Chapter LXVI
8; 37. 11 ; 2 Peter 3. 13; Hebrews 12. 26-28; Revelation 21. 1). uot be mneiubercd—i\''o/^on " troubles," v. 16; the words here answer to " the former . . . forgotten," &c. The former sorrows of the earth, under the fall, shall be so far trom recurring, that tlieir very remembrance shall be obiiteraied by the many mercies I will bestow on the new
Ver. 1-24. Tjie Humble Comforted, the Ungodly Comdkm>;e3), at the Loud's Appearing: Jerusalem: MADE A Joy on Earth. This closing chapter is the summary of Isaiah's prophecies as to the last days, hence the similarity of its sentiments with what went before. 1. heaven . . , throne , . . where is . . . house ye build—The same sentiment is expressed, as a precautionary proviso for the majesty of God in deigning to own any earthly temple as His, as if He could be circumscribed bjspace (1 Kings 8. 27) in inaugurating the temple of stone; next, as to the temple of the Holy Ghost (Acts 7. 48, 49); lastly here, as to "the tabernacle of Godwitli men" (ch. 2. 2, 3; Ezekiel 4S. 4, 7; Revelation
sartli (Revelation 21. 4-27). 18. rejoice for ever . . . Jemsnlein—(Ch. 51. 11.) "Everlasting joy . . . Zion." Spirit-
' ually (1 Thcssalonians 5. IC.) 19. (Ch. 62. 5.) weeping . . . Eiomore—(ch. 25. 7,8; 35. 10; Revelation 7. 17; 21. 4), primar-
ily, foretold of Jerusalem ; secondarily, of all the redeemed. 80. The longevity of men in the first age of the world shall be enjoyed again, tlicnce—from that time forward. Infant ofdays i. e., an infant who shall only complete a few days; short-lived, ftlled . . . days—none shall die without attaining a full old age. cliild . . . die . . . hundred years—i. e., " he that dieth an hundred years, old shall die a mere child." [Lowth.] slniier . . . hundred
21.3). where— rather, "what is this house that ye are bui Iding, &c.—what place is this for my rest?" [Vitringa.]
'Z. have been viz., made by me. Or, absolutely, leere things made; and therefore belong to me, the Creator. [Jekomb.1
. . . be accursed—"The sinner that dieth at anHiiundred years shall be deemed accursed," i. e., his death at so early an iigc, which in those days the hundredth year will be regarded. Just as if it were mere childhood, shall be deemed the effect of God's special visitation in wrath. [RosicxJiULLEii.] This passage proves that the better age to come on earth, though much superior to the present, will not be a perfect state; sin and death shall have place In it (ef. Revelation 20. 7, 8), but much less frequently Ih.an now. HL. l^Nole, ch. 62. 8; Amos 9. 14). 23. They shall not experience the curse pronounced (Leviticus 26. 10 ; Deuteronomj' 28. 30). tree—amongst the most long-lived of objects in nature. They shall live as long as the trees they " plant" (cf. ch. 61. 3, end of verse; Psalm 92. 12). enjoy Hebrew, consume, wear out: they shall live to enjoy the
looli:—have regard, poor—humble (ch. 57. 15). tremblctBi at . . . word—(2 Kings 22. 11, 19; Ezra 9. 4.) The spiritiial temple of the heart, though not superseding tlie outward place of worship, is God's favourite dwelling (John 14. 23). In the final state in heaven there shall be "no temple," but "tlie Lord God" Himself (Revelation 21. 22). 3. God loathes even the sacrifices of the wicked (ch. 1. 11; Proverbs 15.8; 28.9). Is as if—LowTH not so well omits these words: "He that killeth an ox (presently after) murders a man (as in Ezekiel 2:3. 39). But the omission in the Hebrew of is as i/—Increases tlie force of the comparison. Human victims were often otTered by the heathen, dog's neck an abomination according to the Jewish law (Deuteronomy 23. 18); perhaps made so, because dogs, were venerated in Egypt. He does not honour this abomination by using the word sacrifice, but uses the degrading term, "cut
last of it (ch. 62. 9). 23. bring forth for trouble— for
off a, dog's neck" (Exodus 13. 13; 34. 20). Dogs as unclean are associated with swine (Matthew 7. 6; 2 Peter 2. 22). oblation—unbloody : in antithesis to "swine's blood" (ch.
terror, i. e., ''They shall not bring forth children for a sudden death" (Leviticus 26.16; Jeremiah 15.8). seed . . . blessed—(Cli. 61. 9.) offspring tvlth them—(Hosea 9. 12.) "Their offspring shall be with themsfelves" [Maurer]; not " brought forth" only to be cut o/T by "sudden death"
65. 4). bnmcih Hebrew, " he who offereth as a memorial oblaiion" (Leviticus 2.2). they have chosen—opposed to the two first clauses of v. 4 : " as they have chosen their own ways, &e., so Jwill choose their delusions." 4. delusions —(2 Thessalnnians 2. 11), Answering to "their own ways"
(see the parallel clause). 24r. Contra.st ch. 64, 7, " none . .
calletli," &c. ; and Note, v. 12, "/ called, ye did not answer." Maubek tranislales, "They shall hardly (lit., not
pet) call, when [lit., and) I will answer; they shall be still speaking, when I will hear" (Psalm 32. 5; Daniel 9. 20, 21).
(v. 3; so Proverbs 1. 31). However, the Hebrew means rather vexations, calamities, which also the parallelism to " fears" requires ; "choose their calamities" means, choose the calamines which they thought to escape by "tlieir own 503
!4I5. (Notes, ch. 11. 6-9). and dust—rather, "but dust," &c. The curse shall remain on the serpent [Hobsley], (Gene-
God Comjorteik His Humble People. ISAIAH LXVI. His Judgments against the WiclMt,
wai/s." thctr fears—the things they feared, to avert which
9. 13 ; Psalm 78. 38) means to allay or stay wrath. Maukeb translates it so here: He stays His anger with nothing biu fury, etc.; nothing sliort of pouring out all His flery fury
tlieir idolatrous "abominations" (y. 3) were practised. I called , . . none . . . answer (IVotes, cli. t55. 12, 21 ; Jeremiah 7.13.) did . . . chose— not only did the evil deed,
will satisfy His wrath, fury—" burning heat" [Lowth], to which the parallel, " flames of fire," answers. 10. Rather, "Witli fire will Jehovali judge, and with His sword (Ho will judge) all flesh." The parallelism and collocation ot the Hebrew words favour this (ch. 65. 12). all flesh— i. e„ all who are the objects of His wrath. The godly shall be hidden by the Lord in a place of safety away from the scene ofjudgment (ch. 26. 20, 21 ; Psalm :31. 20 ; 1 Thessalonians 4. 16, 17). 17. in . . . gardens—i7e6re;<j and LXX. rather require, "for (entering into) gardens," viz., to saoriflce there. [MavRER.] hehiml one tree—rather, " followint; one," t. e., some idol or other, which, from contempt, ho does not name. [Maurer.] Vitringa, &c., think the Hebrew for " one," Althadh, to be the name of the god ; calle<l Adad (meaning One) in Syria (cf. Acts 17. 23). The idol's power was represented by inclined raj-s, as of the sun shining on the earth. Gesenius translates, "following one," viz., Hiej-opliant (priest), who led the rest in performing the sacred rites. In . . . midst iHz., of the garden (cf. Notes, ch. 6.5. 3, 4). mouse—legally unclean (Leviticus 11. 29), because it was an idol to the heathen (see Note, ch. 37. 36; 1 Samuel 6. 4). Translate, "the fieldmouse," or " dormouse." [B6chart.] The I'harisees witli their self-righteous purifications, and all mere for. malists, are included in tlie same condemnation, described in language taken from the idolatries prevaleat in Isaiah's times. 18. know—not in the //cfcreiy. Rather, understand the words by aposiopesis; it is usual in threats to leave the persons threatened to supply the hiatus from their own fears, owing to conscious guilt : " For
l)iU did it deliberately as a matter of choice (Romans 1. 32). " T/ici/ chose that in wliicli I delighted not;" therefore, "I will clioose" that in which tliey delight not, the "calamities" and "fears" which they were most anxious to avert, before mine eyes {Note, ch. 65. 3.) 5. tremble at . . . word — the same persons as in v. 2, the believing few among the Jews, cast yon out for my name s sake—excommunicate, as if too polluted to worship with them (ch.
Go. 5). So in C'lirist's first sojourn on eartli (Matthew 10.
22; John 9. 22, 34; 16. 2; 15. 21). So it shall be again in the last times, when the believing shall be few (Luke 18.8). Let tlie L.ord be glorified—The mocking challenge of the persecutors, as if their violence towards you was from zeal for God. "Let the Lord show Himself glorious," viz., by manifesting Himself in your behalf; as the parallelism
to, " He shall appear to your joy," requires (as in ch. 5. 19;
cf. ch. 23. 15 ; 57. 4). So again Christ on the cross (Matthew
27. 42, 43). appear to yonr joy—giving you "joy" instead of your "rebuke" (ch. 25. 8, 9). 6. God, from Jerusalem and His "temple," shall take vengeance on the enemy (Ezekiel 43. 1-8 ; Zechariah 12. 2, 3 ; 14. 3, 19-21). The abrupt language of this verse marks the suddenness with whicli God destro}"s the hostile Gentile host outside: as v. 5 refers to the confounding of the unbelieving Jews, voice of noise i. e., tha Lord's loud-sounding voice (Psalm 68. 33;
29. 3-9; 1 Thessalonians 4. 16). 7. slie—Zion. Before... travailed . . . brongUt fortli—The accession of numbers, and of prosperity to her, shall be sudden beyond all expec-
tation and unattended with painful effort (ch. 54. 1, 4, 5). Con-
I . . . their works and thoughts ..." viz., will punish. [MAURiiK.] It shall come—the time is come that I will, &c. [Maurer.] gather . . . nations—against Jerusalem: whfere the M;i;/od/y Jews shall perish : and then the Lord at last shall fight for Jerusalem against those nations: and the survivors (v. 19) shall "see God's glory" (ZechaViah 12. 8, 9; 14. i-3, 9). tongues—which have been many owing to sin, being confounded at Babel, but which shall again be one in Christ (Daniel 7. 14; Zeplianiah 3. 9; Revelation 7. 9, 10). 19. sign—a bantier on a high place,
trast with this case of the future Jewi.sh Church the trav3il-pains of the Christian Church in bringing forth "a man-child" (Revelation 12. 2, 5). A man-child's birth is in the East a matter of special joy, whilst that of a female
Is not so; therefore, it here means the manly sons of the restored Jewish Church, the singular being used collectively for the plural: or the many sons being regarded as one under Jlessiah, who shall then be manifested as their om" representative Head. 8. eartli—rather, to suit the parallelism, " is a country (put for the people in it) broughtforth in one day?" [Lowth.] In English Fersi'on it means. The earth brings forth its productions gradually, not in one day (JIark 4.28). at once—in this case, contrary to the usual growth of the nations by degrees, Israel starts into maturity at once, for—rather, "is a nation born at once,
to indicate the place of meeting for tlie dispersed Jewisli
exiles, preparatory to their return to their land (ch. 5. 26;
11. 12; 62. 10). tliose that escape of tiiem—the Gentile survivors spared by God (Xo^c, v. 18; Zechariah 14.16). Cl». 2.2,3; Jlicah 5.7; and Zechariah 14. 16-19, represent it, not that tlie Jews go as missionaries to the Gentiles, but that the Gentiles come up to Jerusalem to learn the Lord's ways tliere. Tarshisli—Tartessus in Spain, in tlie west. Pul—east and north of Africa : probably the same as Philai, an island in the Nile, called by the Egyptians IHlak, i. e., the border country, being between Egypt and Ethiopiii.
that Zion has, so soon as she travailed, brought forth?" [JlAURKR.] 9. canse to bring fortli, and slmt—rather, " Sliall I who beget, restrain the birth ?" [LoWTil] (ch. 37. 3;*Hosea 13. 18), i. e., Shall I who have begun, not finish my work of restoring Israel ? (1 Samuel 3. 12 ; Romans 11.1; rhilippiansl.6). sluit—(cf. Revelation 3. 7, 8.) 10. love. . . inonrn for Iier—(Psalm 102. 14, 17, 20; 122. 6.) 11. snck-
[Bocii.\rt.] Ijud—the Libyans of Africa (Genesis 10. 13), Ludim being son of Mizraim (Egypt): an Ethiopian people famous as bowmen (Jeremiah 46. 9): employed as mercenaries by Tyre and Egypt (Ezekiel 27. 10 ; 30. 5). Tubal. —Tibarenians, in Asia Minor, south of the Caucasus, between the Black Sea and Araxes. Or, tlw Jh^rians. [Jor SEl'HUS.] Italy. [.Ierome.] Javan—the Greeks ; called
(ch. 00. 5, 16; 61. 0; 49. 23.) a\i\mita.\\ce—Hebrew, " the ray-
like jloiv of her opulence," i. e., with the milk spouting out from her full breasts (answering to the parallel, "breast of her consolations") in ray-like streams. [GESEr;ius.] Vi. extend— I will <itm peace (prosperity) upon her, like a river turned in its course. [Gksenius.] Or, "I will iqyrcad
lonians, including all tlie descendants of Javan, Ixith In Greece and in Asia Minor (Gcmesis 10.2-1). my glory . . . Gentiles—(Mil lachi l. 11.) ««. they—the Gentiles (v. Id). bring . . . yonr brethren—tlio Jews, back to tlie Holy Lanir(ch. 49.22). It cannot mean the mere entrance of the Jews into the Christian Church ; lor such an entrance
pea(;C over her as an overflowing river" [Barnes] (cI>. 48.
18). flowliig stream—as the Nile by its overflow fertilizes
the wliole of Egypt, borne npon . . . siAva—{Note, cli. 60.
4.) lier. . . her—if "ye" refers to the Jews, translate, "ye
6ihal! be borne upon their sides . . . their knees," viz., those
of the Gentiles, as in ch. 49. 22; and as " suck" (ch. 60. 18) re-
woulii be by faitli, not upon "horses, Utters, and mules."' [HouniGAKT.] "Ofl'ering" Is metaphorical, as in Romans
fers to the Jews sucking the Gentile wealth. However, English Version gives a good sense: The Jews, and all who love Jehovah {v. 10), "sliall suck, and be borne" by her as a mother. 13. mother—(Ch. 49. 15.) comfortctli—(Ch. 40.
15. 16. horses- -not much used by the Jews. TheGentilea are here represented as using i/icir modes of conveyance
1, 2.) 1*. l>oi»e» — which once were "dried up" by the " fire" of God's wrath (Lii mentations 1. 13), shall live again (Proverbs 3. 8; 15. iiO; Ezekiel 37. 1, Ac), flourish . . . herb ^Romans 11.15-21.) known towartl-manifested in be-
to "bring" the Jews to Jerusalem. cliari«<s—as these are not found in Oriental caravans, translate, " velilcles,'
viz., borne, not drawn on wlicels. WtU-ra—covercd-sedana for
the rich, npon nwift be»st3—dromedaries : from //ffireio
root, " to dance,'- from their bountliug motimi, often accel-
half of. 15. (Cli.9.5; Psalm 50.3; Habakkuk 3. 5 ; 2 ThcsBalouhius 1.8; 2 Peter 3.7.) chariots... whirlwind—
erated by musi(r. [Hochart.] Panniers were tlirown
across tlie dromedaries' back for poorer' wo;ueu. (lloii-
Jeremirtli 4. 13.) render—as the Hebrew elsewhere (Job
Tntroduction. JEREMIAH. Introduction.
8LK1".] ai. ofthem—Uie Gentiles, priests . . . Levites—
great battle near Jerusalem (Zechariah 12.2-9; 14.2-4); type of the final destruction of all sinners, -worm . . . not die—(Mark 9. 44, 46, 48.) Image of hell, from bodies left uuburied in the valley of Hinnom (whence comes Gehenna, or hell), south of Jerusalem, where a perpetual fire was kept to consume the refuse thrown there (ch. 30. 83). It shall not be inconsistent with true love for the godly to look with satisfaction on God's vengeance on the wicked (Revelation 14. 10).
lor spiritual worship: eujoyliig the direct access to God which was formerly enjoyed by the ministers of tlie temple alone (1 Peter 2. 9; Revelation 1. 6). 23. (Ch. 65. 17; 2; Peter 3. 13; Revelation 21. 1.) 33. Lit., "As often as the new moon (shall be) In its own new moon," i. e., every mouth (Zechariah 1,4. 10). sabbatu—which is therefore perpetually obligatory on earth, nil flesli—(Psalm 65. 2;
72. 11.) before iiic—at Jerusalem (Jeremiah 8. 16, 17). 34. go foi-tli, and look—as the Israelites looked at the carcasses of the Egyptians destroyed at the Red Sea (Exodus
May God bless this Commentary, and especially its solemn close, to His glory, and to the edification of the writer and the readers of it, for Jesus' sake
11. 30; cf. ch. 26. 11-19; Psalm 58. 10; 49. 14; Malachl 4. 1-3). carcasses, &c.—(u. 16), those slain by the Lord in the last
THE BOOK OF THE' PROPHET
JEKEMI AH.
INTEODUCTION.
Jeremiah, son of Hilklah, one of the ordinary priests, dwelling in Anathoth of Benjamin (ch. 1. 1), not the Hilklata
tl.'e high priest who discovered the book of the law (2 K'ngs 22. 8) ; had lie been tlie same, the designation would have been " the priest," or " the high priest." Besides his res aence at Anatlioth shows tliat he belonged to the line of Abia.- thar, who was deposed from the high priesthood by Solomon (1 Kings 2. 26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2 Chronicles 85. 25 ; 80. 12. 21. In b. c. 629, the tliirteeufch year of King Josiah, whilst still very young (ch. 1. 5), he received his prophetical call in Anathoth (cli. 1. 2) ; and along with Hilkiah
tlie high priest, the prophetess Huldah, and the prophet Zeplianiah, lie lielped forward Josiali's reformation of religion (2 Kings 23. 1-25). Arnong the first charges to him was one tliat he should go and proclaim God's message in Jerusalem (ch. 2. 2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (ch. 11. 6) Ave years after his call to prophesy. On his return to Anatjiolh, his countrymen, offended at his reproofs, conspired against his life. To escape tlieir persecutions (ch. 11. 21), as well as those of his owa family (ch. 12. 6), he left. Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested ; also during the three months of Jehoahaz or Sliallum's reign (ch. 22. 10-12). On Jehoiakim's accession it became evident that Josiah's reformation eflected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (ch. 26.8-11). The princes, however, especially Aliikam, interposed in his belialf (ch. 26. J6, 24), but he was put under restraint, or at least deemecj.it prudent not to appear in public. In the fourth year of Jelioiakim (606 b. c), he was commanded to write the predictions given orally through Uim, and to read them to the people. Being "shut up," he could not him-
self go into the house of the Lord (ch. 30. 5); he therefore deputed Baruch, his amanuensis, to read them in pul^lic on the fast-day. The princes tliereupou advised Baruch and Jeremiah to iiide themselves from the king's displeasure. Meanwhile they read the roll to the king, wlio was so enraged that he cut it with a knife and threw it into the lire ; at the same time giving orders for the appreliension of the prophet and Baruch. They escaped Jehoiakim's violence, wlilch had already killed the prophet Urijaii (ch. 20. 20-23). Baruch rewrote the words, with additional prophecies, on another
roll (ch. 36. 27-32). In the three mouths' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen-mother (cli. 13. 18; 22. 24-80; cf. 2 Kings 24. 12). In this reign he was imprisoned for a short. time by Pashur (ch. 20.), the chief governor of the Lord's house; but at Zedekiah's accession he was free (ch. 37. 4), for the king sent to him to " inquire of the Lord " when Nebucliadnezzar came up against Jerusalem (ch. 21. 1-3, &c. ; 37. 3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (ch. 37. 5); but Jeremiali warned the king that the Egyptians would forsalce him, and the Chaldeans return and burn up the city (ch. 87. 7, 8). The princes, irritated at M<is, made the departure of .Jeremiah from the city during the respite a pretext for imprisoning liim, on the allegation of liis deserting to the Chaldeans (ch. 38. 1-5). He would have been left to perish in the dungeon of Malehiaii, but lor the intercession of Ebed-melech, the Ethiopian (ch. 38. 6-13). Zedekiah, though he consulted Jeremiah in' secret, yet was induced by his princes to leave Jeremiah in prison (ch. 88. 14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzaradan, to give him liis freedom, so that lie might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during whicli his country had repaid ills services with neglect and persecution, he stayed with Gedaliali, the ruler appointed by Nebuchadnezzar over Jndea (eh. 40. 6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and B.iruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (cli. 41., 42., and 43.). At Tahpanhes, a boundary city on tlie Tanitic or Pelusian branch of the Nile, he prophesied the overtlirow of Egypt (ch. 43. 8-13). Ti-adition says he died in Egypt. Accoiding to the Pseudo-Epiplianius, he was stoned at TaphniB or Tahpanlies. The Jews so venerated liim that they believed he would rise from the dead and'be the forerunner of Messiah (Matthew 16. 14).
Haveunick observes, that the combination of features in Jeremiah's character proves his Divine mission ; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects—the Spirit of prophecy. controlling his natural temper and qualifying him
for his liazardous undertaking, without doing violence to his individuality. Zephaniali, Habakkuk, Daniel, andEzeklel were his contemporaries. The last forms a good contrast to Jeremiali, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the
The Time and the JEREMIAH I. Calling of Jeremiah,
natU'U's sins ns opposed to righteousness—Jeremiah, as productive of misery; the former takes the objective, the
Iiitli r the subjective, view of tlie evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by.pathos, and sympathy with the wretched; his Lamentations illustrate th!s; the whole series of elegies has bul one object—to express sorrow for his fallen countrj'; yet the lights and images in which he presents this are 80 many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. Tlie language is marked by Aramasisms, which probably was the ground of Jerome's charge, that the
etyle is " rustic." Lowth denies the charge, and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repctilion of .stereotyped forms—and these often iJiree times—are due to his allected feelings and
to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.
The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was—Josiah (under whom he propliesied eighteen years), Jehoahaz (three months), .lehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (cbs. 1.-20.) are immediately followed by a portion under Zedekiah (cli. 21). Again, ch. 24. 8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, a:»d Jeconiah (chs. 22., 2S., 25., v. 1, &c.). So chs. So., 36., as to Jehoiakim, follow chs. 27., 2S., 29., 33., 31., as to Zedekiah ; and cll-
45., dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after tlie overthrow of Jerusalem. Ewald thinks the present arrangement substantially .lei'emiah's own; the various portions are prefaced by the same formula, "The word which came to Jeiemiah from the Lord " (ch. 7. 1; 11. 1 ; 18. 1 ; 21. 1; 25. 1; 30. 1;
32. 1; 31. 1, 8; S5. 1; 40. 1; 44. 1; cf. ch. 14. 1; 48. 1; 47. 1; 49. 34). Notes of time mark other divisions more or less historical (ch. 26. 1 ; 27. l;-36. 1; 37. 1). Two other portions are distinct of themselves (ch. 29. 1; 45. 1). Ch. 2. has the .shorter introduction which marks the beginning of a strophe; ch. 3. seems imperfect, having as the introduction merely "saj-ing" (Hebrew, eh. 3. 1). Thus in the poetical parts, there are twenty-three sections divided into strophes, of from seven to nine ver.ses, marked some way thus, "The Lord said also unto me." Ttiey form five books: L The Introduction, ch. 1. II. Reproofs of the Jews, chs. 2.-21., made up of seven sections : (1) cli. 2. ; (2) 3.-6. ; (3) 7.-10.
;' (4) 11.-13.
(5) 14.-17. ; (6) 17.-19., 20. : (7) 21.-24. III. Review of all nations in two sections : 25. and 26.-19., with a historical appendix of three sec!ions, (1) 2(>. ; (2) 27. ; (3) 2S., 29. IV. Two sections picturing the hopes of brighter limes, (1) 30., 31. ; (2) 32., 33.
and an historical appendix in three sections: (1) ch. 34. 1-7; (2) 34.8-22; (3)35. V. The conclusion, iu two sections:
(1) ph. rib. 2; (2) 45. Subsequently, in Egypt, he added ch. 46. 13-26 to tlie previous prophecy as to Egypt; also the three
sccthin!^, chs. 37.-39. ; 40.-43. ; and 44. Ch. 52. was probably (see cli. 51. 04) an appendix from a later hand, taken from 2 Kings 24. 18, &c. 2.5. 30. The prophecies against the several foreign nations stand iu a difl'erent order iu the Hebrew from tiiat of LXX.; also the prophecies against them in Hebrew (chs. 46.-51.) are in the LXX. placed after ch. 25. 14, lorming chs. 26.-31. ; the remainder of ch. 25. of the Hebrew is ch. 32. of LXX. Some passaiges in the Hebrew (ch. 27. 19-
22; 33. 14-26; 39.4-14; 48. 4.5-47) are not found in LXX.; the Greek translators must have had a different recension before them ; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See J\'ote. ch. 25. 13.
The canonicity of his prophecies is established by quotations of them in the New Testament (see Matthew 2. 17; 16.
14; Hebrews 8. 8-12; on Matthew 27. 9, see Introduction to Zechariah); also by the testlmonyof Ecclesiasticus49. 7,whlch quotes .leremiah 1. 10; of Philo, who quotes his word as an "oracle;" and of the list of canonical books in Melito, Origeu, Jerome, and the Talmud.
' •
Jehovah's secret counsel, is meant by the sanctificatlon here(cf. Luke 1, 15, 41; Acts 15. IS; Galatians 1. 15; Ephesians 1. 11). 6. From the long duration of his office (v. a, 3; ch. 40. I', etc.; 43. 8, Ac.), it is supposed that he was at his call under twenty-five years of age. cUiia—the .same word is translated, "young man" (2 Samuel 18. 5). The reluctance often shown by inspired ministers of God (Exodus 4. 10; 6. 12, 30; Jonah 1. 3) to accept the call, shows that they did not assume the oflice under the impulse of selfdeceiving fanaticism, as false prophets often did. 7. to all that—to all to whom. [Rosenmuller.] Rather, "to all against whom;" in a hostile sense (cf. u. 8. 17, 18, 19). [Mauker.] Such was the perversity of the rulers and people of Judea at that time, tliat whoever would desire to be a faithful prophet needed to .arm himself with an intrepid mind; Jeremiah was natually timid and sensitive, yet the Spirit moulded him to tlie necessary degree of courage without talking away his peculiar individuality. 8. (Ezekiel 2. 6; 3. 9.) I am with thee—(Exodus 3.
Vcr. 1-19. The General Title or Introduction (v.l-
8); proI)ably prefixed by Jeremiah, when he collected his prophecies, and gave them to his countrymen to take with them to B^vbylon. [Miciiaelis.] 1. Anatliotli—
town in Benjamin, twenty stadia, i. e., two or three miles, north of Jci usalem; now Anata (cf. Isaiah 10. 30, and the context, 28-32).- One of the four cities allotted to the Kohathites in-Bonjamin (Joshua 21. 18). Cf. 1 Kings 2. 26, 27; a stigma was cast thenceforth on the whole sacerdotal family resident there ; this may be alluded to in the words
here, "the priests ... in Anathoth." God chooses "the weak, ba.se, and despised things" "to confound the mighty." a, 3. .T«Iioialclm . . . Josiah . . . Zedcftlali— Jehoahaz and Jehoiaohiu are omitted, for they reigned only three' months each. Tlie first and last of the kings under whom each prophet prophesied are often thus speci-
fied in the general title. See on these kings, and Jeremiah's
12; Joshua 1.5.) 9. touched my mouth—a symbolical act in supernatural vision, implying th.at God would give him utterance, nottvithstanding liis inal)ility to speak {v.
life, my Intro<luft ion. thlrtcentli ... of Uls relgii—(Ch.
25. 3.) f/ftli Dioiilli— ('2 Kings 2.5. 8.) 4-10. JereiJiiah's call
to the prophrticdl utju-c. tiiito nie—other MSS. read "to him;" hut l'Jit<jli..s?i Version probably represents the triie Hebrew text; this inscription was doubtless made by Jeremiah himself. 5. kiicw—approved of thee as my chosen instrument (Kxodus 3.3. 12, 17; cf. Isaiah 49. 1, 5; Komans 8. 20). 8ai»e<ifif<l—rather, separated. The primary meaning is, to set apart from a common to a sj)Ccial use; hence arose the secondary sense, losanelifi/, ceremonially and morally. It is not here meant that Jehovah cleansed Jeremiah fl'oin original sin or regenerated him by his Spirit; but separated him to his x>f.Qn\\a,T prophetical
6). So Isaiah's lips were touched with a living coal (Isaiah
«. 7 ; cf. Ezekiel 2. 8, 9, 10 ; Daniel 10. 16). 10. set thee over —lit., appointed thee to the oversight. He was to have his eye upon the nations, and to predict tlielr destruction, or restoration, according as their conduct was bad or good. Prophets are said to do that wliicli they foretell ahull be done?; for their word is God's word; and His word is His Instrument whereby He docth sill things (Genesis 1. 3; Psalm 33. 0. 9). Word and deed are one thing with Him. What His prophet sailh is us certain as if It were done. The prophet's own consc^lousness was alisorbed into that of God; so closely united to God did he feel himself, thai Jehovah's words and deeds are described us his. In ch.
office. Including in its range, not mei'ely the Hebrews, but also the nations hostile. to tliem- (ch. 25. 12-;iS; 27. 46-51). lHENDiti;soN.J Not the elTecl, but the predostluallou In 506
JEREMIAH II.
Gods Exposluialion with the Jetnt.
Jeremiah's Pruphetiral Visions,
ters and c(!iitre of their idolatry; therefore addressed
81. '2S. God is sniil f n do what Jeremiah here is rcprespiiled
first. t[»ec— rather, " I remember in regard lo Ihce" [HenDK;tsoN] ; ybrZ/iec. [Maurer.] kindness of thy youth— not so much Isi'ael's kindness towards God, as the kindness w/iich Israel experienced from God in their early histoiy (cf. Ezekiel 16. 8, 22,60; 23.3,8,19; Hosea 2. 15). For Israel from tlie first showed perversity rather tlian kindness towards God (cf. Exodus 14.11,12; 15.24; 32. 1-7, &c.). Tlie greater were God's favours to them from the -first, the fouler was their ingratitude in forsaking Him (i'. 3, .5,
as doiiifj (cf. cli. IS. 7; 1 Kings 19. 17; Ezekiel 43. 3). foot out—(Mattliew lo. 13.) pull down—change of raetaplior
(o aicliitecture (2 Corinthians 10. i). There is a play on
.the similar sounds, IJiilhodi, Linlhotz, in the Hebrew for
" root out . . . pull down." build . . . plant—restore upon their repenting. His predictions were to he chieCiy, and ill the lir.sl instance, denunciatory; therelbre the destruction of tlie n.itions is put first, and witli a greater
vari( ty of terms than their re.storation. 11. rod—shoot, or branch, alijjond tree lit., Ihe wakeful tree, heca.ui<e it awakes from the .sleep of winter earlier than the other
&c.). espousals—the intervals between Israel's betrothal to God at the exodus from Egypt, and tlie formal execution of the marriage contract at 8inai. Ewald takes the "kindness" and "love" to be Israel's towards God at first (Exodus 19.8; 24.3; 35.20-29 ; 36.5; Joshua 24.10
trees, Uowering in January, and bearing fruit in March ; symbol of God's early execution of His purpose; v. 12, "hasten my word" (cf. Amos K. 2). 1^. linsttti—rather, "I will be wakeful as lo niy word," &c. ; alluding to v. 11, the
17). But cf. Deuteronomy 32. 16, 17; and Ezekiel 10. 5, 6, 15, 22 (" days of thy youth") implies that the iove here meant WAS on God's side, not Israel's, tltou wcntcst after nie in
icakeful tree. [JMaukbu.] 13. Another vision, signifying what is the "word" about to be" performed," and by wliat' Misirunientali ty. seething lit., blown under ; so boiling by reason of the Ihinie under it kept brisk by blowing. Au Orienlal .symbol of a raging war. toward—rather, "from the north." Lit., from the face of the reyion situated, towards
. . . wilderness—the next act of God's love, His leading them in the desert without needing any strange go<l, su<^h as they .since worshipped, to help Hiin (Deuteronomy 2. 7
32. 12). Verse 6 shows it is God's "leading" of them, not'
t/ieir following after God in the wilderness, which is im-
the 'norlh (cf. V. U, I-'}). [Mauker.] The pot in the north
plied. 3. lioliness unto the Lord—i.e., was consecrated
resteil on one side. Its mouth being about to pour forth
to the service of Jehovah (Exodus 19. 5, 6). They thus auswei'ed to the motto on their high priest's breastpl.ite, "Holiness to the Lord" (Deuteronomy 7. 6; 14.2,21). firstfruits of his increase i.e., of Jehovah's produce: as the
its contents .southwards, viz., on Judea. Babylon, though east of Judea, was regarded by the Hebrews as north, because they appropriated the term "east" to Arabia Deserta, stretching from Palestine to the Euphrates; or rather [Bochart], the reference here is, not to the site, but to the 7-oute of the Babylonians; not being able to cross the desert, tliey must enter the Holy Land by the northern frontier, through Riblah in Hamatli (eh. 3'J. 5;
fir.it-fruits of the whole produce of the land were devoted
to God (Exodus 23. 19; Numbers 18. 12, 13), so Israel was devoted to Him as the first-fruit and representative nation among all nations. So the spiritual Israel (James. 1.
b2.'.i). li. Jirealt forth—"shall disclose itself." Out of the north—(Ch. 4. «; ti. 1,22; 10.22; 25.9; Ezekiel 26.7.) The Chaldeans did not cast off the yoke of Assyria till
18; Revelation 14. 4). devour—carrying on the image of
Jirst-fruit.i wliich were eaten before tiie Lord by the priests
as the Lord's representatives; all who ate (injured) Jehovah's first-fruits (Israel), contracted guilt: ex. j/r., Amalek, the Arnorites, &c., extirpated for their guilt towards Israel, sliall come—rather, came.' 4. Jacob . . . Israel— the whole nation, families— (iN^'ofe, ch. 1. 15), hear God'a word not only collectively, but individually (Zechariah
8ev(!ra! years alter, under Nabopolassar, b. c. 62.5; but long previo\isly they had so increased as to threaten As-
syi'ia, which was now grown weak, and other neighbouring peoples. 15. fainilie*—the tribes or clans composing the s'arious kingdoms of Babylon; the specification of these aggravates the picture Of calami ty (ch. 25. 9). throne at..', gates—the usual place of administering ,7M«(jec. The conquering princes will set up their tribunal there (ch.
12. 12-14). 5. Iniquity wrong done to them (Isaiah 5. 4; Micah 6. 3 ; cf. Deuteronomy 32. 4). walked after vanity —contrasted with " walkest after me in the wilderness" {v,
2): -then J" was their guide in the barren desert; How they take idols as their guides, vanity . . . vain—An Idol is not only vawi (impotent and empty), but vanity itself. Its worshippers acquire its character, becoming min as it is (Deuteronomy 7. 26; Psalm 115. 8). A people's character never rises above that of its gods, which are its "better nature" [Bacon] (2 Kings 17. 15; Jonah 2. 8). 6. Neither said they, 'Wlierc, &c.—The very words which God uses (Isaiah 63. 9, 11, 13), when, as it were, reminding Himself of His fovmer acts of love to Israel as a ground for interposing in their behalf again. When they wouid not say, Where is Jehovah, &c., God Himself at last said it lor them
39. 3, 5; 52. 9). Or the reference is to the military pavilion
(ch. 43. 10). [Maurer.] 16. utter—pronounce. JVie ju-
dicial sentences, pronounced against the Jews by the invading princes, would be virtually the "judgments of God" (Isaiah 10.5). works—idols. 17. gird . . . loins resfflutely plepare for thy appointed task. Metaphor from the flowing robes worn in the East, which have to be ffiri up with a girdle, so as not to tncommode one, when undertaking any active work (Job 38.3; Luke 12.35; 1 Peter 1. 13). dismayed . . . confound—the same Hebrew word ; lit., to break. Be not dismayed at their faces (before them), lest I make thee dismayed before their faces (before them), i. e., " lest I should permit thee to be overcome by them" (cf. ch. 49. 37). 18. defenced city, &c.—t. e., I will give thee strength which no power of thine enemies shall overcome (ch. 0. 27; 15. 20; Lsaiah 50. 7; 54. 17; Luke 21. 15; Acts fi. 10). walls—^)/Mro/, to express tlie abundant strength to l)e given him. De Rossi's MSS. read singular, wall.
(cf. iVote, V. 2, above), deserts . . . pits—The desert between Mount Sinai and Palestine abounds in chasms and pits, in wliich beasts of burden often sink down to the knees. "Shadow of death" refers to the darkness of the caverns amidst the rooky precipices (Deuteronomy 8. 15; 32. 10). 7. plentiful— a land of Carmel, or well-cultivated Ihxid: a garden-land, in contrast to the "land of deserts" (v. 6). detaed—ijy idolatries (Judges 2.10-17; Psalm 78. 58, 59; 106.
p«(>l)ile of the l.^^»d—the general masses, as distinguished from tlie princes and priests.
38). you . . . ye—change to the second person from the third, " they" (v. 6), in order to bring home the guilt to the living generation. 8. The three leading classes, whose very office under the theocracy was to lead the people to God, disowned Him in the same language as the nation at large, "Where is the Lord" (seeu. 6)7 The priests, whose office it was to expound the law (Malachi 2. 6, 7). handleare occupied with as the subject of their profession. The pastor, civil, not religious; princes (ch. 3. 15), whose duty
Ver. 1-37. Expostulation with the Jews, reminding THEM OF THEIU FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT Favour, and a Denunciation of God'^ Coming Judgments for their Idolatry. Probably in the thirteenth year of the reign of Josiah (ch. 1. 2; cf. ch. 3. 6, " also
. . . in . . . days of Josiah"). The warning not to rely as they did on Egypt (v. 18), was in accordance with Jo.siah's policy, who took part with Assyria and Babylon against Eg.vpt (2 Kings 23. 29). Jeremiah, doubtless, supported the reformation begun by Josiah, in the previous year (the twelfth of his reign), and fully carried out in the eighteenth, it, cry—proclaim. Jcruisalem—The headquar-
it was to tend their people; the prop?iets, who should have reclaimed the people from their apostasy, encouraged them in it by pretended oracles from Baal, the Phceniciaa false god. by Baal—in his name and by his authority (ot, ch. 11. 21). widked after things . . . not protit—answex* Ing (o, " walked after vanity," i. e., Idols (v. 5 ; cf. u, H ; Hft« 507
The People cause their oion JEREMIAH II. Calamities, by their Sins.
Memphis Is from Man-nofri, "the abode of good men:" written in Hebrew," M.oi>\\" (Hosea9. G), or i\'o}j/j. The reference is to the coming invasion of Judah by Pharaoh-necho of Egypt, on his return from the Euplirates, when he deposed Jehoahaz,and levied a heavy tribute on the land
bakkuk 2. 18). 9. yet plead viz., hy inflicting still further Judgments on yon. cI»U«li-ei»'s cJiildrm—tliree MSS. and •Jekoiie omit "cliildien's;" they .seem to liave thought it unsuitable to read " children's children," when "children" had not preceded. But it is designedly so written, to intimate that tlie tinal judgment on tlie nation would be suapt-'uded /or marii/ yeiiera/ions [Hok.sley] (of. Ezekiel
(2 Kings 23. 3:i-:3.5). Josiah's death in battle with the same Pharaoh is probably included (2 Kings 2:?. 29, 30). have broken—rather, shall feed doivn the crown, &c., i. e., affect with the greatest ignominy, such as baldness was regarded In the East (ch. 48. 37 ; 2 Kings 2. 23). Instead of " also,"
20. 35, oti ; Jlicah 0. 2). 10. pass over t!»e isles— lather, "cross over to the isles." Cliittiin . . . Kcdar—i.e., the he.atheu nations, ucsi and east. Go where you will, you cannot find an instance of any heatlien nation forsaking their own lor other gods. Israel alone does this. Yet the heathen gods are false gods; whereas Israel, in forsaking me for other gods, forsake their "glory" for unprofitable
translate, " eve/i" the Egyptians, in whom thou dost trust, shall miserably disappoint thy expectation. [Maurer.] Jehoiakim was twice leagued with them (2 Kings 23. 34,
3.3): when he received the crown from them, and when he revolted from Nebuchadnezzar (2 Kings 24. 1, 2, 7). The Chaldeans, having become masters of Asia, threatened Egypt. Judea, situated between the contending powers, was thus exposed to the inroads of the one or other of the hostile armies; and unfortunately, except in Josiah'a reign, took side with Egypt, contrary to God's warnings. 17. Lit., "Has not thy forsaking the Lord, &o., procured this (calamity) to thee?" So LXX. : the Masoretic .accents make " this" the subject of the verb, leaving the object to be understood. "Has not this procured {it, i. e., the impending calamity) unto thee, that hast forsaken?" &c.
idols. Chittim—Cyprus, colonized by Phcenicians, who
built in it the city of Citium, the modern Chitti. Tlien the term came to be applied to all maritime coasts of the Mediterranean, especially Greece (Numbers 24. 2f ; Isaiah
2.3. 1; Daniel 11.30). li-edar—descended from Ishmael, the Bedouins and Arabs, east of Palestine. 11. glory—Jehovah, the glory of Israel (Psalm 106. 20; Romans 1. 23). The Shechinah, or cloud resting on the sanctuary, was the symbol of "the glory of the Lord" (1 Kings 8. 11; cf. Romans
9. 4). The golden calf was intended as an image of the true God (cf. Exodus 32. 4. 5j, j-et it is called an " idol" (Acts 7.,
(ch. 4. 18). led—(Deuteronomy 32. 10.) the way—the arti-
41). It (like Roman Catholic images) was a violation of the second commandment, as the heathen multiplying of gods is a violation of the first, not profit— (ii. 8.) I'-i. Impassioned persouillcation (Isaiah 1. 2). Uorribly afraid rather, " be horrified." be . . . very desolate—rather,- " be exceedingly aghast" at the monstrous spectacle. Lit., to be dried vp, .or devastated, places devastated haye such a.n unsightly look. [Maurer.] 13. two evils— not merely one evil, like the idolaters who know no better: besides simple idolatry, my people add the sin of forsaking the true Gixl wiioni they have known ; the heathen, though having the sin of idolatry, are free from the further sin of changing tlie true God for idols {v. 11). forsaken me The Hebrew collocation brings out the only Living God iutQ more prominent contrast witli idol nonentities. "Me they have forsaken, the Fountain," &c. (ch. 17. 13 ; Psalm
cle expresses t?ie right way, the way of the Lord: viz., the moral training which they enjoyed in the Mosaic covenant. 18. now—used in a reasoning sense, not of time,
tlie way of Egypt—What hast thou to do with tlie way,
i. e., with going down to Egypt ; or what, &c., with going to Assyria i drink . . . waters i. e., to seek rcinvigorating aid from them; so t). 13 and 36; cf. "waters," meaning numerous forces (Isaiah 8. 7). Silior—t. e.. The black river, in Greek Melas (black), the Nile: so called from the black deposit or soil it leaves after the inundation (Isaiah 23. 3). The LXX. identify it with Gihon, one of the rivers of Paradise, tlie rivf:r—Euphrates, called by pre-eminence,
the river; figurative for the Assyrian power. In G'25 b. c, the seventeenth year of Josiah, and the fourth of Jeremiah's office, the kingdom of Assyria fell before Babylon, therefore Assyria is hei'e put for Babylon its successor: so in 2 Kings 23. 29 ; Lamentations 5. 6. There was doubtless a league between Judea and Assyria (t. e., Babylon), which caused Josiah to march against Pharaoh-necho of Egypt, when that king went against Babylon: the evil consequence.s of this league are foretold in this verse and v,
30. 0; John 4. 14). broken cisterns—tanks for rain water, common in the East, where wells are scarce. The tanks not only cannot give lorth an everflowing fresh supply as fountains can, but cannot even retain the water poured into them; the stonework within being broken, the earth drinks up the collected water. So, in general, all earthly, compared with heavenly, means of satisfying man's highest wants (Isaiah 55. 1] 2; cf. Luke 12. .33). 1-1. Is lie a liome-born slave—No. " Israel is Jehovah's .son, even His fiist-born" (Exodus 4. 22). Verses 1(3, 18, and .^0, and the absence of any express contrast of the two parts of the nation are against Eichorn's view, that the prophet proposes to Judah, as yet spared, the case of Israel (the ten tribes) which had been carried away by Assyi-ia as a warning of what they might expect if they should still put their trust in Egypt. " Were Isi'a,ers ten tribes of meaner birth lhan Judah? Certainly not. If, then, the former fell before Assyria, .what can Judah hope from Egypt against Assyria?" "Israel" is rather here the whole of the remnant still left in their own laud, i. e,, Judah. " How comes
36. 19. correct . . . rejirove—rather, in the severer sense,
chastise . . .punish. [Maurer.] baekslidings— "apostasies;" plural, to express the number and variety of their defections. The very confederacies they entered into were the occasion of their overthrow (Proverbs 1. 31
Isaiah 3.9; Hosea 5.5). know . . . sec— imperative for futures: Thou sJialt know and see to thy cost, my fear rather, "the fear of me." 20. 1—the Hebrew should be pointed as the second person feminine, a form common in Jeremiah: " Tftou Jiast broken," &c. So LXX., and the sense requires it. tliy yoke . . . bands—the yoke and bands which I laid on thee, my laws (ch. 5. 5). transgress —so the Keri and many MSS. read. But LXX. and most authorities read, " I will not serve," t. e., obey. The sense, of English Version is, "I broke thy yoke (in Egypt), &c., and (at that time) thou saidst, I will not trnugress; whereas thou hast (since then) wandered" (from me) (Exr odus 19. 8). lull! . . . green tree—the scene of idolatd'ies (Deuteronomy 12. 2; Isaiah 57.5,7). wanderest—rather, "thou hast bowed down thyself" (for the act of adultery: figurative of shameless idolatry'(Exodus 31. 15, l(i; cf. Job
it to pass that the nation which once was under God's special protection (v. 3; is now left at the mercy of the foe
tis a worthless slive? The prophet sees this event as if present, though it was still future to Judah (v. 19). 15. llong — Tlie Baljylonian princes (ch. 4. 7; cf. Amos 3. 4). Tne disaster from the Babylonians in the fourth year of Jehoiakim's reign, and again three years later when, rel^'lng on Egypt, he revolted from Nebuchadnezj'.ar, is here referred to (ch. 40. 2; 2 Kings 24. 1, 2). 10. Nopti . . . TaUapanes—Memphis, capital of Lower Egypt, on the west bank of the Nile, near the pyramids of Gizeh, opposite the
31. 10). 31. The same image as Deuteronomy 32. 32; Psalm
80.8,9; Isaiah 5. 1, &c. nnto me—with respect to me. aa. nitre—not what is now so called, saltpetre; but the natron ot Egypt, a mineral alkali, an incru.station at the bottom of the lakes, after the summer heat has evaporated the water: used for washing (cf. Job 9.30; Provei-bs
site of modern Cairo. Daphyie, on theTaniljc branch of the Kile, near Pelusium,on the frontier of Eg.vpt towards Palestine. I.salah 30. 4 contracts it, //ane.>. These two cities, one the capital, the other that with which the Jews came most In contact, stand for the whole of Egypt. Tahapanes takes Its name from a goildess, Tphnet. L'-^HAMroLLiON.J 508
a5. 20). soap—poto.s7(, the carbonate of which is obtained Impui-e from burning dirterent plants, especially the kali of Egypt ami Arabia. Mixed with oil it was ust^d for
washinji. marked—deeply ingrained, indelibly marked;
Judah's Confidence Rejected, JEREMIAH III. GocTs Mercy toisards the People.
19.4; 2 Kings 21. 16; Psalm 106.38). See as to innocent blood shed, ntrt as here in honour of idols, but of prophet* for having reproved them, v. 30 ; ch. 26. 20-23. souls i. e., persons, search—I did not need to "search deep" to find proof of thy guilt; for it was "upon all these" thy skirts. Not in deep caverns didst thou perpetrate these atrocities, but openly in the vale of Hinnom and within the precincts of the temple. 35. (Ver. 2!, 29.) 36. gaddest—runnest to and fro, now seeking help from Assyria (2 Chronicles 28.
the Hebreiv, Cotham, being equivalent to Cathab. Others
translate, " is treasured yj)," from the Arabic. Maueeb, from a Si/rirxc root, is polluted. 33. (Proverbs 30. 12.) Baalim—pium^, to express manifold excellency: of. Elohim. aet—consider, the vnlley-^iz., o/i7mnom, or Tophet : sovilh. and east of Jerusalem : rendered infamous by the human
Bacriflces to Moloch in it (cf. ch. 31, 32; 19. 2, 6, 13, 14; 32.
85; Isaiah 3". 33, Note), thou art—omit. The substantive that follows in this verse (and also that in v.H) is In apposition with tlie preceding "thou." dromedary—rather, ayoung she-camel, traversing—iiZ., enfolding; making its ways complicated by wandering hither and thither, lusting after tlie male. Cf. as to the Jews' spiritual lust, Hosea2.6,7. 34. (Ch. 14. G; Job 39.5). " A wild ass," agreeing with " thou" (v. 23). at her pleasure—rather, " in her ardour," viz., in pursuit of a male, snuflfing the windto ascertain where one is to be found. [Maurer.] occasion —either from a Hebrew root, "to meet;" "her meeting (with the mi>le for sexual intercourse), who can avert It?" Or better from an Arabic root: "her heat (sexual im-
16-21), now from Egypt (ch. 37, 7, 8 ; Isaiah 30. 3). 37. him —Egypt, hands upon . . . head—expressive of mourning (2 Samuel 13. 19). in them—in those stays in which thou trustest.
Ver. 1-25. God's Mercy notwithstanding Judah's VlLENESS. Contrary to all precedent in the case of adul-
tery, Jehovah ofters a return to Judah, the spiritual adulteress (v. 1-5). A new portion of the book, ending with ch.
6. Judah worse than Israel ; yet both shall be restored In the last days {v. 6-25). 1. They say—rather, as Hebrew, "saying," In agreement with "the Lord;" v. 37 of last chapter. [Maurer.] Or, it is equivalent to, "Suppose this
pulse!, who can allay it?" [Maurer.] all tliey—whichever of the males desire her company. [Horsley.] will not weary themselves—have no need to weary themselves in searcliing for lier. her month—in the season of the year ivhen her sexual impulse is strongest, she puts her-
case." Some copyist may have omitted "The word of the Lord came to me," saying, shall he return to her will he take her back ? It was unlawful to do so (Deuterononiy 24. 1-4). sliall not—should not the land be polluted if this were done? yet return (v. 22; ch. 4. 1 ; Zech-
self in the way of tlie males, so that they have no difficulty in finding her. 35. Withhold, &o.—i. e.. Abstain from incontinence; fig. for idolatry. [Houbigant.] unshod, Ac-do hot run so violently in pursuing lovers, as to tvear out thy shoes: do not "thirst" so incontinently after sexual intercourse. Hitztg thinks the reference is to penances performed barefoot to idols, and the thirst occasioned by loud and continued invocations to them, no hope—(Ch.l8. 12; Isaiah 57. 10.) "It is hopeless," i. e., I mn desperately Te%o\wpA to go on in my own course, strangers—t. e., laying aside the metaphor, strange gods (ch. 3.
ari.ah 1. 3; cf. Ezekiel 16. 51, 58, 60.) "KTcvertheless," &<i. (Isaiah 50. 1, note). 3. high places—the scene of idolatries which were spiritual adulteries, in . . . ways sat for them—watching/o)' lovers like a prostitute (Genesis 38. 14,
21; Proverbs 7.12; 2.3.28; Ezekiel 16. 24, 2.5),'and like an Arab who lies in wait for travellers. The Arabs of the desert, east and south of Palestine, are still notorious as robbers. 3. no latter rain — essential to the crops in Palestine ; withheld in judgment (Leviticus 26. 19; cf. Joel
13; Deuteronomy .32. 10). 36. is ashamed—is put to shame. "Thief" (John lb. 1). Israel—i. e., Judah (u. 28). 37. Thou art my father—(Contrast ch. 3. 4; Isaiah 64. 8.) in . . . trouble they will say viz., to God (Psalm 78. 34 ; Isaiah 26.
2. 23). whore's forehead—(Ch.. 8. 12; Ezekiel 3. 8.) 4. from this time—not referring, as Michaelis thinks, to the reformation begun the year before, i. e., the twelfth of Josiah ; it means—now at once, now at last, me—contrasted with the " stock" whom they had heretofore called on as "father" (ch. 2. 27; Luke 15. 18). thou art—rather, "thou wast." guide of . . . youth i. e., husband (ch. 2.
16). Trouble often brings men to their senses (Luke 15.
16-18). 33. But—God sends them to the gods for whom they forsook Him, to see if they can help them (Deuteronomy 32. 37, 38 ; Judges 10. 14). according to the number of thy cities — besides national deities, each city had its tutelary god (ch. 11. 13). 39. plead with me —i. e., contend with me for afflicting you {v. 23, 35), 30.
2 ; Proverbs 2. 17 ; Hosea 2. 7, 15). Husband and father are the two most endearing of ties. 5. he—" thou," the second person, had preceded. The change to the third person implies a putting away of Ged to a greater distance from them; Instead of repenting and forsaking their idols, they merely deprecate the continuance of their punishment. Verse 12, and Psalm 103. 9, answer their question in the event of their penitence, spoken and—rather (God's reply to them), " Thou hast spoken (thus), and yet (all the while) thou hast done evil," &c. as thou couldestr-with
(Ch'.5. 3; 6.29; Isaiah 1.5; 9.13.) your children—f. e., your people, you. your , . . sword . . . devoured . . . prophets -(2 Chronicles .36. 16; Nehemiah 9. 28; Matthew 23. 29, 31.) 31. The Hebreiv collocation is, O, the generation, ye, i. e., " O ye who now live." The generation needed only to be named, to call its degeneracy to view, so palpable was It. wilderness—In which all the necessaries of life are wanting. On the contrary, Jehovah was a never-falling source of supply for all Israel's wants in the wilderness, and afterwards in Canaan, darkness lit., darkness of Jehovah, the strongest J?i?6rei« term for darkness; the densest darkness; cf. "land of the shadow of death" (v. 6). We are lords i. e., We are our own masters. We will worship what gods we like (Psalm 12. 4; 82. 6). But it is better to translate from a different Hebrew root: "We ramble at large," without restraint pursuing our idolatrous lusts. 33. Oriental females greatly pride themselves on their ornaments (cf. Isaiah 61. 10). attire girdles for the breast. forgotten me—<Ch. 12. 25; Hosea 8. 14.) 33. Why trimmeat Matjrer translates, " Hoiv skilfidly thou dost prepare thy way," Ac. But see 2 Kings 9. 30. "Trimmest" best suits the Image of one decking herself as a harlot, way—course of life, therefore accordingly. Or else, " nay, thou hast even," <tc. also . . . wicked one»—even the wicked harlots, i. e. (laying aside the metaphor) even the Genttles who are wicked, thou teachest to be still more so. (Grotius.] 34. Also—Not only art thou polluted with Idolatry, but also with the guilt of shedding innocent blood. [Maukkr.J Rosenmuller not so well translates, "even in thy skirts," Ac, t. e., there is no part of thee (not even thy skirts) that is not stained with innocent blood (ch.
all thy might; with incorrigible persistency. [Calvin.] 6. From here to ch. 6. 30, Is a new discourse, delivered in Josiah's reign ; it consists of two parts, the former extending to ch. 4. 3, in which he warns Judah from the example of Israel's doom, and yet promises Israel final restoration
the latter a threat of Babylonian invasion; as Nabopolassar founded the Babylonian empire, 625 b. c, the seventeenth of Josiah, this prophecy is perhaps not earlier than that date (ch. 4. 5, &c. ; 5. 14, Ac; 6. 1, Ac; 22.); and probably not later than the second thorough reformation In the eighteenth year of the same reign, backsliding—
lit., apostasy ; not merely apostate, but apostasy itself, the essence of it (v. 14, 22). 7. I said— (2 Kings 17. 13.) sister— (Ezekiel 16. 46 ; 23. 2, 4.) 8. I saw that, though (whereas) it was for this very reason (namely), because backsliding (apostate) Israel had committed adultery I had put her away (2 Kings 17. 6, 18), and given her a bill of divorce, yet Judah, Ac. (Ezekiel 23. 1}, Ac.) bill of Aivoi ce—lit., a " writing ot cuttings off." The plural implies the completeness of the severance. The use of this metaphor here, as in the former discourse (v. 1), Implies a close connection between the discourses. The epithets are characteristic
Israel "apostate" (as the Hebrew for "backsliding" is better rendered); Judah, not as yet atterly apostate, but
Promises to the Penitent. JEEEMIAH IV. God Calletn Israel hy His PromiM.
treichermis or faithless, also—herself also, Jike Israel. 9.
tion must be still future dsalah 11. 12, 13; Ezekiel 37. 1&-22; Hosea 1. 11). north—( F. 12.) land . . . given . . . Inheritance—(Amos U. Ip.) 19. The good land covcnantea to Abraham is to be restored to his seed. But the question arises. How shall this be done? put . . . among
It—some take this verse of Judah, to whom the end of i'.
8 refers. But v. 10 puts Judah in contrast to Israel in this
verse. "Yet for all this," referring to the sad example of Israel; if u. 9 referred to ,7wdaA, "she" would have been written in r. 10, not" Judah." TranMate, "It (the putting
. . . clilldx-en—the Greek for adoption means, lit., putting among the sons, the children— i. e., 'mj/ children. "How shall I receive thee back into my family, after thou hast so long forsaken me for idols?" The answer is, they would acknowledge Him as " Father," and no longer turn away from Him. God assumes the language of one wondering how so desperate apostates could be restored to His family and its privileges (cf. Ezekiel 37.3; Calvin makes it. How the race of Abraham can be propagated again, being as it were dead); yet as his purpose has decreed it so. He shows how it shall be eflected, viz., they shall receive from Him the spirit of adoption to cry, "My Father" (John 1. 12; Galatians 4. 6). The elect are "cliildreu" already in God's purpose; this is tlie ground of the subsequent realization of this relationship (Ephesians 1.
av, ay of Israel) had c-onie to pass through . . . whoredom; and (t. e.,for) she (Israel) had defiled, the land," &c. [MauEKR.] EnglishVersion, however, may be explained to I'efer to Israel.. ligJilness—"infamy." [Ewald.] Maurek not so well takes it from Hebrew root, "voice," "fame." 10. yet—notwitlistanding the lesson given in Israel's case of the fatal results of apostasy, not . . . -whole Iiesil-t— The reformation in the eis;late,enth year of Josiah was not thorough on the part of the people, for at his death they relapsed into idolatry (2 Chronicles 34. 33; Hosea 7. 11). 11. justified herself—has been made to appear almost just (i. e., comparatively innocent) by the surpassing guilt of Judah, who adds hypocrisy and treacherj'- to her sin; and who had the exam]ile of Israel to warn her, but in vain (cf. EzekLel 16. 51 ; L'.'i. 11). more than—in comparison with. 1!J. Go—not actually; but turn and proclaim towards
5; Hebrews 2.13). pleasant land—(Ch. 11.5; Ezekiel 20. 6;"Daniel 11. 16, iWnrf/m.) heritage of . . . liosts—a heritage the most goodly of all nations [Macrer]; or a "heritage possessed by powerful hosts" (Deuteronomy 4.38; Amos 2.9). The rendering "splendours," instead of "hosts," is opposed by the fact that the Hebrew for "splendour" is not found In the plural. 20. Surely— Rather, husband lit., friend. 21. In harmony with the preceding promises of God, the penitential confessions of Isr^iel are heard, high places—The scene of their idolatries is the scene of their confessions. Cf. v. 23, in which they cast aside their trust in tliese idolatrous
Vie north (Media and ^.s.yj/nct, where the ten tribes were located by Tiglaf h-pileser and Shalmaneser, 2 Kings 15.
29; 17. 6; IS. 9, 11). Eeturii . . . toackslidiins— //rbr^-it;, Shubah, Meshubah, a, play on sounds. In order to e.xcite Jndah to godly jealousy (Romans 11. 14), Jehovali addresses the exiled ten tribes of Israel with a loving invitation, cause . . . anger to fall lit., I will not let fall my countenance (cf. Genesis 4. 5, 6; Job 29. 3), i. e., I will not
cc/i:'(?JMe to frown on you. keep anger is to be supplied {Note, v. r>i. -13. Only aeknowledge—(Deuteronomy 30. 1,
3; Proverbs 28. 13.) scattered 'thy -ivaya, &c.—(Cli. 2.25.) Not merely the calves at Bethel, but the idols in every direction, were the oljjects of their worship (Ezekiel Ifi.
liig'n places. The publicjty of their penitence is also implied (cf. ch. 7. 29; 48.38). 32. Jehovah's renewed invitation (r. 12, 14) and their Ijjimediate response, heal—forgive (S Chronicles 30.18, 20; Hosea 14.4). nnto tliee— Rather, "in obedience to thee;" lit., for thee. [Ro.sENMUI.ler.] 33. multitude of mountains—i. e., the multitude of gods worshipped on them (cf. Psalm 121.1, 2, Margin). 34:. shame i. e., the idols, whose worship only covers us with shame (ch. 11. 13; Hosea 9. 10). So far from bringing us "salvation," they have cost us our cattle and even our children, whom we have sacrificed to. them. 35. (Ezra 9.7.) CHAPTER IV.
15, 24, 25). I*. I am matricd lit., I am Lcr-.l, i. e., husband to you (so eh. 31. 32; cf. Ilosea 2. 19, 20; Isaialt 54. 5). GeweNIUS, following the LXX. version of ch. 31. 32, and Paul's quot^ation of it, Hebrews 8. 9, <)"a)iita<e«, " I have rejected you;" so the corresponding Arabic, sinCL the idea of lord-
may pass into that of ioo/riny rfoitn tz/wn, and .so ?'c-
jeciiny. But IjXX. in t/iis passage translate, "I will be Lord over you." And tlie "for" has much more force in English Version than in that of Geseniu.S. The Hebrew hardly admits the rendering though. [IIengstenberg.] take you one of a city—Though but one or two Israelites were in a (foreign) city, they shall not be forgotten; all Bhall be restored (Amos 9. 9). So, In the si)iritual Israel, God gathers one convert here, another there, Into His Churcli; not the least one Is lost (Matthew
Ver. 1-31. Continuation of Address to the Tk^ Tribes of Lsraei, (v. l, 2). The PROi-UE'r Turns aoai-N TO Judah, to whom he had Originally been Sent
(t). 3-Sl). 1. return . . . return—play on words. " If thou wouldest return to thy land (thou must first), return {by conversion and repentance) to me." not remove—no longer be an unsettled wanderer in a strange land. So Calu (Genesis 4. 12, 14). 3. And thou—Rather, " And (/'(carried on fromt). 1) tliou shalt swear, ' Jehovali liveth,' in truth,"
IS. 14; Romans 11. 5; cf. ch. 24. 40, 41). familj^a clan, or trilie. 15. pastors—not religious, but civil rulers, as Zerubbabel, Nehomiah (ch. 23. 4; 2. S). 10. they shall no more say—Tlie Jews shall no longer glory in the j)Ossession of t)u' arlc; it shall not be missed, so great Bhall be the blessings of the new dispensation. Tlie throne of the Lord, present Himself, shall eclipse and put out of mind the ark of I lie covenant and the mercy-seat between the cheruliim, God's former throne. The ark, containing
&c., i. e., if thou shalt worship Him (for we swear by the God whom we worship; cf. Deuteronomy (i. 13; 10.20; Isaiah 19. IS; Amos 8. 14) in sincerity, &c. and the nations — Rather, this is apodosis to the "if;" t/ieiishall tha nations bless themselves in (by) Him" (Isaiali tio. 10). Tha conversion of the nations will be the consequence of
(.he two tables of the law, disappeared at the Baliylouian captivity, and was not rrstored to the second temi)lo, implying that the symbolical "glory" was to be superseded by a "greater glory" (Ilaijgai 2.9). neither . . . visit It Rather, " neitiicr shall it be missed" (so in ch. 2-3. 4). done --Rather, "neither shall it (the ark) be made (i. e., be leBtored) any more." |Mauker.] 17. Jerusalem—/Ac ?()/if)?e
Israel's conversion (Psalm 102.13,15; Romans 11. 12, 15). 3. Transition to Judah. Supply mentally. All wlilch (the foregoing declaration as to Israel) applies to Juilah. and Jerusalem— (. e., and especially the men of Jerusalem, as being the most prominent in .Uulea. llrcalc . . , fallow ground— I. <>., Repent of your idolatry, and so be prepared to serve the Lord in truth (Uosea 111.12; Jlatthew 13.7). The unhumbled heart is like ground which may be improved, being let out to .us for that purpose, but which is as yet fallow, overgrown with weeds, its natural product. 4. Ueinovo your natural corrupUon of heart (Deuteronomy 10. Iti; 30.6; Romans 2. "29; Colos.-iiaiis
city, not merely the temple. As it has been the centre of
llie //c6rc)(Mlicocracy, so it shall be the point of attraction to thewliole earth (Isaiah 2.2-4; Zechari.-ih 2.-10, 11;
14. l(i-21). throne of . . . Lord—The Shekinali, t liesyml)ol of God's peculiar nearness to Israel (Deuteionomy 1.7)
Mliall be surpassed l)y the antitype, God's own t hrone in Jerusalem (I'salm 2. 6, 8; Kzekiel 34. 2.'i, 21 ; Zechariuh 2. 5). Imagination—Rather, as Margin, " the obstinacy" or .sliihborniwss. IS. .Tiidali . . , Israel . . . together—Two distinct apostasies, that of Israel and that of Judali, were foretold (t). 8, lU). Tlie two have never been united since th« Babylonish captivity, tlierefore their joint restora5J0
2. 11). 5. cry, gatlier togetherRatlnir, " cry full'/," i.e., loudly. The Jews arc warned to take measures against the lmi')ending t'haldean invasion (cf. cli. S. 14). G. Zloii —the standard toward Zion intimated tl)at the people of the surrounding country were to fly to it, as being the
Ood Fxhorteth Judah to Repeniamx, JEREMIAH V. His JuJr/mmls upon the Jews.
strongest of their fortresses.. 7. Hon—Nebuchadnezzar and the Chaldeans (eh. 2. 1.5; 5. 6; Daniel 7. 11). Uls thi< Iift
of the scene (cf. Isaiah 24. 19; .31. 111. witliout form and voi<l—reduced to tlie primeval ehjios ((fentsis J.2j. 2*. mountnihs—(Isaiali 5. 2.5.) niovetJ lij;5i(ly—Khook vehemently, a^y. no man . . . bii-iJs-uo vestige of the human, or of tlie feathered creation, is to be seen (Ezekiel
-'lair; Babylon, destroyer of tlie Gentiles — Rather, "the nations" (ch. 2.5.9). 8. Nothing Is left to the Jews but to bewail their desperate condition, anger . . . not tnmed bacU—(Isaiah 9. 12, 17, 21.) 9. heart—the wisdom
38. 20; Zt'phaniah 1. 3). 20. frtUlful i^lavr—Hebrew, Carmel. a wilderness Hebrew, "lite wilderness," in contrast to "the fruitful place:" the greatdesert, where Carmel w.as, tliere is now the desert of Arahia. [Maurkr.] cities—in contrast to the fruitful place or field. 27. Full end—utter destruction : I will le-ave some hope of restoration (ch. 5.10, 18; 30.11; 40, 28; cf. I^eviticus 20.44). 188. For this—On account of the desolations just described (Isaiah .5. 30; Hosea 4. 3). .not repent-(Numbers 2:1 19.) 29. whole city—Jerusalem: to it tlie inhabitants of the country had fled for refuge; but wlien it, too, is likely to
of the most leading men will be utterly at a loss to devise means of relief. 10. thon hast . . . deceived—God, having even the false prophets in His hands, is here said to do thatwliich for inscrutable purposes He permits them to do (Exodus 9. 12; 2 Th.essalonian8 2. U; cf. ch. 8. 1-5; which passage shows that the dupes of error were «e//-prepar€d
for it, and that God's predestination did not destroy their moral freedom as voluntary agents). The false prophets
foretold "peace," and the Jews believed them; God overruled this to His purposes (ch. 5. 12; 14.1.3; Ezekiel 11.9). soul—Rather, "reacheth to the life." 11. drywlnd—the simoom, terrific and destructive, blowing from the south-
fall, they flee out of it to hide in the "thickets." Henderson translates, "every city." noise—tlie mere noise of the hostile horsemen shall put you to flight. 30. when thou art spoiled—rather, " thou, O destroyed one." [JlAUKBK.] rcntest . . . face with painting—Oriental females paint their eyes with stibiuiil, or antimony, to make them look full and sparkling, the black margin causing the white of the eyes to appear the brighter by contrast
east across the sandy deserts east of Palestine. Image of the invading Babylonian army (Hosea 1.3. 15). Babylon
In its turn shall be visited by a similar " destroying wind"
(ch. 51. 1). of . . . high places—f. e., that sweeps over tiie high places, dangliter—t. e., the children of my people, not to fan—a very different wind from those ordinary winds employed for fanning the grain in the open air.
(2 Kings 9. 30). He uses the term distcndcst in derision of
tlieir effort to make their eyes look large [Maurek]; or
13. fnli . . . from those places—Rather, "a wind /uHer
else, rentest, i. e., dost lacerate by punyturing the eyelid in order to make the antimony adhere. [Rosenmuli.er.] So the Jews use every artifice to secure the aid of Egypt against Babylon, face—rather, thy eyes (Ezekiel 23. 40). 31. angsilsh—1)22., occasioned by the attack of the enemy, daugliter of Zion—There is peculiar beauty in suppressing the name of the person in trouble, until that trouble had been fully described. [Henderson.] hewaileth herself—rather, "draweth her breath short" [Horsi.,et]'