9.—Nebuchadrezzar the king of Babylon, my servant.] Kings and princes are the great instruments of Providence with respect to human affairs. Some of them God raises up to be executioners of his judgments upon sinful people; such was he of whom God saith, Hos. xiii. 11. "I gave thee a king in mine anger." Such was Nebuchadrezzar here spoken of, whom God calls his "servant," because he "wrought for him," as God speaks concerning him, Ezek. xxix. 20; that is, he executed God's judgments upon Tyre; God making use of his ambition and desire of conquest, and prospering his arms, in order to the punishment of the neighbouring countries for their sins: see a like instance in the king of Assyria, whom God calls "the rod of his anger." Isa. x. 5. W. Lowth. Almighty God so orders the devices of men by his overruling providence, as to make them subservient to his everlasting counsels: for "all things serve him," Ps. cxx. 91. Happy, thrice happy they, that do Him 12. — I will punish the king of Babylon, &c.] God often punishes the persons whom He makes instruments of his vengeance upon others, for those very things which they did by his appointment; because their intent was purely to carry on their own ambitious and cruel purposes, and not to fulfil God's will, or advance his glory. So that the evil they did was altogether their own, and the good that was produced out of it was to be ascribed to God. See a remarkable passage to this purpose relating to Sennacherib, Isa. x. 5—16. W. Lowth. — and will make it perpetual desolations.] See the notes on chap. 1. 3, &c. 13. — all that is written in this book.] Those prophecies are meant which are to be found altogether from chap. xlvi. to li. inclusively; and which the Greek version has introduced in this place. W. Lowth, Dr. Blayney. 14. For many nations and great kings shall serve themselves of them also: Or, "shall exact service of them," or "make use of their service." Dr. Blayney. Those proud and imperious Chaldees, which hold my people in servitude for many years, will I give to be a prey to other great kings and nations, and they shall share their dominions among them. Bp. Holl. 15. — Take the wine cup of this fury at my hand.] Those circumstances which constitute the good and evil of human life are often represented in Scripture as the ingredients of a cup, which God, as Master of a feast, mixes up, and distributes to the several guests as He thinks fit. See Matt. xx. 22; xxvi. 39. Accordingly, by this image of "the cup of the wine of God's wrath," we are to understand those dreadful and afflictive judgments which an incensed God was about to inflict on the objects of his displeasure. And Jeremiah the Prophet, who announced them, is considered as acting the part of a cupbearer, carrying the cup round to those who were appointed to drink of it; the effects of which were to appear in the intoxication, that is, the terror and astonishment, the confusion and desolation, which should prevail amongst them. See Bp. Lowth's note on Isa. li. 21; and compare Rev. xiv. 10; xvi. 19. Dr. Blayney. — cause all the nations,—to drink it.] This must e Chap. 37. 7. f Isa. 51. 17. Ps. 75. 8. b Job 21. 20. — all the kingdoms of the world, &c.] This must be understood with a limitation to that part of the continent which the Jews had any correspondence or acquaintance with; just as "all the world" stands for the whole Roman empire, Luke ii. 1. The ambition of a prince like Nebuchadnezzar, who aimed at universal monarchy, could not help occasioning great distress and confusion, both among those who felt, and among those who dreaded, the power of his arms. Dr. Blayney. — and the king of Sheshach shall drink after them.] Sheshach means Babylon, as appears from chap. li. 41. Dr. Blayney. It is thought that Babylon was so called from one of its idols, named Shach, which was worshipped there, and to which a festival was kept for five days together; and that the term is used by way of reproach. It is said that during this festival Cyrus took Babylon. See chap. li. 41. Burder. 16. — be moved, and be mad.] That astonishment, and those unsettled counsels and resolutions, which are here mentioned as the effects of God's judgments, are elsewhere compared to drunkenness: see chap. li. 57; Lament. iv. 21; Isa. xix. 14; Nahum iii. 11; Hab. ii. 16. W. Louth. 17. Then took I the cup &c.] The Prophet either did this in vision, or else he actually did what is figuratively designed, that is, he publicly denounced the judgments of God severally against these nations. It is most likely that this narrative was either written by the Prophet himself, or dictated by him to Baruch, who wrote for him, after the destruction of Jerusalem, when a compilation was made of all his prophecies: this supposition will account for the words, "as it is this day," found at the close of the 18th verse. Dr. Blayney. 20. And all the mingled people.] Probably a mixture of several nations, who dwelt either upon the coasts of the Mediterranean, or upon those of the Red sea. W. Louth. Or, the words may be joined with the preceding, and may denote all the foreigners resident in Egypt, who had by intermarriages formed connexions with the Egyptians. In Exod. xii. 38, we read of "a mixed multitude," distinct from the children of Israel, that went up with them out of Egypt. Dr. Blayney. — all the kings of the land of Uz.] This was the country of Job: concerning its situation, see the note on Job i. 1. The kings mentioned here and in the following verses were petty princes of several clans or colonies. See the note on chap. xvii. 20. W. Louth. — the remnant of Ashdod.] Or, Azotus; which had been greatly injured by two sieges, in which it was taken, the one by Tartan, the Assyrian general, mentioned Isa. xx. 1; the other by Psammetichus, king of Egypt, who, as Herodotus relates, retook it after the longest siege that had ever been known in those times. Dr. Blayney. 22. — the kings of the isles which are beyond the sea.] Or rather, "the region by the sea-side," as in the margin: meaning the people upon the coast of the Mediterranean sea. The word "island" in the Hebrew signifies any region or country: see the note on Isa. xx. 6. W. Louth. See also the note on Gen. x. 5. 23. Dedan, and Tema, and Buz.] Dedan was descended from Abraham by Keturah, Gen. xxv. 3. It was probably he that founded the city Dedan, which however in process of time seems to have been annexed to Edom. See chap. xlix. 8; Ezek. xxv. 13. Tema was one of the sons of Ishmael, Gen. xxv. 15; and a city or district called after him was situate near the mountains which separate Arabia from Chaldea. Buz was the brother of Huz, Gen. xxii. 21; and settled most probably in his neighbourhood. Elihu, the most discreet of Job's friends, was a Buzite, Job xxxii. 2. Dr. Blayney. — all that are in the utmost corners.] Probably the inhabitants of the peninsula of Arabia. Dr. Blayney. See the note on chap. ix. 26. 24. — the mingled people that dwell in the desert.] Meaning such as inhabited the great desert country lying between Mesopotamia and Palestine. These may have been called "mingled" either from their manner of inhabiting the desert promiscuously, and in common, without any fixed property or abode, but settling for a time where they found pasture, and then removing with their flocks to another place; or else, more probably, from their being made up of people of different descents. Dr. Blayney. 25. — Zimri.] A people of Arabia, descended from Zimran, Abraham's son by Keturah, Gen. xxv. 2. W. Louth. — Elam, and—the Medes.] See the note on chap. xlix. 34. The Medes and Persians were commonly confederates, and partakers of the same good or ill fortune. W. Louth. 26. — all the kings of the north, far and near.] By the kings of the north that were "near," the kings of Syria were probably meant; see chap. xlix. 23. Those that are "far off" may mean the Hyrcanians and Baetrians, who are reckoned by Xenophon among those that were subjected or oppressed by the king of Babylon; and perhaps others besides of the neighbouring nations, that were compelled to submit to the Babylonish yoke. All these lay to the north of Judea, and at a great distance. Dr. Blayney. The destruction of divers nations foretold. JEREMIAH. The howling of the shepherds. Before CHRIST about 606. all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them. 28. And it shall be, if they refuse to take the cup &c.] If they either do not believe thy threatenings, or else disregard them, as thinking themselves sufficiently provided against hostile invasion, you shall let them know, that the judgments denounced against them are God's irreversible decree. W. Lowth. 29. For, lo, I begin to bring evil on the city &c.] Judgment often begins at the house of God, for the correction of God's people, and for a warning to others; but the heaviest strokes of it are reserved for the ungodly: compare chap. xlix. 12; 1 Pet. iv. 17, 18; Luke xxiii. 31. W. Lowth. 30. The Lord shall roar from on high, &c.] The Lord shall declare from heaven his great fury and indignation against the wicked: He shall roar like a fierce lion, and shout out aloud, and call up the Babylonians to their task of slaughter, as they, that tread the grapes, by their loud cries encourage each other to the work. Bp. Hall. 34. Howl, ye shepherds, &c.] Shepherds are here the same with princes or generals, chap. ii. 8; vi. 3. In pursuance of the same metaphor, by the "principal of the flock" are meant the great and rich men of each nation that is here prophesied against. Of them it is foretold, that they shall "wallow themselves in the ashes," as a token of mourning and lamenting over their misfortunes: see chap. vi. 26. W. Lowth. — and ye shall fall like a pleasant vessel.] That is, Ye who are esteemed above the common rank shall undergo the fate of a precious vessel, made of a crystal or gem, which being let fall is shattered to pieces; its original value being no security against such disasters. Dr. Blayney. 38. He hath forsaken his covert, as the lion:] That is, to desolate the land, as a lion forsakes his covert to go in quest of prey. Poole. Ver. 2.—Stand in the court of the Lord's house.] The great court was the place where both men and women ordinarily worshipped when they brought no sacrifice: for when they offered a sacrifice, they were to bring it into the inner court, otherwise called the court of Israel, or of the priests. Dr. Lightfoot. —unto all the cities of Judah.] This was probably at the feast of tabernacles, when all the males were obliged to appear before the Lord. Abp. Usher. It is evident that "the cities" here are put for their inhabitants. Dr. Blayney. — sat down in the entry of the new gate &c.] They sat down in that new gate of the temple, which king Jotham had built, to appease the tumult, and to hear the cause of Jeremiah. Bp. Hall. people.] Or, "the sons of the people," as in the margin: by whom are meant the populace of the lowest order, who are buried in a publick place of burial, having no distinct sepulchre to themselves, as all persons of rank and character, and especially of so honourable an order as that of the Prophets, used to have. But the king's design was to brand his memory as far as he could by such an ignominious treatment of his remains. Dr. Blayney. 6.—like Shiloh.] See the note on chap. vii. 12. —and will make this city a curse &c.] Men shall use this phrase as a form of execration, God make thee like Jerusalem; compare chap. xxiv. 9: on the contrary, to make one a blessing implies that his name should be mentioned as a signal instance of God's favour. W. Lowth. See the note on Gen. xlvm. 20. 7.—the prophets] See the note on chap. xxv. 4. The Septuagint rightly understands the word of the false prophets, such as was Hanamiah mentioned chap. xxviii. Compare chap. xxix. 1; xxxvii. 19. So the word "prophet" is taken, Hos. ix. 8. W. Lowth. —in the house of the Lord.] That is, in the court before the house of the Lord, ver. 2; compare chap. vii. 10. The outer courts being holy ground, and de- servants the prophets, whom I sent unto you, both rising up early, and sending them, but ye have not hearkened; 10.—the princes of Judah] These are the same who are called "the elders of the land," ver. 17. The king's counsellors, or chief officers of state, who were likewise members of the great Sanhedrim. It is uncertain when the great council, called the Sanhedrim, was instituted. Selden, and most other writers from the Jewish authors, date the rise of it from Moses's appointing the seventy elders, Numb. xi. 16. After several intermissions of the authority, which was sometimes laid aside by the calamities or corruptions of the tunes, or else superseded by that sovereign power which was invested in the judges and kings, Jehoshaphat, when he sat about a general reformation, restored this ancient tribunal: see 2 Chron. xix. 8. This being the supreme court of the nation, the persons that sat in it are called here the "princes of Judah;" compare chap. xxix. 2; xxxiv. 19; and "the elders of the land," ver. 17 of this chapter; and the "elders of the people," chap. xix. 1, and by the Evangelists; see Matt. xxvii. 1; Luke xxii. 56; and "the senate of the children of Israel," Acts v. 21. The same are probably meant by the "seventy men of the ancients of the house of Israel," mentioned Ezek. viii. 11. The word Sanhedrim is without doubt of Greek original, derived from a word which in the Greek Testament often signifies this great council; and from thence is adopted into the Jewish language, by Rabbinical writers, as many other Greek words are: but, the council may still have been of much more ancient date, and expressed in the Old Testament by "rulers, princes, or elders, or the senate of the people." W. Lowth. Before CHRIST about 609. c 1 Sam. 4. 12. ch. 7. 12. 14. Ps. 78. 64. Jeremiah is arraigned, and acquitted. Before CHRIST about 609. ¶ Or, at the door. judgment of death is for this man. d Chap. 7. 3. e Ver 19. is good and right in your eyes. f Mic. 1. 1. about 710. house of the LORD, and sat down ¶ in the entry of the new gate of the LORD's house. 14. As for me, behold, I am in your hand: &c.] Compare chap. xxxviii. 5. It was the proper business of the Sanhedrim to pass sentence upon prophets; and, if they found them guilty of making false pretences to prophecy, to put them to death, the punishment which the law had provided in that case, Deut. xviii. 20. W. Louth. 18. — Zion shall be plowed like a field, &c.] See the note on Mic. iii. 12. 20. And there was also a man that prophesied &c.] According to the opinion of many commentators, the words that follow may be ascribed to an opposite party, who, by a contrary precedent to the foregoing, urged the condemnation of Jeremiah. But it is more probable that the elders concluded their speeches, ver. 19; and that the writer of the narrative goes on to observe in his own person, that notwithstanding the precedent of Micah, there had been a later precedent in the present phesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; ᵃ Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest. 24. Nevertheless the hand of Ahikam &c.] Both he and his father Shaphan were chief ministers under Josiah, Ver. 1. - Jehoiakim] There is a difficulty in the date of this prophecy, because it plainly relates to the times of Zedekiah: see ver. 3. 12. 16. The least forced way of solving the difficulty is to say, that Jehoiakim is crept into the text instead of Zedekiah, by the negligence of the scribes, who might have their eyes upon the beginning of the last chapter or section. This emendation is confirmed by comparing this verse with the 3rd, 12th, and 20th of this chapter, and with the beginning of the next. W. Lowth, Dr. Blayney. 2. - Make thee bonds and yokes, &c.] The Prophets foreshewed things by actions as well as by words. So Isaiah went "naked and barefoot," Isa. xx. 3. Ezekiel prophesied in like manner by signs, chap. iv. 1, &c.; xii. 3; xxiv. 17-19. W. Lowth. And even in the of Zidon, by the hand of the messengers which come to Jerusalem unto Zedekiah king of Judah; 3. And send them to the king of Edom, &c.] Jeremiah probably made several yokes, and put one of them upon his own neck, when he delivered his errand: and his so delivering his prophecy was "sending the yokes" to the princes mentioned: for we cannot reasonably suppose, that the ambassadours took the yokes at his hands, and carried them to their respective masters. Deluded as they were by the blandishments of their diviners, (ver. 9,) it is not to be supposed that they would have either chosen, or dared, to carry to their masters the yokes presented to them by Jeremiah. God revealed his design to the Prophet in such figurative, metaphorical language; and the Prophet reported the same as he had received it; these affecting images making the message more awful and solemn in the delivery, and giving it the advantage of a deeper and more durable impression. Dr. Waterland. - the messengers which come to Jerusalem unto Zedekiah] Ambassadours, who came from the kings before mentioned, either to congratulate Zedekiah on his accession to the throne, or to engage him in a confederacy against the king of Babylon. W. Lowth. 7. - him, and his son, and his son's son,] Belshazzar, the last king of the Babylonian monarchy, (Dan. v. 30, 31,) was grandchild to Nebuchadnezzar, who is called his father, (Dan. v. 2,) that is, his grandfather, by an usual Hebraism. See 1 Kings xv. 3, compared with ver. 10; and 2 Kings viii. 26, compared with ver. 18. W. Lowth. - until the very time of his land come: &c.] Until the time be expired which God hath fixed for the period of that monarchy; and then many nations Jeremiah exhorteth the kings to yield, JEREMIAH. and not to believe the false prophets. not serve the same Nebuchadnezzar the king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith the LORD, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand. 16. — Behold, the vessels of the Lord's house &c.] Several of the vessels belonging to the temple were carried away by the Chaldeans in the reigns of Jehoiakim and Jeconiah: see 2 Chron. xxxvi. 7—10; Dan. i. 2. W. Lowth. 19. — the pillars,—the sea,—the bases.] See 1 Kings vii. 15. 23. 27; and compare chap. lii. 17, &c. 22. — there shall they be until the day that I visit them, &c.] Until the time of their restoration and restitution by Cyrus, whom I will stir up to be gracious unto my people. Bp. Hall. Ver. 1. — to the prophets.] Ezekiel and Daniel were then in captivity; Daniel in Babylon, and Ezekiel in Mesopotamia, on the river Chebar. Ezekiel did not the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;) 2. — and the queen.] By "the queen" is meant Jeconiah's mother: see 2 Kings xxiv. 12, 14, 15; where an account is given of this captivity: and compare chap. xxii. 26; xxvii. 10; xxviii. 4, of this prophecy. W. Lowth. — the eunuchs.] The officers belonging to the court. W. Lowth. 3. — (whom Zedekiah—sent unto Babylon to Nebuchadnezzar.) To renew his promises of fidelity to him: see the note on chap. xxvii. 12. W. Lowth. 5. Build ye houses, and dwell in them:] Establish yourselves in Babylon, as in a place where ye shall abide a long time. Look upon it as your country. The Lord, meaning to point out to the Jews, that in a short time they should be carried away from their own land, told Jeremiah not to marry, nor to form any settlement in the land, chap. xvi. 2. Jonadab, the son of Rechah, commanded his posterity not to build houses, nor to cultivate fields, but to dwell all their life in tents, in order to denote a more complete estrangement from the things of the earth. On the contrary, to prove to the Jews of the captivity, that their banishment should be of long duration, they are told to build houses, to acquire possessions, to form marriages, in a word, to establish themselves at Babylon. Calmet. 7. — seek the peace of the city &c.] This shews us, that God would have us live in submission to the kings, under whose government we are placed, and pray for the prosperity of their dominions. Osterwald. Before CHRIST about 599. be dreamed.] The passage should rather be rendered, "Neither hearken to your dreamers, or dealers in dreams, whom ye cause to dream:" the original word is used for persons that dream, chap. xxvii. 9, and should be taken in the same sense here. These dreamers might be said to be made, or encouraged, to dream by the easy credit given to their impostures, and the reputation and respect they thereby acquired. Dr. Blayney. — I will visit you.] There were but few of these captives, in comparison, who returned in person to their own country: see Ezra iii. 12. So this promise was chiefly fulfilled in their posterity; and it is common in Scripture to speak of blessings bestowed upon the children, as if they had been actually made good to their progenitors. See chap. xxxii. 5; and Exod. vi. 4; Mic. vii. 20. W. Lowth. 11. For I know the thoughts that I think toward you, &c.] I know what I have decreed concerning you; even favour and deliverance in my appointed time, and not extirpation and destruction: so that ye shall at the last have that happy issue which ye desire and expect. Bp. Hall. 10. — after seventy years be accomplished at Babylon] This prophecy was first delivered in the fourth year of Jehoiakim, and the same year it began to be put in execution: seventy years from which time will bring us down to the first year of Cyrus, when he made proclamation for the restoration of the Jews, and the rebuilding of the temple at Jerusalem. (See the note on chap. xxv. 11.) This computation of the seventy years' captivity appears the truest and most agreeable to Scripture. But if we fix the commencement of the seventy years at the time when Jerusalem was burnt and destroyed, their conclusion will fall about the time when Darius issued his decree for rebuilding the temple, after the work had been suspended. Or if we fix their commencement at the time when Nebuzar-adan carried away the last remainder of the people, and completed the desolation of the land, their conclusion will fall about the 16. Know that thus saith the Lord &c.] The many and grievous calamities which were to fall upon those who were left in their own land, and here noticed by Before CHRIST about 606. c Chap. 24. 10. f Chap. 24. 8. curse. g Chap. 25. 4. &32. 32. The fearful end of Ahab and Zedekiah. JEREMIAH. Jeremiah readeth Shemaiah's doom. Before CHRIST about 606. 599. dreamer. h 2 Kings 9. 11. Acts 26. 24. of Maaseiah, which prophesy a lie unto you in my name; Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes; 28. For therefore he sent unto us &c.] Or, "because he sent unto us," &c. W. Lowth. 32. — he shall not have a man to dwell among this people; &c.] None of his posterity shall remain to see my people restored again to their own land. W. Lowth. — rebellion? The original word properly signifies a declining or turning aside from the straight path, the path of truth and right. Here, and in chap. xxviii. 16, it means the presumption of uttering as a revelation from God what a man knew not to be so. Dr. Blayney. Chap. XXX. There is no particular date annexed to this prophecy, whereby to ascertain the precise time of its delivery. But it may not be unreasonably presumed to have followed immediately after the preceding one, in which the restoration of the people from the Babylonish captivity is in direct terms foretold. From hence the transition is natural and easy to the more glorious and general restoration, that was to take place in a more distant period, and was designed for the ultimate object of the national hopes and expectations. Both events are frequently thus connected together in the prophetic writings, and perhaps with this de- Before CHRIST about 606. Ver. 6. Ask ye now, and see whether a man &c.] All men seem to carry their concern in their looks, and discover such an uneasiness in their behaviour, under the apprehension of approaching evils, as women do when the time of their travail draweth near. Compare chap. vi. 24; and Nahum ii. 10. W. Lowth. —I will cause him to draw near.] He shall have a near attendance upon me: for I will make him a priest to me as well as a king, according to that prophecy concerning the Messiah, Ps. cx. 4. This phrase of "coming," or "drawing near to God," is particularly applied to the office of the Priests and Levites, Numb. xvi. 5. W. Lowth. —for who is this that engaged his heart to approach unto me? For who is there but the Messiah, that is so entirely devoted to my service? See Ps. xl. 8; John iv. 34; xiv. 31. W. Lowth. 8. — I will break his yoke from off thy neck.] Rather, "I will break his yoke from off his neck, and will burst his bonds;" for the yoke and the bonds of Jacob are spoken of; there being no other person spoken of in the sentence, nor is Jacob directly addressed till afterwards in ver. 10. Dr. Blayney. 9. — David their king.] That is, the Messiah, who is often called by the name of David in the Prophets, as the person in whom all the promises made to David were to be fulfilled. See Isa. lv. 3, 4; Ezek. xxxiv. 23; xxxvii. 24; Hos. iii. 5. W. Lowth. 11. — though I make a full end of all nations — yet will I not make a full end of thee? We have here ocular proof of prophecy accomplished in an instance without a parallel. It was repeatedly foretold, both in the Old and New Testament, that, for the rejection and murder of their Messiah, the Jews should be dispersed into all countries; yet that they should not be swallowed up and lost among their conquerors, but should still subsist, to latest times, a distinct people. By Jeremiah God declared, "He would make an end of the nations," their oppressors, "But He would not make an end of them." It cannot be said this prediction was written since the event: and certainly an occurrence more singular or improbable, could not have been predicted. In the course of human affairs, who hath heard such a thing? Yet, so it is. The mighty monarchies of Assyria, Persia, Greece, and Rome, are vanished like the shadows of the evening, or the phantoms of the night. Their places know them no more. Nothing remains of them but their names: whilst this little despised people, strangely secure, without a friend or protector, amidst the wreck of empires, oppressed, persecuted, harassed always, by edicts and executioners, by murders and massacres, hath outlived the very ruins of them all. "Except ye see signs and wonders, ye will not believe." Behold then a sign and a wonder: the accomplishment of prophecy is a standing miracle. Contemplate the sight as it deserves; and be not faithless, but believing. Bp. Horne. See the note on Deut. xxx. 1. — and will not leave thee altogether unpunished.] Some render this clause, "and will not utterly destroy thee." This sense both suits very well with the present passage, and also agrees with the scope of those two texts in the Pentateuch, where we first find it, Exod. xxxiv. 7, and Numb. xiv. 15, much better than the common translation. The sense, here given by our translators, agrees very well with the context of some other places, where the phrase is used: as particularly, chap. xxv. 29; xlix. 12; Nahum i. 3. W. Lowth. 12. Thy bruise is incurable.] Thy affliction, in regard of any human help, is utterly remediless. Bp. Hall. The Jews' return shall be gracious. Wrath shall fall on the wicked. Before CHRIST about 606. e Chap. 15. 16. f Exod. 23. 22. Isa. 41. 11. Or, little hill. wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased. 14.—with the wound of an enemy.] With such severity, that it looks like cruelty, and as if I had declared myself an utter enemy to thee. W. Lowth. 15. Why criest thou for thine affliction? Why shouldst thou expostulate with me, as if I had dealt unjustly with thee? If thy condition seems desperate, it is due to thine own iniquities, which have still been increased with new aggravations of guilt. W. Lowth. 16. Therefore, Rather, "yet surely," or "afterwards." See the note on chap. xvi. 14. W. Lowth, Dr. Blayney. 17.—because they called thee an Outcast, &c.] Because they have insulted upon thy misery, and despised thee, as an outcast and forlorn people, saying, This is that goodly hill of Zion; once the pride, now the scorn of the world. Bp. Hall. 18.—the city shall be builded upon her own heap, &c.] Or "Hill," as in the margin, as that part of Jerusalem particularly was, which was called mount Zion. There was generally a castle or citadel in the middle of the ancient cities on a rising ground, for greater strength and security. See Josh. xi. 13. W. Lowth. By "the city" Jerusalem is commonly understood, and by "the palace," either the temple or the king's house. Probably they are designed not for any particular city or palace, but for the cities and palaces of Jacob in general. Nouns in the singular number are often thus used. Dr. Blayney. 21.—their nobles shall be of themselves.] Or, "his will also glorify them, and they shall not be small. 24.—in the latter days] "The latter" or "last days" may signify in general the time to come: and so perhaps it is to be understood, Gen. xlix. 1; Deut. iv. 30; xxxi. 29: but it commonly signifies the times under the Gospel, as being the last dispensation, and such as should continue to the end of the world. W. Lowth. Chap. XXXI. ver. 2.—in the wilderness.] Though God, on the passage of the Israelites from Egypt, cut off many of them by the sword for their iniquities; some by the Amalekites, Exod. xvii. 8; some by the hands of their brethren, Exod. xxxi. 28; yet the survivors found grace, and were conducted by Him into the land of rest. God here parallels his future gracious purposes with his former merciful providences. Poole. 3. The Lord hath appeared of old unto me, &c. These words are spoken in the person of the Jewish nation. W. Lowth. They acknowledged God's mercies in former times, that the Lord had indeed appeared of old unto her, but that now she seemed to be forgotten and despised. Wogan. —for wheat, and for wine, &c.] The land of Canaan is every where described as “a land flowing with milk and honey, a land of wheat, vines, and milk.” The Prophets therefore, to give an idea of their new state, represent it as another Canaan, such as Canaan was painted to the Jews, at their coming out of Egypt. Bp. Chandler. — and will be their God, &c.] Together with the promise of giving us such a measure of his grace and Holy Spirit, to influence and direct our hearts, that we shall be inclined of our own accord to do whatever He commands; God further promises, that then "He will be our God," to bless, preserve, and keep us; and we "shall be his people," his peculiar people, zealous of good works, of all such works as He hath set us to do: which that we may, He will give us a right knowledge of Himself and his holy will, so that we "shall all know him from the least to the greatest," and all that He requires of us. And then He promises in the last place, that we being thus qualified by Him for it, He will forgive us all our sins, that He will look upon us no longer as guilty, but as just and righteous persons, and therefore fit to live with Him in glory: "for whom he justifieth, them he also glorifieth," Rom. viii. 30. Bp. Beveridge. 34. And they shall teach no more every man his neighbour, &c. This passage is to be understood of that greater degree of light which the Gospel of Christ would bring into the world; not only a fuller discovery of Divine truth than the Gentiles were able by natural reason to acquire; but a clearer knowledge of God and heavenly things, than the ancient people of God had ever attained to under the dispensation of the law. Wogan. — from the tower of Hanameel &c] See the plan of Jerusalem. Ver. 3. For Zedekiah—had shut him up, saying, Wherefore dost thou prophesy, &c.] This refers to the prophecy recorded, chap. xxxiv. 2, &c.: the particulars there mentioned being in order of time before the occurrences related in this chapter. W. Lowth. 5. — there shall he be until I visit him. There shall he be until the time that I put an end to his captivity, by death. Bp. Holl. Or, till I visit him in his posterity, whom I will restore to their own country. So God tells Jacob, "I will go down with thee into Egypt, and I will also surely bring thee up again," Gen. xlv. 4; which promise was made good to his posterity. W. Lowth. 4. Again I will build thee, &c.] O Jerusalem, thou shalt be built again, and shalt have again minstrelsy and mirth within thy walls. O my Church, thou shalt be happily restored, and filled with true spiritual joy. Bp. Hall. — thou shalt again be adorned with thy tabrets.] That it was usual for the women of Israel to go forth with tabrets and dancing in times of publick rejoicing and festivity, see Exod. xv. 20; Judges xi. 34; 1 Sam. xviii. 6. These times were now to be renewed. Dr. Blayney. 5.—plant vines upon the mountains of Samaria.] The mountains of Samaria were productive of good wines, as we see in the history of Abimelech, Judges ix. 27, and in the reproofs which the Prophets frequently address to the men of Ephraim, for being too much addicted to wine, Isa. xxviii. 1; Hos. x. 1, &c. Josephus and later travellers confirm the fact. Calmet. — shall eat them as common things.] After they have planted them, they shall eat the fruits thereof; according to the promise contained in the parallel texts, VOL. II. Isa. lxv. 21; Amos ix. 14; whereat God had threatened them as a curse, that when they had planted their vines, another should eat of the fruit, Deut. xxviii. 30. The original verb, translated, "eat them as common things," alludes to that law, that forbade the fruit of any young trees to be eaten till the fifth year of their bearing, when the fruit was lawful or "common" for every one to eat: see the margin of the Bible upon Deut. xx. 6; xxviii. 30. W. Lowth. 7.—the chief of the nations.] This term appears to be synonymous with Jacob or Israel, who, being the peculiar people of God, was thereby exalted to a preemnance above other nations. The privileges of primogeniture are asserted to belong to him, ver. 9; which is equivalent to calling him "the chief or head of the nations;" the first-born being commonly entitled to the rank of chief, or head, among many brethren, Rom. viii. 29. Dr. Blayney. 7. Behold, Hanameel—shall come unto thee, saying, &c.] See Exod. iv. 14, and the last note there. 8.—the blind and the lame, &c.] God will conduct them with all imaginable tenderness, and furnish the most feeble and indigent with suitable accommodations. W. Lowth. 9. They shall come with weeping, &c.] Implying, that the Jews at the time of their general restoration shall have their joy tempered with tears of repentance for their former miscarriages. The same thing is more fully expressed, Zech. xii. 10, where God promises to "pour upon them the spirit of grace and of supplications." W. Lowth. 9. — seventeen shekels of silver.] Not much above forty shillings in our money: a small price for a field or piece of ground. But the quantity of land is uncer- Jeremiah in his prayer complaineth to God. Before CHRIST about 590. in the book. 11.—ransomed him from the hand &c.] From those who had by force and power conquered him, and detained him captive: see Isa. xlix. 24, 25. An emblem of that redemption which Christ will obtain for us by vanquishing the devil, called the "strong man" in Scripture. See Matt. xii. 29; Luke xi. 21, 22. W. Lowth. 11. - both that which was sealed and that which was open.] The open or unsealed writing was probably either a copy of the sealed deed, or else a certificate of the witnesses, in whose presence the deed of purchase was signed and sealed. W. Lowth. Sir J. Chardin thinks this ancient story is illustrated by the modern management in the conveyance of Eastern property: "After a contract is made, the deed is kept by the party himself, not the notary: and a copy of it is made, signed by the notary alone, which is shewn upon proper occasions, whereas the other is never exhibited." According to this account, the two writings mentioned in the text were to the same effect: the one being sealed up with solemnity, not to be used on common occasions; the other being open, to be perused at pleasure, upon all occasions. The sealed one answered to a record with us; the other a writing for common use. Harmer. 12. Therefore they shall come and sing &c.] There 12. And I gave the evidence of the purchase unto Baruch] Baruch was a scribe by profession; and it may be supposed, that the attendance of such an one, skilled in the forms of the law, was necessary on those occasions, both to draw up the writings, and to officiate in the capacity of a notary publick with us. And to his custody as being a publick officer, the custody of the title-deeds was intrusted. Dr. Blayney. 14. - put them in an earthen vessel, &c.] Lay up these evidences sure in an earthen vessel, where they may be kept from rotting, for a long time; as those, whereof I shall have most certain use hereafter: for this land shall be in due time repossessed. Bp. Hall. 15. —A voice was heard in Romah, &c.] Ramah was a city of Benjamin, near which Rachel, the mother of Joseph and Benjamin, was buried: who is here, in a beautiful figure of poetry, represented as come forth out of her grave, and lamenting bitterly for the loss of her children, none of whom presented themselves to her view, being all either slain or gone into exile. The Evangelist applies these words to Herod’s massacre of the infants at Bethlehem, and in its environs, Matt. ii. 17, 18. Dr. Blayney. —because they were not.] An expression denoting those who were dead, Gen. xlii. 13; Lam. v. 7. This was literally the case, according to St. Matthew’s application of the text; but only metaphorically so in the sense first intended: being spoken of those, who were removed into a foreign country, and for ever deprived of the conversation of their relations, as if they were naturally dead. W. Louth. 16. —for thy work shall be rewarded.] That is, thou shalt not bring forth children in vain, nor shalt thou be deprived of that satisfaction in seeing the welfare of thy children, which is the parent’s reward for her care and attention in bringing them into the world, and providing for their support and education. “They shall come again from the land of the enemy.” Dr. Blayney. The words of the Prophet, or rather those of the 18. I have surely heard Ephraim &c.] I have heard those of the ten tribes bemoaning themselves, after their captivity, thus: Thou hast afflicted me, O Lord, and I am humbled; I was as a wild young bullock, unaccustomed to the yoke: but now Thou hast caused me to stoop unto it. Bp. Hall. —turn thou me, and I shall be turned;] Do Thou turn my heart by thy preventing grace, and then I shall be effectually reformed: compare Lam. v. 21. Sometimes the Scripture ascribes the whole work of man’s conversion to God, because his grace is the first and principal cause of it. But yet to make it effectual, man’s concurrence is necessary, as appears from those words [chap. li. 9.] of this prophecy, where God saith, “We would have healed Babylon, but she is not healed;” that is, God did what was requisite on his part for her conversion, but she refused to comply with his call. To the same purpose he speaks to Jerusalem, Ezek. xxiv. 13, “I have purged thee, and thou wast not purged.” W. Louth. 19. —I smote upon my thigh:] “Smiting upon the thigh” was an indication of extreme astonishment and sorrow. See Ezek. xxi. 12. So also it is represented by many heathen authors. Calmet. —because I did bear the reproach of my youth.] The burden of my former sins lay heavy upon my mind, and I became sensible, that all the calamities and reproaches which I have undergone were the due deserts of my offences. The Prophet, representing the whole nation as a single person, speaks of their former is brought home again. Christ's care over the church. Before CHRIST about 606. 20. Is Ephraim my dear son? &c.] Rather the sense is, "Is not Ephraim my dear son? Is he not a pleasant child?" That is, Is he not one that I have set my affections upon, as a parent does upon a child in whom he delights? God proceeds to say. Ever since I have so severely reproved and chastised him, I have still retained for him a fatherly kindness, I am moved with compassion towards him, and will in due time pardon and receive him into favour. W. Lowth. 21. Set thee up waymarks, &c.] These words are a call to Israel to prepare for their return. The "waymarks" and "high heaps," are stone pillars and tall poles set up in the roads at certain distances for the traveller's direction, and extremely necessary for those who have to pass wild and spacious deserts. Dr. Blayney. 22. How long wilt thou go about, &c.] According to the first Evangelical promise concerning "the Seed of the woman," followed this prediction of the Prophet, "The Lord hath created a new thing in the earth, A woman shall compass a man." That new creation of a man is therefore "new," and therefore "a creation," because wrought in a woman only, without a man, compassing a man. This interpretation is ancient, literal, and clear. The words import a miraculous conception: and the ancient Jews acknowledged this sense, and applied it determinately to the Messiah. This prophecy is illustrated by that of Isaiah, chap. vii. 14. Ep. Pearson. 24. — husbandmen, and they that go forth with flocks.] These words are descriptive of the circumstances, in which the ancestors of the Jews were placed upon their first introduction into the land of Canaan; when every citizen was literally a "husbandman," and a shepherd, or "feeder of flocks," in consequence of the allotment of land, which he was forbidden to alienate. Dr. Blay- ney. They denote the state of the people after their return, that they should live innocently and peaceably. So chap. xxxiii. 12. Poole. 24. Behold the mounts.] The ramparts raised against the walls, for the siege of Jerusalem: for placing "engines of shot," (as in the margin,) in order to assault and take the city. Compare chap. xxxii. 4. W. Lowth. The "mount," as used by the Greeks, is thus described by Archbishop Potter: "It was raised so high, as to 27. Behold, the days come, &c.] Under the captivity the land lay "desolate, without man and without beast," chap. xxxiii. 12: but now it shall be inhabited and replenished with both. W. Lowth. 29. In those days they shall say no more, The fathers have eaten &c.] God hath often declared, that "He will visit the sins of the fathers upon the children:" and particularly threatened to execute judgment upon the present generations, for the idolatries and other sins of their forefathers: see chap. xv. 4. This gave occasion to the proverb mentioned in this verse, which they that were in captivity applied to their own case; as if the miseries they endured were chiefly owing to their fathers' sins: see Lam. v. 7; Ezek. xviii. 2. But when this judgment should be removed, then there would be no farther occasion to use this proverb, as Ezekiel speaks in the before-mentioned place. W. Lowth. 30. But every one shall die for his own iniquity:] These national judgments ceasing, every one should suffer only for his own faults. This prophecy will be remarkably verified, when God shall cease to visit upon the Jewish nation that imprecation, which they laid upon themselves for the death of Christ; "His blood be on us, and on our children," Matt. xxvii. 25. W. Lowth. "Every one shall die for his own iniquity:" see also Ezek. xviii. 20. Yet Jeremiah elsewhere complains, "Our fathers have sinned, and are not; and we have borne their iniquities," Lam. v. 7. To reconcile such places of Scripture, which seem to be at variance with each other, let it be observed, that where the Scripture ascribes one man's punishment to another man's sin, it points us to God's wisdom and providence; who for good and just ends sometimes makes choice of these occasions, rather than others, to inflict upon men those punishments, which their own sins have otherwise abun- 31. — I will make a new covenant with the house of Israel.] Behold, the days of the Messiah are coming, wherein I will make a new covenant with my Church. Bp. Hall. To what time or person the promises, made here by Jeremiah, and by Ezekiel, chap. xxxiv. 23. 26; xxxvi. 26, related, might be uncertain before Malachi prophesied; though they have internal marks which point to the Messiah. But Malachi, by his prophecy concerning "the Messenger of the covenant," chap. iii. 1, put it out of all doubt. This was to say in other words, that Messiah should be the declarer, the publisher, the mediator of that better covenant, as Moses was of the old covenant; and that a law should be given by Him. Bp. Chandler. 32. Not according to the covenant that I made with their fathers.] Not according to the form of the legal covenant. Bp. Hall. The old covenant, as opposed to the new, signifies that system of laws and ordinances which were the condition of the covenant made with the Jews on mount Sinai. In this sense the word "law" is usually taken in the New Testament, when it is opposed to the "Gospel." See Acts xv. 5; Rom. iii. 19; Gal. iii. 17. W. Lowth. — although I was an husband unto them.] See the note on chap. ii. 2. 33. — I will put my law in their inward parts, &c.] Though all people have some natural sense of their duty left them, yet generally it is so little, that it does not excite them to the practice of their duty. Hence it is, that God promises, in the new covenant, to quicken and actuate it, saying, "I will put my law in their inward parts, and write it in their hearts." that is, He will write his law in our hearts, as He did at first, by giving us so quick and strong a sense of our duty to Him, as shall excite and stir us up to the sincere performance of it. This He does, by expounding to us our duty in the 35. — and the ordinances of the moon &c.] Who hath ordained a due, constant, and regular motion of the moon and stars for a light by night. Bp. Hall. 36. If those ordinances depart from before me, &c.] If that course which I have set in nature for the motions of the heavens may be altered, then may it be possible for my Church to fail upon earth. Bp. Hall. God preserved a remnant of "the seed of Israel," that were led captive, and restored them to their own country and government. He preserved another remnant at the beginning of the Gospel, called "the saved," Luke xiii. 23; Acts ii. 47; who, by embracing the faith of Christ, escaped those terrible judgments that were inflicted on the main body of the nation. And Providence still continues them in a distinct body from all other people in the world, in order to their conversion in God's due time. W. Lowth. amplitude of the church. CHAP. XXXI, XXXII. Jeremiah buyeth Hanameel's field. Before CHRIST about 600. ven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD. 40. And the whole valley of the dead bodies, &c.] The valley of Tophet, which was made a common burying-place, (see chap. vii. 32,) and the receptacle of the filth of the city. W. Lowth. through the fire unto Molech:] The words "through the fire" are not in the Hebrew; but in other places which speak of the same thing, the words are expressed at full length; see Deut. xviii. 10; 2 Kings xxiii. 10. Elsewhere the same thing is expressed by "burning their sons and their daughters in the fire, and offering them for burnt offerings:" see chap. vii. 31; xix. 5; Deut. xii. 31. The idolatrous Jews are often upbraided with the practice of this inhuman rite; see Ps. cvi. 37; Isa. lvii. 5. And the phrase of "making children pass through" the fire is certainly taken in this sense, Ezek. xvi. 20, 21; and xxiii. 37; where it is explained by "slaying them," "sacrificing them," and "giving them to be devoured." Some cricketers are of opinion, that the exposition is taken in a milder sense, in other texts, particularly Ver. 2. — the maker thereof.] Rather, "the doer of it," that is, of "the word," or of the thing which God says. Dr. Blayney. 3. — which thou knowest not. Whether this means the return of the Jews from the Babylonish captivity, or the times of the Messiah, both had been already foretold by Jeremiah as plainly as they are expressed here. Perhaps therefore God speaks not to the Prophet, but to the people, who were backward to know what they 36. And now therefore thus saith the Lord.] In this and the following verses God gives an answer to the doubt proposed by the Prophet in ver. 25. Or the words may be thus translated, "But now, notwithstanding [all this], thus saith the Lord." See the note on chap. xvi. 14. W. Louth. 37.—and I will cause them to dwell safely:] St. Jerome observes, that this promise, taken in its full extent, was God promiseth a gracious return. Before CHRIST about 590. o Chap. 21. 7. &30. 22. &31. 33. p Ezek. 11. 19. days. after them. truth, or, stability. 39. And I will give them one heart, and one way.] I will give them unity of mind and judgment, as to the things of God: they shall not be, some for superstitious and idolatrous worship, and some for my true worship. Poole. 40. And I will make an everlasting covenant with them.] The Jewish covenant, with respect to the ceremonial ordinances contained in it, is sometimes called "an everlasting covenant;" see Gen. xvii. 13; Lev. xxiv. 8; Isa. xxiv. 5; because those ordinances were to last till the age of the Messiah, called the "age," or "the world to come," Heb. ii. 5; vi. 5. But when this expression is applied to the Gospel covenant, there is a peculiar emphasis in it, implying that it should never be abolished, or give way to any other dispensation. See chap. l. 5; Isa. lv. 3; compared with Ps. lxxxix. 34, 35. W. Lowth. 41. Yea, I will rejoice over them to do them good.] I will take pleasure in doing them good according to my promise, Deut. xxx. 9; whereas before, "the Lord rejoiced over them to destroy them," Deut. xxviii. 63; which God is never said to do, but when men have filled up the measure of their iniquities. See the notes upon Gen. vi. 6; Deut. i. 34. W. Lowth. 44. Men shall buy fields for money, &c.] There shall be an ordinary course of bargains and purchases, and all those forms of legal transactions which are usual on such occasions. Bp. Hull. — in the land of Benjamin, &c.] For these divisions of Benjamin, and in the places about Jerusalem, 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, saith the LORD. Before CHRIST about 590. ### CHAP. XXXIII. 9. And it shall be to me a name of joy, &c.] God's especial providence over the Jews, in restoring their city and temple, shall be taken notice of by the heathen world, and make them give glory to that God, whom they worship: see Ezra i. 2; vi. 12. To the same sense God is said to "make Jerusalem a praise in the earth," Isa. lxii. 7; that is, the subject of men's praise and admiration, the glory of which redounds to God, who is her protector. This promise is more signally fulfilled in the Christian Church, which the heathens resorted to, as the seat and temple of truth: see Isa. ii. 3; Zech. viii. 21, 23. W. Louth. 11. — the voice of them that shall say, Praise the Lord &c.] We read, that those who returned from captivity used this very hymn, Ezra iii. 11. W. Louth. — the sacrifice of praise] Such as was offered upon any great deliverance. See Lev. vii. 12; Ps. cvii. 22; cxvi. 17. The word here used signifies praise and thanksgiving in general; and is used for those choirs or companies, who make a solemn thanksgiving-procession upon the dedication of the new wall of Jerusalem, Nchem. xii. 31. 38. 40. This is called by St. Paul "the sacrifice of praise, that is, the fruit of our lips," Heb. xiii. 15, to distinguish it from the oblations commanded by the law, which consisted of the fruits of the ground, or of the flock and herd. W. Louth. 13. — under the hands of him that telleth them.] That is, of their shepherds, who number their cattle by striking with their rod every one as it comes out of the fold. See Levit. xxvii. 32. W. Louth. 14. — I will perform that good thing which I have promised] The coming of the Messiah was that good thing which God had promised, which is therefore called in a peculiar manner, "The promise made unto the fathers," Acts xiii. 32, as being the greatest of all the promises, and that in which all the rest were comprehended. Bp. Beveridge. 15. In those days—will I cause the branch of righteousness &c.] See the notes on chap. xxiii. 6. A continuance of kingdom promised, and a stability of a blessed seed. Before CHRIST about 590. Jahresh- Indikam. shall not be cut off from David. 16. — and this is the name wherewith she shall be called, &c.] The simplest interpretation of the original words is, "He that shall call her," that is, to be his peculiar people, "is the Lord our Righteousness." Bp. Pearson. 17. — David shall never want a man, &c.] So long as Israel remained a kingdom, those of the line of David ruled over it: when that failed, Christ came in the flesh, who ruled, and shall rule, over the Israel of God for ever. Poole. In a spiritual sense, the kingdom of Christ, the Son of David, has been for some time established over those whom the Apostle calls "the Israel of God," Gal. vi. 16; and the "children of Abraham," Gal. iii. 7; meaning thereby all true believers, whether of the Jews or of the Gentiles. And in the Church of Christ there hath been a constant and uninterrupted succession of persons appointed to perform the publick offices of religion in the room of, although not taken out of, the family of the priests the Levites. And the perpetuity of this kingdom and this priesthood is, in the opinion of many learned expositors, looked upon as a full and authentic completion of the intention of this prophecy. Dr. Blayney. These promises can only respect the eternal priesthood of Jesus, exercised by Himself and his ministers in the Christian Church. Culmet. 18. — to offer burnt offerings, &c.] It is not necessary to suppose, that the same sacrifices shall continue to be offered in the Christian Church, which are prescribed by the Mosaick law; but as that law is abrogated, we may fairly understand those sacrifices figura- 24. — The two families which the Lord hath chosen.] Some suppose the two kingdoms of Israel and Judah to be intended; others the royal and sacerdotal families of David and Levi. Dr. Blayney. 25. — my covenant — the ordinances] The "covenant" is that above mentioned "of the day and of the night," (ver. 20,) which continually succeed each other without interruption: "the ordinances of heaven and earth" are the stated order of things in both, such as the system of numberless stars in the heavens, and the immeasurable sand of the sea, (ver. 22,) all which God claims to be of his ordering and appointment. Dr. Blayney. Chap. XXXIV. This chapter contains two distinct prophecies. The first of which is dated at the time when Nebuchadnezzar was carrying on the siege of Jerusalem, and of the cities of Lachish and Azekah, most probably towards the latter end of the ninth year of Zedekiah, the siege having been begun in the tenth month of that year. The second prophecy was delivered some time afterwards, when the Chaldeans had broken up the siege, and were marched off to meet the Egyptian army, which made a shew of coming to the relief of Jerusalem. Dr. Blayney. Ver. 1. — all the cities thereof.] See ver. 7; the lesser cities of Judea, which were subject to Jerusalem, as 2. — Thus saith the Lord; Behold, I will give this city, &c.] This prophecy was fulfilled in all its parts. "I will give this city into the hand of the king of Babylon, and he shall burn it with fire:" so says the Prophet; the history relates, "They," that is, the forces of the king of Babylon, "burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire." 2 Chron. xxxvi. 19. "Thou shalt not escape out of his hand, but shalt surely be taken and delivered into his hand:" so says the Prophet; the history relates, "The men of war fled by night, and the king went the way toward the plain, and the army of the Chaldeans pursued after the king, and overtook him in the plains of Jericho; and all his army were scattered from him: so they took the king, and brought him up to the king of Babylon, to Riblah, 2 Kings xxv. 4—6. The Prophet goes on: "Thine eyes shall behold the eyes of the king of Babylon, and he shall speak with thee mouth to mouth." No pleasant circumstance this to Zedekiah, who had provoked the king of Babylon, by revolting from him. The history says, "The king of Babylon gave judgment upon Zedekiah," or, as it is more literally rendered from the Hebrew, "spake judgment with him at Riblah." The Prophet concludes this part with, "and thou shalt go to Babylon;" the history says, "The king of Babylon bound him in chains, and carried him to Babylon, and put him in prison till the day of his death," Jer. lii. 11. "Thou shalt not die by the sword." He did not die by the sword, he did not fall in battle. "But thou shalt die in peace." He did die in peace; he expired neither on the rack nor on the scaffold; was neither strangled, nor poisoned; no unusual fate of captive kings: he died peaceably in his bed, though that bed was in a prison. "And with the burnings of thy fathers shall they burn odours for thee." It cannot be proved from history, that this part of the prophecy was accomplished; though the probability is, that it was so; the probability is grounded on these two reasons. Daniel, Shadrach, Meshach, and Ahed-nego, to say nothing of other Jews, were men of great authority in the court of the king of Babylon, before and after the commencement of the imprisonment of Zedekiah; and Daniel continued in power till the subversion of the kingdom of Babylon by Cyrus. Now it seems very probable, that Daniel and the other Jews would have both inclination to request, and influence enough with the king of Babylon to obtain, permission to bury their deceased prince Zedekiah after the manner of his fathers. But if there had been no Jews at Babylon of consequence enough to make such a request, still it is probable that the king of Babylon would have ordered the Jews to bury and lament their departed prince after the manner of their country. Monarchs, like other men, are conscious of the instability of human condition; and when the pomp of war has ceased, when the insolence of conquest is abated, and the fury of resentment is subsided, they seldom fail to revere royalty even in its ruins, and grant without reluctance proper obsequies to the remains of captive kings. Bp. Watson. 5. — so shall they burn odours for thee;] It was customary among the Jews, at the funeral of their kings, to prepare "a bed of spices," 2 Chron. xvi. 14, of which they made a perfume by burning them, and therein to deposit the body of the deceased prince. Compare 2 Chron. xxi. 19. W. Louth. 8. — to proclaim liberty unto them;] By the law of Moses, (Exod. xxv. 2; Deut. xv. 12,) the Israelites were not allowed to detain their brethren of the Hebrew race in perpetual bondage, but were required to let them go free after having served six years. This law had, it seems, fallen into disuse; but king Zedekiah, upon the approach of the Chaldean army, whether from religious motives, or a political view to employ the men, who were set free, in the service of the war, engaged the people to act conformably to the law; and they released their brethren accordingly. But no sooner were their fears abated by the retreat of the Chaldeans, than, in defiance of every principle of religion, honour, and humanity, they imposed the yoke of servitude anew upon those unhappy persons, ver. 11. Dr. Blayney. Jeremiah delivereth Zedekiah into the hands of his enemies. Before CHRIST about 591. 14. At the end of seven years] The seventh year was the year of release, Deut. xv. 9; consequently servants were to continue in service but six years, and at the beginning of the seventh were to be let go free; see ver. 12. For this reason some criticks render the phrase here, "within the term of seven years." And the words mean no more, as appears by a like form of speech, Deut. xiv. 28, where it is said, "At the end of three years thou shalt bring forth all the tithe of thine increase the same year:" which is to be explained by what is said chap. xxvi. 12, where every "third year" is called "the year of tithing." So Christ is said to "rise again after three days," Mark viii. 31; which is elsewhere explained by his rising the "third day." W. Lowth. 17. — I proclaim a liberty for you,—to the sword, &c.] I give full liberty to the sword, and to the pestilence, and to the famine, to seize upon you. Bp. Hall. 18. — when they cut the calf in twain,] See the note on Gen. xv. 10. Ver. 2. Go unto the house of the Rechabites,—and give them wine to drink.] Here God trieth the Rechabites, as He also tried Abraham, Gen. xxii. 1. There appear to be two reasons why He made this trial of their obedience: the one was, for their own greater advantage and improvement; the other was, that their fidelity and firm adherence to the injunction of their ancestor might be rendered more conspicuous, and might excite the Jews to emulate their virtue. God tempts us in his justice, in order to prove the sincerity of our obedience; and in his goodness, in order to promote our own profit and the benefit of others. Wogan. — the house of the Rechabites.] The Rechabites, as may be collected from ver. 7, were not of the children of Israel, but strangers of another race, who dwelt amongst them. From 1 Chron. ii. 55, they appear to have been Kenites, a people originally settled in that part of Arabia Petrea, which was called the land of Midian; and most probably the descendants of Jethro, who is called a Kente, and said to have severed himself from the rest of his countrymen, and to have dwelt amongst the people of Israel. Compare Numb. x. 29—32, with Judges i. 16; iv. 11. At what time Rechab lived, who gave his name to the family, is not certain, nor whether he was the immediate father, or more remote ancestor, of Jonadab; for the word "son" often denotes nothing more than a lineal descendant. But it is most likely, that the Jonadab here spoken of was the same person, of whom mention is made 2 Kings x. 15. (See the note there.) The institutions he left with his posterity bespeak a principal concern for the purity of their morals, which he might rightly suppose would be less liable to be corrupted, whilst they adhered to the simplicity of their ancient usages, than if they adopted the refinements of modern luxury. He therefore enjoined them, not only to abstain from the use of wine, but to live as the patriarchs did of old, and as many of their countrymen, the Scenite Arabs, continue to do at this day, without any fixed habitations or possessions, far from the society of cities, in the open country, feeding their flocks, and maintaining themselves by the produce of them. Dr. Blayney. 4. — into the house of the Lord, into the chamber of— Hanan.] There were several chambers adjoining to the temple for the use of the priests and Levites during the time of their ministration: and as repositories for laying up the holy vestments and vessels, and whatever stores were necessary for the daily sacrifices, and the other parts of the temple service. Compare chap. xxxvi. 10; 1 Kings vi. 5; 1 Chron. ix. 27—30. W. Lowth. — a man of God.] This name appears to be always used to denote a Prophet, one who had been employed on a Divine commission. Dr. Blayney. — which was by the chamber of the princes.] Where the Sanhedrim, or great council, used to assemble: see chap. xxvi. 10. The Sanhedrim always sat in some great room adjoining the temple. Dr. Lightfoot. 11. — so we dwell at Jerusalem.] Upon the Chaldean invasion we retired to Jerusalem, where, during the siege of the place, we are forced to continue. In such a case they did not think themselves obliged to a strict observance of the injunctions of Jonadab; because all human laws admit of an equitable construction, and God blesseth the Rechabites for their obedience. Before CHRIST about 607. 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? saith the LORD. 15. I have sent also unto you all my servants the prophets, &c.] God here explains why He had commissioned the Prophet to bring the Rechabites into the temple, and commanded him to set wine before them, and invite them to drink it; namely, that by their refusing to comply with the invitation, in obedience to their father Jonadab, He might convince the Jews of their disobedience to his commands, though those commands were more obligatory than the commands of Jonadab. For, 1st, Jonadab was but an earthly parent, and so had no absolute universal sovereignty over his children; but God was "the Lord of hosts, the God of Israel." 2ndly, Jonadab's commands were not for the performance of any moral duty, but the doing of a thing, which they might do or leave undone; God required of them what was but their moral duty, and for which there was the highest reason. 3rdly, Jonadab's commands had no promise annexed; God's precept had a promise annexed, yet they had not yielded Him that obedience which the sons of Jonadab had yielded him. He was the Father, but where was his honour? Poole. 19. — Jonadab the son of Rechab shall not want a man to stand before me for ever.] When the main body of the Jewish nation are dispersed in their several cap- tivities, some of the family of the Rechabites shall remain to attend upon my service, and enjoy the privileges of worshipping in my temple at Jerusalem. For to stand in the presence of a prince implies an attendance in some degree upon his person and service, 1 Kings x. 8: and therefore to "stand before God" must denote at least the privilege of treading his courts, and worshipping Him among the train of his chosen servants and followers. Some branches of this family returned from the captivity, as appears from 1 Chron. ii. 55. The expression "for ever" is not always to be taken in a strict sense; but often means only a long continuance, and is used comparatively with respect to a shorter duration. See the notes on chap. xxv. 9; xxxii. 40. W. Lowth. Of so great price in the sight of God is the virtue of filial duty and obedience, that it seldom fails of its reward even in this world. The law, which enjoined it, had a promise of long life annexed thereto, Exod. xx. 12: and it is distinguished by the Apostle as "the first commandment with promise," Eph. vi. 2. And by this history of the Rechabites we may learn, that the surest way to entail a blessing on our children, and to perpetuate our names and families in a numerous and virtuous issue, is to reverence and obey our own parents. Wogan. Chap. XXXVI. ver. 2. — a roll of a book.] Compare Isa. viii. 1; Ezek. ii. 9; Zech. v. 1. The ancient man- The princes send for Baruch. The king burneth the roll. Before CHRIST about 606.