or into whatever state of affliction, it is our wisdom not only to submit, but make the best of our situation, and live in hopes of better days. 3. He exhorts them to be peaceable under the government of the king of Babylon, though a brethren, and are coming to God; yet to show all good fidelity, and to far from plotting against the state, in order to recover their liberty, to seek the prosperity of the country in which they were captives, and pray to God to preserve and increase it, for in the peace thereof should they have peace. It was their interest to do so; seeing in every calamity of that land they would be involved, and in the prosperity of it find their advantage. Note, If we must submit to the power of oppressors, and pray for the peace of the land of our captivity, how much more are we bound to be loyal subjects under the mulder government, and in this our land or liberty to seek and pray for the peace thereof? 8. ¶ For thus faith the LORD of hofts, the God of Israel, Let not your prophets and your diviners that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed. 9. For they prophesy falsify unto you in my name; I have not sent them, faith the LORD. 10. ¶ For thus faith the LORD, that after seventy years he accomplished at Babylon, I will visit you, and perform my good word towards you, in causing you to return to this place. 11. For I know the thoughts that I think towards you, faith the LORD, thoughts of peace, and not of evil, to give you an expected end. 12. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. 13. And ye shall seek me, and find me, when ye shall search for me with all your heart. 14. And I will be found of you, faith the LORD, and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, faith the LORD, and I will bring you again into the place whence I caused you to be carried away captive. To engage them to patient waiting upon God, 1. He warns them to pay no regard to the false prophets, who promised them a speedy return to their own land, and thereby discouraged them from settling in Babylon. Their dreams were the fancies of their own imagination, and never to be encouraged or listened to; since though they used the name of God, they lied, and never had a revelation from him, v. 9, 10. Note, When people love to be deceived, they will readily find flatterers to their ruin. 2. He assures them, though their prophets were false, God's promises would be found true, and accomplished in due season. When the seventy years were ended, his purposes concerning them were all gracious, even their captivity was designed for their good, chap. xxiv. 5. and the expected end should assuredly come; only let them with patience wait for it, and in earnest prayer and supplication seek the fulfillment of the divine promises; searching after God with all their heart, in foreword and simplicity, and then he will assuredly be found of them in mercy, and turn their captivity into a blissful restoration unto their own land. Note, (1.) They who rush the promises of God, shall never be disappointed. (2.) As nothing can hasten any event one moment sooner than the divine decree hath fixed it, neither can any difficulties retard the execution of God's word when the appointed season comes. (3.) God's promises should ensue, not supersede our prayers. (4.) They who search for God with all their heart, are sure to find him near to hear and answer them. These two chapters, very different from the former, are wholly taken up with precious promises of a return out of captivity, and that typical of the glorious things reserved for the church in the days of the Messiah. 1. Notwithstanding their fanatics from a variety of The image is too blurry to recognize any text content. of circumferment appeared desperate, they shall be refused, ver. 2—7. 2. That at their return they should every singular blessing spiritual and tempered, ver. 18—24. 1. THE word that came to Jeremiah from the LORD, saying, 2. Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken unto thee in a book. 3. For lo, the days come, faith the LORD, that I will bring again the captivity of my people Israel and Judah, faith the LORD, and I will cause them to return to the land that I gave to their fathers, and they shall possess it. 4. And these are the words that the LORD (take concerning Israel, and concerning Judah. 5. For thus faith the LORD, We have heard a voice of trembling, + of fear, and not of peace. 6. Ask ye now, and let whether I am not of the truth, and I do not have a word of the truth, and I do not have a word of the truth, and I do not have a word of the truth, and I do not have a word of the truth, and I do not have a word of the truth, and I do not have a word of the truth, and I do not have a word of the truth, and I do not have a word of the truth, and I do not have a word of the truth, and I do not have a word of the truth, and The them are not and not present. I like a male. I hope it. I feel it. I am a lot. I hope it. I do. To perpetuate the memory of the great and gracious promises, God commands the prophet to write in a book all the words he had spoken to him; either all the preceding prophecies, or those he had now spoken to him, relative to the enlargement of the Jews from their captivity, and the coming of the Mefiah; and this to support the faith and hope of the people of God, both of Israel and Judah. 1. They are represented under the greatest terror and distress. It was a strange fight, but deficiency of the acuteness of their pains, to behold the men of war, like women in travail, with their hands on their loins, trembling, pallid, and crying out in their pangs, that for that day is great, is that none is like it, to terrible and afflictive; and this may refer to the destruction of the Jews by the Chaldeans, or to their more terrible desolations by the Romans: and some suppose that it hath a farther respect even to the reign of Antichrist, when the witnesses shall be slain, and the church of Christ reduced to the most abject state of wretchedness. 2. The prophet must write a word of comfort for that gloomy and dark day. Though it is the time of Jacob's trouble, he shall be forced out of it; God will stand by his suffering people, and refuse them from the hands of their enemies. He will break their yoke, deliver them from the Babylon's chains; or rather from their present state of bondage, when strangers in all nations whither they are dispersed, shall serve themselves of them, oppress and harrahs them to more; or, both of all, from the bondage of his and Satan, their unbelief and impenitence, when they shall be turned unto the Lord, and serve the Lord their God, and David their king, which hath certainly a farther view than to the refraction of the temple service, and the governors of David's line, who prelisted over them after the captivity in Babylon, even to the abored Mefiah, David's Son, raised up to Se on his throne, and David's Lord, whose divine character they should acknowledge, submit to his government, and join with his church in his waging, whom I will raise up to them; God, according to his promises, having contributed him to be a Prince and Saviour, to whom every knee must bow, and whom every tongue must confess. Note, They who take Christ for their king, are bound to prove their professions by their fidelity. Loyalty consists not in words but deeds. The 10. 2 10. Therefore fear thou not, O my servant Jacob, faith the LORD, neither be dismayed, O Israel; for lo, I will save thee from afar, and thy seed from the land of their captivity, and Jacob shall return, and shall be in rest and quiet, and none shall make him afraid. 11. For I am with thee, faith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished. 12. For thus faith the LORD, Thy bruise is incurable, and thy wound is grievous. 13. There is none to plead thy cause, that thou mayst be bound up: thou hast no healing medicines. 14. All thy lovers have forgotten thee: they seek thee not, for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of VOL. II. thine iniquity: because thy sins were increased. 15. Why a crest thou for thine affliction? thy forever is incurable, for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee. 16. Therefore all they that devour thee shall be detestered, and all thine adversaries, every one of them shall go into captivity: and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey. 17. For I will restore health unto thee, and I will heal thee of thy wounds, faith the LORD, because they called thee an outcraft, saying, 'This is Zion,' whom no man seeketh after. When God visits his people, he still in wrath remembers mercy. 1. Their state appears very deplorable; yea, to human view utterly desperate. Their house invincible, their wound grievous, ver. 12. So that all restoration was despaired of; God himself seemed to be their enemy, their cruel enemy, ver. 14. So severe, so long continued were the broken of his judgments upon them, they had not a friend in their troubles to plead for them, either with God or man; or so much as a kind hand stretched out to bind up their gaping wounds, or administer the healing medicine of confidation or advice, v. 13. Their lovers, the neighbouring nations, who courted them in their prosperity, deferred them in the day of their distress, v. 14. and looked upon their case as desperate, regarding Zion as an outcry, whom no man seeketh after, abandoned to destruction; all which extorted from them bitter complaints, v. 15. not that they had any cause to charge God as severe, for because of the multitude of their iniquities and their aggravated sins, had these visitations been sent upon them, and their suffering were less than they deserved; for however heavy the visitation seemed to them, God corrected them in measure, and for their good, that he might not leave them wholly unpunished; as a father chastising them, that they might be reformed, and not ruined. Note, (1.) If God's people sin, they may not hope for impunity; the bonger shall family come upon them, as well as others. (2.) In our sufferings we are too apt to call the rod of a father the chastisement of a cruel one. (3.) Sin hath a mortal sting; none be. God can heal the guilty toil. (4.) Whatever burden God lays upon us, we are bound to acknowledge it less than our iniquity hath deserved. (5.) When the sinner is reduced to the depths of self-defeate, then is the time when God magnifies the riches of his grace in his salvation. 2. The Lord declares his purpose of mercy towards them. Desperate as their case seemed, both from their sins and sufferings, God bids them not fear, or be dismayed; he owns them still as his servants, v. 10. and engages to save them; and when he will work, who shall let him? Though far dispersed in distant lands, he will bring them back, and give them, for all the wars and tumults with which they had been harassed, peace and quiet in their own land; which seems more applicable to their last recovery, when they shall be gathered into the gospel church, than to their return from Babylon, when their settlement met with many obstructions. As for their enemies, God threatens to destroy them utterly; I will make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: the mightest monarchs are long since utterly subverted, and all other nations, among whom they had been captives, devoured, destroyed, and incorporated with their conquerors, v. 10. but to this hour we for the people of the Jews as much a distinct and separate people, as if they had been still shut up from all other nations in their own land, preferred for the promised mercy: and notwithstanding all their sins and dire calamities, God promises to pardon the one and heal the other; to restore their health, and heal their wounds, bringing them into a state of temporal prosperity, and saving them from the power of corruption; converting their souls, and causing them to puff take of all the blessings of his spiritual kingdom in Christ Jesus. Note, (1.) No sinner's case is to far gone, as to be past the divine physician's cure. (2.) They who believe God's promises, will be delivered from distressing fears. (3.) The present state of the Jewish people is a great and constant evidence of the inspiration of the prophetic word. 18. Thus faith the LORD, Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwelling-places: and the city shall be busied upon her own heap, and the palace shall remain after the manner thereof. 19. And out of them shall proceed thanksgiving, and the voice of them that make mercy: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small. 20. Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them. 21. And their + nobles shall be of themselves, and their governors shall proceed from the midst of them, and I will cause him to draw near, and he shall approach unto me: for who it is that engaged his heart to approach unto me? faith the LORD. 22. And ye shall be my people, and I will be your God. 23. Behold, the whirlwind of the LORD goeth forth with fury, a t continuing whirlwind, it shall fall with pain upon the head of the wicked. 24. The fierce anger of the LORD shall not return, until he have done it, and until he have performed the tments of his heart: in the latter days ye shall consider it. The same subject is here pursued, and the promise here spoken have a twofold respect. 1. To the return of the Jews from Babylon. Then their city should be rebuilt on the same spot, the temple raised from its afore, v. 18. the sacred festivals be restored, their numbers be multiplied, their nation be respected, their children be playing in the thorns in peace, their congregation at the temple are disturbed, their oppressors punished; their rulers, of themselves, not strangers; their governor one of their own nation, appointed of God, accepted of him, a pattern of devotion and piety to his subjects, v. 21. The covenant of peculiarity shall be re-established, God their God, they his people, v. 22. whilst if the wicked, who had persecuted them, shall be swept away at with a whirlwind, through the force anger of the Lord, that shall not return until he hath done it, fully established his people, and destroyed their foes. 2. To their return to the church of God from their present dispersion, and this seems chiefly intended. (1.) They shall be recovered from their captivity. Some suppose literally that they shall be collected in Judea, and that the city of Jerusalem shall be rebuilt in all its former magnificence; however, they shall come into the church of Chrift, the city of the living God, the spiritual Jerusalem, and the voice of thanksgiving for gospel-grace shall sound louder than the song which accompanied the sacred festivals. (2.) Their numbers will be great in the day of their conversion, and a most glorious appearance will they make, when they shall be at once brought to the faith of the gospel, and a nature to have in a day. At that day the children of the church shall be multiplied in a more astonishing manner than at the first preaching of the gospel, and no more persecuting powers remain to disturb the congregation of the faithful, v. 25. (3.) They will then be brought to know and acknowledge the true Messiah. His male one, his glorious, or mighty one, as the word may be rendered, shall be of themselves; and their governor, the Prince of Peace, able to save and to destroy, shall proceed out of the midst of them, rise up from the flock of Israel; I will cause him to draw near, and he shall approach unto me as mediates, appointed to be the furety and advocate of his people, and ever living in heaven to make intercession for them, in consequence of his having engaged his heart to God in the covenant of grace, to draw near to him by an obedience to death, even the death of the cross, in behalf of his people, who by the were excluded from the divine favour and presence. And this may well deserve a note of admiration, Who is this? This is Jesus, by whom lost souls are restored to the favour of the justly offended Jehovah, and he becomes their God, and they his people, which will be the case with the Jews at the latter day. (4.) All the wicked will be cut off; they who will not submit to the Messiah's government, must perish under his wrath terrible and irresistible, which sinners will be made to feel, if not before, at least at the great day of his appearing and glory, and then it will be too late to consider when wrath comes upon them to the interment: or, in the latter day ye shall consider it, shall see this prophecy accomplished, all the purposes of God's love to his people, and of wrath to his enemies, being fully performed. This chapter is of the same nature with the former, and full of great and precious promises to the people of God. 1. They shall be restored to peace and honour, joy and plenty, ver. 1-14. 2. Their servant for the loss of their children shall be at an end, ver. 15, 16, 17. 3. They shall report of their foes, and God will generously accept them, ver. 18, 19, 20. 4. They shall be incensed, both in children and cattle, and not diminished at they had been, ver. 21-30. 5. God will receive his covenant with them, and enrich it with spiritual blessings, ver. 31-34. 6. These blessings shall be secured to theirs after them, even to the spiritual seed of Israel for men, ver. 35, 36, 37. 7. At an outright of this, the city of Jerusalem shall be rebuilt, ver. 38, 39, 40. 1. AT the same time, faith the LORD, will be the God of all the families of Israel, and they shall be my people. 2. Thus faith the LORD, The people which were left of the sword, found grace in the wilderness; even Israel, when I went to cause him to rest. 3. The LORD hath appeared ye of old unto me, saying, Yes, I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee. 4. Again I will build thee, and thou shalt be built, O virgin of Israel, thou shalt again be adorned with thy grabers, and shalt go forth in the dances of them that make mercy. 5. Thou shalt ye plant vine upon the mountains of Samaria, the planters shall plant, and shall eat them as common things. 6. For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God. 7. For thus faith the LORD, Sings with gladness for Jacob, and thou art among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people the remnant of Israel. 8. Behold, I will bring them from the north, country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child, and her best cravidate with child together, a great company shall return thither. 9. They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters, in a straight way wherein they shall not humble: for I am a father to Israel, and Ephraim is my first born. The great mercy God had yet in store for his people is here at large declared for the forepart of their faith and hope. 1. They shall all be his, and he will work for them a greater deliverance, than when he brought them out of Egypt. At the same time, in the latter days, will I be the God of all the families of Israel; he will take them into covenant with him, after their song alienation from him, and all shall know him from the least to the greatest: and they shall be my people; constrained by his grace, and devoting themselves to his service. For as of old, the people that escaped the sword of Pharaoh in Egypt, found grace in the wilderness, being preserved and protected; even Israel, when I went to cause them to rest in Canaan; so now should they be preserved, and restored from their captive state to their own land. But then the people might be apt to say, admitting his past deliverances, The Lord hath appeared of old unto me, but now we see none of his tokens, and therefore conclude ourselves rejected. No, says God, I have loved thee with an everlasting love, which having subsisted from eternity, will endure to eternity; therefore with loving-kindness have I drawn thee; I have delivered thee out of thy former troubles, and will draw thee out of every pit. Note, (1.) Long afflictions are ready to breed despondence; but we should remember the past experience of God's people, and comfort our souls in hope. (2.) It is the abiding ground of consolation, that God's love is everlasting: those who are once the objects of it, shall never be finally cast away. (3.) All our mercies in time on eternity flow from this everlasting love of God. We have not chosen him, but he hath chosen us, called us by his grace, delivered us from the horrible pit of nature, constrained us by the cords of love to follow him; with the everlasting energy of his grace hath overcome the strong bias of our corruptions, and drawn us from sin to holiness, from earth to heaven. Lord, thus draw me, that I may run after thee. 2. They shall be re-settled, and bled with plenty; either literally, when they should return from the captivity in Babylon; or spiritually, when, being converted to the Lord, Israel should be presented a chaffe virgin to Christ, be built up on him the sure foundation, a glorious church, and filled with the abundance of spiritual joy, far exceeding the music and dances with which they celebrated the ceremonial festivals, for Rev. xix. 2-4. xix. 7-9. In all their country, even Samaria, the seat of idolatry, gospel churches, represented by vines, should be planted, and enriched with numerous converts, from whom the planters, the ministers of the gospel, would receive the most abundant fruit. 3. They shall with one heart, and in one place, unite in the worship of God. The kingdoms of Israel and Judah shall be no more divided, but they shall be a day, the gospel-day, that the watchmen upon mount Ephraim, the ministers of the gospel, shall cry, Arise ye, and let us go up to Zion unto the Lord our God. Though Ephraim was chief in the revolt from the house of David, and the worship at Jerusalem, now they shall be among the first to expect their zeal for the worship and ordinances of the church of Chrift, the spiritual Zion, and confess him to be their Lord and their God. Note, They who were once chief rebels against God, when converted become his most zealous subjects and servants. 4. The Gentiles are called upon to rejoice in the conversion of Israel, and to pray for their compleat salvation, v. 7. for thus our praises for past mercies should ever quicken our sup- Supplications, and confirm our faith of greater yet in store for us. 5. Notwithstanding all difficulties in the way, God will lead them safely home; either from Babylon, when no bodily indomeths should detain them, God being their strength and helper; or this may be interpreted spiritually of their recovery from the bondage of corruption, when God will lead the blind in a way they know not, and make the lame man leap as an hart; when the travailing soul shall find rest from its pangs in Christ, and all the redeemed, a great company which no man can number, shall be brought into the church, with weeping for pall offences, whilst they look upon him whom they have pierced, and supplications for present grace, which in the most abundant measure God will bellow, like rivers of water, to re-hold them in their journey to glory; and he will make these paths for their feet, that nothing may cause them to fall; whilst as a father with tenderest regard he watches over, and in his arms supports, the children of his grace, as Israel and Ephraim should be then accounted. Note, (1.) When God will work, all difficulties quickly vanish. (2.) We have a total importance to take one step towards our own salvation; but when God calls, he will bellow the ability. (3.) All who return to God in truth, come to him with weeping and sorrow for pall guilt, and supplication for present help. (4.) When we follow a divine call, we are sure of a divine protection, and shall find comfort in all the way. (5.) They who have God for their father, can want no manner of thing that is good. 10. ¶ Hear the word of the LORD, O ye nations, and declare it in the tiles afar off, and say, He that scattered Israel! will gather him, and keep him, as a shepherd dark his flock. 11. For the LORD hath redeemed Jacob, and raidsened him from the hand of him: that was stronger than he. 12. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodnefs of the LORD, for wheat, and for wine, and for oil, and for the young of the flock, and of the herd: and their soul: shall be as a watered garden, and they shall not borrow any more at all. 13. Then: shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. 14. And I will satiate the soul of the priests with fatness, and: my people shall be satisfied with my goodnefs, faith the LORD. 15. ¶ Thus faith the LORD, A voice was heard in Ramah, lamentation and bitter weeping: Rachel weeping for her children, refused to be comforted for her children, because they were not. 16. Thus faith the LORD, Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, faith the LORD, and they shall come again from the land of the enemy. 17. And there is hope in thine end, faith the LORD, that thy children shall come again to their own border. 1. Moreover, the word of the LORD came unto Jeremiah the second thing, while he was yet 'that up in the court of the prison' saying, 2. Thus faith the LORD, 'the maker thereof, the LORD that formed it, to establish it, the LORD is his name. 3. Call unto me, and I will answer thee, and 'there thee great and + mighty things, which thou knowest not. 4. For thus faith the LORD, the God of Israel, concerning the houses of the city, and concerning the houses of the kings of Judah, 'which are thrown down by the mounts; and by the sword. 5. They occur to fight with the Chaldeans, but it is so far there with the dead bodies of men, whom I have slain in mine anger, and in my fury, and for all whose wickedness I have hid my face from this city. 6. Behold, I will bring it health and cure, and I will cure them, and 'will reveal unto them the abundance of peace and truth. 7. And 'I will cause the captivity of Judah, and the captivity of Israel to return, and 'will build them as at the first. 8. And 'I will cleanse them from all their iniquity, whereby they have fanned against me, and 'I will pardon all their iniquities whereby they have fanned, and whereby they have transgressed against me. 9. And 'it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall bear all the good that I do unto them: and 'they shall fear and tremble for all the goodness, and for all the prosperity that I procure unto it. Jeremiah still continued under confinement, but God's vices made the prophet's prison a more desirable place than the palace of Zohbish. The second time a message of peace is sent by him, to encourage the drooping hopes of the people ready to fall under their enemies, and sink into despair. 1. The prophecy is from the Lord, whose power is able to accomplish all his promises; the maker and former of the earth, and all things therein; who first established, and when he pleads can rebuild, his Zion. Jehovah is his name, self-sufficient, and faithful to his word. 2. Though God promises, the prophet must in prayer intercede for the fulfilment. God upon me, and I will answer thee, for promises do not supersede, but encourage our supplications, and shew thee great and mighty things, which thou knowest not; either the strange deliverance of the people from Babylon, when their situation seemed desperate, an event no human foresight could discover; or the greater wonders of gospel-grace, of which this temporal redemption was the figure. 3. Notwithstanding their present miseries, their houses, even those of their kings and nobles, between down; their auxiliaries, or the besieged, slain under the ruins; or those which remained filled, through famine and gold truce, with the dead couples of those who were slain in God's anger because of their wickedness; yet deplorable as their situation is, it is not desperate: Behold, I will bring it health and cure, restore their desolations; I will reveal unto them the abundance of peace and truth; peace to enjoy their blessings, and truth, the true worship of God and fidelity between man and man being restored: and I will cause the captivity of Judah and Israel to return; many of the other tribes returning to Judea from Babylon, with those of Judah and Benjamin; and I will cleanse them from all their iniquity, the cause of their sufferings; both pardoning their guilt, and delivering them from the power of sin. And it shall be to me a name of joy, a praise, and an honour before all nations; God would glorify himself in throating them such mercy, which would be attended with the most blessed effects; their prosperity not breeding security and neglect of God, but engaging them more faithfully to serve him, and making them jealous of offending a God to gracious. And this was still more eminently fulfilled by the coming of the Messiah; who, as the Sun of Righteousness, arose with healing in his wings; Peace was established by him between God and fallen man, and abundance of peace difficult in the sinner's conscience. Truth, the only true way of approaching God, and walking so as to please him, was by him revealed; then the dreadful captivity of sin was looted, and the souls of men delivered from the bondage of corruption. In a dying Saviour's blood a fountain was opened, that cheerless from all sin; and now rescued from the power, as well as guilt of their iniquities, the people of Jesus appear pleasing in his sight, an honour to their protection; and engaged by all the goodness they have talked, with godly jealousy and fear to work out their salvation, diligent to please, and careful not to offend their merciful Saviour and reconciled God. Blessed and happy are they who experience that great redemption, begun in present pardon, peace, grace and holiness; they shall see it shortly compleated in glory everlasting. 10. Thus faith the LORD, Again there shall be heard in this place ('which ye say shall be defolate without man and without beath, even in the cities of Judah, and in the streets of Jerusalem, that are defolate without man and without inhabitant, and without beath) 11. The voice of joy, and the voice of gladness, the voice of the bridegroom and the voice of the brails, the voice of them that shall say, 'Praise the LORD of hosts, for the LORD is good, for his mercy reduced for ever, and of them that shall bring the sacrifice of praise into the house of the LORD; for 'Lewish cause to return the captivity of the land, as at the first, saith the LORD. 12. Thus faith the LORD of hosts, Again in this place which is defolate without man and without beath, and in all the cities thereof, shall be an habitation of 'Shepherds causing their flocks to lie down. 13. In the cities of the mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah shall the flocks 'pass again under the hands of him that tallem them, saith the LORD. 14. Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel, and to the house of Judah. 15. In those days, and at that time will I cause 'the drupes of righteousness to grow up unto David, and 'he shall execute judgments and righteousness in the land. 16. In those days shall I pertain to dwell, and Jerusalem shall dwell safely: and that is the name wherewith the shall be called, The LORD our Righteousness. The distant nations, and the tiles afar off, are called upon to hear and observe the designs of mercy and grace which God hath towards his Israel. 1. He will collect them from their dispersion, keep them as a shepherd his flock, and redeem them from the hand of all their mighty enemies, who had prevailed against them, v. 10, 11, which was true of Israel after the flesh, when they were restored from Babylon, and will be still more eminently fulfilled, when they are brought in from their present state of captivity. But it is also especially applicable to all the spiritual Israel of God, redeemed by the blood of Jesus, restored from the power of sin and Satan, gathered in from the state of nature and corruption, in which they lay before dispersed amidst the world of the ungodly, and preferred and kept by the great shepherd of souls, out of whose hands none can pluck them. 2. They shall be filled with plenty, joy, and gladnefs. The returning captives with delight once more will stand on Zion's hill, and sing his praise, Eura 11. His goodnefs shall engage their hearts to him, and all temporal good things shall abound: they shall flourish as a watered garden; their forrows be at an end; the voice of joy again fill the streets of Jerusalem; and God's hand, seen in the visitation, shall turn their mourning and sorrow into overflowing joy and confidation; so that both priests and people shall be satiated with God's goodnefs, v. 12—14. The souls of sinners, whether Jews or Gentiles, shall also experience this prophecy more gloriously fulfilled, when brought into the church of Christ, the spiritual Zion, their hearts shall be enlarged with love and praise; constrained by the experience of divine goodnefs, and flowing together to Jesus, shall be filled with good things, the heavenly bread of gospel grace, the word of life; the cheating wine of the great and precious enemies, whereby we become partakers of a divine nature; the oil of gladnefs, the unction from the holy One; and all the bed of blessings be hath to bellow; making the soul as a watered garden, abounding in all the gifts and graces of the Spirit, in all the fruits of righteousness; the effects of which will be the exchange of all their mourning over their sins, corruptions, temptations, detestations, for joy in the sense of pardon, strength, and the light of God's countenance lifted up upon them; so that both ministers and people shall be satisfied with God's goodnefs; and as thus the tears at present are wiped away from their eyes, so shall they quickly go where they shall not foresee any more at all, where every cause of it will be removed for ever, and their everlasting blessedness be compleat. Haffan, Lord, this happy day! 3. The great cause of their grief would be removed. Rachel, as if rising out of her grave, which lay between Ramah and Bethlehem, to bewail this catastrophe, presionates the Jewish mothers with inconsolable anguish weeping over their children slain or gone into captivity; but the Lord silences her mourning with assurances, that the should not have borne these children in vain, since however now they deemed left irrecoverably, he would bring them to their own border again; so that there was still hope in their end that it would be happy, and make the former days of sorrow forgotten. This prophecy we are assured had also a particular reference to the saying the infants by Herod, Mat. xi. 1. 6—18. the maffiasre reaching from Bethlehem to Ramah, and waking, as it were, Rachel that mother of Israel from her legislature, to lament the inhuman deed; and she is comforted with the assurance, that there is hope in their end, and as a resurrection day these infants shall come from the land of death their enemy, to their own borders, the heavenly Canaan. Note, (1.) If we have hope in our end, we ought to be comforted under the troubles of the way. (2.) Parents are too apt to indulge inordinate sorrow for the death of their children, and refuse to be comforted; whereas, if they were gracious, they have cause to rejoice, and, if they died in infancy, have abundant reason to believe there is hope in their end: we shall meet them in a better country. 18. ¶ I have surely heard Ephraim bemoaning himself thus, 'Thus his chaffified me, and I was chaffified, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the LORD my God. 19. Surely after that I was turned, I repeated; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. 20. ¶ Ephraim my dear son? is he a pleasan child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him: I will surely have mercy upon him, faith the LORD. 21. Set there to way-marks, make thee high heaps: set thine heart toward the high-way, even the way which thou wentest turn again, O virgin of Israel, turn again to these the cities. 22. ¶ How long wilt thou go about, O thou backfinding daughter? for the LORD hath created a new thing in the earth, A woman shall compare man. 23. Thus faith the LORD of hosts, the God of Israel, As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity, The LORD bless thee, O habitation of justice, and mountain of holiness. 24. And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they that go forth with flocks. 25. For I have satiated the weary soul, and I have replenished every sorrowful soul. 26. Upon this I awaked, and beheld; and my sleep was sweet unto me. We have here further blessings promised to the people of God. 1. The Andre Chick the. Hic. 11. 14. Zach. 1. 7. A. Chick. vi. 2. 24. Chap. 10. 2. 11. 11. Hic. 11. 14. Hic. 11. 14. 1. The voice of joy shall return to Zion. The defoliations under which it had lain made many abandon themselves to despair of ever seeing the country railed from its ruins, but God will again replenish Jerusalem and the cities of Judah with multitude of inhabitants; then the bridal songs shall be heard, and the more delightful sounds of sacred melody echo through the courts of the temple, when this fresh instance of his astonishing goodness would make them with sacred rapture repeat the will known psalm, where the burden of each verb is, "For this mercy endureth for ever;" and these most pleasing sacrifices of praise be offered without craving. This may also be referred to the times of the gospel, the preaching of which would diffuse the greatest joy and gladness, and awaken the warmest pruine for the infinite mercies of redeeming love, when all other sacrifices should cease; but the spiritual sacrifices of praise shall never cease; begun in the church on earth, continued in heaven to eternity. 2. Plenty shall fill their land. The long deferred fields shall now again be covered with blazing flocks, the Shepherds in full security feeding them, and all the land over-spread with cattle, both mountains and valles, petties under the hands of him that infelt them, that none may be lacking. Mythically this may be interpreted of the ministers of Christ, the Shepherds, and his redeemed people, the zeal of his petties, gathered out from all nations; vast in multitude, feeding securely under the divine protection, known and numbered by him, and not one found wanting of all the Father hath given unto him. 3. Greater than all temporal mercies, the divine Messiah is promised. Long he had been expected as the hope of his Israel, and now the fulness of time approaches when he shall be revealed. In those days, and at that time, appointed in the eternal councils, will I cause the Branch of Righteousness to grow up unto David; the Messiah, the great Author of all Righteousness, and raised up to set on the throne of his father David; and he shall execute judgment and righteousness in the land; all judgment being committed to him, and in righteousness he will discharge the truth committed to him, executing vengeance on the enemies of his people, vindicating them from wrong, and justifying them from every accusation of sin or Satan. In those days, and Judah, the chosen seed, he found from wrath and hell, and all the powers of Satan, corruption, and the grave, with a certain and everlasting salvation; and Jerusalem shall thank safely, delivered from the least of every foe, and no more under condemnation; enjoying peace with God, and in their consciences, which no enemy can disturb or take away; and also in the name wherewith the shall be called, The Lord our Righteousness; his church being joined to Christ in an everlasting covenant, all things are hers; the bears his name, his righteousness is imputed to her, she is made partaker of a divine nature, and stands compleat in him, righteous as he is righteous, 1 John iii. 7. 1 Heb. These shall are to eat off from Christ. 1 Sam. vii. 16. 1 Kings 6. 4. Pl. Isaac. 49. 16. 6 Ills. lit. p. Pl. Caulic. 37. Ver. 47. Chap. anti. 36. V. Ill. 6. 6. Com. xii. 11. 6. 1v. 5. 6. xii. 17. Chap. anti. 37. a Ver. no. 1 Ver. 9. 1h 17. ¶ For thus faith the LORD, David shall never want a man to fit upon the throne of the house of Israel. 18. Neither shall the priests the Levites, want a man before me to offer burnt-offerings, and to kindle near-offerings, and to do sacrifice continually. 19. ¶ And the word of the LORD came unto Jeremiah, saying, 20. Thus faith the LORD, 1 If you can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season: 21. Then may also my covenant be broken with David my servant, 2 that he should not have a Son so reign upon his throne, and with the Levites the priests, my ministers. 22. As the host of heaven cannot be numbered, neither the seed of the tea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me. 23. Moreover, the word of the LORD came to Jeremiah, saying, 24. Considereth thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off; thus they have despised my people, that they should be no more a nation before them. 25. Thus faith the LORD, 1 If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth: 26. Then will I cast away the seed of Jacob, and David my servant, 2 that I will not take any of his seed to be ruffets over the seed of Abraham, Isaac, and Jacob: 3 We will cause their captivity to return, and have mercy on them. 9. 17—20. In the former verse, the branch from the root of Jesus was promised. Here the perpetuity of his kingdom is ensured. 1. Christ's kingdom will be an everlasting kingdom, for in him alone can this promise be fulfilled. The hands of David is long since extinct, or at least his descendants are utterly un- known, and for near two thousand years have been without the shadow of sovereignty; but Jesus reigns, and shall she were fit on the throne of glory, whilst sun and moon endureth; and sooner shall the covenant of day and night be broken, than the covenant of redemption fail, which is established with this Son of David. 2. He will have an everlasting priesthood, 6. 18. of which the Aaronical priesthood was typical. This hath long since been abolished, but Christ ever liveth to make intercession for us, and having offered one sacrifice for sin, is gone up into the presence of God, to plead continually the efficacy of that oblation once offered, and in virtue thereof to obtain eternal redemption for his people; and this seems rather the sense of the prophecy, than either the application of it to the Christian ministry, or to believers in general, who are indeed a holy priesthood ordained to offer up spiritual sacrifices, and which will be continued to the end of time. 3. God will multiply his seed beyond the firm of heaven, or the land of the sea shore, 6. 21. And the Levites that manifest unto me, the faithful so called, because all of them are his ministers; consecrated for him, and offering continually before him, the sacrifices of prayer and praise. 4. His church shall never fail, or his redeemed people perish. During their captivity, many of the undelivering Jews in defpondence, or their enemies in triumph, were ready to conclude that the Lord had cast off the two families he had chosen; the house of David and Aaron, or the two nations of Israel and Judah; thus they have despised my people, as if they were abandoned, and no more likely to be a nation; swallowed up by their conquerors, and ready to sink into oblivion. But sooner shall the succession of day and night be at an end, or the revolutions of the heavenly bodies be interrupted, than the seed of Jacob be cast off, or a ruler of their own nation be wanting to reign over them; when God, as he hath doomed, shall in mercy turn their captivity. What God did in bringing his people from Babylon but imperfectly answers the greatness of this promise; and therefore we must look farther to the church of his redeemed, the Israel of God; who, whatever state of sufferings they may for a while be exposed to, shall still be preserved under the government of Christ their king: their captivity from the bondage of corruption God will cause to return; and though under Antichristian tyranny they may groan, God will break the rule from off their neck; so that neither men nor devils shall ever be able to root out their memorial from the earth. We see the church of Christ hath, in virtue of this promise, stood the farthest foes of perfection during more than seventeen hundred years, and we may rest assured the will not only be preserved to the end, and every member thereof, but that he has never been ever seen, and all her enemies be made her foothold. We have here, 1. Ephraim's repentance, representing the whole body of the Jewish people, and the figure of every awakened soul that returns to God. He bemoans himself in the remembrance of his past iniquities; acknowledges the justice of the chastisement which his sins had provoked; reproaches his own stubbornness for struggling to long against God, as a bullock unaccustomed to the yoke. He prays to the Lord for that converting grace which only can turn his perverse heart; and if God will work, then shall the happy change be wrongly, and he be enabled by faith to rest upon God, and claim an interest in his regard; for thou art the Lord my God. And when he can thus call his burden upon the Lord, unheavily the belled effects appear: Surely after that I was turned, I repeated; the sense of the divine love, now more experimentally called, wrought a deeper sense of the evil and ingratitude of sin, and a greater abhorrence of it: and after that I was instructed, in the knowledge of his own impurity and pollution, by the light of God's Spirit, and of the transcendent excellence and infinite grace of the neglected Saviour; I smote upon We have here, 1. The perpetuity of the church of Christ engaged for by him, whose omnipotence can endure the fulfilment of the promises of his grace. That Lord of hosts, whose power created, and whose arm upholds and guides the ordinances of heaven in regular succession; who first shut up the sea in bounds, and still, when it rages, causes the foaming billows to subside; who moved out the heavens, and laid the foundation of the deep; immensely the space, unfathomable the abyss: this mighty God declares, that sooner shall there heavenly or the unruly brave their spheres, and the deep forsake its bed, to cover again the earth, than Israel cease to be a nation: yea, sooner shall impassibilities be practicable, the immensity of space be measured, and the foundation of the earth be founded out, by what supported, and have it is hung in air, than the land of Israel be cast off, so as to be utterly abandoned, notwithstanding all they have done. All their iniquities and unbelief shall not prevent the covenant of grace from taking effect: and this is equally true of all the Israel of God, who, notwithstanding all they have done, shall never perish, but have entailing him; and in the world of times a remnant, according to the election of grace, shall ever remain. 2. The rebuilding and duration of the city of Jerusalem, the figure of the church. Though it would quickly be laid in ruins, it should be raised again as large as ever, and he holy unto the Lord; no more polluted with idols, but wholly devoted to the worship and service of God. It shall not be planted up, nor thrown down any more for ever; which, if applied to the city of Jerusalem, can only signify that it should continue a long while; or, spoken of the church of Christ, shall be literally fulfilled, against which the gates of hell shall never prevail. In this chapter, 1. Jeremiah is imprisoned for forestalling the destruction of Jerusalem, and the captivity of king Zedekiah, ver. 1-5. 2. He buys some land, by God's appointment, as an assurance that in due time a happy end should be put to the present troubles, ver. 6-15. 3. He prays to God on this occasion, ver. 16-35. 4. God sends him a message to deliver to his people, (1.) He must forfeit the utter destruction of Judah and Jerusalem for their sins, ver. 26-35. But, (2.) At the same time offers them, that the destruction was total, it should not be final, ver. 36-44. 1. The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadnezzar. 2. For then the king of Babylon's army besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah's house. 3. For Zedekiah king of Judah had shut him up, saying, 'Wherefore doft thou prophesy, and say, Thus faith the LORD, Behold, I will give this oop into the hand of the king of Babylon, and he shall take it. 4. And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall forcibly be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes. 5. And he shall lead Zedekiah to Babylon, and there shall be he until I visit him, faith the LORD: though ye fight with the Chaldeans, ye shall not prosper. 6. And Jeremiah said, The word of the LORD came unto me, saying, 7. Behold, Hanameed the son of Shallam thine uncle, shall come unto thee, saying, Buy thee my field that is in Anathoth, for the right of redemption to thine to buy it. 8. So Hanameed mine uncle's son came to me in the court of the prison, according to the word of the LORD, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine, buy it for thyself: then I knew that this was the word of the LORD. 9. And I bought the field of Hanameed my uncle's son, that was in Anathoth, and weighed him the money, euer; ye享有 men shekels of silver. 10. And I subserved the evidence, and sealed it, and took witnesses, and weighed him the money in the balances. 11. So I took the evidence of the purchaser, hath that which was sealed according to the law and custom, and that which was open. VOL. II. 12. And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the light of Hanameed my uncle's son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison. 13. And I charged Baruch before them, saying, 14. Thus faith the LORD of hosts, the God of Israel, Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open, and put them in an earthen vessel, that they may continue many days. 15. For thus faith the LORD of hosts, the God of Israel, Houses and fields, and vineyards shall be possessed again in this land. The fatal hour approached of Jerusalem's destruction; already the Chaldean army surrounded the walls; the prophecies of Jeremiah that were before despised, now we should have thought would carry conviction to every hour, and his advice be fought and followed implicitly in the present emergency. How different the case? 1. Behold him a prisoner, shut up by the king's order in the court of the king's house; a place where probably the flatter prisoners were kept. The cause of his confinement was his declaration that Jerusalem should infallibly be taken; their desperate resistance against the besieges he fruitless; and Zedekiah himself attempt to escape in vain: he should be seized, delivered up to the victorious king of Babylon, for his indignation, and bear him pronounce judgment upon him; he led into an ignominious captivity, and there abide, till death came as a kind violent to release him from his miseries. This prophecy, so far from humbling, exasperated them against him, and left by his preaching he should discourage the hearts of the people to surrender, they put him under this confinement, though not so rigorous but that he was allowed the air and company of his friends. Note, (1.) They who will go on God's measure must not be shocked at a prison. (2.) Nothing will convince hardened sinners: even when God's judgments begin to operate, they flatter themselves they shall weather the storm. 2. In the prison he becomes a purchaser. Hanameed, his uncle's son, had a field to depose it, and, as nearest of kin, the right of redemption was in Jeremiah. The Lord let him know in the prison, that an offer of selling it would be made to him, as happened, v. 2. and that it was his will he should buy the land, which was in the suburbs of Anathoth, a city of the priests, and which one of them might lawfully transfer to another; or some inheritance by the mother's side, which Hanameed had a right to part with. The bargain is easily made, the money paid; the land conveyed with all the usual formalities; the deeds consigned to the care of Baruch, in the presence of the witnesses who subscribed them, to be set in an earthen vessel, and hid probably in the field: for though the destruction of the city and country by the Chaldeans was certain, and therefore the money might appear lost; yet God assured him, on whose veracity he could depend, that the time would come, when every man's property would be restored, and houses, fields, and vineyards be brought and sold as usual: and it was designed for an encouragement of the faith and hope of the people, when they saw the prophet himself taking in the full assurance of the truth he declared. Note, When ministers the themselves influenced by the word they preach, and fully persuaded of it, its effects will be more powerful on their hearers. 16. Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying, 17. Ah, LORD God; behold, thou hast made the heaven and the earth by thy great power and stretched-out arm, and there is nothing too hard for thee. 18. Thou sheweth loving kindness unto thousands, and recompenseeth the iniquity of the fathers into the bosom of their children after them: the great, the mighty God, the LORD of hosts is his name. 19. Great in counsel, and mighty in work (for thine eyes are open upon all the ways of the sons of men, to give every one according to his ways, and according to the fruit of his doings) 20. Which hast set signs and wonders in the land of Egypt, euer unto this day, and in Israel, and amongst other men, and hast made thee a name, as at this day. 21. And hast brought forth thy people Israel out of the land of Egypt, with signs and with wonders, and with a strong hand, and with a stretched-out arm, and with great terror. 22. And hast given them this land which thou dold swear to their fathers to give them, a land flowing with milk and honey. 23. And they came in and possessed it, but they obeyed not thy voice, neither Q.9 walked 1. Gen. 1, 2. walked in thy law, they have done nothing of all that thou commandedeth them to do: therefore thou hast caused all this evil to come upon them. 24. Behold the I mouses, they are come unto the city to take it, and the city is given into the hand of the Chaldeans that fight against it, because of the sword, and of the famine, and of the pestilence; and what thou hast spoken is come to pass, and behold, thou seeth it. 25. And thou hast said unto me, O LORD God, Buy thee the field for money, and take witnesses: for the city is given into the hand of the Chaldeans. Having transacted this business, and delivered the writings to Baruch's care, the prophet directs his prayer to God, grieved for the calamities impending, and to some perpleters how the desolations ready to be accomplished on this people could correspond with those promises of their resurrection. 1. He adores the infinite perfections of God: his unsightly pearer, manifested in the amazing works of creation, which sothing can controul or refelt, v. 17. his immotely many, during loving-landness to thousands: his inflexible justice, in pumishing sin in those who hate him, upon children's children, that every after their fathers transcriptions: his universal procreeys, the great, the mighty God, the Lord of hosts, who does whatever pleaseth him, and whom all the armies of busiven and earth obey, v. 11. his infinite wisdom; great in counsel, his designs planned with the most consummate knowledge, and carried into execution with the most irrefutable energy. Conmissive; he beholds all the ways of the sons of men, and knoweth every device of their hearts: the eternal judge; who will in the day of recompense render to every man according to his works. 2. He recounts the wonders he had wrought for his people of old, evident in the plagues of Egypt, their deliverance from theatres, and in all the dispensations of his providence towards them from that day, bringing them into Canaan, according to the promise made to their fathers, as well as in what he did among the nations around them; in all which he got to hunself great glory, and appeared worthy of their highest praise. Now, The gracious dealings of God towards his people should ever afford matter for our thanks, and encouragement to our faith. 3. He laments their disobedience, as the cause of all the mishres to which they were now exposed. By a long train of rebellions they had brought their present evils upon themselves, and the prophetic word, which they had disengaged, began to receive its terrible accomplishment. Behold, the besiegas compels the city, and raise their mounts and batteries against it; so that their case was desperate, the city is given into the hands of the Chaldeans. 4. He lays the doubts and perplexities of his mind before God. Thus hast said unto me, in this ruinous situation of affairs, Buy thee a field, and take witnesses; and this formal prayer, when the land was devoted to destruction. Note, (1.) God's providence sometimes appear to contradict his promises. (2.) When we have God's orders, we have nothing to do, but obey, and trust him with the issue. (3.) When we are in the death concerning God's dispensations, we may humbly by prayer beg to be taught of God. 26. ¶ Then came the word of the LORD unto Jeremiah, saying, 27. Behold, I am the LORD, the God of all flesh: 'Is there any thing too hard for me? 28. Therefore thus faith the LORD, Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadnezzar king of Babylon, and the shall take it. 29. And the Chaldeans that fight against this city, shall come and set fire on this city, and burn it, with the houses upon whose roofs they have offered incede unto Baal, and poured out drink-offerings unto other gods to provoke me to anger. 30. For the children of Israel, and the children of Judah have only done evil before me from their youth: for the children of Israel have only provoked me to anger with the work of their hands, faith the LORD. 31. For this city hath been to me, as a provocation of mine anger, and of my fury, from the day that they built it, even unto this day; that I should remove it from before my face: 32. Because of all the evil of the children of Israel, and of the children of Judah, which they have done to provoke me to anger, they, their kings, their printers, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem. 33. And they have turned unto me the back, and not the face; though I taught them, riding up early, and teaching this, yet they have not bearked to receive instruction. 34. But they set their abominations in the house (which is called by my name) to defile it. 35. And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the Jew, unto Moleck, which I commanded them not, neither came it into my mind, that they should do this abomination to cause Judah to sin. 36. And now therefore thus faith the LORD the God of Israel concerning this city, whereof ye say, 'It shall be delivered into the hand of the king of Babylon, by the sword, and by the famine, and by the pestilence.' 37. Behold, 'I will gather them out of all countries whither I have driven them in mine anger and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell lately. 38. And they shall be my people, and I will be their God. 39. And I will give them one heart, and one way, that they may fear me; for every, for the good of them, and of their children after them. 40. And I will make an everlasting covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me. 41. Yea, I will rejoice over them to do them good, and I will plant them in this land; assembly, with my whole heart, and with my whole soul. 42. For thus faith the LORD, Like as I have brought all this great evil upon this people, to will bring upon them all the good that I have promised them. 43. And fields shall be bought in this land, whereof ye say, 'It is defolate without man or beast, it is given into the hand of the Chaldeans. 44. Men shall buy fields for money, and fubicnize evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerufalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the South: for I will cause their captivity to return, faith the LORD. Inundated again of God as his people, and profiling their fidelity and allegiance to him as their God. (2.) God will make with them an everlasting command, the sense of which is most amazingly gracious, and which should fall not only with them but with all the Israel of God. (1.) He promises to put his fear into their hearts, the principle of all true wisdom and godilands, v. 39. Now, A heart to fear God must be his own gift. (2.) He will give them one heart and one way, a single eye to God's glory; forvent charity among themselves; one path of grace and holiness in which they should walk, and leave their blessing and good examples as the hell inheritance to children's children. Now, All who have truly given up their hearts to Christ, whatever lesser differences may fulfill between them, will ever be united in love, and walk in one way of holiness as Christ also walked. (3.) He will never turn away from doing them good. Whatever aspect his prevalences may have, all shall work together for their benefit; the riches of his grace shall manifest a constant and abundant supply for their necessities; and, while he will never leave or forsake them, he will take care they shall never leave or forsake him, kept by his power, through faith, unto salvation. Now, If the final perseverance of the saints depended on themselves, their stability would rest on a precarious foundation; but, blessed the God, it is in better hands: the faithfulness of the promise secures, amidst all dangers and difficulties, the certainty of the event. (3.) His temporal, as his spiritual mercies, shall be great. God will plant them firmly in their own land; his heart and soul shall be, as it were, firmly engaged in it, such delight will be take to do them good. And this shall be as firmly accomplished, as the evil which he had brought upon them. (4.) Then the whole country should be inhabited, property secure, estates valuable, and no land want a purchaser; so that Jeremiah may be at rest respecting that which he hath bought; and it is the earnest of what shall so that day he the case: it will then be found that the money is not laid out unpreciably, when the Lord shall thus cause their captivity to return. Some apply this spiritually to the deliverance from the bondage of corruption, and those purchased possessions provided for the redeemed in the heavenly Canaan. Jeremiah still continued under confinement, but God's vices made the prophet's prison a more desirable place than the palace of Zohbish. The second time a message of peace is sent by him, to encourage the drooping hopes of the people ready to fall under their enemies, and sink into despair. 1. The prophecy is from the Lord, whose power is able to accomplish all his promises; the maker and former of the earth, and all things therein; who first established, and when he pleads can rebuild, his Zion. Jehovah is his name, self-sufficient, and faithful to his word. 2. Though God promises, the prophet must in prayer intercede for the fulfilment. God upon me, and I will answer thee, for promises do not supersede, but encourage our supplications, and shew thee great and mighty things, which thou knowest not; either the strange deliverance of the people from Babylon, when their situation seemed desperate, an event no human foresight could discover; or the greater wonders of gospel-grace, of which this temporal redemption was the figure. 3. Notwithstanding their present miseries, their houses, even those of their kings and nobles, between down; their auxiliaries, or the besieged, slain under the ruins; or those which remained filled, through famine and gold truce, with the dead couples of those who were slain in God's anger because of their wickedness; yet deplorable as their situation is, it is not desperate: Behold, I will bring it health and cure, restore their desolations; I will reveal unto them the abundance of peace and truth; peace to enjoy their blessings, and truth, the true worship of God and fidelity between man and man being restored: and I will cause the captivity of Judah and Israel to return; many of the other tribes returning to Judea from Babylon, with those of Judah and Benjamin; and I will cleanse them from all their iniquity, the cause of their sufferings; both pardoning their guilt, and delivering them from the power of sin. And it shall be to me a name of joy, a praise, and an honour before all nations; God would glorify himself in throating them such mercy, which would be attended with the most blessed effects; their prosperity not breeding security and neglect of God, but engaging them more faithfully to serve him, and making them jealous of offending a God to gracious. And this was still more eminently fulfilled by the coming of the Messiah; who, as the Sun of Righteousness, arose with healing in his wings; Peace was established by him between God and fallen man, and abundance of peace difficult in the sinner's conscience. Truth, the only true way of approaching God, and walking so as to please him, was by him revealed; then the dreadful captivity of sin was looted, and the souls of men delivered from the bondage of corruption. In a dying Saviour's blood a fountain was opened, that cheerless from all sin; and now rescued from the power, as well as guilt of their iniquities, the people of Jesus appear pleasing in his sight, an honour to their protection; and engaged by all the goodness they have talked, with godly jealousy and fear to work out their salvation, diligent to please, and careful not to offend their merciful Saviour and reconciled God. Blessed and happy are they who experience that great redemption, begun in present pardon, peace, grace and holiness; they shall see it shortly compleated in glory everlasting. 10. Thus faith the LORD, Again there shall be heard in this place ('which ye say shall be defolate without man and without beath, even in the cities of Judah, and in the streets of Jerusalem, that are defolate without man and without inhabitant, and without beath) 11. The voice of joy, and the voice of gladness, the voice of the bridegroom and the voice of the brails, the voice of them that shall say, 'Praise the LORD of hosts, for the LORD is good, for his mercy reduced for ever, and of them that shall bring the sacrifice of praise into the house of the LORD; for 'Lewish cause to return the captivity of the land, as at the first, saith the LORD. 12. Thus faith the LORD of hosts, Again in this place which is defolate without man and without beath, and in all the cities thereof, shall be an habitation of 'Shepherds causing their flocks to lie down. 13. In the cities of the mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah shall the flocks 'pass again under the hands of him that tallem them, saith the LORD. 14. Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel, and to the house of Judah. 15. In those days, and at that time will I cause 'the drupes of righteousness to grow up unto David, and 'he shall execute judgments and righteousness in the land. 16. In those days shall I pertain to dwell, and Jerusalem shall dwell safely: and that is the name wherewith the shall be called, The LORD our Righteousness. We have here further blessings promised to the people of God. 1. The Andre Chick the. Hic. 11. 14. Zach. 1. 7. A. Chick. vi. 2. 24. Chap. 10. 2. 11. 11. Hic. 11. 14. Hic. 11. 14. 7. Chap. vi. 14. Chap. 10. 16. R. 1000. Hic. 11. 14. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. Chap. 10. In this chapter we have two messages which God sent by Jeremiah. (1.) One to permit the fate of Zedekiah king of Judah, that he should fall into the hands of the king of Babylon, and live and die in captivity, ver. 1—7. (2.) Another to read the deep faith of prayer and praise for bringing back above Jeremiah: tell Mosley, whom they had released according to the law, ver. 8—11. therefore God will bring the Chaldean army upon them again, when they began to hope they were yet clear of them, ver. 12—21. 1. THE word which came unto Jeremiah from the LORD, 1 when Nebuchadnezzar king of Babylon, and all his army, and all the kingdoms of the earth of his dominion, and all the people sought against Jerusalem, and against all the cities thereof: saying, 2. Thus faith the LORD the God of Israel, Go; and speak to Zedekiah king of Judah, and tell him; Thus faith the LORD, Behold, 3 I will give this city into the hand of the king of Babylon, and 4 he shall burn it with fire. 5. And 5 thou shalt not escape out of his hand, but shalt surely be taken, and delivered into his hand, and thine eyes shall behold the eyes of the king of Babylon, and 6 he shall speak with thee mouth to mouth, and thou shalt go to Babylon. 7. Yet hear the word of the LORD, O Zedekiah king of Judah, Thus faith the LORD of thee, Thou shalt not die by the Israel. 8. But thou shalt die in peace, and wish 9 the bornings of thy fathers the former kings which were before thee, so shall they burn nearer for thee, and 10 they will lament thee, saying, Ah loot: for I have pronounced the word, faith the LORD. 11. Then Jeremiah the people: make all these words unto Zedekiah king of Judah in Jerusalem. 12. When the king of Babylon's army fought against Jerusalem, and against all the cities of Judah that were left, against Laxbih, and against Azekah: for these defenced cities remained of the cities of Judah. This prophecy in its days precedes the former, being, it seems, the cause of Jeremiah's commitment to the court of the prison, chap. XXXI. 2-5. It was directed particularly to Zedekiah, and, though a king, the prophet faithfully delivered it, v. 6. for they who will be true to their truth must not flatter nor fear the greatest. Matters were now brought to a very desperate point: but two cities, Azekah and Lachith, remained to Judah; and these, as well as Jerusalem, were now involved by the army of Nebuchadnezzar, v. 7. yet Zedekiah and the people perished in their obituary, and refused to surrender. Heretofore. 1. That doom is read. Jerusalem should be burnt to the ground, himself made a prisoner, and, though attempting to escape, shall be seized and brought to the king of Babylon, and carried by him into a miserable captivity: the just punishment of his rebellion against Nebuchadnezzar, and disobedience to the warnings of God. 2. A gleam of mercy breaks through the gloom. God affirms him, and his word cannot fail, he shall not be put to death, but do to peace, on his bed, treated kindly by the king of Babylon; or, it may be, to peace with God, his suffering in Babylon having been blessed to bring about his repentance; and, though a captive, he should be honourably interred, with the usual respect paid to the kings of Judah, and with the lamentations of the people, deeply afflicted with his loss. Note, They who at last, though late, return to God, will find peace with him; and, however, for ever their afflictions may have been, they will have reason to bless God for them as their chief mercies. The prison that leads to repentance is far preferable to the palace that is the scene of iniquity. 8. ¶ This is the word that came unto Jeremiah from the LORD, after that the king Zedekiah had made a covenant with all the people which were at Jerusalem, to proclaim 'liberty unto them; 9. 'That every man should let his man- servant, and every man his maid- servant, King an Hebrew or an Hebrew, go free, that none should serve himself of them, to wit, of a Jew his brother. 10. Now when all the princes, and all the people which had entered into the covenant, heard that every one should let his man- servant, and every one his maid servant go free, that none should serve themselves of them any more, then they obeyed and let them go. 11. But afterwards they turned and caused the servants and the handmaids, whom they had let go free, to return, and brought them into subjection for servants and for handmaids. 12. ¶ Therefore the word of the LORD came to Jeremiah from the LORD, saying, 13. Thus saith the LORD, the God of Israel, I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondmen, saying, 14. 'At the end of seven years, let ye go every man his brother an Hebrew, which hath been sold unto thee; and when he hath served thee six years, thou shalt let him go free from thee: but your fathers bearked me unto me, neither inclined their ear. 15. And ye were now turned, and had done right in my sight, in proclaiming liberty every man to his neighbour, and ye had made a covenant before me in the house which is called by my name. 16. But ye turned and polluted my name, and caused every man his servant, and every man his handmaid, whom he had set at liberty at their pleasors, to return, and brought them into subjection, to be unto you for servants and for handmaids. 17. Therefore thus saith the LORD, Ye have not bearked unto me in proclaiming liberty every one to his brother, and every man to his neighbour: behold, 'I proclaim a liberty for you, saith the LORD, to the sword, to the pestilence, and to the famine, and I will make you to be removed into all the kingdoms of the earth. 18. And I will give the men that have transgressed my covenant, which have not performed the words of the covenant which they had made before me, when they cut the calf in twain, and passed between the parts thereof, 19. The princes of Judah, and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land which passed between the parts of the calf, 20. I will even give them into the hand of their enemies, and into the hand of them that seek their life; and their dead bodies shall be for meat unto the sows of the heaven, and to the beasts of the earth. 21. And Zedekiah king of Judah, and his princes, will I give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the v. 1. II. king of Babylon's army which are gone up from you. 22. ¶ Behold I will command, saith the LORD, and cause them to return to this city, and they shall fight against it, and rake it, and burn it with fire, and I will make the cities of Judah a defolution without an inhabitant. 6. 8-22. This prophecy was delivered during that interval when Nebuchadnezzar had raised the siege of Jerusalem to go to meet the army of Egypt which was advancing to relieve it. 1. The occasion of the prophecy was their unjust and hypocritical conduct towards their servants. The law had enjoined them every servant year to recede their brethren, who the poverty or debt had been sold for bondmen, in gratitude for their own deliverance from Egypt. But this, amongst their other sins, their fathers had neglected, 2. and they kept them still in servitude, notwithstanding the year of recede was passed: and, custom having authorized the evil, it was become general. But, when the Chaldean army belonged the city, as the prophets no doubt had before rebuked them for such an avowed disobedience to the law, they now laid the mantle to boast, convicts of the evil of the praetors, and an edict was published by the king, princes, and people, for a general recede; and, to confirm it, they made a solemn covenant in the temple to abide by God's law for the future, passing between the parts of the divided calf, as imprecating God's wrath, that they might be thus cut afunder, if they failed of performing their engagement. In consequence of this, all their servants and handmaids were set free, as was right in God's sight, v. 15. but when the siege was raised, and the storm foamed to be blown over, they again forced them to return to servitude, committing a most flagrant piece of injustice to them, playing a part most hypocritical and affronting to God, and justly bringing upon their heads the earth of a broken covenant. Note, (1.) The reformations which fear and danger make are seldom sincere or abiding. (2.) The most solemn bonds and vows will not long restrain those whose hearts are not right with God. (3.) If God's reprieve are abused, and made an encouragement to perish in the ways of wickedness, he will then proceed to execution; for none ever yet hardened their hearts against him and proffered. 2. God pronounces judgment upon them for this treacherous dealing. He dismisses them from his service and protection, v. 17. devotes them to famine, pestilence, and the sword; the men who have transgressed the covenant shall be as the calf they divided, even the princes of Judah and Jerusalem, the eunuchs, the priests, and all the people of the Land, who had so solemnly sworn to observe it, v. 18, 19. Given up into the hands of the Chaldeans, they are doomed to a miserable death, their carcasses unburied, shall be cast as dung upon the earth, and be meat for the beasts and birds. Nor may they think, because the king of Babylon is gone up from them, that they are safe. He shall return infallibly, beings, sown, and burn Jerusalem, with all the other cities of Judah, spread defolution on the land, and leave it as an uninhabited wilderness, dragging Zedekiah and his princes, with the remnant that escape the twain, into an ignominious captivity, to know themselves the miseries of that servitude which they had made so heavy to their brethren. Note, (1.) The sinner's security is a sad postage of his defolution. (2.) Promising beginnings, to which the end does not correspond, only bring more aggravated guilt, and faste defolution. Apollates, who were once profetious, shall receive greater damnation. A variety of methods is tried to awaken the Jesus to a feast of their sin, and to bring them to repentance and reformation. (1.) He sets before them the unbroken performance of the family of the Rechabites in their obedience to the command of Jerusalem their neighbor, ver. 1-11. (2.) With this he aggravates their disobedience to God, and contempt of his preop. ver. 12-15. (3.) He foresels the judgement of God upon the Jesus for their impious disobedience, ver. 16, 17. (4.) He affirms the Rechabites of the blessing of God upon them, for their pious obedience to their father, ver. 18, 19. 1. THE word which came unto Jeremiah from the LORD, in the days of Jehoiakim, the son of Jofiah king of Judah, saying, 2. Go unto the house of the Rechabites, and speak unto them, and bring them into the house of the LORD, into one of the chambers, and give them wine to drink. 3. Then I took Jeezeanish, the son of Jeremiah, the son of Hebaishiah, and his brethren, and all his sons, and the whole house of the Rechabites. 4. And I brought them into the house of the LORD, into the chamber of the sons of Hanan, the son of Igdaiah a man of God, which was by the chamber of the princes, which was above the chamber of Measelah the son of Shallum, the keeper of the door. 5. And I set before the sons of the house of the Rechabites pots full of wine, and cups, and I said unto them, Drink ye wine. 6. But they said, We will drink no wine: for 7 Jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine, neither ye, nor your sons for ever. 7. Neither shall ye build house, nor sow seed, nor plant vineyard, nor have any, but all your days ye shall dwell in tents, that ye may live many days in the land where ye be strangers. 8. Thus have we obeyed the voice of Jonadab the son of Rechab our father, in all that he hath charged us, to drink no wine all our days, we, our wives, our sons, nor our daughters; 9. Nor to build houses for us to dwell in: 7 neither have we vineyard, nor field, nor seed. 10. But we have dwelt in tents, and have obeyed, and done according to all that Jonadab our father commanded us. 11. But it came to pass when Nebuchadnezzar king of Babylon came up into the land, that we said, Come, and let us go to Jerusalem for fear of the army of the Chaldeans, and for fear of the army of the Syrians: so we dwell at Jerusalem. The date of this chapter seems to be about the fourth year of Jehoiakim, when, on account of his rebellion, Nebuchadnezzar invaded the land, and about seventeen years before the preceding prophecies were delivered. The Rechabites here mentioned were Kennes, of the posterity of Hobah, Moses's father-in-law, 1 Chron. ii. 55. Judg. i. 16. one family of which, denominated from Rechab their great progenitor, observed some peculiar rites, enjoined them by Jonadab, the son or lineal defendant of Rechab, a man famous for his unity in the days of Jehu, about 300 years before this time, 2 Kings x. 15, 16. 1. The injunctions Jonadab laid on them were, to drink no wine, and dwell in tents, having neither houses nor land, nor vineyard, nor villages; but to devote themselves to a pastoral life, remote from the busy world, where corruption and vice must abound, and thereby be farther removed from temptation: as they were strangers in the land, they must be content with their lies, and desire no great things; nor seek to accumulate wealth, which might provoke the envy of the people among whom they dwelt: luxury also, the bane of body and soul, would thus be banished from them; and, accustomed to hard fare, they would be the better able to meet the days of calamity, which the sins of the land where they sojourned were bringing upon them. Note, (1.) Though God hath not forbid us wise, temperance will dictate caution and self-denial. (2.) It is desirable to sit loose to this present world; and the less we have in it, generally, the less unwilling we shall be to part from it. (3.) They who are strangers upon earth must never think of taking up their rest below, but be ready, at a moment's warning, to put off this tabernacle. 2. The Rechabites strictly observed Jonadab's rule. Men, women, and children, were all a family of Nazarites; and tho' they were now obliged through necessity, by reason of the invasion, to dispense with one part of their father's injunctions, and had for safety retired to Jerusalem, yet not with an intention to take up their abode there longer than the danger threatened: and as for the other, they still religiously observed it; and therefore, though urged by the prophet to drink; who had invited them together into one of the chambers of the temple, and set before them pots of wine, they absolutely refused, and pleaded their father's order as the reason of their conduct. Note, When there is a spirit of real sobriety, the wine, even when it sparkles, will have no influence, nor the solicitations of others be able to extort a compliance with the least excels. 12. ¶ Then came the word of the LORD unto Jeremiah, saying, 3. Thus faith the LORD of hosts, the God of Israel, Go, and tell the men of Judah, and the inhabitants of Jerusalem, Will ye not receive instruction to hearken to my words, faith the LORD. 14. The words of Jonadab the son of Rechab, that he commanded his sons not to drink wine, are performed; for unto this day they drink none, but obey their father's commandment: notwithstanding I have spoken unto you, rising early, and speaking, but ye hearkned not unto me. 15. I have sent also unto you all my servants the prophets, rising up early and sending them, saying, 'Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them,' and ye shall dwell in the land, which I have given to you, and to your fathers: but ye have not inclined your ear, nor hearkned unto me. 16. Because the sons of Jonadab the son of Rechab have performed the commandment of their father, which he commanded them; but this people hath not hearkned unto me: 17. Therefore thus faith the LORD God of hosts, the God of Israel, Behold, I will bring upon Judah, and upon all the in- habitants of Jerusalem, all the evil that I have pronounced against them: because I have spoken unto them, but they have not heard, and I have called unto them, but they have not answered. 18. ¶ And Jeremiah said unto the house of the Rechabites, Thus faith the LORD of hosts, the God of Israel, Because ye have obeyed the commandment of Jonadab your father, and kept all his precepts, and done according to all that he hath commanded you: 19. Therefore thus faith the LORD of hosts, the God of Israel, Jonadab the son of Rechab shall not want a man to stand before me for ever. It was not the prophets' intention to draw the Rechabites into a breach of their rule, but to set them forth as an example to Israel. 1. The obedience of the Rechabites to their father served to aggravate the rebellion of the Jews against the commands of God. The commands of Jonadab, a mere man, were kept; the words of the eternal God disregarded: his injunctions, descending only by tradition, had more influence over his posterity, than God's written laws, urged by a succession of prophets daily inculcating their observance on the Jews. It was a real piece of self-denial the son of Rechab enjoined, in a matter before lawful; whereas what God had forbidden was highly criminal, and what he commanded would be their real comfort. The Rechabites had no particular obligation to Jonadab to enforce their obedience; whilst every thing Israel possessed in Canaan came from God's bounty, and was held on condition of their fidelity, so that both gratitude and duty should have engaged them to observe God's commandments. 2. The Jews are threatened for their disobedience and base ingratitude. The Rechabites shall rise up in judgment and condemn them; and God will execute upon them all the devastings he hath pronounced since they remained incorrigible, and would neither by admonitions nor corrections be warned and led unto repentance. Note, Though vengeance is slow in coming, it is sure to all that abide impenitence. 3. The Rechabites are commanded and rewarded for their dutiful obedience to their father Jonadab's commands. 'Jonadab the son of Rechab shall not want a man to stand before me for ever.' As long as Israel was a nation his posterity should continue in it; or perhaps to the end of time, the family, though now mixed with the Jews, being not extinct; or it may have respect to better days, when they should be converted by the preaching of the gospel, and, among other faithful souls, to the end of time, stand before the Lord, to offer the spiritual sacrifices of prayer and praise. Note, Nothing entails more surely a blessing on children than their dutiful observance of their pious parents instructions. The date of this chapter seems to be about the fourth year of Jehoiakim, when, on account of his rebellion, Nebuchadnezzar invaded the land, and about seventeen years before the preceding prophecies were delivered. The Rechabites here mentioned were Kennes, of the posterity of Hobah, Moses's father-in-law, 1 Chron. ii. 55. Judg. i. 16. one family of which, denominated from Rechab their great progenitor, observed some peculiar rites, enjoined them by Jonadab, the son or lineal defendant of Rechab, a man famous for his unity in the days of Jehu, about 300 years before this time, 2 Kings x. 15, 16. 1. The injunctions Jonadab laid on them were, to drink no wine, and dwell in tents, having neither houses nor land, nor vineyard, nor villages; but to devote themselves to a pastoral life, remote from the busy world, where corruption and vice must abound, and thereby be farther removed from temptation: as they were strangers in the land, they must be content with their lies, and desire no great things; nor seek to accumulate wealth, which might provoke the envy of the people among whom they dwelt: luxury also, the bane of body and soul, would thus be banished from them; and, accustomed to hard fare, they would be the better able to meet the days of calamity, which the sins of the land where they sojourned were bringing upon them. Note, (1.) Though God hath not forbid us wise, temperance will dictate caution and self-denial. (2.) It is desirable to sit loose to this present world; and the less we have in it, generally, the less unwilling we shall be to part from it. (3.) They who are strangers upon earth must never think of taking up their rest below, but be ready, at a moment's warning, to put off this tabernacle. 2. The Rechabites strictly observed Jonadab's rule. Men, women, and children, were all a family of Nazarites; and tho' they were now obliged through necessity, by reason of the invasion, to dispense with one part of their father's injunctions, and had for safety retired to Jerusalem, yet not with an intention to take up their abode there longer than the danger threatened: and as for the other, they still religiously observed it; and therefore, though urged by the prophet to drink; who had invited them together into one of the chambers of the temple, and set before them pots of wine, they absolutely refused, and pleaded their father's order as the reason of their conduct. Note, When there is a spirit of real sobriety, the wine, even when it sparkles, will have no influence, nor the solicitations of others be able to extort a compliance with the least excels. 12. ¶ Then came the word of the LORD unto Jeremiah, saying, 3. Thus faith the LORD of hosts, the God of Israel, Go, and tell the men of Judah, and the inhabitants of Jerusalem, Will ye not receive instruction to hearken to my words, faith the LORD. 14. The words of Jonadab the son of Rechab, that he commanded his sons not to drink wine, are performed; for unto this day they drink none, but obey their father's commandment: notwithstanding I have spoken unto you, rising early, and speaking, but ye hearkned not unto me. 15. I have sent also unto you all my servants the prophets, rising up early and sending them, saying, 'Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them,' and ye shall dwell in the land, which I have given to you, and to your fathers: but ye have not inclined your ear, nor hearkned unto me. 16. Because the sons of Jonadab the son of Rechab have performed the commandment of their father, which he commanded them; but this people hath not hearkned unto me: 17. Therefore thus faith the LORD God of hosts, the God of Israel, Behold, I will bring upon Judah, and upon all the in- habitants of Jerusalem, all the evil that I have pronounced against them: because I have spoken unto them, but they have not heard, and I have called unto them, but they have not answered. 18. ¶ And Jeremiah said unto the house of the Rechabites, Thus faith the LORD of hosts, the God of Israel, Because ye have obeyed the commandment of Jonadab your father, and kept all his precepts, and done according to all that he hath commanded you: 19. Therefore thus faith the LORD of hosts, the God of Israel, † Jonadab the son of Rechab shall not want a man to stand before me for ever. It was not the prophets' intention to draw the Rechabites into a breach of their rule, but to set them forth as an example to Israel. 1. The obedience of the Rechabites to their father served to aggravate the rebellion of the Jews against the commands of God. The commands of Jonadab, a mere man, were kept; the words of the eternal God disregarded: his injunctions, descending only by tradition, had more influence over his posterity, than God's written laws, urged by a succession of prophets daily inculcating their observance on the Jews. It was a real piece of self-denial the son of Rechab enjoined, in a matter before lawful; whereas what God had forbidden was highly criminal, and what he commanded would be their real comfort. The Rechabites had no particular obligation to Jonadab to enforce their obedience; whilst every thing Israel possessed in Canaan came from God's bounty, and was held on condition of their fidelity, so that both gratitude and duty should have engaged them to observe God's commandments. 2. The Jews are threatened for their disobedience and base ingratitude. The Rechabites shall rise up in judgment and condemn them; and God will execute upon them all the devastings he hath pronounced since they remained incorrigible, and would neither by admonitions nor corrections be warned and led unto repentance. Note, Though vengeance is slow in coming, it is sure to all that abide impenitence. 3. The Rechabites are commanded and rewarded for their dutiful obedience to their father Jonadab's commands. 'Jonadab the son of Rechab shall not want a man to stand before me for ever.' As long as Israel was a nation his posterity should continue in it; or perhaps to the end of time, the family, though now mixed with the Jews, being not extinct; or it may have respect to better days, when they should be converted by the preaching of the gospel, and, among other faithful souls, to the end of time, stand before the Lord, to offer the spiritual sacrifices of prayer and praise. Note, Nothing entails more surely a blessing on children than their dutiful observance of their pious parents instructions. CHAP. XXXVI. Here is another expedient tried to work upon this health and unsecured people, but it is tried in tents. (1.) Baruch writes in a roll all Jeremiah's prophecies from his own mouth, ver. 1—6. (2.) He reads it publicly to the people, ver. 5—10, and privately to the present, ver. 11—19, afterwards 'Jewish reads it to the king, ver. 20, 21. (3.) The king burns it, and orders Jeremiah and Baruch to be prosecuted, ver. 22—26. (4.) Baruch writes in another roll all that was contained in the former, and admits the king's doom for burning the roll, ver. 27—32. 1. AND it came to pass in the fourth year of Jehoiakim, the son of Judah king of Judah, that this word came unto Jeremiah from the LORD, saying, 2. Take thee's roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day I spake unto thee, 'from the days of Judah, even unto this day. 3. It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way, that I may forgive their iniquity and their sin. 4. Then Jeremiah called Baruch the son of Neriah; and Baruch wrote from the mouth of Jeremiah, all the words of the LORD, which he had spoken unto him, upon a roll of a book. 5. And Jeremiah commanded Baruch, saying, I am shut up, I cannot go into the house of the LORD: 6. Therefore go thou and read in the roll, which thou hast written from my mouth, the words of the LORD, in the ears of the people, in the LORD's house upon the fasting-day: and also thou shalt read them in the ears of all Judah, that come out of their cities. 7. It may be that they will present their supplication before the LORD, and will return every one from his evil way; for great is the anger and fury that the LORD hath pronounced against this people. 8. And Baruch the son of Neriah did accord- ing 1. Chron. xxviii. 12. 2. Chap. xii. 15, 16. &xii. 7. 3. Chap. xviii. 11. &xviii. 1. 4. PC. xxviii. 10. &xii. 19. Before Christ And Clergy 1. Proud, 1. 2. Ch. 1. 3. Ch. 1. 1. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. being to all that Jeremiah the prophet commanded him, reading in the book the words of the LORD in the LORD's house. 9. 1—8. The date of this prophecy is the fourth year of Jehoiakim, about the same time the foregoing transaction happened. 1. Jeremiah is ordered to take a roll of a book, so called because they wrote on sheets of vellum or parchment, which they rolled one over the other. In this volume he must write all his sermons and prophecies, delivered during a course of two and twenty years concerning Israel and Judah, and all the nations, that the people might hear once more a repetition of all the uncrying and admonitions so solemnly given them, as the most likely method to work upon their obdurate hearts, when they heard the evil threatened, and he induced thereby to turn from the wickedness they had committed; which if they did, notwithstanding all their provocations, God was still ready to pardon all that was past. Not that the expression it may be implies any uncertainty in the divine preciences; but the prophet must use the most probable means, and leave them at least without excuse, if they perished in their sins. Note, (1.) We have abundant cause to bless God for causing his word to be written, and not left to uncertain traditions. (2.) Nothing can work upon the sinner's heart, if God's word does not. (3.) The certain risks for will bring upon us should deter us from it. (4.) Whenever a sinner by grace returns to God, all his iniquity, however great and aggravated, shall be forgiven him. 2. Jeremiah infirmly obeys, and employs Baruch as his amanuensis, probably as the reader scribe, and being himself shut up, either confined by the king's order, or some indisposition, from appearing at the temple. Baruch must take the roll, and read all the contents of it in the Lord's house, when the people were assembled together on the sailing-day, mentioned v. 9. or the great day of amusement, and also in the ears of all Judah, who came up out of their cities at the feast of tabernacles; or it may refer to the same time when, on occasion of the fall, they assembled at the temple. It may be they will present their supplication before the Lord, affected with what they hear, and look to him to avert the impending judgments; and will return every man from his roll way, turning to God ere the terrible threatening pronounced take place: and Baruch failed not punctually to perform the prophet's orders. Note, (1.) Whenever the conclusion is awakened with a sense of sin, it will appear by an immediate application to God in prayer. (2.) The formalities of religion are often observed where the power of it is lost; but this only more fatally deceives sinners to their ruin. 9. And it came to pass in the fifth year of Jehoiakim the son of Josiah king of Judah, in the ninth month, that they proclaimed a fast before the LORD to all the people in Jerusalem, and to all the people that came from the cities of Judah unto Jerusalem. 10. Then a read Baruch in the book, the words of Jeremiah in the house of the LORD, in the chamber of Gemariah, the son of Shaphan the scribe, in the higher court, at the 7 entry of the new gate of the LORD's house, in the ears of all the people. 11. ¶ When Michaiah the son of Gemariah the son of Shaphan, had heard out of the book all the words of the LORD, 12. Then he went down into the king's house into the scribe chamber, and in, all the princes sat there, even Elishama the scribe, and Delaiah the son of Shemaiah, and Elnathan the son of Achboy, and Gemariah the son of Shaphan, and Zedekiah the son of Hananiah, and all the princes. 13. Then Michaiah declared unto them all the words that he had heard when Baruch read the book in the ears of the people. 14. Therefore all the princes sent Jehudi the son of Nehaniah, the son of Shelemiah, the son of Cufi, unto Baruch, saying, Take in thine hand the roll wherein thou hast read in the ears of the people, and come. So Baruch the son of Neriah took the roll in his hand, and came unto them. 15. And they said unto him, Sit down now, and read it in our ears. So Baruch read it in their ears. 16. Now it came to pass when they had heard all the words, they were afraid, both one and other, and said unto Baruch, We will surely tell the king of all these words. 17. And they asked Baruch, saying, Tell us now, How didst thou write all these words at his mouth? 18. Then Baruch answered them, He pronounced all these words unto me with his mouth, and I wrote them with ink in the book. 19. Then said the princes unto Baruch, Go hide thee, thou and Jeremiah, and let no man know where ye be. v. 9—ivg. Some have supposed the sailing-day, v. 6. was the same as v. 9. and that the time, between the date of Jeremiah's being commanded to write and this reading, was employed in finishing the roll; for, if the ninth month refers not to Jehoiakim's reign but to the ecclesiastical year, his fifth year beginning in the seventh month, this might be only two months after. Nor can it well be supposed but that, if it had been read some months before, see ver. 1, 6. it would have come, ere this time, to the princes ears; otherwise this was the second or third time of its being read, see v. 6. line upon line and precept upon precept being careful for those to dull of hearing. We have. 1. An extraordinary fast proclaimed, on account, probably, of the threatened invasion, to all the people of Judah and Jerusalem; or, as the text seems to intimate, it was at their request, they proclaimed a fast, even all the people, &c. Note, National fasts, without national reformation, will never turn away national judgments. 2. Baruch, on that solemn occasion, read out of the roll, at a window, or from a balcony, adjoining to Gemariah's chamber, in the audience of all the people who were in the court of the temple below. 3. Michaiah, the son of Gemariah, who seems to have been affected with what he heard, soon carried the report to the king's house, where the princes were assembled, who seemed to have left the concerns of religion to the people, and to have been themselves engaged in confessions; for at courts to be guilty is too commonly unfashionable. Started at the contents of the discourse, he repeated them, and thereupon they defies Baruch to attend them, and read over the words of the roll; with which he readily complied, not afraid of men's faces when God's word was to be delivered. Note, (1.) The discourse that hath affected our own souls may often be profitably repeated for others good. (2.) They who are the faithful ministers of Christ must be ready to bear their testimony, if called thereto, even before kings, and not be ashamed. 4. The princes appear greatly struck with the words Baruch read; terrified at the threatened judgments, both one and other, good and bad, or a man to his friend, amazed, and looking at one another, as if enquiring what was to be done in the case. Their general resolution was to inform the king, to which ill affections they were not strangers; and therefore, those who were gracious men at least, justly apprehending he would be exasperated, advised Baruch and Jeremiah to conceal themselves, left, in his anger, he should murder them. But first, to gain the fullest satisfaction to themselves, and to answer the enquiries the king might make, they require how he wrote these discourses; and Baruch informs them Jeremiah pronounced, and he wrote from his mouth; which some regard as an idle question; but seems to arise from a difficulty started, how Jeremiah could recollect so many discourses, containing such a variety of matter, the remembrance of which so exactly might give them a stronger conviction of the inspiration under which he spoke. 20. ¶ And they went in to the king into the court, but they laid up the roll in the chamber of Elishama the scribe, and told all the words in the ears of the king. 21. So the king sent Jehudi to fetch the roll, and he took it out of Elishama the scribe's chamber, and Jehudi read it in the ears of the king, and in the ears of all the princes which stood beside the king. 22. Now the king sat in the winter-house, in the ninth month; and there was a fire on the hearth burning before him. 23. And it came to pass, that when Jehudi had read three or four leaves, he cut it with the penknife and cast it into the fire that was on the hearth, until all the roll was confirmed in the fire that was on the hearth. 24. Yet they were not afraid, nor rest their garments, neither the king, nor any of his servants that heard all these words. 25. Nevertheless Elnathan, and Delaiah, and Gemariah had made intercession to the king, that he would not burn the roll, but he would not hear them. 26. But the king commanded Jerahmer the son of Hammelch, and Seriah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe, and Jeremiah the prophet: but the LORD hid them. 27. ¶ Then the word of the LORD came to Jeremiah (after that the king had burnt the roll, and the words which Baruch wrote at the mouth of Jeremiah) saying, 28. Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burnt. 29. And thou shalt say to Jehoiakim king of Judah, Thus saith the LORD, Thou hast burnt this roll, saying, 'Why hast thou write thee therein, saying, The king of Babylon shall certainly come and destroy this land,' and shall cause to cease from thence man and head? 30. Therefore thou shalt the LORD, of Jehoiakim king of Judah, He shall have none to sit upon the throne of David, and his dead body shall be cast out in the day to the heart, and in the night 1 Judy, ill. 2. Am. ill. 3. 4. 7 Tim. iv. 5. Kings 6. Am. ill. 7. Or of the king. 8. Kings 9. Pet. exal. 2. 10. Chap. 1. 19. 11. Pet. 19. 1. Chap. 1. 19. 2. Pet. exal. 2. 3. Chap. 1. 19. 4. Pet. exal. 2. 5. Chap. 1. 19. 6. Pet. exal. 2. 7. Chap. exal. 2. 8. Chap. exal. 2. In this chapter, just as in the former, 1. Jeremiah, for his faithfulness, is put into the dungeon by the princes, ver. 1—6. 2. At the intersection of Ebed-melech the Ethiopian, by special order from the king, he is taken up out of the dungeon, and confined only to the court of the prison, ver. 7—12. 3. He has a private conference with the king upon the present juncture of affairs, ver. 14—23. 4. Care is taken to keep that conference private, ver. 24—28. 1. THEN Shephariah the son of Mattaw, and Gedaliah the son of Pašhur, and Jucat the son of Shelemiah, and Pašhur the son of Malchiah, heard the words 'that Jeremiah had spoken unto all the people, saying, 2. Thus faith the LORD, 'He that remain, 'eth in this city shall die by the sword, by the famine, and by the pestilence; but he that goeth forth to the Chaldeans shall live; for he shall have his life for a prey, and shall live. 3. Thus faith the LORD, 'This city shall surely be given into the hand of the king of Babylon's army, which shall take it. 4. Therefore the princes said unto the king, We beseech thee, 'let this man be put to death; for that he weakneeth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the + welfare of this people, but the hurt. 5. Then Zedekiah the king said, Behold, he is in your hand: for the king is not he that can do any thing against you. 6. Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech that was in the court of the prison: and they let down Jeremiah with cords. And in the dungeon there was no water, but mine: so Jeremiah took in the mist. 7. Now when 'Ebed-melech' the Ethiopian, one of the eunuchs which was in the king's house, heard that they had put Jeremiah in the dungeon, (the king then sitting in the gate of Benjamin) 8. Ebed-melech went forth out of the king's house, and spoke to the king, saying, 9. My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon, and he is like to die for hunger in the place where he is, for there is no more bread in the city. 10. Then the king commanded Ebed-melech the Ethiopian, saying, Take from hence thirty men with thee, and take up Jeremiah the prophet out of the dungeon before he die. 11. So Ebed-melech took the men with him, and went into the house of the king, under the treasury, and took thence old cast clouts, and old rotten rags, and let them down by cords into the dungeon to Jeremiah. 12. And Ebed-melech the Ethiopian said unto Jeremiah, Put now these old cast clouts, and rotten rags, under thine arm-holes, under the cords. And Jeremiah did so. 13. So they drew up Jeremiah with cords, and took him up out of the dungeon, and Jeremiah remained in the court of the prison. 6. 1—13. Jeremiah's troubles are not yet ended. We have here. 1. A fresh accusation brought against him by the princes. Though he was a prisoner, many came to him, whom he failed not faithfully to admit with the determined destruction of Jerusalem, and to thundled them, as the only way of securing their lives, to cast themselves on the mercy of the Chaldeans, who would certainly spare all those who surrendered, whilst they who profited in a fluidist defence would miserably perish by families, pestilences, and the sword. Such defence is the princes regarded as highly treasonable, tending to weaken the hands of the people, and betray the city; like therefore would they have the king put him to death as a publick enemy, who fought not The welfare of the people, but their hurt. Note, (1.) It is a mercy, in times of calamity, if but our lives are given us for a prey. (2.) The enemies of God's faithful ministers relate pains then as trainers, and troublers of the state, when, in truth, all their warnings and advice are designed purely for the lengthening the nation's prosperity. 2. Jeremiah is, by the king's permission, put into the dungeon. Unable to resist the authority of the princes in the present distracted state of things, or willing to gratify them, though at the expense of sacrificing a man whom he knew to be innocent, and a prophet of the Lord, he is given up to their hands, and from them he must expect no mercy. They drag the prophet from the court of the prison unto another, over which Midehiah presided; and, intending secretly to destroy him, which they dared not publicly do, they let him down with words into a deep, a noisome dungeon, where was no water, but more, into which he sunk, faith Josephus, up to the neck, and there left him, not doubting his hunger, cold, the damp and loathsomeness of the place, would soon put an end to him, and then he would appear to have died a natural death. Here he is supposed to have offered the prayer recorded Lam. iii. 55-57. 3. God yet remembers him, and raises him up a friend at court, when his case appeared desperate. Ebed-melech, an Ethiopian by birth, but possessed of more humanity and piety than any native Israelite; a great man in office, yet a good man in the worst times, and most corrupted court; not ashamed to own the suffering cause of God and truth; no sooner heard he the prophet's miserable situation than he immediately fought the king, who was now sitting in the gate of Benjamin bearing castes, or holding some council of war or State; and boldly, as the presence of all his nobles, and many of the princes probably who were the authors of Jeremiah's suffering, charges them with a most unjust and cruel procedure, and the consequences must necessarily be the prophet's death, famished with hunger, unless speedily relieved. Note, Zeal for God makes men bold as lions. 4. Zedekiah gives Ebed-melech orders immediately to draw the prophet from his dungeon, and a guard of soldiers to saith him, if any dared attempt to oppose his release; and, with the ground humanity and tenderness, he took care to bring some soft rags to put under Jeremiah's arms, that the cords which drew him up might not hurt him; and may, once more brought forth from the dark and dismal pit, he is reconveyed to the court of the prison. Probably Ebed-melech thought that later for the prophet than his discharge, as he would be there declared from danger, and fed from the king's stores. Note, (1.) When we dare be faithful, we shall often find more favour than we expected. (2.) The least circumstances that bespeak the tenderness and humanity of a charitable heart shall be remembered and recommended at the resurrection of the jolt. Chap. xxviii. 19. 1 Kings see. 16. 1 Or preuged. 16. fol. 16. Chap. xxix. 5. 1 Kings xxx. 15. 1 Heb. The word of peace. Chap. xxix. 6. 24. ¶ Then Zedekiah the king sent and took Jeremiah the prophet unto him into the third entry that is in the house of the LORD; and the king said unto Jeremiah, I will ask thee a thing: hide nothing from me. 15. Then Jeremiah said unto Zedekiah, If I declare it unto thee, will thou not surely put me to death? and if I give thee counsel, will thou not hearken unto me? 16. So Zedekiah the king sware secretly unto Jeremiah, saying, At the LORD liveth, that made us this soul, I will not put thee to death, neither will I give thee into the hand of these men that seek thy life. 17. Then said Jeremiah unto Zedekiah, Thus saith the LORD the God of hosts, the God of Israel, If thou wilt assuredly go forth unto the king of Babylon's princes, then thy soul shall live, and this city shall not be burnt with fire, and thou shalt live, and thine house. 18. But if thou wilt not go forth to the king of Babylon's princes, then shall this city be given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out of their hand. 19. And Zedekiah the king said unto Jeremiah, I am afraid of the Jews that are fallen to the Chaldeans, left they deliver me into their hand, and they mock me. 20. But Jeremiah said, They shall not deliver thee: obey, I beseech thee, the voice of the LORD which I speak unto thee: so it shall be well unto thee, and thy soul shall live. 21. But if thou refuse to go forth, this is the word that the LORD hath flowed me: 22. And behold, all the women that are left in the king of Judah's house, shall be brought forth to the king of Babylon's princes, and those means shall say, They friends have set thee on, and have prevailed against thee: thy feet are sunk in the mine, and they are nursed away back. 23. So they shall bring out all thy wives and thy children to the Chaldeans, and thou shalt not escape out of their hand, but shall be taken by the hand of the king of Babylon: and thou shalt cause this city to be burnt with fire. 24. ¶ Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die. 25. But if the princes hear that I have walked with thee, and they come unto thee, and say unto thee, Declare unto us now what thou hast said unto the king, hide it not from us, and we will not put thee to death; also what the king said unto thee: 26. Then thou shalt say unto them, I presented my supplication before the king, that he would not cause me to return to Jerusalem's house to die there. 27. Then came all the princes unto Jeremiah, and asked him, and he told them according to all these words that the king had commanded: so they § left off speaking with him, for the matter was not perceived. 28. So Jeremiah abode * in the court of the prison, until the day that Jerusalem was taken, and he was there when Jerusalem was taken. Severe struggles, no doubt, passed in the bosom of this unhappy monarch, halting between two opinions, divided between the fear of man and the fear of God, and perplexed with the warnings of conscience and the shivings of corruption. 1. He seeks another interview with the prophet; appoints the place of meeting, for secrecy probably, at the third entry or gate, as it is supposed, of the advent that went up from the king's house to the temple; and, having ordered the prophet thither, he came to him, earnestly adjusting him to tell him if he had any farther used from the Lord; in hopes, perhaps, there might be some comfort yet in store for him. Vain expectation! which his heart continued impenitent and unhumbled. 2. Before he answers the king's question he begs a solemn assurance from him, that he will not put him to death for speaking the truth; and, what was as much his concern as his own preservation, that he would follow the advice he gave him, v. 15. Note, (1.) Readiness to die in the cause of truth is one at all inconsistent with every prudent precaution to preserve our lives. (2.) Ministers have the most earnest solicitude that sinners should hear and comply with the advice on which their life, their eternal life, depends. 3. The king solemnly swears to save him harmless, as the Lord irons, who made us this soul, may be take my life, if ever I attempt to destroy thee. He will not himself put him to death, nor suffer the princes to hurt him. As to obeying the advice, he is silent; designing to follow it only so far as it pleased him. 4. Jeremiah fairly sets before him the only step which yet remained to be taken, in order to preserve himself and the city. By an immediate surrender, and calling himself on the clemency of the king of Babylon, the city should be preserved from ruin, himself be permitted to live in peace, if not in splendor, and his family be preserved: but, if he refused, there was no hope; the Chaldeans would infallibly force their way into it, and burn the city with fire; and, though he might attempt to escape, he should certainly be friend. Note, There is but one way that sinners can be safe, and that is by an entire submission to the righteousness of God, and calling their fools on the mercy of God revealed in the gospel. They who refuse to do this must perish. 5. Zedekiah hesitates, and suggests his fears of the ignominy he should be exposed to, if the Chaldeans delivered him up to the Jews who had fallen to them, who would now treat him with contempt, or revenge themselves on him for the threatenings he had uttered against them for defaming him: fear is themselves indeed groundless, and especially when, in obedience to a divine command, he can himself to the Lord's protection. Note, (1.) When our foolish reasoning is heard, in opposition to God's word, we are here to act wrong. (2.) For fear of being laughed at, many dare not seek to be saved. (3.) Many terrific themselves with groundless apprehensions of danger, when the path of duty is the only path of safety. 6. Jeremiah discures the objection with an assurance that his form were without foundation. They will not deliver thee up, but want thee with respect and kindness: it shall be well with thee, and thy soul shall live. But, as each moment of delay was dangerous, he urges him to an immediate compliance with the voice of God; otherwise the reproach he feared would come more bitterly upon him from his own house, who would upheard his folly for hearkening to the false prophets, those persuaded friends, but not enemies, to his peace, when he might have prevented their ruin and his own by hearkening to Jeremiah: for the city shall be taken, his wives and children dragged forth to the tents of the Chaldeans, himself unable to escape, and made prisoner by the king of Babylon; and he will cause Jerusalem to be burnt with fire through his folly and oblivency. Note, (1.) They who seek by sin to avoid shame will not expose themselves more bitterly to the reproach they desire to them. (2.) Wicked rulers are chargeable with all the evils they bring upon their unhappy subjects. 7. They pass heresymen; Zedekiah not being persuaded to yield Chap. xxxix. 20. 1. Chap. xxxix. 21. 1. Heb. Mere blue from him. 1. Chap. xxxix. 22. 1. Heb. Mere blue from him. 1. Chap. xxxix. 23. 1. Heb. Mere blue from him. 1. Chap. xxxix. 24. yield to his advice, and, for the sake of his reputation, willing to keep the subject of this conference a secret from the princes, who would probably bear of it, and be curious to know what passed: he therefore confirms his promise of proceeding him, if he commanded the conversation; but charges him not to divulge to them any thing he had said, except his request not to be sent back again to Jonathan's house, to die there; which request, no doubt, the prophet had made: and when the princes came to Jeremiah, with this he easily put them off, and thus abode in safety in the court of the prison, till Jerusalem was taken. Now, (1.) Many artfully greater concern for their worldly reputation, than for their salvation. (2.) We are not always obliged to call all we know to every impertinent enquirer. Tho' we must never utter an untruth, we may safely conceal what others have no right to know, and it would be dangerous to ourselves to discover. The wisdom of the serpent is commendable, when joined to the harmlessness of the dove. The chapter begins with, The word which came to Jeremiah, not that this chapter contains any prophecy, but it is a general title to all the following part of this book. The rendezvous of the captives, it seems, was appointed to be at Ramah, about seven miles from Jerusalem. Thither, among others, Jeremiah was led, chased with the roh, probably through mistake of some inferior officer; who, after he had been discharged, chap. xxxiv. 14. finding him at large, and not knowing the exemption granted him, joined him with his countrymen. But Nebuzar-adan, on the review of the captives, immediately discovered, unbound, and discharged him with the greatest respect and kindness. 1. Nebuzar-adan, though a heathen, could not but acknowledge the truth of Jeremiah's mission and prophesies now so exactly fulfilled; and, to the shame of those who rejected his warning, addresses the captives, reminding them of their fate and disobedience to the prophet's voice, which had provoked God's wrath, and brought this righteous judgment upon them. 2. He gives him his choice. Either to go to Babylon with him, and be treated with all kindness, and provided for to his heart's will; or if he had rather flay in his native country, he was at his full liberty to chuse his abode, and perhaps to raise possession of what estate in the country he pleaded, the whole being at the disposal of the conquerors. Note, They who sacrifice all for God, even in this life are often found no losers by their fidelity to him. 3. Jeremiah appearing, it should seem, irresolute where to fix, Nebuzar-adan advised him to join Gedaliah, a prince of Judah, who seems early to have followed the prophet's advice, and fallen to the Chaldeans; and now as a reward was made governor of the land: yet he would not prescribe to him, but left the matter to his own consideration, having supplied him with victuals, which, in the exhaustion of the country, were necessary for his present subsistence, and made him a handsome present besides; a noble influence of generosity in a heathen officer towards a holy prophet. With his advice Jeremiah complied, and joined Gedaliah at Mizpah, rather chusing to sustain the hardships he might be exposed to in God's heritage, among his poor people, than dwell in affluence in the land of the heathen. c. Kings xx. 12. 7. 8. Now when all the captains of the forces which were in the fields, were they and their men heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive to Babylon; 8. Then they came to Gedaliah to Mizpah, even Ithmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Sernaish the son of Lanhumeth, and the sons of Ephal the Netophaehle, and Jeremiah the son of a Muschahle, they and their men. 9. And Gedaliah the son of Ahikam, the son of Shaphan, swore unto them and to their men, saying, Fear not to serve the Chaldeans: dwell in the land, and serve the king of Babylon, and it shall be well with you. 10. As for me, Behold, I will dwell at Mirpah 9 to serve the Chaldeans which will come unto us: but ye, gather ye wine, and summer-fruits, and oil, and put them in your vessels, and dwell in your cities that ye have taken. 11. Likewise when all the Jews that were in Moab, and among the Ammonites, and in Edom, and that were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam the son of Shaphan; 12. Even all the Jews returned out of all places whither they were driven, and came to the land of Judah, to Gedaliah unto Mizpah, and gathered wine and summer-fruits very much. 13. Moreover Johanan the son of Kareah, and all the captains of the forces that were in the fields, came to Gedaliah to Mizpah, 14. And said unto him, Dail thou certainly know that 15. Beall the king of the Ammonites hath sent 16. Ithmael the son of Nethaniah 17 to say thee? But Gedaliah the son of Ahikam believed them not. 18. Then Johanan the son of Kareah spoke to Gedaliah in Mizpah fiercely, saying, Let me go, I pray thee, and I will say Ithmael the son of Nethaniah, and no man shall know it: wherefore should he say thee, that all the Jews which are gathered unto thee should be fastened, and the remnant of Judah perish? 19. But Gedaliah the son of Ahikam said unto Johanan the son of Kareah, 'Thou shalt not do this thing, for thou speaketh a fallacy of Ithmael.' A sudden gleam of unexpected prosperity prepares but for the last stroke, which should ruin the miserable remnant which was left. 1. Under Gedaliah's government, notwithstanding the late desolations, things seemed to wear a promising aspect. The captains of the forces, who had not been able to throw themselves into the city during the siege, and had forked in some retreat; or rather had escaped with the flattered remains of the soldiery, when Zedekiah was taken, came to Gedaliah to Mizpah; and as he had, it seems, full power left him from the king of Babylon to receive all who quietly subscribed, he gave them a solemn oath of protection on condition of their fidelity, and assures them, that their fears were groundless of being delivered up to the Chaldeans, because they had been in arms against them; but if they now lived peaceably, they might live comfortably. He himself would reside at Mizpah, and thanked all the matters of tribute to be paid the Chaldeans; or to stand before them, to surrender for them if any enquire was made after them; to convey to them any orders, and render homage on their behalf, which they had nothing to do but to occupy the land, to gather the vintage, the summer-fruits, and oil, lay up their winter's fours, and enjoy the plenty God and once more restored to them. The rapture of this peaceable re-establishment of the government, under so good a man as Gedaliah, soon reached the neighbouring nations, and defies a vast concourse of Jews, who had taken refuge there, to return and submit to the Chaldean government, to that the country was again replenished with inhabitants, and they gathered wine and summer-fruits very much. Thus once more they began to take God's goodness, if that at last might lead them to repentance. 2. A dark scheme appears framed to interrupt and destroy this short-lived prosperity. Johanan, one of the captains who had resorted, got intelligence of a plot contrived by Baalis, king of the Ammonites, the hereditary enemy of the Jews, and to be executed by Ithmael, who had undertaken to dispatch Gedaliah, envious probably at his advancement, and thinking himself, as of the lead royal, more fit to rule. Of this Johanan informed the governor; and to prevent the threatened mischief, offered privately to dispatch Ithmael; but Gedaliah, being a man of integrity himself, would not entertain a suspicion of Ithmael as capable of so hate a deed, but rejects the intelligence as false, and forbids him to proceed a step farther in the affair. Note, (1.) Charity beepeth all things, thinketh no evil; and they who are conscious of their own simplicity, believe others gulletess as themselves. (2.) No obligations can bind the lordships of ambition; such men would mount the throne over the corpses of those to whom they are even indebted for the very power of destroying them. (3.) It would be highly dangerous to kill by way of prevention; in such a case, no man's life would be safe from a malicious tongue. (4.) Though it were failed to be suspicious, yet, when advertised of our danger, it were wise to be on our guard. Behold, Chap. xxxiv. 10. 7. Mat. 7. Read below. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. 1. 1. 1. CHAP. A scene of more complicated villainy and unprovoked barbarity can hardly be found than is here recorded. 1. Gedaliah is affaffinated. Disobjections of Ithmael, and the princes with him, who came with a pretence of paying a visit of Swendolyn, he kindly and generously entertained them; when, at a signal given, Ithmael, and the rest of the conspirators, suddenly rose on Gedaliah and flew him; nor sheathed their swords till they had in cold blood massacred all the men, both Jews and Chaldeans, which were in Mizpah. And to this they seem to have been infligated by their revenge, because Gedaliah and the Jews had fallen to the Chaldeans; or by their envy, because Ithmael, of the feed royal, and the princes, could not bear to see Gedaliah preferred before them. Such horrid work do the Satanical tempers of fallen sinners make, when left without restraint. 2. Not content with all the blood they had shed, their wanton cruelty forks now objects. Fourfoure men from Shechem, Samaria, and Shiloh, wholly ignorant of what had puffed, were on their way to the temple at Jerusalem, with deepest signs of expensive woe to lament its desolations; and prelons, if but on the ruined altar, their oblamors; to draw to them was the very dull thereof. These, with hypocritical tears, Ithmael went forth to meet, that he might decoy them to Mizpah, under pretence of an invitation from Gedaliah, as if he was yet alive; v. 6. and they, unsuspicious of his design, went with him into the Tou. II. might of the city, where they were instantly flain, and their bodies cast into one pit with those who fell with Gedaliah. This pit was dug by Ala, where he fortified Mizpah against Basha, 1 Kings xi. 22. Ten men only escaped, by pleading the treasures they had concealed in the field; and covetoufnees prevailing over cruelty, they permitted them to live to discover them. Whilst we read such scenes of horror, what reason have we to bless God for his refraining grace upon the hearts and hands of wicked men: but for this the world would be an Aeeldama, a field of blood. 3. The bloody work being done, Ithmael attempts to secure the plunder and the prisoners, the king's daughters, and others, by a retreat to Basha, king of the Ammonites, who seems to have infligated him to perpetrate this horrid deed. 11. ¶ But when Johanan the son of Kareah, and all the captains of the forces that were with them, heard of all the evil that Ithmael the son of Nethaniah had done, 12. Then they took all the men, and went to fight with Ithmael the son of Nethaniah, and found him by the great waters that are in Gibeon. 13. Now it came to pafs, that when all the people which were with Ithmael saw Johanan the son of Kareah, and all the captains of the forces that were with him, then they were glad. 14. So all the people that Ithmael had carried away captive from Mizpah, cast about and returned, and went unto Johanan the son of Kareah. 15. But Ithmael the son of Nethaniah escaped from Johanan with eight men, and went to the Ammonites. 16. Then took Johanan the son of Kareah, and all the captains of the forces that were with him, all the remnant of the people whom he had recovered from Ithmael the son of Nethaniah, from Mizpah (after that he had flain Gedaliah the son of Ahikam) ever mighty men of war, and the women and the children, and the eunuchs whom he had brought again from Gibeon. 17. And they departed and dwelt in the habitation of Chimbam, which is by Bethlehem, to go to enter into Egypt. 18. ¶ Because of the Chaldeans: for they were afraid of them, because Ithmael the son of Nethaniah had flain Gedaliah the son of Ahikam, whom the king of Babylon made governor in the land. A deed so atrocious could not be long concealed; and no sooner doth the report of it reach Johanan, than, fored with indignation, he collected all the forces he could muster, pursued the fugitives, and overtook them at the pool of Gibeon, which though not the direct road, they might have taken to prevent a pursuit, or get the treasures of the men whose lives they had spared; thus oftentimes we see men's covetoufnees their destruction. No sooner had Johanan and his troops appeared, than those with Ithmael immediately deferred him, and with difficulty he himself, with eight of the affaffins, escaped to the land of Ammon: perhaps now unwelcome guilty, when stripped of that plunder the king of Ammon hoped to share. Johanan with his forces, and those he had recovered, either through his own fiery spirit, or the just judgment of God upon the people, that would give them no rest till they were utterly consumed, resolved hereupon to depart into Egypt; either hoping that under the Egyptian government they should enjoy greater safety, or, as was pretended, fearing the Chaldeans would punish them for the death of Gedaliah; though in fact they might rather have expected commendation from them, as his avengers. The resolution however being taken, they left Mizpah, and pitched in the habitation of Chimbam (so called, probably, as being given by David to that son of Barzilai) near Bethlehem, in the way that led to Egypt, ready to fly thither if any danger threatened them. Note, Men's unbelieving fears often plunge them into the very miseries they dread. CHAP. XLII. Yohanan and the captains being strongly bent upon going into Egypt, had a great desire that God should direct them to to do; like Baham, who, when he was determined to go on to Israel, asked God leave. Here is, 1. The fair bargain that was made between Yereaniah and them about confining God in this matter, ver. 1—6. 2. The message at large which God sent them, in answer to their enquiry; in which, 1. They are encouraged to continue in the land of Judah, and assured, that if they did so, it should be well with them; ver. 7—12. 2. They are forbidden to go to Egypt, and plainly told that if they did, it would be their ruin, ver. 13—18. 3. They are charged with dissemination in their offing what God's will was in this matter, and disobedience when they were told what is true; and sentence is passed upon them for it, ver. 19—28. T t 1. THEN