Ver. 2. — I remember thee, the kindness of thy youth, &c.] I remember my first kindness to thee, when I delivered thee out of Egypt, (compare Hos. ii. 15,) and espoused thee to myself, to be my own peculiar people. The covenant which God made with the Jews at mount Sinai is commonly represented under the metaphor of a marriage contract. W. Lowth. 7. — did mock at her sabbaths.] The heathen writers commonly ridicule the Jewish sabbaths, as a mark of the sloth and idleness of the people; without considering the excellent uses that day was designed for, namely, to give men leisure to attend upon the service of God, and learn the duties of religion. W. Lowth. 8. — because they have seen her nakedness: She is stripped of all her ornaments, and carried naked and bare into captivity. As she has defiled herself with idolatry, called spiritual adultery in Scripture; so God has ordered her to be exposed to shame, like a common harlot: see note on Jer. xiii. 22. W. Lowth. 9. Her filthiness is in her skirts: The Prophet proceeds in comparing the Jewish people to a woman, whose filthiness is exposed to the publick view. But, as he continues, notwithstanding such degrees of sin, they would not believe or consider what would be the end of their wickedness. Poole. 13. From above hath he sent fire into my bones.] That is, a judgment as consuming as fire in the bones, so that the strength of the Jews was exhausted. Poole. 15. — trodden—as in a winepress.] God's vengeance Before CHRIST about 558. Or, the wine press of the virgin, &c. f Jer. 13. 17. &14. 17. ch. 2. 18. Heb. bring back. c Dan. 9. 7. Heb. mult. h Isa. 16. 11. Jer. 48. 36. 17. — gird up thy loins, &c.] See the notes on 1 Kings xviii. 46; Job xxxviii. 3. 18. For, behold, I have made thee this day a defenced city, &c. For, behold, I do this day confirm thee against all the opposition which shall be made unto thee; thou shalt be more surely defended from henceforth than a strongly walled city; more firm than a pillar of iron, or walls of brass. Bp. Hall. Chap. II. The prophecy, begun in this chapter, is continued to the end of the fifth verse of the next chapter. In it God professes to retain the same kindness and favourable disposition towards Israel which He had manifested in their earlier days. He expostulateth with them on their ungrateful returns for his past goodness; and sheweth, that it was not want of affection in Him, but their own extreme and unparalleled wickedness and disloyalty, which had already subjected, and would still subject them to calamities and misery. He concludes with a pathetic address, exhorting them to return to Him, with an implied promise of acceptance; and laments the necessity He was under through their continued obstinacy, of giving them further marks of his displeasure. This prophecy may not improbably have MOREOVER the word of the LORD came to me, saying, — traversing her ways;] That is, winding or crossing her way or path: running up and down in a disorderly manner. Parkhurst. 24. — all they that seek her will not weary themselves; &c.] The animal is described in the season of her lust, when "all they that seek her," that is, the males, "will not weary themselves," but on the contrary will find her eager to meet them. Calmet. polluted?] See Deut. xxiv. 4; and the note there. 2. — In the ways hast thou sat for them, as the Arabian in the wilderness; That is, thou hast waited for opportunities of practising thine idolatries, as the Arabian waits for a prey in the wilderness. Bp. Hall. The Arabs wait for caravans with the most violent avidity, 3. Israel was holiness unto the Lord, &c.] Israel was then consecrated to the Lord, and set apart for his service; as the first-fruits are wont to be sequestered and devoted to God, so that all who devour them bring evil upon themselves. Bp. Hall. 5. — walked after vanity.] That is, after the idolatrous worship of the heathens. Idols are commonly styled "vanities," chap. x. 15; xiv. 22; xvi. 19; and "things of nought," chap. xiv. 14; because "an idol is nothing in the world," as St. Paul speaks, 1 Cor. viii. 4. W. Lowth. 6. — a land—of pits. Irwin describes the wilderness, through which God led his chosen people, as presenting in various parts a wild confusion of hanging precipices, disjointed rocks, and hideous and horrid chasms, which appear very alarming and tremendous to travellers. Harmer. — the shadow of death.] This image was borrowed from those dusky caverns and holes among the rocks, which the Jews ordinarily chose for their burying-places; where death seemed to hover continually, casting over them his broad shadow. Dr. Blayney. Before CHRIST about 629. Or, for thy sake. a Ezek. 16. 8. b Chap. 12. 14. c Isa. 63. 9. 11. 13. Hos. 13. 4. The Jews are the causes of their own calamities. Before CHRIST about 679. d Ps. 76. 58. &106. 38. e Rom. 2. 20. ye entered, ye defiled my land, and made mine heritage an abomination. 8. The priests said not, Where is the Lord? &c.] The priests, whose office it was to instruct others in their duty, Mal. ii. 6, 7, were ignorant or regardless of it themselves. This was the principal reason of that degeneracy of manners which prevailed among the people. See Hos. iv. 6. W. Lowth. 9. — I will yet plead with you.] That is, I will maintain by arguments the equity of my proceedings, and the iniquity of yours. Dr. Blayney. 10. — the isles of Chittim. See the note on Gen. x. 5. "The isles of Chittim" are Italy, and the adjacent provinces of Europe which lie along the Mediterranean sea. And as these were to the west of Judea, and Kedar in Arabia to the east, the plain purport of this passage is, Look about you to the west and to the east. Dr. Blayney. 11. Hath a nation changed their gods, which are yet no gods? Men are very tenacious of the religion of their forefathers, and with difficulty prevailed on to renounce it, though the change be never so reasonable. Whereas the Jews have changed the worship of the true God for idols and vanities. W. Lowth. 12. Be astonished, O ye heavens, at this, &c.] See the note on Isa. i. 2. 13. — they have forsaken me the fountain of living waters, &c.] God is the Author and Giver of all blessings, both spiritual and temporal; and from Him all good gifts are derived, as from an inexhaustible spring or fountain: see Ps. xxxvi. 9. And wherever else men place their happiness, whether in false religions, or in the uncertain comforts of worldly blessings, they will find themselves disappointed, just as they that expect to find water at broken cisterns or conduits. W. Lowth. 14. Is Israel a servant? &c.] God redeemed Israel from the bondage of Egypt, and adopted him for his son, Exod. iv. 22: so that his present servitude, and his being made a prey to so many foreign enemies, cannot be ascribed to his birth or primitive condition, but must be imputed to his sins, of which his slavery is the consequence. Compare Isa. l. 1; iii. 3. W. Lowth. them out cisterns, broken cisterns, that can hold no water. 15. The young lions roared upon him.] In the figurative style of prophecy, "lions" denote "powerful princes and conquerors." Such were Pharaoh-necho king of Egypt, and Nebuchadnezzar king of Babylon: whose successive hostilities against the kingdom of Judah seem here to be foretold. It may be observed, that the verbs in this verse express the time past; but the context shews that they must be understood of the future. Nor is it unusual for the Prophets thus to speak of events foreseen by them, as if they had been already accomplished. W. Lowth, Dr. Blayney. See the note on Deut. xxxii. 15. 16. Also the children of Noph &c.] This alludes to the severe blow which the nation received in a capital part, when the good king Josiah was defeated by the Egyptians, and slam in battle: or when afterwards, upon the deposition of Jehoahaz, the glory of the monarchy was debased, by its being changed into a tributary and dependent kingdom, 2 Kings xxiii. 33, 34. Noph and Tahapanes were two principal cities of Egypt, otherwise called Memphis, and Daphnee Pelusiacae. Dr. Blayney. — have broken the crown of thy head.] The Prophet here pursues the metaphor of the lions, ver. 15, whose custom it is "to tear the arm with the crown of the head," Deut. xxxiii. 20. The margin reads, "feed upon thy crown;" that is, destroy and devour the principal or best parts of the country. So the best spices are called "the head of spices," in the original, Exod. xxx. 23; Cant. iv. 14. W. Lowth. 18. — to drink the waters of Sihor? At ver. 13 it is said, that the people had "forsaken Jehovah, the fountain of living waters;" by a like figure they are here reproved for proceeding, after the manner of the Egyptians and Assyrians, "to drink the waters of their rivers;" that is, to have recourse for help to the gods, on whom those nations placed their dependence. Sihor is a name given to the Nile, Isa. xxiii. 3; and the Euphrates is called "the river" by way of eminence. Dr. Blayney. See note on Gen. xv. 18. 19. — it is an evil thing and bitter, &c.] This is ap- The sins of Judah. Before CHRIST 629. 22. For though thou wash thee with nitre, &c.] Though thou endeavourest to wash away thy sins by the rites of equation prescribed by the law, or practised by idolaters; though thou insistest upon thy own innocence and justification, (ver. 23,) yet the "marks" or stains of thy sins will always appear in the sight of God, till they are cleansed by a sincere repentance and reformation. W. Lowth. — nitre.] Natron, (which is here meant by nitre,) whether native or purified, dissolves in a very small quantity of water; and this solution is in many parts of Asia used for washing: it is made into soap by mixing it with oil. Parkhurst. See note at Prov. xxv. 20. 23. — see thy way in the valley.] See how thou hast prostituted thyself, and practised the grossest idolatry in the valley; alluding to those idolatrous acts which were practised in the valley of Hinnom. See chap. vii. 31; Isa. lvii. 5, 6. Dr. Blayney. The horrible practice of the Jewish idolaters, in burning their sons and their daughters in the fire, effectually confuted their pretences to innocence, since this way of worship had been expressly forbidden by God, Lev. xx. 2, &c. W. Lowth. — thou art a swift dromedary traversing her ways;] The impossibility of restraining one of these fleet animals, when hurried away by the impetuous call of nature, is represented as a parallel to that unbridled lust and eagerness, with which the people of Judah ran after the gratification of their passion for idolatry, which is called spiritual whoredom. Dr. Blayney. 25. Withhold thy foot from being unshod, &c.] This is probably a warning to beware of the consequences of pursuing the courses they were addicted to; as if it had been said, Take care that thou dost not expose thyself by thy wicked ways to the wretched condition of going into captivity unshod, as the manner is represented, chap. xx. 4; and of serving thine enemies in hunger, and in thirst, and in want of the necessaries of life, Deut. xxviii. 48. Dr. Blayney. — but thou saidst, There is no hope: no; &c.] But thou continuest obstinate, and sayest secretly, There is no hope of my reclaiming: no; I have taken a deep affection to the strange gods of the Gentiles, and I will go after them. Bp. Hall. They are the words of desperate sinners, who are resolved to continue in their wickedness, in spite of all the reason that can be offered to the contrary. Compare chap. xviii. 12. W. Lowth. 28. — according to the number of thy cities are thy gods, O Judah. The Israelites had now contracted all the habits of the Egyptians. It had been long peculiar to their superstition, for every city of that empire to have its tutelary deity, besides those which were worshipped in common. Jeremiah here tells us, that the people of Judah bore part with them in that extravagance. Bp. Warburton. 30. In vain have I smitten your children; &c.] The Before CHRIST 31. O generation, see ye the word of the Lord, &c.] O ye unthankful generation, attend to this word of the Lord. Have I been barren of my favours to you? Have I yielded you no variety of comfortable fruits? Have I not enlightened you with the knowledge of my name and my laws? and now, when I have brought you into your promised land, and settled you there, ye are ready to say in your presumption, We are lords, and have gotten to ourselves these dominions; we will regard Thee no more. Bp. Hall. 33. Why trimmest thou thy way to seek love?] The Prophet alludes, as before ver. 20, to the practices of a common harlot, who decks herself, and uses all the inveigling arts that may recommend her. Thus has Judea tried all methods to gain the friendship of foreign idolaters, who are called her lovers. See chap. iii. 1; iv. 30; xxii. 22. W. Lowth. — therefore hast thou also taught the wicked ones thy ways.] Thou hast by these means not only confirmed those nations in their idolatrous practices, but hast also taught them to practise new idolatries, to which they were not accustomed. W. Lowth. 34. Also in thy skirts is found the blood of the souls of the poor innocents.] Thou art plainly found guilty of the blood of my Prophets. Bp. Hall. Or, of the children offered in sacrifice to Moloch: see ver. 23; chap. xiv. 4; Ps. evi. 38. The guilt of that innocent blood was as evident upon them, as if they had murdered them with their own hands, and the stains of blood had been found upon their clothes. W. Lowth. The "skirts" may signify both the skirts of a garment and the outskirts or borders of a city or country; both which senses are probably here intended, the former being the metaphorical, the latter the literal, sense. Dr. Blayney. — I have not found it by secret search.] "I have not found it (that is, the blood) by digging," as in the margin; or, according to the Greek and Latin versions, "in a digged hole or pit." Compare Ezek. xxiv. 7. Parkhurst. 36. — thou also shalt be ashamed of Egypt, &c.] The people of Judah seem to have courted the assistance of foreign nations by a sinful compliance with their idolatrous customs. This measure had failed them. Ahas made himself tributary to the king of Assyria, but it turned to his disgrace and ruin: see 2 Chron. xxviii. 21. In like manner, the Prophet says, they shall be disappointed in their expectations of succour from Egypt: see chap. xxxvii. 5. 7; Lam. iv. 17; 2 Kings xxiv. 7. Dr. Blayney, W. Lowth. 37. — thine hands upon thine head.] To cover the head was a mark of great affliction. See chap. xiv. 3; — backsliding Israel] See the note on chap. vii. 24. — and the nations shall bless themselves in him, &c.] A prediction of the Gospel times, when the heathens shall join with the true Israelites in paying all solemn acts of worship and devotion to the true God alone; see Isa. lxv. 16; and in ascribing all honour and glory to Him and his only Son, the Messiah, in whom all nations were to be blessed. See Gen. xxii. 18; Gal. iii. 8; and compare Isa. xlv. 25. W. Lowth. 3. Therefore the showers have been withholden, &c.] The general import of this passage is, That God had begun in some degree to chastise his people, (as He threatened, Lev. xxvi. 19; Deut. xxviii. 23,) with a view to their reformation; yet his chastisement had not produced the desired effect, for they continued as abandoned as before, without shewing the least sign of shame or remorse. By "the showers" we are to understand what is otherwise called "the former or first rain," being the first that falls in autumn after a long summer's drought, which is usually terminated in Judea and the neighbouring countries by heavy showers, that last for some days. Dr. Blayney. Concerning the rains of Judea, see the notes on Deut. xi. 14; xxviii. 12. 3. For thus saith the Lord &c.] See note on chap. iii. 6. — Break up your fallow ground, &c.] Hitherto, O my people, your hearts have been like a rough, thorny, uncultured ground; but now break up this fallow ground of yours, by an unfeigned repentance, and root up these thorns of your corruptions. Bp. Hall. 4. Circumcise yourselves to the Lord, &c.] Circumcision, as well as baptism, had a moral import, and denoted the obligation of putting away all sinful lusts of the flesh, every irregular and inordinate affection and appetite. Dr. Blayney. 5. Will he reserve his anger for ever? &c.] In this and the foregoing verse God puts into the people's mouths words, whereby they might express their humiliation and their hope in his mercy, which they might still expect on their true repentance. He concludes with affirming, that his arguments had no weight with them: "Behold, thou hast spoken and done evil things as thou couldest," they continued to do as they had said or resolved; they carried their wicked thoughts into execution, in spite of all his remonstrances and expostulations. W. Lowth, Dr. Blayney. 5. — Blow ye the trumpet in the land: &c.] The Prophet here describes the dreadful preparations for war, such as "blowing the trumpet," and "setting up the standard," for assembling men together; in order to their leaving the open country, and retiring with their families and goods "into the defenced cities," both for their own safety, and that they might maintain those garrisons against the power of the invading enemy. W. Lowth. 6. The Lord said also unto me] Here begins an entire new section, or distinct prophecy, which is continued to the end of the sixth chapter. The charge of hypocrisy upon Judah, ver. 10, points out the date of this prophecy to have been in the reign of Josiah, and some time after his eighteenth year, when the people under the influence of their good king were professedly engaged in measures of reformation; which however are here declared to have been insincere. This prophecy consists of two distinct parts. The first part contains a complaint against Judah, for having exceeded the guilt of her sister Israel, whom God had already cast off for her idolatrous apostasy, ver. 6—12. The Prophet is hereupon sent to announce to Israel the Vol. II. But she returned not. And her treacherous sister Judah saw it. 6. — from the north.] Babylonia, Chaldea, Assyria, and Media, are constantly represented in Scripture as being to the north of Judea. Probably the Prophets speak of the kings of Babylonia and Chaldea, not so much with a view to their geographical situation, which is rather to the east of Palestine, as to the course which they took in their expeditions against Judea. The deserts of Arabia being not practicable for an army, they commonly crossed the Euphrates at Tiphsah, or Thap- Z 2 God exhorteth Judah to repentance by fearful judgments. Before CHRIST about 612. 7. — And her treacherous sister Judah saw it.] The two kingdoms of Israel and Judah are described as sisters in iniquity. The same metaphor is applied to Samaria and Jerusalem, the two metropolises of those kingdoms. Ezek. xxiii. 4, &c. The word "treacherous" properly denotes a wife unfaithful to her husband; see ver. 20. W. Lowth. 7. The lion is come up from his thicket, &c.] Nebuchadnezzar, king of Babylon; compare chap. v. 6; whose monarchy is represented by a lion, Dan. vii. 4. He is called here "the destroyer of the Gentiles," or rather nations: Judea and all the neighbouring countries being given up into his hands by God's decree. See chap. xxv. 9; xxvii. 6. W. Lowth. In the language of prophecy, several animals, as a lion, a bear, a leopard, a goat, according to their qualities, are put for several kingdoms and bodies politick. Sir Isaac Newton. 10. — surely thou hast greatly deceived this people. That is, Thou hast suffered them to be greatly deceived by their false prophets: see the note on Isa. lxiii. 17. These pretenders to prophecy studied only to speak pleasing things to the people, and soothe them in them impunity and carnal security: and Thou hast in thy just judgment given them up to follow these delusions. Compare 2 Thess. ii. 11, 12. W. Lowth. The Prophet takes care to remove all pretence of charging God, by throwing the blame upon the people themselves: see ver. 18. In one place "the sword" is said to "reach unto the soul;" in the other, the reason is assigned, because their "wickedness" had reached thither before. The people had been desperately wicked; would accept of no sober counsel, nor bear any just reproof: they loved "smooth things;" they delighted in flattery and lies; they "walked after the imagination of their own hearts," chap. xxiii. 17; and therefore God gave them up to strong delusions, and suffered them to be grossly imposed on by lying prophets of their own choosing. In Scripture phrase, God is frequently said to do what He permits to be done, because all events are in his disposal, and wait his pleasure. The device may be man's; but God directs it to better purposes than man could think of; and so, by taking the thing into his own hands, and governing the issue of it, He makes it in a certain sense his own. Dr. Waterland. 9. And it came to pass through the lightness &c.] She was not nice in her choice of objects; but eagerly fell in with all kinds of idolatrous worship indiscriminately, descending so low as to images of wood and stone. Dr. Blayney. 11. — The backsliding Israel hath justified herself] That is, hath appeared righteous in comparison with Judah. A phrase of the like sort occurs, Luke xviii. 14. Dr. Blayney. Israel and Judah are both shamefully wicked: and yet, of the two, Judah is worse than Israel: her treachery is so much more, as she had more favours from me. Bp. Hall. She sinned against greater convictions; and would not take warning by that desolation, which God brought on the whole kingdom of Israel for their idolatries. Compare Ezek. xvi. 51. W. Lowth. 11. — A dry wind] The same with "a destroying wind," chap. ii. 1; an hot pestilential wind, as the Arabick translates it in that place, which destroys great multitudes in a moment. W. Lowth. Concerning the hot wind of the Arabian desert, see the notes on Numb. xi. 1; 2 Kings xix. 35. In prophetick language, tempestuous winds, or the motion of clouds, is put for wars. Sir Isaac Newton. In this place, under the metaphor of this wind, the Prophet describes the Chaldean armies invading Judea. W. Lowth. 12. — toward the north,] Assyria and Media, whither Z The promises of the Gospel to the penitent. JEREMIAH. Israel reproved, and called by God, Before CHRIST about 612. e Ps. 56. 15. &103. 8. 9. thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever. 12. — shall come unto me.] At my commandment: compare Matt. viii. 9. The winds, storms, and other meteors are said to fulfil God's word, and attend upon his commands. See Ps. exlviii. 8; Job xxxviii. 35. W. Lowth. That the calamity spoken of was of God's appointment, coming from Him, for a judicial purpose, is apparent from the words that follow. Dr. Blayney. 13. — he shall come up] That is, the person designed by "the lion," and "the destroyer of the Gentiles," ver. 7; namely, the king of Babylon. Compare Isa. v. 26—28. Dr. Blayney. 14. — I will take you one of a city, and two of a family, &c.] The word "family" here is equivalent to a country or kingdom: compare chap. i. 15; Zech. xiv. 17, 18. W. Lowth. This passage relates to their call into the Christian Church, into which they were brought, not all at a time, nor in a national capacity, but severally as individuals, here and there one. So it is said, "And ye shall be gathered one by one, O ye children of Israel," Isa. xxvii. 12. Dr. Blayney. 14. — How long shall thy vain thoughts lodge within thee?] That is, How long wilt thou delude thyself with vain hopes of escaping the judgments of God by any other way than by repentance? Notwithstanding the frequent relapses of the people into idolatry, with what patience did God expect their repentance, and the result of all the merciful messages and warnings given them from time to time by his Prophets, as one that earnestly desired it, and even longed for it! Compare ch. xiii. 27; and viii. 6; where God is represented, after the manner of men, waiting with great patience, as one that would have been glad to hear any penitent word drop from them, to see any sign of their repentance and return to a better mind. Abp. Tillotson. 15. For a voice declareth from Dan, &c.] The rumour of the enemy's approach is heard first from Dan, which, being the most northern part of Judea, was first of all invaded. See chap. vii. 16. And the evil tidings still increase, as the army marches forward toward Jerusalem, by the way of mount Ephraim. W. Lowth. 16. — they shall say no more, The ark of the covenant of the Lord.] Here God comforts the Jews with an assurance, that, though upon their return to Him they might not find themselves in possession of exactly the same privileges as they had before, they should receive ample indemnification, so as to leave them no just cause of regret. The ark of the covenant was the visible seat of God's residence among his people; it was therefore the object of their boast; but after the destruction of the first temple, they had it no more. But to compensate this loss, they are told in the next verse, that "Jerusalem should be called the throne of the Lord," to which, not the Jews only, but "all the nations should be gathered." By Jerusalem is meant the Christian Church: see Gal. iv. 26; Rev. xxi. 2, 3. The greater privileges of this latter would supersede all boast on account of those, which had at any time belonged to the Jewish Church. Dr. Blayney. — neither shall it come to mind: neither shall they remember it;] Meaning, The Jews shall then be convinced that the ark and other parts of the Mosaical dis- and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the || imagination of their evil heart. 16. — watchers] By "watchers" are meant besiegers, placing sentinels round the city, to prevent any from coming in or going out; and keeping the place in continual alarm by shouts of war. Dr. Blayney. 18. In those days the house of Judah shall walk with the house of Israel.] Most of the prophecies, which mention the restoration of the Jews, join Judah and Israel together, as equal sharers in that blessing. See chap. xxx. 3; xxxi. 1; l. 4. 20; Isa. xi. 13; Ezek. xxxvii. 16. 22; Hos. i. 11; Zech. x. 6. W. Lowth. 19. But I said, How shall I put thee &c.] But I said, How shall it come about, that thou, which deservest not the name of a servant, shalt become a dear son to me; and shalt have a pleasant and happy inheritance bequeathed to thee, even a blessed room in my Church? And I answered myself again, It is by the means of thy faithful invocation of me, and of thy true repentance and holy obedience, that this shall be effected. Bp. Hall. The conditions of adoption into the Christian Church, and of enjoying the privileges of the Gospel covenant, are expressly stated by Christ and his Apostles to be the same as are here prescribed, namely, the profession of a true faith in God, and uniform obedience for the time to come. "Thou shalt call me, My Father; and shalt not turn away from me." Dr. Blayney. 21. A voice was heard upon the high places.] The Prophet, foreseeing that the Jews will at length be touched with an hearty repentance for all their misgivings, represents them as bewailing themselves upon "the high places," the scenes of their former idolatries. Compare chap. xxxi. 9; l. 4; Zech. xii. 10. W. Lowth. 22. — Behold, we come unto thee; &c.] What follows to the end of the chapter is spoken in the name of the maketh a solemn confession of their sins. CHAP. III, IV. God calleth Israel by his promise. Before CHRIST about 612. 24. For shame hath devoured the labour of our fathers &c.] It is this shameful idolatry which hath undone both our late forefathers and us. Bp. Hall. "Shame," or "that shameful thing," meaning the idol that they worshipped, called by the same name, chap. xi. 13; Hos. ix. 10; and with good reason; because, in return for all the expense and pains bestowed on it, it only frustrated the hopes of its votaries; and left them mortified with disappointment, and overwhelmed with disgrace. W. Lowth, Dr. Blayney. The Hebrews, instead of pronouncing the name of Baal, of which they had a dread, used in its place the name of "Bosheth," shame, confusion. Thus instead of Mephi-baal, and Meri-baal, they said, Mephi-bosheth, and Meri-bosheth. Calmet. Or it may mean in a general sense, that "shame;" that is, the destruction of our country and our captivity, attended with shame, have consumed us. Dr. Wells. Chap. IV. The two first verses of this chapter ought not to have been separated from the foregoing; being spoken in reply to the confession of the people of Israel, and concluding that part of the prophecy which respected them. Dr. Blayney. See the note on chap. iii. 6. Ver. 2. And thou shalt swear, The Lord liveth, &c.] This is as much as to say, Thou shalt be of the number of those that worship the true God. For an oath is one of the most solemn acts of religious invocation; and therefore God's people are expressly charged to swear by his name, and by no other, Deut. vi. 13; x. 20; Josh. xxiii. 7. And to "swear to," or by, "the Lord of hosts," is used as synonymous with the profession of his true religion, Isa. xix. 18. Dr. Blayney. 4, 5. Therefore I said, Surely these are poor; &c.] I thought at first, saith the Prophet, that such an unconcernedness for the duties of religion could be charged upon none but the rude and ignorant vulgar, who have neither leisure nor opportunity for learning their duty. One might expect from men of better education a truer sense of religion. W. Lowth. There may be some hope, even for a wicked nation, while the fear of God remains in any considerable number of the wealthy and ruling part of it: but when once they come to be thoroughly corrupted, then every thing is ripe for ruin. And therefore the Prophet, after complaining very pathetically of the sinfulness and impiety of the bulk of his countrymen, still thought there was one resource left. But when he found that those of high condition were as bad or worse than the rest, he immediately gives up all, and pronounces their destruction. Abp. Secker. Before CHRIST about 612. a Isa. 9. 13. ch. 2. 30. 18. — this is thy wickedness, because it is bitter, &c.] These are the bitter effects of thine obstinacy in wickedness, which, like a deadly wound or disease, toucheth the very heart and seat of life. W. Lowth. 19. My bowels, my bowels! I am pained at my very heart; &c.] Oh the unspeakable sorrow and affliction that I feel for the misery of my people! My bowels yearn, and my heart aches within me, to think of this woful destruction which is approaching to Jerusalem! I cannot contain myself, but I must break forth into lamentation; because I do, as it were, hear beforehand the sound of the trumpet of Nebuchadnezzar, and his alarm to this miserable war. Bp. Hall. 20. — suddenly are my tents spoiled, &c.] That is, the cities and houses; in allusion to the ancient way of dwelling in tents. Compare chap. x. 20; Isa. xxxiii. 20; liv. 2. W. Lowth. 23—26. I beheld the earth, &c.] The images, under which the Prophet represents the approaching desolation as foreseen by him, are such as are familiar to the Hebrew poets on the like occasions. But the assemblage is finely made, so as to delineate all together a most striking and interesting picture of a ruined country, and to justify what has been before observed of the author's happy talent for pathetic description. The earth is brought back, as it were, to its primitive state, of chaos and confusion; the cheerful light of the heavens is withdrawn, and succeeded by a dismal gloom; the mountains tremble, and the hills shake under dreadful apprehensions of the Almighty's displeasure; a frightful solitude reigns all around: not a vestige is to be seen of any of the human race; even the birds themselves have deserted the fields, unable to find any longer standing: they are wise to do evil, but to do good they have no knowledge. 27. — yet will I not make a full end.] In the severest judgments which God brings upon a people, He still reserves a remnant, to whom He will make good his promises; see chap. xxx. 11; xlv. 28. This sense of the words may be confirmed by 1 Sam. iii. 12: "When I begin, I will also make an end:" that is, I will make a thorough destruction, and pursue Elh's family with judgments, till I have utterly consumed it. Or the words may be understood in this sense: Though I make the whole land desolate by sword and famine, yet still I have severer judgments in reserve; (compare chap. v. 10. 18;) namely, the destruction of the city and temple, and the captivity of the people that outlive the former captivities. W. Lowth. 28. — because I have spoken it, I have purposed it, and will not repent.] God's purpose of delivering up the Jews into the hands of Nebuchadnezzar was irreversible, upon the supposition that the greatest part of them would continue impenitent, which he likewise foresaw; see ver. 22, and chap. vii. 16, 27, 28; xiii. 14; xiv. 11, 12; xxv. 9—11. Though elsewhere upon their repentance, to which God frequently exhorted them by his Prophets, (see chap. xxv. 4, 5.) He promises the removal of his judgments: see ver. 14 of this chapter, and chap. vii. 3; xvii. 25; xviii. 11; xxii. 4; xxvi. 3; xxxvi. 3. Herein Jeremiah's preaching was very different from that of the false prophets, who promised peace Judah's miseries lamented. God's judgments upon the Jews, Before CHRIST about 612. noise of the horsemen and bowmen; they shall go into thickets, and climb up upon the rocks: every city shall be forsaken, and not a man dwell therein. 30. — though thou rentest thy face with painting.] Rather, thy "eyes," as in the margin. This alludes to the custom of the Eastern ladies, who, esteeming large eyes beautiful, make use of stibum, a sort of black paint, which is laid upon the eyelids, with a pencil, and being of an astringent quality, partly contracts the eyelids, and partly, by the contrast of colour, tends to enlarge the appearance of the white part of the eyes. The original verb properly signifies to "rend" or tear, and may denote the use of this process to excess, so as it were to tear open the eyes, by way of enlarging them. Dr. Blayney. The antiquity of this practice is undoubtedly great. Xenophon describes it as a custom among the Medes in the time of the elder Cyrus. Fragments to Calmet. 31. — the daughter of Zion. Or of Jerusalem, is the same with Zion or Jerusalem: see chap. vi. 2. 23; Lam. i. 6; ii. 1. So "the daughter of my people" is to be understood, ver. 11 of this chapter; and the "daughter of Babylon," Ps. cxxxvii. 8. W. Lowth. Chap. V. This chapter contains a vehement expotulation with the Jews for the manifold corruption of their manners, and the disorders of both their civil and their ecclesiastical government. And as a punishment for all these enormities, God threatens the invasion of the Chaldeans. W. Lowth. See Dr. Blayney's note on chap. iii. 6. Ver. 1. — the broad places thereof.] The market places, and other spacious areas in the city, where citizens used to meet for the transaction of business. Dr. Blayney. — if ye can find a man.] See the note on Job xxii. 30. RUN ye to and fro through the streetsof Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. 6. — a lion,—a wolf,—a leopard] The wild beasts here spoken of are the king of Babylon and his army. See chap. iv. 7. Dr. Blayney. The quality of watchfulness is well attributed to the leopard: for it is the property of that animal to lie hid in ambush for the purpose of seizing his prey, and to dart upon it with rapidity when it approaches. Calmet. 7. How shall I pardon thee for this? thy children have forsaken me,] Repentance and turning to God is the only condition of pardon: but they that forsake Him, thereby forsake all means of grace and possibility of salvation. Wogen. — sworn by them that are no gods:] See the notes on chap. iv. 2; Josh. xxiii. 7. — when I had fed them to the full, they then committed adultery,] When I gave them my blessings in abundance, they made an ill use of my mercies, and riotously run into both bodily and spiritual adultery, and impudently trooped together to work filthiness. Bp. Hall. Their lewdness was sometimes a concomitant of their idolatries: for many rites of the heathen religions were celebrated with drunkenness, uncleanness, and all sorts of debauchery. Reading. 9. — shall not my soul be avenged &c.] God's anger and vengeance signify in Scripture the execution of his justice: the effects of which are as terrible against obstinate sinners, as if they proceeded from the highest resentment. W. Lowth. See the notes on Gen. vi. 6. 13. And the prophets shall become wind, &c.] These words, spoken by the unbelieving Jews, mean, that the Prophets being nothing but wind and vanity, their prophecies shall return upon their own heads; and that they shall feel themselves the judgments which they denounce on others. W. Lowth. 14. — I will make my words in thy mouth fire, &c.] The effect of those threatenings that are denounced by thy mouth shall be as speedy and certain as that of fire when applied to dry wood. To the same sense are the words of Hosea, chap. vi. 5, "I have hewed them by the Prophets." W. Lowth. 15. — I will bring a nation upon you from far,] This was threatened in case of disobedience by Moses, Deut. xxviii. 49. Dr. Blayney. Babylon is called "a far country," Isa. xxxix. 3. Perhaps it is so called, in comparison of those of the Philistines, Moabites, Ammonites, and other borderers, who were the former oppressors of the Jews. The words "house of Israel" are, after the captivity of the ten tribes, applied to the two tribes, which remained. See chap. vi. 9; ix. 26; x. 1; Ezek. xiii. 5; xviii. 51. W. Lowth. — an ancient nation,] Babylon was built about an hundred years after the flood: and soon after, Nimrod erected a kingdom there: whence that country is called "the land of Nimrod," Micah v. 6. W. Lowth. — a nation whose language thou knowest not,] The Chaldean or Syrian was a language unknown to the Jews, as appears from the history of Hezekiah, 2 Kings xviii. 26; Isa. xxxvi. 11. Calmet. 16. Their quiver is as an open sepulchre,] Their quiver is full of deadly arrows, that shall send many to their graves. Bp. Hall. Their arrows scatter slaughter and carriage all around: they are as insatiable as the grave, as terrible as death. Calmet. God's judgments upon the Jews for their great corruptions. — a sign of fire] The Prophets often speak of these signals, which were raised upon the heights, to give notice to distant people of the approach and the irruptions of an enemy. They are particularly convenient and useful in mountainous countries like Judea. Calmet. 3. The shepherds with their flocks shall come unto her;] Meaning the Chaldean generals, (for in that sense "shepherds" are sometimes understood; see chap. xxv. 34,) and their armies. W. Lowth. 4. Prepare ye war against her; &c.] Then shall the eager and furious commanders say, Hasten your preparations against her; arise, let us take the day before us; the time flees away; the evening hastens on; let no minutes be lost for our assault. Bp. Hall. The alacrity and eagerness with which the Chaldeans undertake and execute the commission with which they were charged, is described in this and the following verse in a beautiful vein of poetry. Though it was late in the day before they received their orders, they are for beginning their march immediately; and, though it was night before they got to the place, they are unwilling to put off the assault till morning. Dr. Blayney. 6. — Hew ye down trees,] Which were to be employed in the siege of Jerusalem. Dr. Blayney. See the note on chap. xxxii. 24. 8. Be thou instructed, O Jerusalem, &c.] Take warning by the many threatenings and judgments I have denounced against thee; amend thy ways and doings, lest, if thou persist in thy wickedness, my mind and affection be utterly alienated from thee, (see Ezek. xxiii. 17, 18; Hos. ix. 12,) and I cast off all bowels of compassion toward thee, and give thee up to ruin and desolation. This threatening God fulfilled afterwards, when He suffered the city and nation to be utterly ruined and destroyed by Nebuchadnezzar: but it still received a further completion, in that final desolation brought upon them by the Romans, under Titus and Vespasian. W. Lowth. 9. — turn back thine hand as a grapegatherer into the baskets.] That is, take them again into thine hand, and begin the work of gathering or gleaning anew. The address is from God to the Chaldeans; exhorting them, like a grapegatherer, to return again after the first time, and pick up those few inhabitants that were left before, like the grape-gleanings, and to carry them also into captivity. The Chaldeans did so, as may be seen, chap. iii. 28—30. Dr. Blayney. 10. — their ear is uncircumcised,] See the note on Exod. vi. 12. — and they cannot hearken:] While men are not duly disposed to hear the truth, they cannot give due attention to what God speaks to them. In the same sense Christ saith to the Jews, "How can ye believe, which receive honour one of another?" John v. 44; meaning, that such a temper was an obstacle to their believing on Him, and hindered them from receiving the truth in the love of it. W. Lowth. They cannot, because they will not, hear. Woe betide those, who have placed themselves by their own fault out of a condition of hearkening to the voice of God! It is the remark of St. Jerome upon this passage, "Inability, which proceeds from scorn and unbelief, is not exempted from punishment." Calmet. — the word of the Lord is unto them a reproach;] The subject of their scorn and derision: see chap. xx. 8. W. Lowth. 11. Therefore—I will pour it out &c.] See note on chap. i. 10. The Prophet is here said to pour out the Divine "fury upon the children abroad," who take delight in playing in the street; see Zech. viii. 5; and the "young men who assemble" in meetings for diversion or conversation: compare chap. ix. 21. W. Lowth. — the aged with him that is full of days.] From hence it appears, that the word here rendered "the aged" means only that a man has passed a certain time of life, which may be considered as his zenith, so as from thenceforth to be upon the decline. In contradistinction to whom is placed one, who is arrived at what is esteemed the full period of human life; in respect to which the patriarchs, Abraham, Isaac, David, Before CHRIST about 612. loused, or, dispointed. The prophet proclaimeth God's wrath. 14. They have healed also the hurt &c.] Instead of sharp and seasonable reproofs, they have gone about to salve up the spiritual sores of my people with flattering and plausible words; Peace, peace, all shall be well; when there is nothing but fear and danger. Bp. Hall. 15. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, Shame is a great restraint upon sinners at first; but that soon falls off: and when men have once lost their innocence, their modesty is not like to be long troublesome to them. For impudence comes on with vice, and grows up with it. Smaller vices do not banish all shame and modesty, but great and abominable crimes harden men's foreheads, and make them shameless. When men have the heart to do a very bad thing, they seldom want the face to bear it out. Abp. Tillotson. 16. — Stand ye in the ways, &c.] Do like travellers, when they are at a loss which way they must go: in like manner do ye enquire what way the patriarchs of old, the judges, the kings, and prophets of former times walked in: imitate their practices, wherein you will find true comfort and satisfaction, and not the late devices of your princes and prophets, whereby you have been seduced into error, and betrayed into many mischiefs. Compare chap. xviii. 15. W. Lowth. 20. To what purpose cometh there to me incense from Sheba.] See Isa. lx. 6. The Prophet reproves the hypocrisy of the Jews, whereby they sought to cover their inward corruption by the external shews of religion: which the Prophets often declare to be of no value when they do not proceed from a devout mind: see chap. vii. 21, 22; Isa. 1. 11. W. Lowth. — the sweet cane from a far country? The calamus aromaticus is a reed of a very fragrant smell; which, when cut down, dried, and powdered, becomes an ingredient of the richest perfumes. We are informed by heathen writers that it came from Saba. Dr. Blayney. 26. — gird thee with sackcloth, See the note on Gen. xxxvii. 29. 27. I have set thee for a tower and a fortress] As for thee, O my Prophet, I have set thee as in a watchtower, to descry the ways of my people; yea, I have made thee as a strong tower and fortress against all the rage of them; so that thou mayest fearlessly discover and reprove them. Bp. Hall. Jeremiah is sent to call for true repentance. Before CHRIST about 612. m Ezek. 22. 18. n Isa. 1. 22. Or, Refuse silver. walking with slanders: they are m brass and iron; they are all corrupters. 28.—they are brass and iron; they are all corrupters.] They are all but falsifiers and corrupters. Bp. Hall. Brass and iron are the baser metals, used to adulterate the pure silver. Dr. Blayney. 29. The bellows are burned, &c.] All the means, that can be used to purge this people of their dross, prove ineffectual: the wicked are not separated from the righteous. Therefore your city shall be as one common furnace, wherein you shall be melted down all together. See Ezek. xxii. 19, &c. W. Lowth. —the lead is consumed of the fire;] Before the use of quicksilver was known, the refiners made use of lead for separating the silver from the other substances mixed with it. So we learn from Pliny's Natural History. Dr. Blayney. —the wicked are not plucked away.] Or, "the bad are not separated." By "the bad" are meant, according to the metaphor, "the base ingredients;" that is, the bad principles and habits, which prevail so much, and adhere so closely, that all the endeavours and pains used by the refiner to purge them away and get clear of them are frustrated, and prove ineffectual: so that, as it follows in the next verse, nothing remains but to throw them aside, as a metal disallowed and cried down by authority, counterfeiting silver, but not capable of being brought to the sterling standard. Dr. Blayney. 30. Reprobate silver shall men call them, &c.] As base money is refused by every one, because it cannot bear the touchstone, so shall these hypocrites and evildoers be rejected both by God and by man; for none of their actions will bear the test of God's laws, or abide his severe trial. The Greek word, which is rendered "reprobate" in the New Testament, has an allusion to this place; and, in pursuance of the same metaphor, the laws and judgments of God are often compared to a refiner's fire: see Prov. xvii. 3; Isa. i. 25; Zech. xiii. 9; Mal. iii. 2, 3; 1 Pet. i. 7. W. Lowth. Chap. VII. ver. 1. The word that came to Jeremiah] A new prophecy begins with this chapter, and is continued on to the end of chap. x. The date is not precisely marked; but the probability is, that it was delivered not long after the preceding one, and, as it should seem, on the following occasion. Besides the Prophets, who were commissioned to announce the approaching and eat flesh.] The burnt offerings, after they were flayed, were to be consumed wholly upon the altar, Lev. i. 9; whereas in the sacrifices of the peace offering, only the fat was burnt upon the altar, the remainder belonging partly to the priest, and the rest was spent in a religious entertainment. See Lev. vii. 29— 34; Deut. xii. 11, 12. Here the Prophet tells the Jews, they may, if they please, eat the flesh of their burnt offerings, as well as of their peace offerings, for God will accept neither of them from their hands; (see chap. vi. 20;) and books upon them only as common meats; compare Hos. viii. 13. W. Louth. 22. For I spake not—concerning burnt offerings or sacrifices.] God hereby intimates, that He did not primarily intend to appoint this way of worship, and to impose it upon the Jews, as that which was most suitable to his own nature, and most agreeable to Him; but that he condescended to it, as most accommodated to their state and inclination, because of the carnality of their hearts, and the proneness of the people to idolistry. Abp. Tillotson. It is a way of speaking, usual in Scripture, to express the preference due to one thing over another, in terms which express the rejecting of that which is less worthy: and thus we may understand the text here in correspondence with the parallel passage of Hosea, "I desired mercy, and not sacrifice," chap. vi. 6: the words in both places implying, that God always laid a greater stress upon sincere obedience, than on external observances; and designed the latter, as so many mounds and fences to guard and preserve the former. W. Louth. —the generation of his wrath.] That is, a race of men obnoxious to God's wrath: in the same sense the Apostle speaks of "the children of wrath," Eph. ii. 3. Dr. Blayney. the bones &c.] The calamity, which I will bring upon the Jews and Jerusalem, shall not rest in the living, but shall reach to the very dead: for the very bones of their kings and princes, and priests, and prophets, shall be torn up out of their graves. Bp. Hall. 2.—they shall not be gathered, nor be buried;] The bones, thus scattered about, shall not be gathered or laid up in their sepulchres. Not to enjoy the common rites of burial is spoken of as an aggravation of men's calamities, chap. xxii. 19; xxxvi. 30; Isa. xiv. 19, 20; Eccles. vi. 3. W. Lowth. The terrible and just vengeance of God upon the crimes and idolatries of the Jews, in destroying their city, and in causing their carcasses to be exposed in the very place where they had exercised their abominable idolatries, ought to excite our very serious attention. God, provoked with the sins of the Jews, destroyed them and their temple, and gave them up to their enemies, as He had before done the kingdom of the ten tribes. Let us grow wise by their example, as well as by the example of those Christian churches, whose candlestick, that is, the light of God's word, has been removed from them, because they abused it. Such considerations should produce in our hearts a wholesome dread of the judgments of God, and should effectually move us to regard Him with fear, and to serve Him with sincerity. Ostervald. 3.—of this evil family.] See note on chap. i. 15. 4. Trust ye not in lying words.] Uttered by your false prophets, who foretell peace, and encourage you in impentency. See chap. iv. 10; xiv. 13, 14. W. Louth. —The temple of the Lord, are these.] As much as to say, God hath placed his name here, ver. 10, and hath chosen these stately buildings, as the place of his peculiar residence; and what reason is there to believe, that He will ever forsake it, and give it up to be destrived by strangers and idolaters? Compare chap. xviii. 18; Micah iii. 11. W. Louth. In the same manner our Saviour's disciples, immediately after their Lord had been foretelling the destruction of Jerusalem, came to Him, and with similar notions in their heads, as from our Saviour's reply may be collected, pointed out to Him the magnificent buildings of the temple, Matt. xxiv. 1, 2. Dr. Blayney. The triple repetition of "The temple of the Lord" denotes a remarkable earnestness, and extreme presumption in the people. The Prophet employs the same repetition afterwards, in his apostrophe to Judea, "O earth, earth, earth, hear the word of the Lord," chap. xxii. 29. Calmet. Before CHRIST about 600. a Chap. 18. 11. &26. 13. God rejecteth the vain confidence of the Jews. Before CHRIST about 600. neither walk after other gods to your hurt: 4. Moreover thou shalt say unto them, &c.] In that part of the prophecy which next follows, the difference of speakers requires to be attended to; the transitions being quick and sudden, but full of life and energy. The prophet at first in the name of God reproves the 11. Is this house, which is called by my name, become a den of robbers &c.] Ye think all is well if ye present yourselves into my temple, though you bring with you the guilt of manifold sins: ye come hither full of theft, of oppression, of injustice: is my temple, think ye, for such worshippers? Is this house, which is called by my name, fit to be a den of thieves and robbers? Behold, I have well seen and noted with how wicked dispositions and hollow hearts ye come hither, saith the Lord. Bp. Hall. 12. But go ye now unto my place which was in Shiloh.] Shiloh was the place, where, upon the first coming of the Israelites into Canaan, the tabernacle, in which was the ark of God's presence, was set up, by Divine appointment, no doubt; and there it continued for a space of time, until the days of Samuel. It was during this residence that the Israelites received that signal defeat from the Philistines, when the ark of God was taken, as related, 1 Sam. iv. 10. 11: the pathetick description of which disaster, made by the Psalmist, Ps. lxxviii. 60—64, has caused it to be generally believed, that an allusion to it was likewise designed upon this occasion. Dr. Blayney. 13. — rising up early and speaking.] The phrase "rising up early," signifies diligence and assiduity: see Isa. 1. 4. The same sense is elsewhere expressed in the Hebrew, by doing any thing "in the morning," 15. — the whole seed of Ephraim.] That is, all the ten tribes, who are often called by the name of Ephraim, that being the principal tribe among them. Their first king Jeroboam was of that tribe. See Isa. vii. 2. W. Lowth. 16. Therefore pray not thou for this people, &c.] Nothing but an universal reformation, which God foresaw would not be effected, could deliver the Jews from that captivity and desolation, which He had threatened to bring upon them. In some cases the intercessions of good men have been so far prevalent, as to rescue sinners from the punishments they deserved; but here God declares that nothing but a general amendment shall avert the judgments threatened. W. Lowth. 18. The children gather wood, &c.] All the sort of them, of all ages and both sexes, conspire together in their idolatry: children, fathers, women, put their hands to the work, and all agree to offer cakes, in the way of sacrifice, to the sun or moon. Bp. Hall. — cakes] Certain idolatrous cakes, artificially prepared of dough, and offered to the moon under the title of the queen of heaven. Parkhurst. — queen of heaven.] When we consider that the moon was at the beginning appointed to "rule the night," as well as the sun "to rule the day," Gen. i. 16; and that she manifestly does so, since her light is greater than that of all the planets and stars put together; and that the idolaters called the sun, or solar fire, not only Lord of heaven, but also King, there can be little doubt, but by "the queen of heaven," they meant the moon. Parkhurst. 19. Do they provoke me to anger?—do they not provoke themselves &c.] Do they think to shew their Before CHRIST about 600. f 1 Sam. 4. 10. 11. Ps. 78. 60. &132. 6. ch. 26. 6. g Chap. 11. 14. &14. 11. Exod. 32. 10. h Chap. 44. 19. or, work mansays of heaven. He rejecteth the sacrifices of the disobedient. Before CHRIST about 600. ch. 6. 20. Amos 5. 21. matter of. Lev. 26. 12. m 2 Chron. 36. 13. God; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched. 24.—and went backward, and not forward.] The you all my servants the prophets, daily rising up early and sending them: 30.—they have set their abominations in the house &c.] Meaning the image and altars for idolatrous worship, which Manasseh had set up in the temple and the courts near it. See chap. xxiii. 11; xxxii. 34; 2 Kings xxi. 4, 7; xxiii. 4. This gave occasion for other profanations of the temple in aftertunes. See Ezek. viii. 5, 6, &c. W. Louth. 31. And they have built the high places of Tophet, &c.] Respecting "Tophet," &c. see note at 2 Kings xxiii. 10. —which I commanded them not.] So far was God from commanding this practice, that He expressed the greatest detestation of it, and forbade it under the severest penalties; compare chap. xxiii. 35; and Lev. xx. 1—5. The words are spoken by the figure, called Meiosis, by which a great deal more is implied than expressed; see Deut. xvii. 3; where the text, speaking of the worship of the host of heaven, adds, "which I Before CHRIST about 600. n Chap. 16. 12. instruction. 10. ch. 19. 5. The calamity of the Jews. Before CHRIST about 600. upon my heart. p Chap. 19. 6. q Chap. 16. 4. &34. 20. Ps. 79. 2. r Isa. 24. 7. ch. 16. 9. &25. 10. &33. 11. Ezek. 26. 13 Hos. 3. 11. valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded them not, neither † came it into my heart. 32.—it shall no more be called Tophet, &c.] So great a slaughter shall be therefore in Jerusalem, that there shall not be room enough in the valley of Tophet for the burial of the slam; and therefore that valley shall change its name, and be called, "the valley of slaughter." Bp. Hall. King Josiah first of all "defiled" this place, as it is said in 2 Kings xxiii. 10; that is, polluted it, or unconsecuted it, by burying dead bodies in it; compare ver. 16 of that chapter. And afterwards, when great numbers died in the siege of Jerusalem, and the famine that followed, it became a common burying-place of the Jews; see chap. xix. 6; whereby was fulfilled that prophecy of Ezekiel, chap. vi. 5; "I will lay the dead carcasses of the children of Israel before their idols." Compare Lev. xxvi. 30; Ezek. vi. 4, 5. 13. W. Lowth. 34.—will I cause to cease—the voice of mirth, &c.] No more marriages shall be contracted in Jerusalem; no more shall there be heard in the cities of Judah the voice of mirth, and the songs of joy, and the noise of instruments of musick, which were wont to accompany these sorts of feasts. See chap. xvi. 9; xxv. 10; xxxiii. 11. Calmet. There is no feast in the East without musick and dances, certainly then they are not omitted in nuptial solemnities. The noise of the musick, &c. is probably to be understood by "the voice of the bridegroom, and the voice of the bride," rather than the voices of the persons themselves. The voices of the "bridegroom" and of the "bride" appear to be distinctly mentioned, because in the East the women do not feast with the men. See note on Esth. i. 9. Sir J. Chardin, Harmer. their grievous judgment, 18 and bewaileth their desperate estate. Before CHRIST about 600. AT that time, saith the LORD, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: 6. I hearkened and heard, &c.] God is next pleased to speak of Himself after the manner of men, as inclining his ear, and with the affection of a parent fondly listening to catch the first accents of sorrow and contrition that should break forth from the relenting heart of his offending child: "I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, 'What have I done?' No remorse, no reflection, no sensibility; hardened in vice, and regardless of danger, they pursued with fury and impetuosity their way to perdition; 'every one turned to his course, as the horse rusheth into the battle.' Bp. Horne. 7. Yea, the stock in the heaven knoweth her appointed times; &c.] This earnest expostulation and tender complaint are succeeded by a beautiful allusion to the birds of the air, that species of them styled "birds of passage." They, by instinct, return annually, at a set time, to the country they had left; whereas, by all the reasoning, and all the exhortation in the world, obdurate man cannot be prevailed upon to forsake his iniquity, and return to God who made him. Bp. Horne. — her appointed times; ] That is, such times as the Creator hath appointed these animals, and hath accordingly for this end imprinted on their natures such an instinct, as exciteeth and moveth them thus, at proper times, to fly from one place to another more convenient for them. Dr. Derham. — the judgment of the Lord.] His law, or system of laws: that rule of moral conduct, which God prescribed for their observance; and which He furnished them with the means of knowing as certainly, as those birds of passage are taught by what we call natural instinct all that is convenient for them. See Isa. 1. 3. Dr. Blayney. 8. How do ye say, We are wise, &c.] How do ye priests and scribes say, "We are wise, and the law of the Lord is with us;" when in the mean time ye live contrary to it? Certainly, if this be to know, and make a right use of the law, the law should seem to be to small purpose, either in the making or writing of it. Bp. Hall. — the pen of the scribes is in vain.] See notes at Ezra vii. 6; Matt. ii. 4. The expression in the text may relate to the answers, which those who were skilled in expounding the law gave in writing, when they were consulted in any difficult case: compare chap. xviii. 18. W. Lowth. 9. The wise men are ashamed, &c.] Those that have made this profession of wisdom have shamed themselves by their unanswerable practice; lo, they have cast off Or, the false pen of the scribes worketh for falsehood. b Chap. 6. 13. 2 Or, Have they been ashamed, &c. † Heb. the wisdom of what thing? Jeremiah sheweth their grievous judgment, JEREMIAH. and becaileth their desperate estate. c Iss. 56. 11. ch. 6. 13. unto others, and their fields to them that shall inherit them: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one deaieth falsely. d Chap. 6. 14. Chap. IX. ver. 2. O that I had &c.] The corrupt and profligate manners of the people are here set forth at large, and the denunciation of Divine vengeance are renewed against them, ver. 2—17. God summons the mourning women to bewail the calamities of the nation, ver. 17—22; forbids setting any value on personal endowments, except the knowledge of God and his attributes only, ver. 23, 24; and shews the punishment of the surrounding nations, circumcised and uncircumcised, to be near at hand. Dr. Blayney. — a lodging place of wayfaring men;] Travellers in the East are not, nor ever were, accommodated at inns on the road, after the manner of the European nations. In some towns indeed, but not in all, there are large public buildings provided for their reception, which they call caravanseras: but these afford merely a covering, being absolutely without furniture, Judges xix. 15. And, in passing through the desert, it is well if they can light upon a cave, or a hut, which some one before them may have erected for a temporary shelter. This is what appears to be here meant by "a lodging place;" a solitary, and not very comfortable, situation; but yet preferable to the chagrin of living continually in the society of men of profligate manners. Dr. Blayney. — the signs of heaven;] The Chaldeans, among whom the Jews were destined to live in captivity, were particularly addicted to astrology, and attributed to the heavenly bodies a considerable influence over human affairs. This naturally tended to beget a religious dread and awe of those objects, from whence so much good or evil was supposed to be derived. Dr. Blayney. 6. Thine habitation is in the midst of deceit;] These are the words of God to the Prophet. W. Lowth. — through deceit they refuse to know me, saith the Lord.] The knowledge of God, which is true religion, is incompatible with the habitual practice of any wicked-Vol. II. tongue to speak lies, and weary themselves to commit iniquity. 7. — Behold, I will melt them, and try them; &c.] In the fire of affliction. Bp. Hall. 10. — the habitations of the wilderness] This is more properly rendered in the margin, "The pastures of the wilderness." Compare Joel i. 19; ii. 22. "The wilderness" sometimes signifies the plain or champaign country, and is opposed to the mountains; see Isa. (xiii. 13; Lam. iv. 19; Joel i. 19. W. Lowth. It properly signifies a thinly-inhabited country, used chiefly for sheepwalks. Dr. Blayney. — neither can men hear the voice of the cattle;] There shall be heard no more, in the plains or on the mountains, either the bleating of sheep, or the lowing of oxen: there shall no animal, wild or tame, be seen any more. Calmet. 11. — a den of dragons;] A place of horrour and desolation. Bp. Hall. The word, translated "dragons," among several other significations, is taken for a serpent, such as are usually found in ruins and desolate places. Compare chap. li. 37; Isa. xiii. 22; xxxiv. 13; Ps. xliv. 19. W. Lowth. 12. Who is the wise man, &c.] In this style of interrogation the Prophet indirectly declares himself to be the person qualified by Divine inspiration to answer the 15. — I will feed them,—with wormwood, &c.] Compare this expression with Ps. lxxx. 5; 1 Kings xxii. 27. W. Lowth. See the note on Deut. xxix. 18. 17. — the mourning women,—cunning women.] It was an ancient custom of the Hebrews, at funerals, and on other like occasions, to make use of hired mourners, whose profession it was to exhibit in publick all the signs and gestures of immoderate and frantic grief, and by their loud outcries and doleful songs to excite and stir up a real passion of sorrow in others. Women were chiefly employed in this office; and St. Jerome, in his comment upon this verse, says, that the practice was continued in Judea down to his days. As it required a degree of skill to discharge this office, for that reason these “mourning women” are likewise called “cunning;” that is, skilful women. Frequent allusions to this custom are to be met with in Scripture, particularly 2 Chron. xxxv. 25; Eccles. xii. 5; Amos v. 16; Matt. ix. 23; Mark v. 38. Nor was this practice peculiar to the Jews, as many instances of it occur in heathen writers. Dr. Blayney. It is usual at funerals in Barbary to hire women, who, like “the mourning women” of old, are mistresses of the art, and indeed perform their parts with such proper gestures and commotions, that they rarely fail to work up the assembly into some extraordinary pitch of thoughtfulness and sorrow. Dr. Shaw. Travellers inform us, that the same practice prevails in most of the provinces of the Levant. Calmet. 21. For death is come up into our windows, &c.] For the Chaldeans have scaled our walls, and entered into our cities; and are now breaking upon us in our houses, to inflict a sudden and cruel death upon us, wherein they will spare no age or sex, but put all without mercy to the sword. Bp. Hall. 22. — as the handful after the harvestman, &c. This alludes to the manner of reaping corn in a field, where the reaper, as soon as he has cut what he can hold in his hand, lets it fall, and passes on; but is usually followed by another, who gathers what is cut, and binds it into sheaves. But here it is said, that there would be none to gather; and consequently the corn, after being cut, would lie neglected and rot on the ground; which renders the simile a very apt one. Dr. Blayney. 23. — Let not the wise man glory in his wisdom, &c.] Let not men value themselves for their wisdom, strength, or riches, which are things of themselves of a very uncertain continuance, and such calamities are coming, (see ver. 25, 26, in which they will stand the owners of them in very little stead. The only true valuable endowment is the knowledge of God, not as He is in Himself, which is too high an attainment for poor mortals to pretend to, but with respect to his dealings with man; to have a serious sense of his mercies to the penitent, of his judgments to the obstinate, and of his truth and integrity, in making good his promises and threatenings to both. “Tis in the exercise of these attributes God chiefly delights; and ‘tis by these He desires to make Himself known to the world; and he, that forms an apprehension of God chiefly with regard to these perfections, will always demean himself suitably towards Him. “Judgment” and “righteousness” are often equivalent terms; but if we distinguish them here, “judgment” denotes God’s severity against the The great disparity between God and idols. Before CHRIST about 600. knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD. upon. 26. Egypt, and Judah, and Edom, &c.] See these judgments denounced more at large, chap. xxv. 1b, &c. The Prophet places Judah among the heathen nations, because the Jews were, in effect, that is, in a spiritual sense, uncircumcised as well as they: contenting themselves with the outward sign of circumcision, without endeavouring to procure the inward purity signified by it. W. Louth. — all that are in the utmost corners.] If we prefer the marginal reading, "they that have the corners of their hair polled," the expression denotes those Arabians who cut their hair upon the fore part of the head round, and let the hair behind grow long; which custom of theirs, Herodotus mentions, and tells us, that they did it in imitation of Bacchus. It is probable, that the precept in Lev. xix. 27, "Ye shall not round the corners of your heads," hath reference to this custom, which was a rite in several countries near Judea, whereby they devoted themselves to the worship of some false god. W. Louth. Chap. X. The beginning of this chapter to the end of ver. 16, contains an earnest dissuasive against the practice of heathen idolatry, setting forth the vanity of idols in comparison with the true God. And this, no doubt, was designed by way of precaution to the Jews against the time of their removal out of their own land, to dwell amongst idolaters, as is predicted, ver. 17, 18. Jerusalem lamenteth the completion of her ruin, ver. 19; and humbly supplicateth the intervention of God's mercy, ver. 23, to the end. Dr. Blayney. Ver. 2. — be not dismayed at the signs of heaven; &c.] The word of God, far from encouraging groundless and superstitious horrors, cautions against them strongly. In all ages and nations, men have been terrified with eclipses of the sun and moon; in many, with conjunctions, oppositions, and aspects of the stars, and — the rod of his inheritance.] This expression is taken from the first division of the land of Canaan, when the inheritance of each tribe and family was meted out with a line or a rod. W. Lowth. &c.] The prophecy contained in this and the following chapter may not improperly be assigned to the reign of Josiah; only to the latter end of it, when the people, who in the eighteenth year of that prince had solemnly engaged to perform the obligations of the Divine covenant, may in course of time be supposed to have relapsed into their former disregard and neglect. The Prophet is therefore sent to recall them to their duty, by proclaiming sues the terms of the covenant, and rebuking them sharply for their hereditary disobedience, ver. 1—8. He denouneth evil against the inhabitants of Judah and Jerusalem for their idolatrous apostasy, ver. 9—17; and being informed of the conspiracy of the men of Anathoth against his life by Divine revelation, he prayeth against them, and is authorized to foretel their utter destruction. Dr. Blayney. 3. — Cursed be the man &c. It is a way of speaking usual in Scripture, to denounce God's judgments in the form of imprecation: so the Apostle pronounces an excommunication, by saying, "Let him be accursed," or "Anathema," Gal. i. 8; 1 Cor. xvi. 22. To the same sense St. Paul saith of Alexander the coppersmith, "The Lord reward him according to his works," 2 Tim. iv. 14. Thus the imprecations we meet with in several of the Psalms are to be understood as so many predictions, or denunciations of God's judgments. Accordingly St. Peter, speaking of the 109th Psalm, saith, that in it the Holy Ghost "spake before (or prophesied) by the mouth of David concerning Judas," Acts i. 16. W. Louth. A wholesome instruction is to be derived from the curse, which God denounces against those who keep not his covenant. Let us reflect on this, and remember that God hath made a more excellent covenant with us than with the Jews; and that this covenant engages us still more strictly to hear his voice, and to do all that He hath commanded us; so that, if we break it, we shall incur a much heavier punishment. We ought farther to consider, that it is not only by worshipping doors that the Divine covenant is broken; but that may be done likewise by breaking the vows which we have made to God, and by withdrawing our hearts from Him and giving them to the world. Ostervald. 5. They are upright as the palm tree.] This comparison agrees very well with those ancient statues which were seen in Egypt and elsewhere, before the Greeks had carried the art of sculpture to that perfection, to which it afterwards arrived. The Orientals, before the empire of the Greeks, had very little taste for things of this sort. Their figures were carved in a straight line, with their hands hanging down and fixed to their sides, their eyes closed, their feet joined: so that they differed little from the trunks of the palm trees, to which Jeremiah here compares them. Calmet. 7. — for to thee doth it appertain:] To Thee doth fear appertain. Dr. Durell. — among all the wise men of the nations, &c.] The phrase, "among all the wise," or the wisest, "of the nations," may signify, either all those nations which were most distinguished for the cultivation and improvement of their rational faculties; or else those from whom better notions of God and religion might have been expected, than from the rude and illiterate vulgar. And yet the fact was, that all their boasted wisdom and knowledge had failed of leading them to an object of worship, in any degree corresponding with the infinite perfections and majesty of the Divine nature. Dr. Blayney. 8. But they are altogether brutish &c.] "They that make images are like unto them," saith the Psalmist, Ps. xxv. 8; that is, they are equally stupid and insensible. An image is called "a teacher of lies," Hab. ii. 18. W. Lowth. 9. — Tarshish, — Uphaz.] For "Tarshish," see the notes at 1 Kings ix. 28; x. 22. Bochart supposes "Uphaz" to be the same with Ophir in India. W. Lowth. Concerning Ophir see the former note on Kings. — blue and purple is their clothing.] The excellency of the Tyrian purple is celebrated by both sacred and profane authors. And the blue, which from many passages in Scripture we find to have been in great request, was also imported from remote countries, as an article of elegant and expensive luxury. See Ezek. xxvii. 7. 24. Dr. Blayney. — they are all the work of cunning men.] As the insignificance of idols may be argued from the vile and perishable matter out of which they are composed, (see Isa. xlv. 19.) the same may be inferred from their being indebted to the art and labour of man for all their costly ornaments, their splendid outward shew. "They are all," says the Prophet, internally and externally "the work of cunning" or skilful men. And so says the prophet Hosea, "All of it the work of the craftsman," chap. xii. 2. Upon what ground then could the thing formed pretend to a nature more excellent than its former? Dr. Blayney. 10. — at his wrath the earth shall tremble.] Jeremiah here represents the power and the greatness of God by the effects which they produce in nature. The things which strike men with most astonishment are earthquakes, thunder, lightning, the production of rain and winds, the creation of the universe. All these things are the work of the Lord. In his wrath He makes the earth tremble. When He speaks, He causes the thunder. If He makes the lightning shine, it is to cause the rain to descend from the clouds. The winds are shut up in his treasuries; He confines them by his power. He draws from the ends of the earth the materials, of which He forms the clouds. Such was the notion of the Hebrews concerning the production of these effects, which strike mortals with astonishment. They referred them immediately to God, as their natural cause. Calmet. 11. Thus shall ye say unto them, &c.] This verse is written in Chaldee, as if the Prophet designed to put these words in the mouths of the Jews, wherewith they might make a publick profession of their own faith in the true God, and be able to answer the heathens that would entice them to idolatry. W. Lowth. The title, "Creator of heaven and earth," that is, of the universe, (see note on Gen. i. 1.) is that which most especially characterizes and distinguishes the true God from all false and fictitious deities: see Ps. xxvi. 5; 2 Kings xix. 15. 19; Acts xiv. 15; xvii. 24. Dr. Isaac Barrow. — even they shall perish from the earth, &c.] The Prophet foretells, that there shall be a final period put to idolatry: see ver. 15; Isa. ii. 18; xlv. 16; Zech. xii. 2. God hath already blotted out the names of many of the heathen idols, as an earnest of the utter destruction of the remainders of idolatry in his due time. W. Lowth. 13. When he uttereth his voice, &c.] When God signifies his will and pleasure; (compare Job xxxviii. 34;) or when He sends his thunder, called in Scripture the "voice of God:" the clouds immediately fall down in abundance of rain; and that moisture, coming upon the ground that was scorched with heat before, does not only cool and refresh it, but makes all vegetables grow and flourish in it. W. Lowth. 14. Every man is brutish in his knowledge: &c.] Every workman is brutish, while he so employs his skill as to make a god to himself by his own art: every founder, if he had but reason to consider it, must needs be confounded in himself, at the sight of his own folly, in making that image which he will adore. Bp. Holl. 15. They are—the work of errors:] The making of them is owing to men's erroneous notions concerning the nature of God. See ver. 8. W. Lowth. 16. The portion of Jacob is not like them:] Upon the principles of heathenism, every nation was committed to the care and superintendency of its own tutelary god; who might with propriety be styled its own "portion," on account of the peculiar relation that subsisted between them. "The portion of Jacob" therefore is the same as the God of Jacob; He who had taken upon Himself the guardianship and protection of that family. But He was distinguished from all the rest, who, as before observed, were falsehood and vanity all of them, having no other existence than as lifeless images, the The prophet lamenteth the spoil of the tabernacle. Before CHRIST about 600. inhabitress. things; and Israel is the rod of his inheritance: The LORD of hosts is his name. 17. Gather up thy wares out of the land, &c.] The Prophet here returns to his former denunciations against Jerusalem, and warns her to move her effects, and prepare for her going into captivity; compare Ezek. xii. 3; for though she thought herself secure, as dwelling in a place of great strength and well fortified, yet her enemies should prevail and take it. W. Lowth. 18. — Behold, I will sling out &c.] Behold, I will suddenly and violently cast out the inhabitants of the land, as a stone out of a sling. Bp. Hall. — at this once.] Or, "at this time." This implies, that though they had been often saved by God's providence from hostile attacks, they would however on this occasion find it otherwise. Dr. Blayney. 19. Woe is me &c.] In this and the following verses, the Prophet seems by anticipation to suggest motives of patience and consolation to his country, in regard to the evils that were coming upon her. These he puts into her own mouth, and makes her observe, first, that her affliction, though great, was such as by experience she had found to be tolerable: secondly, that she had less reason to complain of what she suffered, as it was no other than might have been expected from the misconduct of those who had the direction of her affairs: and lastly, that she was not without hope in the mercy of God, who, upon the humble supplication of his people, might be moved to mitigate their chastisement, and turn his hand against the heathen that oppressed them. Dr. Blayney. 20. My tabernacle is spoiled, &c.] My cities and is come, and a great commotion out of the ³ north country, to make the cities of Judah desolate, and a ¹ den of dragons. 23. O Lord, I know that the way of man is not in himself: &c.] Success does not depend upon human endeavours, but upon God's good pleasure: compare Ps. xxxvii. 23; Prov. xx. 24; and therefore Thou canst easily disappoint all the designs of our enemies. W. Lowth. 24. O Lord, correct me, but with judgment; &c.] O Lord, correct me, but in a gracious moderation; not in the extreme rigour of thy justice; not, as we have deserved, in thy wrath and displeasure. Bp. Hall. The speaker here humbly entreats Almighty God to deal out his corrections in such a moderate degree, as to shew that He aimed at the amendment, and not the destruction of the offender. The Hebrew word here translated "judgment," properly signifies "calm and dispassionate judgment," which stands opposed to the hasty sallies of anger and furious revenge. And though the latter cannot actually exist in God, it is sometimes however nominally attributed to Him, whenever the effects of his displeasure are so violent, as to stop nothing short of utter ruin; although such a proceeding may be justifiable upon the most solid principles of reason and equity. As therefore to "punish with anger," implies an unrelenting rigour and severity; so to "correct with judgment," admits the use of such moderation, as is consistent with the sinner's personal safety, whilst it promotes his reformation. Dr. Blayney. 25. Pour out thy fury upon the heathen &c.] Let thy justice be made known, by bringing an exemplary punishment upon the Chaldeans and their allies, see chap. i. 15; who do not acknowledge thy providence, but ascribe all their successes to their own idols. W. Lowth. God's covenant proclaimed. Evil denounced against the Jews, Before CHRIST about 608. THE word that came to Jeremiah from the LORD, saying, 5. — Then answered I, and said, So be it, O Lord.] The Prophet confirms the words of this curse, according to the form prescribed in Deut. xxvii. 28; and thereby approves the justice of it. W. Louth. 9. — A conspiracy is found among the men of Judah, &c.] The men of Judah and the inhabitants of Jerusalem have banded together and conspired wilfully in evil, and have resolved to encourage each other in wickedness. Bp. Holl. 11. — though they shall cry unto me, I will not hearken unto them.] Their destruction was irreversible upon supposition of their continuance in their evil ways, which God foresaw they would do. W. Louth. 13. — shameful thing.] See notes at chap. iii. 24. and upon the men of Anathoth, for conspiring to kill Jeremiah. Before CHRIST about 668. f Chap. 7. 16. &11. 11. g Isa. 1. 11. &c. is to my betured to my house? thy evil is. 15. What hath my beloved to do in mine house, &c.] What have the Jews, once my beloved people, to do in my house, saith God, seeing they have committed spiritual fornication with many idols; and those sacrifices, which now they pretend to offer, are not holy oblations, but profane and common flesh? Yes, O my people, thou art come to that height of impiety, as that thou rejoicest in evil. Bp. Hall. — the holy flesh is passed from thee? The flesh of thy sacrifices, which thou offerest up unto me, as an atonement for thy sins, doth not at all profit thee, being polluted and rendered unacceptable to me, through those many and great sins, in which thou continuest without remorse, and even takest a pride in committing them: see chap. vi; and compare Hag. ii. 12—14. W. Lowth. 16. The Lord called thy name, A green olive tree, &c.] St. Paul plainly alludes to this verse, Rom. xi. 17. The Jewish nation, in its flourishing state, is sometimes compared to a vine, sometimes to an olive tree, chiefly because of the fruits of good works, which God might justly expect from them, after all the care and pains He had bestowed upon them, to make them thrive and fructify. See Ps. hi. 8. W. Lowth. — with the noise of a great tumult] These words signify the confused murmur of the Chaldean army, coming tumultuously to desolate Jerusalem and its dependencies with fire and sword. Dr. Blayney. 18. And the Lord hath given me knowledge of it, &c.] This relates to the evil designs of the men of Anathoth against the Prophet, which, he saith, God had revealed to him. See the following verses. W. Lowth. 19. — Let us destroy the tree with the fruit thereof, &c.] Let us not only burn his prophecies, but kill the man: let us despatch him from off the earth. Bp. Hall. and let us cut him off from the land of the living, that his name may be no more remembered. 20. — let me see thy vengeance on them: &c.] O God, I do not desire it in any malice to them, or thirst of revenge, but in a holy zeal for thy glory: being by Thee so directed, and committing my cause to Thee, I pray for a sight of thy just retribution to them. Bp. Hall. 23. — the year of their visitation.] When I will visit their sins upon them: see chap. xxiii. 12; xlvi. 21; xlviii. 44; l. 27. The words "year" and "day" often signify a set or determined time. See Isa. lxi. 2. W. Lowth. Chap. XII. The Prophet here ventures freely, though with professions of confidence in the Divine justice, to expostulate with God concerning the prosperity of wicked men in general; whose punishment he solicits, attesting the mischiefs that were continually brought on the land by their unrestrained wickedness, ver. 1—4. In reply he is forewarned to expect, that, in proportion to the power of his enemies, his own personal grievances would naturally increase; whilst the distractions of the state and the unkindness of his kinsfolks, precluded him all hopes of either publick or private redress, ver. 5, 6. But God expressly challenges the national calamities as the result of his own special determination and judgment. He had discarded his people for their malicious behaviour towards Him, and they were therefore given up to the outrage and devastation of fierce and merciless invaders, ver. 7—13. At last He promises them a restoration in future, and threatens punishment upon their heathen neighbours who had oppressed them; but with this reservation, that such of these, as would come over to his established worship, He would receive and incorporate into his Church; but the unbelieving part should be utterly extirpated. Dr. Blayney. Ver. 1. Righteous art thou, O Lord, &c.] Though I Before CHRIST about 668. b I Sam. 16. 7. I Chron. 28. 9. Ps. 7. 9. ch. 17. 10. &20. 12. Rev. 2. 23. upon. God lamenteth the desolation of his heritage. Before CHRIST about 608. retain the case with thee. a Jonah 21. 7. Ps. 37. 1. &75. 3. Hab. 1. 4. go on. b Ps. 17. 3. thee. c Ps. 107. 34. d Chap. 9. 4. cried after thee fully. doubt not of thy justice and holiness, yet suffer me to argue with Thee concerning the prosperity of the wicked, and the afflictions of the righteous: a dispensation, which hath in all ages been made an objection against Providence, and upon that account been a stumbling-block even to good men: see Job xii. 6; xxi. 7, &c.; Ps. xxxvii. and lxxiii. W. Lowth. bours, &c.] This prophecy threatens chiefly Idumeans, Moshites, Ammonites, and Philistines, against whom Jeremiah prophesies, chap. xlvii, xlviii, and xlix; and Ezekiel, chap. xxv. These are called "evil neighbours," because of the spite and ill-will which they shewed toward the Jews on all occasions, at this time especially, when most of them joined with the Chaldeans and Syrians in opposing them: see 2 Kings xxiv. 2. This sin is particularly bad to their charge by the Prophets, and they are threatened with captivity chiefly on that account: see chap. xlix. 1, 2; Ezek. xxv. 3. 6. 8. 12. 15; Amos i. 11; Obad. ver. 10; Zeph. ii. 8. W. Lowth. 15. And it shall come to pass, after that I have plucked them out &c.] The captivity threatened to the Jews and their neighbours seems to be confined to seventy years: see chap. xxv. 11; xxvii. 7; Isa. xxiii. 15. We may observe likewise that after Jeremiah had threatened severe judgments upon several countries, he concludes with a general purpose of returning from their captivity in the latter days: see chap. xlviii. 47; xlix. 6. 39. Which promise relates probably to their conversion under the Gospel, called in Scripture "the latter days." W. Lowth. 2. — thou art near in their mouth, and far from their reins.] The true character of hypocrites, who, according to Isaiah's description of them, "honour God with their lips, but their heart is far from Him," Isa. xxix. 13; Mark vii. 6. "The reins" in Scripture signify the thoughts and inward dispositions. W. Lowth. 4. — because they said, He shall not see our last end.] That is, He will not concern Himself about rewarding or punishing us hereafter. The inference, which had men are apt to draw from God's past forbearance, is, that He is totally regardless of the moral conduct of mankind. Hence, promising themselves the same impunity in future, which they have hitherto experienced, they are led to a free indulgence of all their vicious inclinations. Accordingly the Psalmist, complaining, as the Prophet does here, of the prosperity of the wicked, represents their behaviour and their principles in terms exactly similar. See Ps. xxiv. 5—7. Dr. Blayney. 5. If thou hast run with the footmen, &c.] Here God answers the complaint of the Prophet, and applies a proverbial expression to his case. W. Lowth. The sense of the proverb seems to be, If thou art not able to encounter less dangers, how wilt thou be able to overcome greater? Poole. — in the swelling of Jordan?] The ravages of war yet || let me talk with thee of thy judgments: ^ Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? 9. Mine heritage is unto me as a speckled bird, &c.] My people are become wild and savage, (see ver. 6,) and not to be tamed; and like "a speckled" or "taloned bird," are only fit for prey and deeds of violence. And as all the rest of the birds flock round such an one, and are ready to pull it to pieces; so I have stirred up all the enemies of my people to annoy them on every side; compared here to so many beasts of prey: see chap. ii. 15; Isa. lvi. 9; Hab. ii. 17. The word here rendered "speckled" is of an uncertain signification, being found but in this one place of the Bible, unless, perhaps, I Sam. xiii. 18, where some look upon it as a proper name. The Septuagint understand it of the hyena, which sense is followed by Bochart. But if we take it in either signification, the sense is much the same. W. Lowth. 10. Many pastors have destroyed my vineyard.] By "many pastors" are meant the generals of the Chaldean army; so the Chaldee paraphrase rightly explains it; see ver. 12, and compare chap. vi. 3. God calls Judea "his vineyard and pleasant portion," because of the care He took to cultivate and improve it, and the fruit He might justly have expected from it: see the note on chap. xi. 16. W. Lowth. 12. — upon all high places through the wilderness:] Rather, "upon all the plains in the wilderness;" that is, the smooth plots of greensward in the waste or uncultivated country, which afford pasturage to the cattle. Dr. Blayney. See note on chap. ix. 10. Before CHRIST about 608. things. love. and his voice. followed. them to come. portion of desire. e Lev. 26. 16. Deut. 28. 38. Mic. 6. 15. Hag. 1. 6. He promiseth the penitent return from captivity. Before CHRIST about 608. and they shall be ashamed of your revenues because of the fierce anger of the LORD. 16. — then shall they be built in the midst of my people.] I will make one Church of Jews and Gentiles; and if those nations shall frame themselves to the true worship of my name, and to the profession of the religion of my people, then will I establish them in my Church, as true and lively members thereof. Bp. Hall. The acceptance of the believing Gentiles is here clearly intimated; and their union with the Church of God, the middle wall of partition being broken down. See concerning the actual accomplishment of this prophecy, Eph. ii. 13—22. Dr. Blayney. will utterly pluck up and destroy that nation, saith the LORD. # CHAP. XIII. 17. But if they will not obey, &c.] Those that will not have God and Christ to reign over them, shall in the end be punished with everlasting destruction. See Isa. lx. 12; Luke xix. 27; compared with Rev. xix. 21. W. Lowth. It is never to be believed, that the wicked and the hypocrites shall escape unpunished, or that they are truly happy, because God spares them for a while. The threatenings of the Lord have sooner or later their effect: nor are they less sure, because He defers the execution of them. Ostervald. Chap. XIII. This chapter contains a single and distinct prophecy, which, under two symbols, a linen girdle left to rot, and all vessels being filled with wine, foretels the utter destruction that was destined to fall upon the whole Jewish nation, including individuals of every rank and denomination, ver. 15—21; and the cause of all the ecils is assigned in the general corruption and profligacy of manners that prevailed, without a prospect of amendment, ver. 22 to the end. The particular mention of the joint downfall of the king and queen (ver. 18,) seems to justify the opinion which ascribes this prophecy to the beginning of the reign of Jehoiakim, whose fate with that of his queen is in like manner noticed together. Dr. Blayney. Ver. 1. — and put it not in water.] God explains at ver. 11 what was meant by the symbol of the girdle or sash worn about the loins, namely, his people Israel, whom He purchased and redeemed of old, and attached to Himself by a special covenant; that as a girdle serveth for an ornament to the wearer, so they should be subservient to the honour and glory of his name. But, it is added, "they would not hear" or conform to his intentions; therefore, being polluted with the guilt of their disobedience, they were in that state, and on that very account, to be carried into captivity; conformably to which the Prophet was directed, "not to put the girdle in water;" that is, not to wash it, but to leave it in that filthiness which it had contracted in wearing. Dr. Blayney. 4. — arise, go to Euphrates.] God commanded the Prophet to hide the girdle by the bank of the Euphrates, Before CHRIST about 608. about 602. God foretelleth the destruction of his people, and their great misery. Before CHRIST about 602. 11. — for a name, and for a praise.] That they might have the honour of being called by my name, and that I might be glorified by their shewing forth my truth and praises to the world: see chap. xxxiii. 9. W. Lowth. 12. — Every bottle shall be filled with wine: &c.] My people is like to an earthen bottle; and every bottle shall be filled up to the brim with wine. Then shall the hearers take this prophecy in scorn, and say, What wonders are these thou tellest us? As if we knew not that the use of bottles is to be filled with wine. Bp. Hall. 13. — Behold, I will fill all the inhabitants &c.] Even thus every inhabitant of this land shall be filled up with the wine of God's wrath; and shall be, as it were, drunken therewith. Bp. Hall. God's judgments are often represented under the figure of a cup full of intoxicating liquor: see this metaphor at large pursued, chap. xxv. 15, &c. W. Lowth. See Bp. Lowth's note on Isa. ii. 17. 14. And I will dash them one against another.] I will unto them this word; Thus saith the LORD God of Israel, Every bottle shall be filled with wine: and they shall say unto thee, Do we not certainly know that every bottle shall be filled with wine? 16. Give glory to the Lord your God, &c.] Confess your faults, (compare Josh. vii. 19.) and humble yourselves under his mighty hand, before He bring upon you the night of affliction. Light is the emblem of joy, and happy times are expressed by bright and pleasant days: as, on the contrary, troubles and calamities are represented by the night and darkness, when every thing looks melancholy and dismal: see chap. iv. 23; xv. 9; Isa. v. 30; viii. 22; Joel ii. 10; Amos viii. 9, 10. W. Lowth. — the dark mountains.] Before the time comes, when ye shall be forced to fly by night upon the mountains, for fear of your enemies. See chap. xvi. 16; Ps. xi. 1; Ezek. vii. 16; Matt. xxiv. 16. W. Lowth. 18. — Humble yourselves, sit down:] That sitting was a posture of humiliation under circumstances of affliction and distress, see Judges xx. 26; Job ii. 8; Isa. iii. 26. Dr. Blayney. 19 The cities of the south shall be shut up.] Judah lying south in respect of Chaldea, which in the next verse is characterized by the name of "the north," the "cities of the south" may mean the cities of Judah in general. Or, they may mean those cities in particular which lay in the southern parts of Judah, at the greatest distance from the enemy; which yet were subjected to the common calamity, as well as those which were nearer at hand. Dr. Blayney. Before CHRIST about 602. against his brother. destroying them. a Isa. 8. 22. b I am. 1. 2, 16. 2. 18. stubbornness. Their abominations the cause thereof. Before CHRIST about 602. Or, head tires. upon. c Chap. 5. 19. &16. 10. Or, shall be violently taken away. 20. — where is the flock that was given thee.] Judah seems here to be addressed as a person, being asked with a sarcastical sneer what was become of all the numerous multitudes, which God had given her formerly, constituting, like flocks of sheep, the national wealth and glory? Dr. Blayney. 21. — for thou hast taught them to be captains, &c.] Some have understood the alliances, contracted heretofore with the Assyrians by Ahaz, and the conduct of Hezekiah towards the ambassadours of the king of Babylon, to be here alluded to, as having paved or pripared the way for the future invasion of the country by the Chaldeans. But I rather think the irrchigious and wicked manners of the people are principally designed; which put them out of the protection of Almighty God, and rendered them an easy conquest to any enemy that came against them. Thus they taught their enemies to oppress and to be lords over them; against whom, but for their own faults, they might have maintained their security and independence. Dr. Blayney. 22. — are thy skirts discovered, and thy heels made bare.] Thine enormous crimes deserve no less punishment than that of captivity; when thou shalt be carried away unto a strange country, stripped and bare, without any covering to thy nakedness; for such was the barbarous cruelty of conquerors to their captives: see Isa. iii. 17; xx. 4; xlvii. 3; Lam. i. 8; iv. 21; Nahum iii. 5. W. Lowth. 23. — then may ye also do good, &c.] The meaning of this is, that they who are accustomed to do evil will find the work of repentance and reformation to be, not indeed impossible, but extremely difficult. The genius of sublime and figurative language requires such lively expressions, and describes things which are hard to be accomplished as quite impossible. That the words are to be thus understood appears from the whole chapter, which contains terrible denunciations against the Jews, of evils which should come upon them for their impiety. 24. — the wind of the wilderness.] See Bp. Lowth's note on Isa. xxi. 1. 25. — thy lot, the portion of thy measures from me,] Or, "of thine inheritance," as the Chaldee paraphrase explains it. The expression is taken from the division of the land of Canaan, by line or measure. W. Lowth. — trusted in falsehood.] In false gods, who cannot help men in their troubles. See chap. x. 14. W. Louth. Chap. XIV. It may be presumed, that this prophecy was delivered in the beginning of Jehoiakim's reign, not long after the foregoing. The six first verses of this chapter foretel great distress that should be occasioned in Judah by means of a long drought. The Prophet in the name of the people makes a confession of sins, and supplicates the Divine mercy, ver. 7—9. God declareth his resolution to punish, and will not be entreated, ver. 10—12. Jeremiah complains of false prophets, who amuse the people with contrary predictions; God disclaimeth them, and threatens both them, and the people who listen to them, with sword and famine, ver. 13—18. The Prophet renews his supplications in the people's name and behalf, ver. 19, to the end of the chapter. Dr. Blayney. Ver. 1. — concerning the dearth.] Or, "the drought;" so the word is rendered by the Greek, Chaldee, and Syriack versions; and so it is rendered by our translators also in chap. xvii. 8. The Hebrew word signifies restraint; that is, "when the heaven is shut up, that A grievous dearth. The Lord will not be intreated for the people. thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up. phets &c.] The ministers of the Lord ought seriously to reflect upon what is here said of the crime and punishment of those false prophets, who promised peace to the Jews at the very time their ruin was approaching; that it may be a warning to them never to flatter sinners, nor lull them into security; but to speak always with zeal and sincerity what God has commanded. And the people ought likewise to learn from hence to hearken diligently to those who declare the truth to them sincerely and without flattery. Ostereald. Ver. 1. — Though Moses and Samuel stood before me, &c.] Moses obtained pardon for the people after their sin of making the golden calf, Exod. xxxii. 34; and again, after their despising the promised land, Numb. xiv. 20: Samuel's intercession prevailed for their deliverance out of the hands of the Philistines, 1 Sam. vii. 9: and these two persons are mentioned together. The utter rejection and manifold judgments of the Jews. Before CHRIST about 601. d Chap. 45. 11. Zech. 11. 9. e Lev. 26. 16. families. give them for a removing. f Deut. 28. 25. ch. 24. 9. 21. 11. of thy peace? out of my sight, and let them go forth. 2. — the gates thereof languish.] The gates of cities, being places of publick resort, where the courts of justice were held, and other common business transacted, seem here to be put for the persons that meet there: as when we say, "the court is in mourning," we mean the persons that attend the court or king's palace. So by this passage we are to understand, that all the persons who appear in publick are dejected, and put on black or mourning, on account of the national distress. Dr. Blayney. Or, that they look black and ghastly, and cast themselves down upon the ground out of grief and despair. Compare chap. viii. 21; xiii. 18. W. Lowth. 3. — their little ones] The meaner people. Bp. Hall. The younger members of their family, or their children. Dr. Blayney. — to the pits.] Or, "to the cisterns." Jerusalem was supplied with water by two lakes or pools, called "the upper pool," and "the lower pool;" see Isa. vii. 3; xxii. 9; whence the water was conveyed in cisterns for the use of the city. W. Lowth. — they were ashamed and confounded.] At the disappointment. W. Lowth. See Job vi. 20. — covered their heads.] See note on chap. ii. 37. 4. Because the ground is chapt.] See note at Ps. cxliii. 6. The Prophet, by speaking of ploughmen, shews that he is speaking of the autumnal state of those countries: and if the cracks are so deep from the common dryness of their summers, what must they be when the rains are withheld, as in the present case, beyond the usual time? Sir J. Chardin. 5. — forsook it.] Namely, what she had just calved; (Dr. Blayney;) to seek for sustenance in some other place. W. Lowth. 6. — they snuffed up the wind like dragons.] They sucked in the air for want of water to cool their internal heat. Boehart observes, that the comparison to dragons or great serpents is very just; for Ehan describes these animals as standing daily for some hours with their heads erect and their mouths wide open towards the sky, and drawing in the air. Boehart adds, that the eyes of the wild asses are properly noticed, as being by nature extremely sharp-sighted. But for want of nourishment these must fail and be exhausted. Dr. Blayney. 7. — do thou it for thy name's sake.] Deal not with us according to our deservings, but so as not to give occasion to strangers to speak evil of thy name, to question thy power, wisdom, or goodness. So God says, Ezek. xx. 9. 14. 22. 44, that amidst the various provocations He had received, He had still acted uniformly upon that principle. Dr. Blayney. 8. — why shouldst thou be as a stranger in the land.] Thou that wert wont to dwell and continue among thy people, why shouldst thou now be as a stranger that passes through the land, and lodges there a night, and away? Bp. Hall. As one who, having no permanent interest in the land, is little concerned for its welfare. Dr. Blayney. 15. Therefore thus saith the Lord concerning the pro- Jeremiah is moved to complain for them. in my name, and I sent them not, yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets be consumed. 17. — the virgin daughter of my people] Those cities are called "virgins" which never came into a conqueror's hands. In the same sense the Prophet here calls Jerusalem "a virgin," because she had been hitherto under God's immediate protection, and preserved by Him from all attempts of her enemies: compare Amos v. 2. The dissolution of a government or body politick is called a "breach," by way of allusion to the breaking or disjointing of the limbs of a human body; see chap viii. 21; Lam. ii. 13. W. Louth. 18. — both the prophet and the priest go about] Or, wander "into a land that they know not." The priests and prophets confirmed the people in their corruptions and impenitence, thereby seeking to advance their own interest and authority; see chap. ii. 8; v. 31. To which sense the marginal reading renders the former part of the sentence thus, "The prophet and the priest make merchandise against a land;" and now they receive the reward of their prevarications, by going into captivity with those they have misled. See ver. 15. W. Louth. 21. — do not disgrace the throne of thy glory.] Jerusalem is called the "city of God," Ps. xlviii. 1; lxxxvii. 3; as He was in a peculiar manner the King of the Jews, and this was his royal city, or chief seat of his healing for us? e we looked for peace, and there is no good; and for the time of healing, and behold trouble! —a spoiler] Nebuchadnezzar king of Babylon is undoubtedly here designed. In the margin, the preceding word is rendered "a young man:" this would very properly characterize the same person. For Josephus cites from Berosus, the Chaldean historian, a passage to the following purport; "that Nabopollassar king of Babylon, hearing that the provinces of Egypt, Cole-Syria, and Phenice had revolted, and being hunself infirm from age, sent a part of his forces under his son Nebuchadnezzar, then in the prime of youth, by whom these provinces were again reduced." This was the expedition said to have been undertaken by him in the third year of Jehoiakun king of Judah: in the course of which, after having defeated the Egyptian army at Carchemish, he laid siege to Jerusalem, took, and plundered it, carrying away much spoil and many captives to Babylon. See chap. xlvi. 2; Dan. i. 1—3; 2 Kings xxiv. 1. Dr. Blayney. nant; &c.] The sense is, That the Prophet himself, his relations and family, should escape the evils coming upon the Jewish nation when the "residue of them should be delivered to the sword," ver. 9. W. Lowth. Ver. 6. — neither shall men lament for them.] The thoughts of men shall be wholly taken up with bewailing themselves: their own calamities shall be so great, they shall be unconcerned for the misfortunes of others. W. Lowth. — nor cut themselves, nor make themselves bald] See the notes on the places referred to in the margin. 2.—for death.] It is obvious from the foregoing enumeration, that death here means the pestilence. See chap. xiv. 12. Dr. Blayney. 4. And I will cause them to be removed into all kingdoms of the earth. Several Jews were carried captive into other countries, besides Chaldea; see note on chap. xii. 14; others turned voluntary exiles, to avoid the miseries they saw coming upon their country; see chap. xl. 11. The words here are taken out of Deut. xxviii. 25: where Moses threatens them with a general dispersion over the world, which received its utmost completion after the destruction of Jerusalem by the Romans. W. Lowth. 6.—I am weary with repenting.] When God suspends the execution of his judgments, He is said to "repent of the evil" He had threatened: see chap. xviii. 8. This He had done so often, that He is represented as a man whose patience is at last quite tired out, it being to no purpose to withhold his hand any longer from striking. Compare Isa. xliu. 24; Hos. xiii. 14; Mal. ii. 17. W. Lowth. 7. And I will fan them with a fan in the gates of the land; I will toss and scatter them in all the defenced cities of the land, as corn is shaken and dispersed in the winnowing. Bp. Holt. 7. Neither shall men tear themselves for them in mourning.] If this translation be correct, it is only a repetition of what went before. The translation in the margin, "neither shall men break bread for them," is much to be preferred. As to the custom alluded to, see the note on 2 Sam. iii. 35. To this custom the writer of the book of Tobit refers, when, amongst other good exhortations to his son, he directs him to "pour out his bread on the burial of the just," Tobit iv. 17. Sir J. Chardin tells us, that "the Oriental Christians still make banquets of the same kind, by a custom derived from the Jews; and that healths were also drunk to the survivors of the family." These latter meant, no doubt, or were taken from, "the cup of consolation." In like manner he explains (as many other commentators have also done) "the bread of men," mentioned Ezek. xxiv. 17, Before CHRIST about 601. I Or, mourning feast. d Lev. 19. 28. Deut. 14. 1. I Or, break bread for them, as Ezek. 24. 17. e Isa. 24. 7. 8. ch. 7. 31 &25. 10. Ezek. 26. 15. f Chap. 5. 19. &13. 22. 8.—against the mother of the young men] The nation in general is called "the mother" of each Jew in particular; Isa. l. 1; Hos. ii. 2—5; or, as Lowth thinks, Jerusalem. Abp. Secker. fore will I stretch out my hand against thee, and destroy thee; I am weary with repenting. 9. She that hath borne seven] "Seven" is put for many: and the multitude of the inhabitants or children of Jerusalem, the mother city, is here alluded to. Dr. Blayney. 10.—that thou hast borne me a man of strife &c.] The Prophet here complains of the opposition he met with from his countrymen for speaking unwelcome truths, which had occasioned him so much uneasiness, as if he had engaged in the most invidious of all occupations, and the most likely to engender strife, that of lending and borrowing upon usury. Dr. Blayney. The Jews were forbidden to take usury of their brethren, Deut. xxiii. 19; especially of the poor, Exod. xxii. 25; which was thought so great an oppression, that it made the man who was guilty of it hated and cursed by every one. The Prophet saith, this was just his own case, every body was his enemy for delivering those messages which he had received from God. W. Lowth. Jeremiah prayeth, and receiveth a gracious promise. Before CHRIST about 601. entreat the enemy for ther. 12. Shall iron break the northern iron and the steel?] The meaning probably is, Shall the enemy crush or overpower one whom I have made like the hardest iron or brass? alluding to what God said to the Prophet when He first engaged him in his service, chap. i. 18. "Iron from the north" is perhaps justly supposed to denote, in a primary sense, that species of hardened iron, or steel, called in Greek Chalybs, from the Chalybes, a people bordering on the Euxine sea, and consequently lying to the north of Judea, by whom the art of tempering steel is said to have been discovered. Strabo speaks of this people as being known in former times by the name of the Chalybes, but afterwards called Chaldæi; and mentions their iron mines. These however were a different people from the Chaldeans, who were united with the Babylonians. Dr. Blayney. 13. — without price.] That is, not making thee any compensation, but inflicting these losses upon thee as a punishment for thy sins. Dr. Blayney. 15. — take me not away in thy longsuffering:] The sense may be, according to our old version, "take me not away in the continuance of thine anger:" the Prophet seeming to think, that, during a long course of God's anger against his people, he himself, however innocent, might naturally be involved in those sufferings, which were intended for the punishment of the guilty. Dr. Blayney. 16. Thy words were found, and I did eat them;] As soon as I received or understood thy word, and the messages Thou didst deliver to me, I treasured them up in my memory; I meditated upon them, and did inwardly digest them. It was a pleasure to me to think I should be an instrument of conveying thy commands to my brethren, and that I should have the honour of being called thy prophet or messenger. The receiving of God's word, by which the soul is nourished, is elsewhere compared to corporeal food: see Ezek. iii. 1. 3; Rev. x. 9; Isa. lv. 1, 2; Amos viii. 11; John vi. 27. W. Lowth. 17. I sat not in the assembly of the mockers.] The 18. — wilt thou be altogether unto me as a liar.] The words might be better translated, "Wilt thou be altogether unto me as a disappointment, and as waters that fail?" namely, that dry up and disappoint the thirsty traveller. The Prophet means, that God had in a manner deserted him for a time, had left him to struggle with difficulties unforeseen or unexpected, thereby disappointing in some measure his hopes of better success. Presently however, as if he had said too much, he corrects himself, and expresses his entire confidence in the Divine promises to support and strengthen him. See ver. 19—21. Dr. Waterland. — as waters that fail?] Compare Job vi. 15. 19. — If thou return, then will I bring thee again, &c.] If thou bethink thyself of this thine impatience, and of thy too great regard to this murmuring and disobedient people, I will so confirm thee that they shall be forced to acknowledge thee my faithful servant; and, if thou do wisely make difference betwixt erroneous doctrine The prophet foresheweth the utter ruin of the Jews. Before CHRIST about 601. o Chap. 1. 16. &6 27 p Chap. 20. 11. know.] The phrase, which our translation renders "this once," may be translated "at this time," as it Isaiah 2 Sam. xvii. 7. If we understand the verse of the Gentiles, mentioned in the foregoing verse, the sense is, that God will at the time foretold, ver. 19, exert his power in an extraordinary manner for their conversion: compare Isa. iii. 10. If we apply the words to the Jews, they import, that He will manifest his power, in bringing upon them all the evils already threatened against them, and they should know that He is the LORD, a fulfiller of all his threatenings, as well as a performer of his promises. Compare Ezek. vi. 7; xii. 20; xxiv. 24. 27. W. Lowth. See the note on Exod. vi. 3. Chap. XVII. In this chapter the Prophet describes in the four first verses the attachment of Judah to idolatry, and foretelleth the fatal consequences. He contrasteth the accursed condition of him, who resteth his trust on man, with the blessedness of one that trusteth in God; and illustrates both by apt comparisons, ver. 5—8. He sheweth, that, be the human heart ever so wily, God can detect and will finally punish, its double-dealing, ver. 9—11. He acknowledgeth, that sure salvation cometh from God and from Him only, ver. 12—14. And, complaining of those that scoffed at his predictions, he prayeth for the Divine countenance and support against them, ver. 15—18. The remaining part of the chapter is taken up with a distinct prophecy relative to the strict observance of the sabbath day; which the Prophet was sent, most probably immediately after the delivery of the foregoing, to proclaim aloud, in all the gates of Jerusalem, as a matter which concerned the conduct of every individual, and the general happiness of the whole. Dr. Blayney. Ver. 1.— with a pen of iron, and with the point of a diamond.] This is spoken metaphorically, and is meant to denote that idolatry was indelibly fixed in their affections and memory, as much as if it had been engraved with instruments, capable of making the strongest and discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, which shall burn for ever. 3. O my mountain in the field, I will give thy substance &c.] Rather, "O my mountain, I will give thy substance in the field," &c. Nations and princes of great power and eminence are figuratively called "mountains," in regard to their strength and elevation: see chap. ii. 25; Isa. xli. 15; Zech. iv. 7. Judah is therefore styled God's mountain, as having been chosen by Him, and thereby raised to a degree of elevation above all other people. See chap. xxvi. 23. Dr. Blayney. 6.— he shall be like the heath &c.] That man shall be like the heath in a dry wilderness, that shall not partake of the sweet showers when they fall. Bp. Hall. — in a salt land] Saltness in Hebrew expresses barren ground: see Deut. xxix. 23; Ps. cvii. 34; Zeph. ii. 9. W. Lowth. The borders of the Dead sea, and of the Red sea, and part of Arabia Petrea, were barren from containing a quantity of various salts. Calmet. 9. The heart is deceitful above all things, &c.] The words were spoken by Jeremiah concerning his own countrymen, not all of them, probably, but the more corrupted part of the nation, who to their other vices had added a consummate hypocrisy; and of the hearts of these men he draws a most hideous picture, and describes them under three had characters. The first is fraud and treachery: "the heart is deceitful above all things." The second is excessive malice: it is "desperately wicked." The third is deep dissimulation and hypocrisy, expressed in the way of question, "who can know it?" A worse representation than this can hardly be made of any creature: and therefore it must not be supposed that this was intended to be a description of human nature, or of the heart of man in general, but rather of the most habitual and depraved sort of sinners. Dr. Jortin. 13. — there shall ye serve other gods] The opportunities of frequenting the publick worship of the true God shall be taken from you, as a just judgment for your neglect of his service in your own country; and you shall be exposed to the peril of committing idolatry, and being seduced by the Chaldeans to the worship of their idols. Compare Deut. iv. 28; xxviii. 36; 1 Sam. xxvi. 19. W. Lowth. 14. Therefore, behold, the days come, saith the Lord,] The particle rendered "therefore," sometimes signifies "nevertheless;" (W. Lowth;) here it seems more properly to signify, "after this." Dr. Blayney. God here gives the people notice of a future restoration, on purpose to guard them during their exile from falling into idolatry through despair, by letting them see they had still a prospect of recovering God's wonted favour and protection. Dr. Blayney. — it shall no more be said, The Lord liveth, &c.] The days come, wherein God shall not be celebrated so much by the memory of his deliverance of his people out of Egypt, which was long since done; as by the fresh remembrance of the great mercy, which He hath wrought for them, in bringing them back from their captivity in Babylon, and in all those lands whither they were driven. Bp. Hall. 16. Behold, I will send for many fishers, &c.] But, in the mean time, their desolation shall be grievous and universal: I will call for the Chaldeans, who shall be as so many fishers, to drag them out of their good land; and as so many hunters, to chase them from their houses, and to drive them from all their refuges. Bp. Hall. Enemies and oppressors are elsewhere represented under the metaphors of "fishers" and "hunters:" see Gen. x. 9; Amos iv. 2; Hab. i. 14, 15: because they Vol. II. use all the methods of open force and secret wiles, frequently compared to nets, in order to make men their prey: see Ezek. xii. 13; Hos. v. 1. These two similitudes imply, that the Chaldeans shall make an entire conquest and booty of the whole land, of its inhabitants and their riches; and what shall escape one party, shall fall into the hands of another. W. Lowth. 18. — I will recompense their iniquity—double;] Not double of what they deserved, but double of what, that is, much greater than, would have been inflicted on the heathen for the like offences. Compare Rev. xviii. 6. Parkhurst. See the note on Isa. xl. 2. — with the carcasses of their detestable and abominable things.] With the carcasses of their abominable sacrifices, which they have made to their idols; and with those very shameful idols, to which they have sacrificed. Bp. Hall. Idols are elsewhere called "carcasses," not only because they are without life, but also because of their filthiness and hatefulness in the eyes of God: see Lev. xxvi. 30; Ezek. xliii. 7. 9. W. Lowth. 19. O Lord,—the Gentiles shall come unto thee &c.] The more emphatically to demonstrate the absurdity of forsaking the true God, and apostatizing to idolatry, the Prophet foretells, that the time will come when the Gentiles shall be ashamed of the idolatry of which they and their forefathers have been so long guilty, shall humbly confess this their sin, and address themselves in all their wants to the true God, as their only refuge and protection. W. Lowth. 20. Shall a man make gods unto himself, and they are no gods? This seems to be a reply from God, accounting for what was said before, that the heathens had no benefit from the objects in which they placed their religious confidence, by asking whether it was likely that men could create gods, giving them power and perfections, which they had not in themselves? Dr. Blayney. 21. Therefore, behold, I will this once cause them to The captivity of Judah for her sin. Trust in man cursed, in God blessed. might; and they shall know that my name is the LORD. # CHAP. XVII. 10. I the Lord search the heart, I try the reins.] Signifying the most secret thoughts and motions of the soul: these God is said to "search" and "try," not as if it were a work of labour and difficulty to the Divine knowledge to penetrate the hearts of men, and to dive into their thoughts, but to signify to us the perfection and exactness of the Divine knowledge: as, when men would know a thing exactly, they search into every part of it, and examine every thing narrowly. On the same account, He is elsewhere said "to weigh the spirits" of men, Prov. xvi. 2; intimating that He has that perfect knowledge of the secrets of men's hearts, which men have of those things that they weigh in a balance with the greatest exactness. Abp. Tillotson. 11. As the partridge sitteth on eggs, &c.] It is here said of the partridge, rather than of any other bird, that it "sitteth and hatcheth not," because the partridge's nest being made on the ground, the eggs are frequently broken by men or other animals, and the bird is often obliged to quit them for fear of cattle, dogs, or sportsmen, which chills the eggs, and makes them unfruitful. Rain and moisture also may spoil them. Calmet, Parkhurst. — and at his end shall be a fool.] In the end shall find that he hath been a fool. Bp. Hall. So God calls the rich man, Luke xii. 20; who was cut off in the midst of his life, when he promised himself the enjoyment of many years. W. Lowth. 12. A glorious high throne from the beginning &c.] As in the preceding verses was set forth the vain dependence of him who seeks to advance himself by indirect methods; so here we are taught the solid foundation, which he builds upon, who has recourse to the Divine blessing, and seeks to recommend himself to the favour of that Being, to whom Israel was taught to look up for support, and whose kingdom from all eternity ruleth over all. Dr. Blayney. 13. — they that depart from me shall be written in the earth.] They that forsake my laws, saith God, and their reliance upon me, shall not be registered among my people, nor shall their names be written in heaven, or in the book of life: compare Ezek. xiii. 9; Ps. lxix. 28; Luke x. 20; Phil. iv. 3; Ezra ii. 59. W. Lowth. 14. Heal me, O Lord, and I shall be healed; &c.] It is from Thee only that I expect comfort and relief in all my troubles and afflictions: see ver. 15-17. And as I acknowledge that all the blessings I enjoy come from Thee, so it is to Thee that I return all thanks and praise: compare Ps. cix. 1; cxlviii. 14; Deut. x. 21. The expression, "Save me, and I shall be saved," is much the same with that in chap. xxxi. 18, "Turn thou me, and I shall be turned;" and both of them import, that it is the Divine assistance and blessing alone which can crown human endeavours with success. See the note there. W. Lowth. 15. Behold, they say unto me, Where is the word of the Lord? This is an objection common in the mouths of infidels and libertines, that God doth not speedily fulfil his promises and threatenings, so as to give them ocular demonstration of their certainty: see Isa. v. 19; Amos v. 18; 2 Pet. iii. 4. This was objected against the truth of Jeremiah's prophecy by the unprincipled persons of the age. W. Lowth. 16. As for me, I have not hastened from being a pastor &c.] It is Thou, O Lord, that hast called me; and I have not dared to be averse from following Thee in that charge which Thou hast laid upon me; neither have I been ambitious and desirous of this sad and busy task, as Thou well knowest, and that which I have spoken is thy true message, and no other. Bp. Hall. 19. — the gate of the children of the people.] This probably means the gate most frequented by the people, being that nearest the palace, where the kings of Judah held their most solemn courts of judicature. Dr. Blayney. 20. — Hear ye the word of the Lord, ye kings of Judah.] Compare chap. xix. 3. The words are directed both to the king himself, and likewise to the princes, or those of the blood royal: see ver. 25. The word "king," in 25. Then shall there enter into the gates of this city &c.] Compare chap. xxii. 4. Hence it appears, that the judgments denounced against Jerusalem, at least as far as they threatened the city with utter destruction, were not irreversible. And from the Prophet's advice to Zedekiah, chap. xxxviii. 17, it may be concluded, that if the king had listened to that counsel, the city would not have been destroyed, and he himself might have continued a tributary king under Nebuchadnezzar. It is true, that in several other chapters of this prophecy, God, upon foresight of the Jews' impenitence, pronounces a peremptory sentence upon them: see the note on chap. iv. 28. B. Lowth. — riding in chariots, and on horses.] This is plainly a description of a state of peace and security; compare ver. 27: taken in any other sense, it must stand in contradiction to the law in Deut. xvii. 16, and to many other texts in Scripture. Bp. Sherlock. 26. — from the plain, and from the mountains, and from the south.] These divisions of the country, belonging to the tribe of Judah, may be found Josh. xv. 21. 33. 48; and these, together with the tribe of Benjamin, make up the whole kingdom of Judah, when taken separate from the kingdom of Israel, or of the ten tribes. See the same enumeration, chap. xxxii. 44. Dr. Blayney. Chap. XVIII. The prophecies and transactions, contained in this and the two following chapters successively, hang together, and must be referred to some part of the three first years of the reign of Jehoakim. The Prophet is shewn, first, under the type of the potter, God's absolute authority over nations and kingdoms to regulate and alter their condition at his own discretion, ver. 1—10. He is then directed to exhort the people to avert the evil designed them by repentance and amendment; and upon their refusal to charge them with the guilt of unprecedented revolt, and to foretell their destruction, ver. 11—17. They conspire against him: he protesteth against their unmerited and ungrateful persecution of him, and calleth for justice against them. Dr. Blayney. Ver. 6. — cannot I do with you as this potter? The comparison of a potter, here proposed, does not signify that God hath created men to destroy them, or render them unhappy, by the mere effect of his will; but the design of it was, to teach the Jews that they were in the hands of God, and that He was able to punish them, and afterwards to restore them: in the same manner as a potter, who, thinking to make a good vessel and not succeeding, might break it, and make another with the same clay. Thus God Himself explains it when He says, that if a nation, which He had purposed to destroy, turned from its iniquity, He would not destroy it; and on the contrary, if a nation, which He had Ver. 1.—a potter's earthen bottle.] An earthen pitcher with a narrow neck, made to drink from. W. Lowth. — the ancients] "The ancients of the people;" the members of the great Sanhedrim: compare chap. xxvi. 17; Ezek. viii. 11. "The ancients of the priests;" the heads of the four and twenty courses: see 1 Chron. xxiv. 4. W. Lowth. See the note on chap. xxvi. 10. 2.— which is by the entry of the east gate.] The valley of Hinnom lay south of the temple. In the Hebrew it is the gate Harsith, which some interpret the dong gate, mentioned Sehem. ii. 13; others the potter's gate; the potter's field being near the temple. See Zech. xi. 13; Matt. xxvii. 10. W. Lowth. 3.— his ears shall tingle.] A scriptural phrase to denote uncommon astonishment. See 1 Sam. iii. 11; 2 Kings xxi. 12. Calmet. 7. At what instant I shall speak concerning a nation, &c.] God does not threaten evil because He is resolved to inflict it; rather, He threatens it, that we may by our repentance prevent it, and so He may not inflict it. "He foretelleth," saith St. Chrysostom, "what He will bring upon us, for this very purpose, that He may not bring it upon us; and warneth before He striketh, to make us careful to avoid the stroke." God sends his servants, the Prophets, to threaten vengeance against sinners, not thereby to drive them from hope of mercy, but to draw them to repentance and humiliation. Nor is it to be accounted among the least of God's mercies, that, when He might in his just displeasure overwhelm us in the very act of sin, yet He forbeareth and forewarneth, and foretelleth and threateneth us, before He punish; that, if we will take any warning, He may do better to us than He hath said, and not bring upon us what He hath threatened. Bp. Sanderson. 8. — I will repent of the evil] See the notes on Gen. vi. 6. 10. — I will repent of the good, &c.] From this and the foregoing verse we may infer, that God's promises in Scripture, however uttered in general terms, are yet for the most part to be understood conditionally, according as men behave themselves, especially when applied to particular persons: see Numb. xiv. 34. And as God did justly reject those Jews who refused to embrace the Gospel, notwithstanding the general promises He had made to that people; so neither can particular Christians, nor churches, lay any claim to God's general promise of preserving his Church, any further than as they adhere to that rule of faith and manners, which He hath prescribed to them in his holy word. W. Lowth. 11. — return ye now every one from his evil way.] See the note on chap. xvii. 25. hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart. 15. — have caused them to stumble in their ways &c.] The worship of idols hath perverted them from following the old beaten track, plainly set forth in the law of Moses, and in the examples and practice of former ages; see chap. vi. 16; and hath engaged them in such new and untried ways of worship, as will end in their utter ruin, ver. 16. W. Lowth. 17. I will scatter them as with an east wind] The calamities of war and the like wasting judgments are elsewhere compared to an east wind, which is dry and blasting. See Isa. xxvii. 8; Ezek. xvii. 10; xix. 12; Hos. xiii. 15. W. Lowth. — I will shew them the back, and not the face.] I Jeremiah prayeth against his conspirators. JEREMIAH. Under the type of a potter's vessel Before CHRIST about 605. tongue. them out. will not so much as look upon them in their distress. Bp. Hall. 18. Then said they, Come, and let us devise devices &c.] The people to whom Jeremiah had delivered his message from God, seem to have been incensed against him on much the same ground as the Jews were in aftertimes against our Saviour and his Apostles. They had persuaded themselves, that God had intended for them a perpetual establishment; and would accordingly provide them with a constant succession of men in all departments to preserve and maintain the general welfare; namely, priests to direct all matters of law and religion; who statesmen to manage their civil concerns; and prophets to make known to them the immediate will of God on all important and extraordinary occasions. Upon this presumption they inferred, that Jeremiah, who foretold the contrary, was a false prophet, and as such they determined to punish him. Dr. Blayney. — let us smite him with the tongue. Let us raise slanders and accusations against him. Bp. Hall. 20. — they have digged a pit for my soul.] To entrap and destroy me; as men dig pits to ensnare wolves, bears, and other wild beasts. Calmet. 21. Therefore deliver up their children to the famine, &c.] Since they are thus incorrigible, I shall not any more intercede for them; but let them be overtaken by those calamities of fire and sword, with which thou hast threatened them. See chap. xvi. 4; and the note on chap. xi. 20. W. Lowth. Chap. XIX. Under the type of breaking a potter's vessel, Jeremiah, in the presence of the elders of the priests and people, foresheweth the ruin and desolation their counsel against me † to slay me: before forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal thus with them in the time of thine anger. Before CHRIST about 605. death. # CHAP. XIX. Under the type of breaking a potter's vessel is foreshewed the desolation of the Jews for their sins. THUS saith the LORD, Go and get a potter's earthen bottle, and take of the ancients of the people, and of the ancients of the priests; 4. — nor the kings of Judah.] The good kings of former times, such as David, Asa, Jehoshaphat, Hezekiah, and Josiah. W. Lowth. 5. — to burn their sons — unto Baal.] See notes at Levit. xviii. 21; 2 Kings xxiii. 10; and on chap. xxxii. 35. 8. — an hissing:] "Hissing" seems to mean here an inarticulate sound, expressing not so much contempt as astonishment mixed with horrour. See chap. xviii. 16. Dr. Blayney. 9. — I will cause them to eat the flesh &c.] See particularly Deut. xxviii. 53, with the note upon it. 12. — and even make this city as Tophet: A place of slaughter and burial for the inhabitants. Bp. Halt. 13. — upon whose roofs they have burned incense unto all the host of heaven.] The Jews having their houses with flat roofs, (see Deut. xxii. 8,) there dedicated altars to the host of heaven, where they could have the fullest view of them: see 2 Kings xxiii. 12; Zeph. i. 5. W. Lowth. 14. — he stood in the court of the Lord's house:] The great court of the temple, which is called the "outer court," Ezek. xlvi. 21. W. Lowth. 15. — upon all her towns! All the cities of Judah and Benjamin are meant, which acknowledged Jerusalem for their metropolis, and were subordinate to her, Dr. Blayney. Chap. XX. ver. 1. Now Pashur the son of Immer the priest, &c.] The family of Immer was the sixteenth in order of the four and twenty courses of the priests: see 1 Chron. xxiv. 14: and this Pashur, by being head of his family, had a principal authority in directing matters relating to the temple, and keeping good order there. He is therefore called "chief governour," or "a chief governour in the house of the Lord:" see 1 Chron. xxiv. 5. So Hilkiah, Zechariah, and Jehiel, are called "rulers of the house of God," 2 Chron. xxxv. 8; because the first of them was chief priest, and the other two probably heads of their courses. W. Lowth. — Report, say they, and we will report it. All my familiars &c.] My pretended friends encourage one another in spreading false reports of me; or desire to hear from my mouth more prophecies, in hopes to find some matter of accusation against me, whereby they might take away my life, and so satisfy their desire of revenge. W. Lowth. — if so be that the Lord will deal with us according to all his wondrous works.] If He will shew his wonderful power, in giving us a total deliverance from the hands of our enemies the Chaldeans. W. Lowth. 2. — the stocks] More properly "the house of correction." The original word occurs twice besides; chap. f Chap. 7. 32. g Chap. 32. 29. Pashur's fearful doom. Jeremiah complaineth of contempt, Before CHRIST about 605. That is, fear round about. b 2 Kings 20. 17. that were in the high gate of Benjamin, which was by the house of the LORD. 12. But, O Lord of hosts, that triest the righteous,] Who maketh trial of his faith and patience by affliction. See Ps. xi. 5. W. Lowth. 14. Cursed be the day &c.] What we here read is a lamentation written in a poetical strain, like the dirges which the mourning women used to sing; wherein strong poetical figures are used, and all the circumstances brought in, that are proper to raise the passions, but which it would be extremely wrong to interpret in a strict and literal sense; and therefore the imprecations of the Prophet are not to be looked upon as so many expressions of indignation and malice, but rather of mourning and sorrow. Divested of this poetical heightening, all that the Prophet says amounts only to this: that the man, who had brought his father the tidings of his birth, had been in reality the messenger of ill news instead of good; for that, as things had turned out with him, it would have been a kinder and more charitable office to have strangled him in the womb, than to have assisted in bringing him into the world, to lead a life of so much bitterness and disquietude. W. Lowth, Dr. Blayney. Compare Job iii. 1. 15. — the man who brought tidings to my father,] It is the custom in Persia, to announce to the father the birth of his male children with particular ceremonies. Sir J. Chardin. And something of this kind appears to have prevailed among the Jews. Harmer. See Job iii. 3; and the note there. many, fear on every side. Report, say they, and we will report it. † All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him. 16. — let him hear the cry in the morning, and the shouting at noontide.] The alarm of war, or such a rejoicing as the enemies make over the vanquished. The version signifies the being perpetually beset with terrours of hostile invasion. W. Lowth. Chap. XXI. From the two first verses of this chapter we learn, that it was delivered in answer to a message sent by king Zedekiah, when Nebuchadnezzar was coming to make war against him; that is, about the ninth year of his reign. All the intermediate prophecies therefore of Jehoiakim's reign, and of the eight first years of Zedekiah's, ought properly to precede this. This chapter contains the first of those prophecies, which were delivered by Jeremiah subsequent to the revolt of Zedekiah, and the breaking out of the war thereupon; and which are continued on to the taking of Jerusalem, related in chap. xxxiv. in the following order: chap. xxi. xxxiv. xxxvii. xxviii. xxxxiii. xxxviii. xxxix. The message in this chapter has by some been confounded with that in chap. xxxvii: but they appear to be clearly distinct from each other. From the reply given to that in chap. xxxvii, it is manifest that the Chaldeans, who had been besieging Jerusalem for some time, had already raised the siege, and were gone to meet the Egyptian army, leaving the Jews in great hopes that they would never return again. But the terms of this message seem to imply, that the king of Babylon had but just commenced his hostilities against Judah, of which Zedekiah informs the Prophet, as of a matter that might not have come to his certain knowledge; and desires him to intercede with God, that He would divert the storm by some such extraordinary interposition as He had been wont to manifest in favour of his people, ver. 1, 2. The answer likewise takes no notice of any siege or operations past, but simply regards the future, which it is declared should end unfortunately, because Jeremiah foretelleth a hard siege, and counsellet the people to surrender. 4.— Behold, I will turn back the weapons of war &c.] I will utterly disable all your forces, and your weapons that are in your hands, from hurting or opposing your enemies, or helping yourselves. Bp. Hall. 5. And I myself will fight against you &c.] By the executioners of my wrath, the sword, the famine, and the pestilence. I will plainly appear on your enemies' side, by the success I will give to their arms. W. Lowth. 7.— he shall smite them with the edge of the sword;] Zedekiah himself was not put to death, but was carried to Babylon, where he died: see chap. xxiv. 5. But his sons and his great men were slain by the command of Nebuchadnezzar; see 2 Kings xxv. 7. 8. It is common with all writers to express that indefinitely, which is true of the greater part of the persons concerned. W. Lowth. 9.— he that goeth out,—shall live.] God had declared his purpose of giving up the Jews and the neighbouring countries to the dominion of the Chaldeans, chap. xxv. 9; xxvii. 6. So they, who would comply with his declared will, should preserve their lives; the rest should be destroyed as fighting against God. W. Lowth. — his life shall be unto him for a prey.] Or, "as spoil." This is a provostial expression, found also in chap. xxxviii. 2; xxxix. 18; xlv. 5. The meaning is, that his life shall be saved under such circumstances, that he shall have reason to look upon himself as extremely fortunate, or to speak more properly, as indebted to the favour of Divine providence for a singular and extraordinary benefit. Dr. Blayney. 12.— Execute judgment in the morning.] The king was supreme judge in all causes and controversies; see 2 Sam. viii. 15. The courts of judicature usually sat in the morning; see note at Ps. ci. 8. W. Lowth. 13.— O inhabitant of the valley, and rock of the plain.] A description of Jerusalem. The former expression denoting the lower part of the city, which was surrounded with hills; see Ps. cxxv. 2: the latter describing mount Zion; compare chap. xvii. 3. W. Lowth. He exhorteth the king's house to repentance. Before CHRIST about 609. upon. e Prov. 1. 31. say, Who shall come down against us? or who shall enter into our habitations? 14. — I will kindle a fire in the forest thereof.] The word "forest" is often metaphorically taken for a city in the prophetic writings: because its stately buildings, or its principal inhabitants, resemble tall cedars standing in their several ranks. See chap. xxii. 7; Isa. xxxvii. 24; Ezek. xx. 46; Zech. xi. 1. W. Lowth. The Prophet in this chapter declares, that if the people would submit themselves to the Chaldeans, and obey the voice of God, they should be spared; but if not, they should perish. Thus God gave proofs of his goodness, at the same time that He exercised his justice. This shews very plainly, that the perdition of sinners is not so determined, but that they may prevent it. God is always inclined to pardon and spare them, even when He chastises them; and if at last He overwhelms them with his judgments, it is because He is forced to it by their impenitence. Osteroald. Chap. XXII. The prophecy which follows to chap. xxiii. ver. 9, was evidently delivered in the reign of Jehoiakim; for it speaks of his immediate predecessor as already gone into captivity, and foretels the death of Jehoiakim himself. It is likewise probable, that it followed immediately after what is said, in the 19th and 20th chapters, to have passed in the temple precincts; from whence, as from higher ground, the Prophet is ordered to "go down to the house of the king of Judah." Compare chap. xxxvi. 12. The beginning of this prophecy is an address to the king of Judah, his servants, and people, recommending an inviolable adherence to right and justice, as the only means of establishing a throne, and preventing the ruin of both prince and people, ver. 1—9. The captivity of Shallum is declared to be irreversible, ver. 10—12. Jehoiakim is severely reproved for his tyrannical oppressions, and his miserable end foretold, ver. 13—19. His family is threatened with a continuance of the like calamities; the fall and captivity of his son Jeconiah are explicitly set forth, and the perpetual exclusion of his seed from the throne, ver. 20—30. The name of Zedekiah is not mentioned for obvious reasons; but he is no doubt principally intended in the two verses of chap. xxiii, under the general character of those evil shepherds, who should be punished for dispersing, instead of feeding the flock. In the six following verses, with which the prophecy concludes, the people are consoled with gracious promises of future blessings; of their return from captivity, and of happier times under better governours; of the glorious establishment of the Messiah's kingdom; and, it may be, of the subsequent restoration of all the dispersed Israelites to dwell once more in their own land. Dr. Blayney. Ver. 3. Thus saith the Lord; Execute ye judgment &c.] Kings and magistrates are God's vice-gerichts; their principal business is to "execute judgment" and justice in the earth. If they pervert or neglect this, they abuse the authority they have received of God; they rebel against their own hege Lord and Sovereign, and violate the great end and design of their office; at the same time that they sap and weaken by degrees the foundation of their own power. Wogan. Chap. XXIII. ver. 2. — the pastors that feed my people.] That undertake the care of my people, though they do not faithfully execute their trust. W. Lowth. — have not visited them: behold, I will visit upon you &c.] In Scripture language, to "visit" any one is to take such notice of him, and treat him in such a manner, as his condition requires. "The day of God's visitation," therefore, when wicked persons or nations are the subject, is the day of his vengeance, Isa. x. 3; but that "the Lord hath visited and redeemed his people," is the highest expression of his love, Luke i. 68. In this passage of Jeremiah these different senses of the word are found together in a beautiful opposition. Abp. Secker. "To visit," in scriptural language, signifies to send good or evil judicially. Dr. Johnson. — I will raise unto David a righteous Branch.] It is an usual figure, for the head of a family, and the descendants from him, to be represented by the root or body of a tree, and the branches growing out of that tree. God therefore having frequently declared, that the Messiah should be born of the house and lineage of David, the Prophet, here and in chap. xxxiii. 15, with allusion to this figure, mentions it as an act of Divine power and mercy, that "God would raise unto David a righteous Branch." Dean Stanhope. The Messiah is often called "the Branch," to denote his descent from the stock of David: see Isa. iv. 2; Zech. iii. 8; vi. 12; and compare Isa. xi. 1. W. Lowth. — and a King shall reign and prosper.] The Messiah was, continually from the time of David, foretold under this character; and, as such, He was expected by the Jews. Accordingly the New Testament abounds in affirmations concerning the regal character of Jesus; in conformity with which, though his kingly authority be not so visibly and powerfully exerted, as it shall one day be, yet we are not left under any reasonable doubt, whether our blessed Lord be the promised Messiah. The amazing vengeance taken on his murderers, in destroying their city and their constitution; and the no less wonderful success of his Gospel, propagated and preserved in opposition to all its enemies, are instances of his unlimited "power in heaven and in earth," Matt. xxviii. 18. The enlightening of Jews and Gentiles, by bringing such multitudes of the one, and so many nations of the other, to the acknowledgment of the truth, are a partial completion of the prophecies, though there be still a nobler in reserve, when the fulness of both shall come in. He reigns now actually in the hearts of men, and subdues the most formidable of our enemies by the holiness of his law, and the mighty operations of his grace. His dominion and conquest indeed will be much more absolute, when the time shall come for every enemy to be utterly destroyed. In the mean time we may be well assured, that what remains shall certainly come to pass, because nothing has hitherto failed of what was reasonable and expedient to be done, as an evidence of Christ's regal authority. Dean Stanhope. — and shall execute judgment and justice in the earth.] This character is elsewhere given of the kingdom of Christ; see Ps. lxxii. 2; Isa. xi. 5; xxxii. 1; his laws being the most perfect rule of righteousness, and He Himself the most impartial Rewarder of every man according to his works, Rev. xxii. 12. W. Lowth. b Chap. 3. 15. Ezek. 34. 11, 12. c Chap. 33. 14, 15. Isa. 4. 2. &40. 11. Dan. 9. 24. John 1. 45. 3. And I will gather the remnant &c.] In that happy time of restoration, I will gather the remnant of mine elect people out of all countries, both them of Judah and of Israel, into the bosom of my Church; where they shall be fruitful of all good works. Bp. Hall. 4. — then shall there enter in by the gates of this house] See the note on chap. xvii. 25. Instead of "the gates of this house," the text there reads, "the gates of this city:" and the context here shews, that the prophecy is directed not only to the king's court in particular, but likewise to the whole city of Jerusalem, one part of which was called the city of David; and the whole looked upon as a royal city, and the place of their king's residence. Compare ver. 2 and 8. W. Lowth. 4. And I will set up shepherds over them which shall feed them.] I will set over them holy, conscientious, able pastors, which shall feed them with the bread of life. Bp. Hall. 5. Behold, the days come, saith the Lord, &c.] It hath been universally agreed by Christian, and allowed by several of the most eminent Jewish interpreters, that this is a prophecy of the coming of Christ, and the glorious state of God's Church consequent thereupon. Nor is it possible to think of any other person or event, to which the characters here mentioned agree; whilst they all evidently conspire to point out the Messiah and his kingdom. Dean Stanhope. visit upon you the evil of your doings, saith the LORD. 6. — Thou art Gilead unto me, and the head of Lebanon.] Lebanon was the highest mountain in Israel; and was therefore an apt emblem of the reigning family, advanced to the highest rank and dignity in the state. Gilead was the richest and most fertile part of the country. The meaning then is plainly this, By my providence thou art not only supreme in rank, but hast been rendered exceedingly wealthy and flourishing: but the same power that raised thee, will likewise be exerted in reducing thee to the lowest state of indigence and distress. Dr. Blayney. Hence we are taught, that the greater privileges any church or nation enjoys, the sorer will prove its punishment, if it abuses the favour and goodness of God. Wogan. The judgment of Shallum and of Jehoiakim. Before CHRIST about 609. against thee, every one with his weapons: and they shall cut down thy choice cedars, and cast them into the fire. 7. — they shall cut down thy choice cedars.] The Prophet, having compared the king's palace or the city of Jerusalem to Lebanon, (ver. 6.) here pursues the metaphor, and threatens to destroy both houses and inhabitants by the Chaldean army: see the note on chap. xxi. 14. W. Lowth. 8. And many nations shall pass by this city, &c.] They who had heard that this city had been called the city of God, and the place of his especial residence, would be astonished to find it the scene of his judgments and vengeance. Thus was fulfilled that threatening of Moses, that God would make the Jews "an astonishment" to other nations, Deut. xxviii. 37. See likewise 1 Kings ix. 8. W. Lowth. 10. Weep ye not for the dead, &c.] "Weep not for the dead;" that is, for the good Josiah, who, though dead, was happy, and in peace; but weep rather for his wicked son Shallum, or Jehoahaz; who, after a very short and impious reign, was carried captive into Egypt, and was never to return or see his native country any more. Wogan. 11. — Shallum the son of Josiah? The son of Josiah, who immediately succeeded his father on the throne, was Jehoahaz, whom Pharaoh-necho deposed after a reign of three months, and carried captive to Egypt, where he died, 2 Kings xxiii. 30—34. It is therefore probable, that, before he ascended the throne, his name was Shallum, which he changed for Jehoahaz, as his brothers Eliakim and Mattaniah also assumed the names of Jehoiakim and Zedekiah on the like occasion, 2 Kings xxiii. 34; xxiv. 17. Dr. Blayney. 13. Woe unto him that buildeth his house by unrighteousness, &c.] The Prophet proceeds to denounce God's judgments against Jehoiakim, who succeeded Shallum; but taking no warning by his brother's fall, nor forsaking the sins that had caused it, becomes also a mo- chambers by wrong; that useth his neighbour's service without wages, and giveth him not for his work; 14. — large chambers.] Several modern travellers give accounts of the large and lofty halls, and of different contrivances for letting in fresh air into the Eastern houses; and Sir J. Chardin speaks of the great size of the Eastern windows. Harmer. — it is cielded with cedar, &c.] In houses of better fashion in Barbary, the chambers are hung with velvet or damask from the middle of the wall downwards; the rest is adorned with the most ingenious wreathings and devices in stucco and fret-work. The cielding is generally of wainscot, either very artfully painted, or else thrown into a variety of panels, with gilded mouldings, and scrolls of the Koran intermixed. The Prophet Jeremiah exclaims against some of the Eastern houses, that were "cielled with cedar, and painted with vermilion." Dr. Shaw. At Aleppo, the walls and cieldings of the state apartments are adorned with flowers, fruits, or other fancy ornaments, painted in lively colours, intermixed with gilding, and richly varnished. Dr. Russell. 15. Shalt thou reign, because thou closest thyself in cedar? &c.] Dost thou think to reign ever the more happily and securely, because thou hast closed up thyself in cedar? Thy father, good king Josiah, lived in much content and happiness, by doing justice and right unto his subjects, and prospered in so doing. Bp. Hall. — did not thy father eat and drink? That is, did not he live in a state suitable to his character? But at the same time governing with impartial justice and equity, he enjoyed in consequence thereof that solid and true felicity, which nothing but the practice of virtue and religion, emphatically called "the knowledge of God," can bestow. W. Lowth, Dr. Blayney. 18. — They shall not lament for him, &c.] The Prophet repeats part of the funeral dirge, which the pub- Before CHRIST about 609. throughaired. windows. incursion. The judgment of Coniah. Before CHRIST about 509. Fulfilled 509. 509. prosperities. inhabitress. lick mourners used at such solemnities; see the note on chap. ix. 17; xx. 14; and compare 1 Kings xiii. 30; signifying that Jehoiakim should not be buried with those solemn lamentations, with which the memory of his predecessors, particularly that of his father, had been honoured: see 2 Chron. xxxv. 25. W. Lowth. 19. He shall be buried with the burial of an ass, &c.] His carcase shall be shamefully left unburied; exposed to the fowls of the air, or to ravenous beasts; even as the carcase of an ass, which is left to rot in a ditch. Bp. Hall. And so it came to pass. For being taken by the Chaldeans, as they were carrying him captive to Babylon, he died by the way, and they would not stay to bury him, but threw his body into a ditch, where it lay exposed "in the day to the heat, and in the night to the frost," as the Prophet had foreseen in his Divine vision. See chap. xxxvi. 30. Reading. 20. Go up to Lebanon, and cry; &c.] This is an ironical expression, addressed to Jerusalem, or more probably to the royal house or family of Judah; the whole chapter being a prophecy concerning it and its several branches. She is styled "inhabitant of Lebanon," (ver. 23,) for the same reason as her state and dignity is denoted by "the head (or summit) of Lebanon," (ver. 6,) as being highest of all. See the note there. Here she is called upon ironically to go to the tops of the highest mountains, and to the frontiers of the country, and cry aloud for help to the neighbouring powers, but in vain; since all those who had any inclination to favour her, the Egyptians in particular, were themselves crushed and disabled by the arms of the king of Babylon. Dr. Blayney. — cry from the passages.] From the borders or rivers, which are the bounds of your country. W. Lowth. 21. I spoke unto thee in thy prosperity; but thou saidst, I will not hear.] The common infirmity of mankind, who, being elated with prosperity, think themselves too wise to need good advice, and therefore put off all attention to it till they are in extremities, when it will do them little or no benefit. W. Lowth. 22. The wind shall eat up all thy pastors.] God's judgments are compared to a scorching and blasting wind. See chap. iv. 12; Isa. xli. 16; lvii. 13. This, it is here said, should consume all the heads and governours of the family; as it happened to the four last kings of it in succession. Dr. Blayney. 23. O inhabitant of Lebanon, &c.] See the notes on chap. xxi. 14, and ver. 20 of this chapter. — how gracious shalt thou be] That is, from having been obstinate and inflexible in prosperity, thou wilt be changed by adversity, and be made courteous and condescending, ready to comply with and follow admonition and good advice. Dr. Blayney. 24. — though Coniah—were the signet upon my right hand, &c.] Though he were never so near and dear to me, continuing always under my eye and superintendence; (compare Cant. viii. 6; Hsg. ii. 23;) yet his wickedness would make him forfeit all my favour towards him: see 2 Kings xxiv. 9. W. Lowth. Coniah appears to have been another name for Jeconiah. 26. And I will cast thee out, and thy mother that bare thee.] See this fulfilled in 2 Kings xxiv. 15. 28. Is this man Coniah a despised broken idol?] An interrogation by way of admiration. The meaning is, Would any have thought that this man, who was invested with royal dignity, should come to be no better than a broken image of royalty, divested of all power and authority, and an object of sworn and reproach? Nothing can be more contemptible than a broken idol, which can be put to no further use, and is no longer an object of worship, but of derision. W. Lowth. — wherefore are they cast out, he and his seed.] The children, which he probably had after he was carried to Babylon, where he lived many years a captive; see 2 Kings xxv. 27; though none of them lived to succeed to the royal authority. W. Lowth. See below, note on ver. 30. 30. — Write ye this man childless.] Not that Jeconiah died absolutely childless. Other parts of Scripture positively assert him to have had children, 1 Chron. iii. 17, 18; Matt. i. 12. And both ver. 28, and the subse- The prophet foretelleth a restoration of the scattered flock. his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah. # CHAP. XXIII. &c.] This wonderful work of God's, in restoring the Jewish nation after their dispersions all the world over, together with the bringing in of the fulness of the Gentiles, which will be also effected by these means, will so far exceed the miracles which He wrought in their deliverance out of Egypt, that this latter will not deserve to be compared or mentioned with the former. W. Louth. Meanwhile, the deliverance of Israel after the flesh is infinitely surpassed by the rescue of Israel after the spirit from a tyranny and bondage, with which the Egyptian is not worthy of being named. And the remembrance of the former is in great measure swallowed up and defaced by the abolition of those ceremonial rites and festivals; in the place of which have succeeded the two Christian sacraments, and our seasons of publick thanksgiving, as commemorations and perpetual monuments of this latter and better redemption. Dean Stanhope. 9. Mine heart within me is broken because of the prophets; The following head of prophecy, though probably delivered at the same time with the foregoing one, treats of a subject entirely different. Jeremiah testifies the horror he felt within him on contemplating the wickedness of the priests and prophets of Judah, and the vengeance which God was about to execute upon them for the corruption which had been diffused through the whole land, by the influence of their evil doctrines and example, ver. 9-15. He exhorts the people in the name of God, not to listen to the words of the prophets, who prophesied of peace when evil was determined, and would infallibly take place, as would in time appear; and charges those prophets with speaking of themselves, and not from the Divine commission, ver. 16-22. God asserts his omnipresence and ommiscence; and reproveeth the audaciousness of the false prophets, who affected to place their own idol dreams on a level with the all-powerful and efficacious word of Divine revelation; declaring Himself against the several species of those impostors, ver. 23-32. In fine, He requireth all sorts of persons to desist from an indecency in common use, of styling his word "a burden;" and threatens severely to punish those, who, in defiance of this command, should continue to cast such a slur upon it. Dr. Blayney. all my bones shake; I am like a drunken man, &c.] The Prophets were sometimes struck with a dreadful apprehension of those judgments which they denounced upon others. See the note on chap. xv. 18; Isa. xv. 5; Hab. iii. 6. W. Louth. right.] Or, "And their violence is evil," as in the margin. Men abuse their power to the wronging and oppressing of their brethren, and add violence to the power they are possessed of, in order to compass their wicked designs. W. Lowth. 11. — in my house have I found their wickedness. See the note on chap. vii. 30. 13, 14. — I have seen folly in the prophets of Samaria; &c.] He compares the sins of the prophets of Samaria and of those of Jerusalem together, and pronounces the latter to be more enormous; because the prophets of Jerusalem pronounced their false prophecies in the name of the true God, and made Him responsible for all their impostures: the wickedness of their lives also reflected dishonour upon his name and religion. Compare chap. iii. 11. W. Lowth. 15. For who hath stood in the counsel of the Lord, &c.] As if the Prophet had said, Who among these false prophets can pretend to have the secret counsels of the Almighty communicated to him? Compare 1 Cor. ii. 16. W. Lowth. Ver. 1. — two baskets of figs were set before the temple of the Lord.] The vision represented two such baskets of figs, as used to be offered up for first-fruits at the temple. See Deut. xxvi. 2. W. Louth. — the carpenters and smiths, The former is a general name for any handiersatsman, whether working in wood or in metal: it is probable that the latter word means properly the "armourers." And it is reasonable to presume that the king of Babylon would be solicitous to carry off all these, with intent not only to employ them in his own service, but to prevent the Jews who were left behind, from furnishing themselves with arms in case of a revolt. Dr. Blayney. 6. — I will build them, and not pull them down.] This may be understood both of the prosperous estate, which God would give them in the land of their captivity, and likewise contains a promise of restoring them and their posterity to their own country, chap. xxix. 10. W. Louth. 7. And I will give them an heart to know me, &c.] Compare chap. xxix. 12, 13. To these first captives chiefly belong those blessings, which are promised to the Jews upon their return from captivity; such as were the knowledge and fear of God, and grace to live in obedience to his commandments: compare chap. xxx. 22; xxxi. 33; xxxii. 34, 39. These were accomplished in the times after the captivity, when the Jews adhered constantly to their religion, and were very careful not to fall into idolatry. W. Louth. b Deut. 30. 6. ch. 32. 39. Exch. 11. 19. &36. 26. 27. c Chap. 30. 22. &31. 33. &32. 38. d Chap. 29. 17. 10. - for because of swearing the land mourneth;] However slightly some may think of taking God's name in vain, it is a notorious fact, that all manner of crimes grow common and barefaced along with it: and therefore, in proportion as that increases among any people, they gradually ripen for destruction. Accordingly we find the Prophet here declaring expressly, that, "because of swearing the land mourneth." And Hosea God's fearful judgments against false prophets. Before CHRIST 599. Or. violence. their || course is evil, and their force is not right. 19. Behold, a whirlwind of the Lord &c.] This is spoken metaphorically. See chap. iv. 11, 12. prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD. 20. The anger of the Lord shall not return, &c.] "It shall not return unto me void," as we read in Isa. lv. 11. The expression is taken from a messenger, who comes back without executing his commission. W. Lowth. — in the latter days ye shall consider] At last ye shall by woeful experience find all this verified, and shall then be deeply affected by it. Bp. Holl. 22. But if they had stood in my counsel, &c.] If they had received a commission and directions from me, and had delivered them accordingly to my people, they would have laboured to turn them back from their vicious courses. Bp. Holl. 23. Am I a God at hand, saith the Lord, and not a God afar off? Can these false prophets think to impose upon me, or vent their own dreams in my name, and I not discover them? As if either distance or secrecy could place any thing out of the reach of my power and knowledge. W. Lowth. In these words are set forth three Divine perfections, to expose the folly of those wicked men who thought, or who acted as if they thought, that they could sin securely, and that God had no knowledge, and took no notice, of their ways. God therefore, by the mouth of his Prophet, declares that He is present in all places: "Do not I fill heaven and earth? saith the Lord." He declares, that no transactions can escape his inspection: "Can any hide himself in secret places, that I shall not see him? saith the Lord." These two perfections are mentioned expressly. A third is plainly implied, namely, his irresistible power: for if a sinner, who thinks to con- Before CHRIST 599. b Chap. 6. 14. &8. 11. Exch. 13. 10. Zech. 10. 2. Or. stubbornness. 28. The prophet that hath a dream, &c.] Away with all fraud in this holy service: that prophet, which hath but dreamed, let him confess it is but a dream; and he that hath indeed a vision and word from me, let him deliver it as my message faithfully: for what hath this "chaff" of idle dreams to do with the pure grain of my visions and revelations? Bp. Hall. The difference between true prophecies and counterfeits is as evident as that between "the chaff" and "the wheat." W. Lowth. 29. Is not my word like as a fire? saith the Lord; and like a hammer] Like a "fire," to dissolve and melt the hearts of relenting sinners; but like a strong "hammer," to batter and break in pieces the rocky and flinty consciences of obstinate and hardened offenders. Witness Saul submitting to the reproof of Samuel, 1 Sam. xv. 24; the Ninevites repenting at the menaces of Jonas, Jonah iii. 5; Felix trembling at the reasoning of St. Paul, Acts xxiv. 25; and Ahab mourning, when Elijah telleth him of his sin, and forewarns him of his punishment, 1 Kings xxi. 29. That, which in the Epistle to the Hebrews is spoken, if I mistake not, of the essential Word of God, the second Person in the ever blessed Trinity, is also in an analogy true of the revealed word of God, the Scriptures of the Prophets and Apostles; Vol. II. 30. — the prophets, — that steal my words] That fraudulently keep back the word of the Lord from the people; and that take from each other, by compact and agreement, those prophecies, which themselves have falsely devised, and unjustly ascribed to God. Bp. Hall. 31. — that use their tongues, and say, &c.] Who, by their smooth tongues, persuade the people it is the word of the Lord which they deliver, when it is nothing but their own fancy. Bp. Hall. 33. And when this people, &c.] The remaining part of this chapter is directed against those who called the word of God, spoken by the true Prophets, "a burden," by way of reproach; meaning, that it always portended evil, and never good; a burden signifying a calamitous prophecy. Ahab intended to cast the same slur on the Prophet Micaiah, when he represented him as one that "never prophesied good concerning him, but evil," 1 Kings xxii. 8. Dr. Blayney. The Jews quibbled on the word, which in the original has different senses. See the note on Isa. xiii. 1. 36. — every man's word shall be his burden; &c.] You shall be severely accountable for your loose and profane speeches, wherewith you deride and pervert the words and messages of God Himself. W. Lowth. The words of God were delivered with a salutary tendency to warn sinners of the danger of their situation, and to call them to repentance. Those therefore, who make a right use of them, will have no cause to complain; but 39. — I will utterly forget you.] Rather, "I will take you up altogether;" "I will carry you away, or remove you," as a burden; with a more striking and pertinent allusion to what was said in the foregoing verses. W. Louth, Dr. Blayney. Chap. XXIV. This is one of those prophecies, which were delivered after the reign of Jehoiakim, and in the former or peaceable part of Zedekiah's reign, before he renounced his allegiance to the king of Babylon: of those prophecies the following appears to be the most proper arrangement: chap. xxiv. xxix, xxx, xxxi. xxvii, xxviii. We cannot be mistaken in placing this chapter at the very beginning of Zedekiah's reign, within the first year at least, since the vision is dated from after the carrying away of Jeconiah and the people with him into captivity, as from an event which happened but a little before. Under the type of good and bad figs, God represented to Jeremiah the different manner in which He should deal with the people that were carried away captive, and with those that were left behind; shewing his favour and kindness to the former in their restoration and re-establishment; but pursuing the latter with unrelenting judgments unto utter destruction. Dr. Blayney. and the other basket had very naughty figs, which could not be eaten, they were so bad. that is the three and twentieth year.] For Jeremiah prophesied nineteen years under Josiah, who reigned thirty- one years; and this was the beginning of Jehoiakim's fourth year. W. Lowth. —perpetual desolations.] It is a common observation, that the Hebrew word, rendered "perpetual," does not always signify eternity or perpetuity in a strict sense. Here the sense of the word is to be restrained to the period of seventy years, mentioned ver. 11. See the note on chap. xxxii. 40. W. Lowth. 10. — the sound of the milstones, and the light of the candle. In the East the people grind their corn at break of day; and on going out in a morning, one hears every where the noise of the mill, accompanied with the voice and songs of those that grind. Sir J. Chardin. There is an affecting contrast in the text. Gloomy shall be the silence of the morning, melancholy the shadows of the evening: no cheerful noise to animate the one, no enlivening ray to brighten the darkness of the other. Desolation shall every where reign. Harmer. —the light of the candle.] Jeremiah here makes the taking away of the light of the candle, and a total desolation, the same thing. The houses of Egypt at this time are never without lights. Maillet assures us, they burn lamps, not only all the night long, but in all inhabited apartments in a house: and that the poor would rather retrench part of their food than neglect it. Harmer. 11. — shall serve the king of Babylon. That is, Nebuchadnezzar and his successors. The word "king" is elsewhere used collectively for a succession of kings in the same family or kingdom. See the note on Isa. xxiii. 15. W. Lowth. — seventy years.] This period of the servitude of the "nations" must be computed from the defeat of the Egyptians at Carchenish, in the same year that this prophecy was given, when Nebuchadnezzar reduced the neighbouring nations of Syria and Palestine, as well as Jerusalem, under his subjection. At the end of seventy years, (see the notes on 2 Kings xxiv. 1; 2 Chron. xxxvi. 21; Ezra i. 1.) on the accession of Cyrus, LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. 4.—all his servants the prophets.] There were several Prophets contemporary with Jeremiah; two of whom are mentioned in Scripture, the Prophet Zephaniah, and Urijah the son of Shemaiah, concerning whom see chap. xxvi. 20. W. Lowth. 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