Chapter LXVI (continued, part 2)
(i. e., more impetuous) than those ivinds" (which fan the
corn) (r>. 11). [Rosenmuller.] unto me—for me, as my Instiument for executing my purpose, sentence—:;'7(dflrments against them (ch. 1.16). 13. clouds— continuing the metaphor in d. 11, 12. Clouds of sand and dust accompany the simoom, and after rapid gj'rations ascend
like a pillar, eagles—(Deuteronomy 28.49; Habakkuk
1. 8 ) "Woe \mto us-^The people are graphically presented before us, without it being formally so stated, bursting out in these exclamations. 1*. Only one means of deliverance is left to the Jews— a thorough repentance. Gesexics translates, "How long wilt thou harbour vain thoughts?" &c. vain thoughts viz., projects for deliverance, such' as enlisting the Egyptians on their
panieth. spreadcth . . hands—(Lamentations 1, 17.)
CHAPTEE V.
Ver. 1-31. The Cause of the Judgments to be inflicted IS THE Universal Corrurtion of the People. 1. a man—As the pious Josiah, Baruch, and Zephaniah lived in Jerusalem at that time, Jeremiah must here mean tlie ma.ss of the people, the king, his counsellors, the false prophets, and the priests, as distinguished from the faithful few, whom God had openly separated from the reprobate people; among the latter not even owe just person was to be found (Isaiah 9. 16) [Calvin]; the godly, moreover, were forbidden to intercede for them (ch. 7. 16;
Bide. 1.5. For . . . from Dan—The connection is: There
Is danger in delay; for the voice of a messenger announces the approach of the Chaldean enemy from Dan, the northern frontier of Palestine (ch. 8.16; cf. v. 6; ch. 1. 14). Mount Ephralm—which borders closely on Judah ; so that the foe is coming nearer and nearer. Dan and Bethel \n Ephraim were the two places where Jei-oboam sat up the idolatrous calves (1 Kings 12. 29); just retribution. IG. The neighbouring foreign "nations" are summoned to witness Jehovah's judgments on His rebel people (ch. 6. 18, 19). watchers—t. e., besiegers (cf. 2 Samuel 11.10); "observed" or watched, i.e., besieged, their voice—the war-shout. 17. keepers of a fleld—nietaplior from tliose wlio watch a field, to frighten away, the wild
cf. Genesis 18. 23, &c. ; Psalm 12. 1 ; Ezekiel 22. 30). see . ". . know—look . . . ascertain, judgment—justice, righteousness, pardon it—rather, her. 2. (Titus 1. 16.) swear falsely—not a judicial oath ; but their profession of the worship of jehovah is insincere (v. 7; ch. 4. 2).- The reformation under Josiah was merely superficial in the case of the majority. 3. eyes upon the truth—(Deuteronomy 32. 4; 2 Chronicles 16.9.) "Truth" is in contrast with "swear falsely" (v. 2). The false-professing Jews could expect nothing but judgments from the God of truth, stricken . . . not grieved—(Ch. 2. 30; Isaiah 1.5;
beasts. 18. (Ch. 2. 17, 19; Psalm 107. 17.) this Is thy wickedness—i. e., the fruU of thy wickedness. 19. The prophet suddenly assumes the language of the Jewisli State personified, lamenting its affliction (ch. 10. 19, 20; 9.
1,10; Isaiah 15.5; cf. Luke 19.41). at my very l»eart— Hebrew, at the walls of my heart; the muscles round tlie heart. There is a climax, the " bowels," tlie pericardium, the "heart" itself, maketh . . . nolae—moaneth. [Henderson.] alarm—the battle-shout. SJO. Destruction . . , cried—Breaisii upon breach is announced (Psalm 42. 7; Ezekiel 7. 2ii). The war "trumpet" . . . the battle-shout
9. 13.) refused . . . correction—<Ch. 7. 28 ; Zephaniah 3.2.) 4. poor—rather, "the poor." He supposes for the moment that this utter depravity is confined to the uninstructed poor, and that he would find a different state of things in the higher ranks : but there he finds unbridled profligacy. 5. they have known—rather, "they must know." The prophet supposes it as probable, consideftng tLeir position, but these—I found tlie very reverse to be
. . . the "destructions" . . . the havoc throughout "the whole land" . . . the spoiling of the shepherds' "tents"
(ch. 10. 20; or, "tents" means cities, which should be overthrown as easily as tents [Calvin]), form a gradation. 31. Judah in perplexity asks. How long is this state of tilings to continue? 'ii. Jehovah's reply; they cannot be otherwise tlian miserable, since they persevere in sin. The repetition of clauses gives greater force to the sentiment, wise . . . evil ... to do good . . . no knowledge—reversing the rule (Romans 16.19) "wise unto . . . good, simple concerningevil." !J3. Graphic picture of tlie utter desolation about to visit Palestine. "I beheld, and Ji)!" four times solemnly repeated, heightens the awful eifect
tlie case, hurst . . . bonds-set God's law at defiance (Psalm 2. .3). 0. lion . . . wolf. . . leopard—the strong-
est, the most ravenous, and the swiftest, respectively, tif beasts: Illustrating the formidable character of the Babylonians, of the evenings—others not so well translate, of the deserts. The plural means that it goes forth every eve-
ninrj to seek its prey (Psalm 101. 20; Habakkuk 1. 8; Zephaniah 3. 3). leopard . . . watch . . . cities—(Hosea 13. 7.)
It shall lie In wait about their cities. 7. It would not be consistent with God's holiness to let such wickednesa
Judgments upon the Jews for Impiety. JEREMIAH VI. ZMs Foes prepare War against Jier.
to the beginning of December. The "latter," or spring
pass unpunished, s-vyorii by {v. 2; ch. 4.2); i. e., wor-
ra-in in Palestine, falls before harvest in March and April, and is. essential for ripening the craps (Deuterohomy 11.
ship2)ed. no go»ls—(Dtutei'onomy 32. 21.) fed ... to tlie full—so the Keri {Hebrew Margin) reD^ls.. God's bountifulness is contrasted witli theirapostasy (Deuteronomy 32.
14; Joel 2.23). weeks of . . . harvest— the seven weeks between passover and pentecost, beginning on the 16tli of Nisan (Deuteronomy 16. 9). By God's special providence no rain fell in Palestine during the harvest weeks, so that liarvest work went on without interruption (see Genesis
15). Prospei'ity, tlie gilt of God, designed to lead men to Him, often prodiu-rs tlie opposite effect. The Hebrew Chetib (text) reads: " I bound them (to nie) by oath," viz., In the marriage covenant, sealed at Sinai between God and
8.22). 25. National guilt liad caused the suspension of these national mercies mentioned in v. 24 (of. ch. 3. 3). 26. (Proverbs 1. 11, 17, 18 ; Habakkuk 1. 15.) as he that setteth snares—rather, "as fowlers crouch." [Maurer.] trap
Israel; in contrast to which stands their "adultery:" the antithesis favours tliis. adtiltcry . . . harlots' Uotises—
spiritually: idolatry in temples of idols; but literal pros-
titution is also included, being frequently part of idol-worBhip: e. g., in the worship of the Babylonian Mylitta. 8. iu tlie moriilng—(Isaiah 5.11.) "Rising early in the morning " is a phrase lor unceasing eagerness in any pur-
lit., destruction: the instrument of destruction, catch men—not as Peter, to save (Luke 5. 10), but to destroy men. 27. full of deceit—full of treasures got by deceit. rich—(Psalm 73. 12, 18-20.) 28. shine—the effect of fatness on the skin (Deuteronomy 32. 15). They live a life of selfindulgence, overpass . . . the wicked—exceed even the Gentiles in wickedness (ch. 2. 33; Ezekiel 5.6, 7). judge not . . . fatherless—(Isaiah 1. 23). yet . . . prospei-—(Ch.
suit; such was the Jews' avidity after idol-worship. Matjrek translates from a different Hebrew root, "continually wander to and fro," inflamed with lust (ch. 2. 23). But JSnglish Version is simpler (cf. ch. 13. 27; Ezekiel 22. 11). 9. (Ver. 29; ch.9. 9; 44.22.) 10. Abrupt apostrophe to the Babylonians, to take Jerusalem, but not to destroy the na-
12. 1.) 29. (Ver. 9; Malachi 3. 5.) 30. (Ch. 23. 14; Hosea 6.
10.) 31. hear rule by their means— lit., accoixling to their hands, ii e., under their guidance (1 Chronicles 25. 3). As a sample of the priests lending themselves to the deceits of the false prophets, to gain influence over the people, see ch. 29. 24-32. love to Iiave it so—(Micah 2. II.) end thereof—the fatal issue of this sinful course, when Divine judgments sliall come.
tion utterly (JVote, ch.i. '17).. Ijattlements—rather, tendrils [Matjrer]: the state being compared to a vine (ch.l2. 10), the stem of which was to be spared, while the tendrils (the chief men) were to be removed. 11. (Ch. 3. 20.) 13. belleddenied. It is not lie—rather, "(Jehovah) is not He," i. e., the true and only God (ch. 14. 22; Deuteronomy 32.39; Isaiah 43. 10, 13). By their idolatry they virtually denied Him. Or, referring to what follows, and to v. 9, "(Jehovah)
is not," viz., about to be the punisher of our sins (cli. 14. 13; Isaiah 28. 15). 13. Continuation of the unbelieving language ol the Jews, tlie jiropliets—who prophesy punishment coming on us. tlie word—the Holy Spirit, w!io speaks through true prophets, is not in therh. [JMaurer.] Or
Ver. 1-30. Zion's Foes prepare War against heb: HER Sins are the cause. 1. Benjamin-Jerusalem was situated in the tribe of Benjamin, which was here separated from that of Judah by the valley of Hinnom. Though
else, "There is no word (Divine communication) In them" (Hosea 1. 2) [Rosenmui-ler]. thus, &c.—their ill-omened prophecies shall fall on themselves. lA. ye . . . thy . . , this people—He turns away from addressing the people to the prophet; implying that He puts them to a distance from Him, and only communicates with them through his prophet (v. 19). fire. . . . wood—Thy denunciations of judgments shall be fulfilled, and shall consume them as
it was inhabited partly by Benjamites, partly by men of Judah. he addresses the former as being his own countrymen, hlow . . . trumpet . . . Tekoa Tikehu, Tekoa form a play on sounds. The birth-place of Amos. Beth-liaC" cerem—meaning in Hebrew, vineyard-house. It and Tekoa were a few miles south of Jerusalem. As the enemy came from the north, the inhabitants of the surrounding country would naturally flee southwards. The fire-signal on the hills gave warning of danger approaching. 2. likened—rather, "I lay waste." IJt., "O comely and delicate one, I lay waste the daughter of Zion," i. e., thee. So Zechariah 3. 9, " before Joshua," i. e., before thee. [Maurer.] 3. shepherds — hostile leaders with their armies (ch. 1. 15 ; 4. 17 ; 49. 20 ; 50. 45). fcetl—They shall consume each one all that is near him; lit., "his hand," i. e., the place which he occupies (Numbers 2. 17; Note, Isaiah
fire does wood. In ch. 23. 29 it is the penetrating energy of
fire which is the point of comparison. 15. (Ch. 1. 15; 6.22.) Alluding to Deuteronomy 28. 49, &c. Israel—<. e., Judah. mlglity — from an Arabic root, enduring. The fourfold repetition of "nation" heightens the force, ancient—The Chaldeans came originally from the Carduchian and Armenian mountains north of Mesopotamia, whence they Immigrated into Babylonia; like all mountaineers, they were brave and hardy (Note, Isaiah 23. 13). language . . . Knowestnot—Isaiah 36. 11 shows that A^-amaic was not understood by the jnultitude, but only by the educated
56. 5). 4, 5. The invading soldiers encourage one another
to the attack on Jerusalem. Prepare lit.. Sanctify wor,
classes. [Maurer.] Hj;nderson refers It to the original languar/e of tlie Babylonians, which, he thinks, they brought with them from their native liills, akin to the Persic, not to the Aramaic, or any other Semitic tongue, the parent of the modern Kurd. 10. open sepulchre
t. e.. Proclaim it formally with solemn rites; the invasion was solemnly ordered by God (cf. Isaiah 13. 3). at noon the hottest part of the day when attacks were rarely made
(ch. 15. 8 ; 20. 16). Even at this time they wished to attack, such is their eagerness, woe unto us—The words of the' invaders, mourning the approach of night which would suspend their hostile operations; still, even in spite of the darkness, at night they renew the attack {v. 5). 6. cast —Hebrew, pour out; referring to the emptying of the baskets of earth to make the mound, formed of " trees" and earth-work, to overtop the cit.v walls. The " trees" were also used to make warlike engines with, this—pointing the invaders to Jerusalem, visited — i. e., punished, wholly oppression—or join "wholly" with "visited,"
(Cf. Psalm 5.9.) Their quiver is aU-devouring, as the grave opened to receive tlie dead : as many as are the arrows, so many are the deaths. 17. (Leviticus 26. 16.) 18. (Ver. 10; ch. 4. 27.) Nevertheless Not ctcti. in those days of judgments, God will not utterly exterminate Ills peo-
ple. 19. Retribution in kind. As ye have forsaken me
(ch. 2. 13), so shall ye btforsaken by me. As ye have served strange (foreign) gods in your land, so shall ye serve strangers (foreigners) In a land not yours. Cf. the similar retribution in Deuteronomy 28. 47, 48. 21. eyes, . . . and ears, and translate, "and yet" (cf. Deuteronomy 29. 4; Isai.ih 6. 9). Having powers of perception, they did not Hse them: still they were responsible for the exercise of them. H'i. sanil—though made up of particles easily shifting about, I render it sutllclent to curb the violence of the sea. Such is your monstrous perversil,y, that the raging, senseless sea sooner obeys me, than ye do who profess to be intelligent [Cai.vin] (Job 26. 10; 38.10, 11; Proverbs 8.
t. e., she is altogether (in her whole extent) to be punished. [Maurer.] 7. fountain—rather, a ivell dug, from which water springs ; distinct from a natural spring or fountain, casteth out catisctli to flow ; lit., caiuieth to dig, t he cause being put for the effect (2 Kings 21. 16, 24; Isaiah 57. 20). me—Jehovah. 8. Tender appeal in the midst of threats. depart — Hebrtnv, "be tm-n away:" Jehovah's allectlon making Him unwilling to depart; His attachment to Jerusalem was such that an effort was needed to tear lilmself from It (Ezekiel 23. 18; Hosea 9. 12; 11. 8). 9. The Jews are the grapes, their enemies the unsparing gleaners.
29; Revelation 15. 4). )43. (Ch. 6. 28.) 84. rain . . . former
, , , latter—the " tornier" falls from the middle of October
I/ie Prophet Lamentelk the JudgmenU JEREMIAH Vir. of Ood because of the People's Sins.
turji back . . . hand—again and again bring freslilygathered liaiullals to the bafelcets; referring to the repeated carrying away of captives to Babylon (ch. 52. 28-30;
Zion" (v. 23); caution to the citizens of Jerusalem not to expose themselves to the enemy by going outside of the city walls, sword of the enemy lit., there is a sword to the enemy ; the enemy hath a sword. 26. wallow ... In ashes—(Ch. 25. 34 ; Micah 1. 10.) As they usually in mourning only "cast ashes on the head," wallowing in them means something more, viz., so entirely to cover one's self with ashes as to be like one who had rolled in them (Ezekiel 27. 30). as for an only son—(Amos 8. 10 ; Zechariah 12. 10.) lamentation lit., lamentation expressed by beating the breast. 27. tower . . . fortress—(ch. 1. 18), rather, "an assayer (and) explorer." By a metaphor from metallurgy in v. 27-30, Jehovah, in conclusion, confirms the prophet in his office, and the latter sums up the description of the reprobate people on whom he had to work. The Hebrew for "assayer" {English Version, " tower") is from a root to try metals. " Explorer" {English Version, " fortress") is from an Arabic root, keen-sighted
2 Kings 24. 14; 25. U). 10. ear Is unclrciimclsed — closed against tlie precepts of God by the foreskin of carnality (Leviticus 2C. 41 ; Ezekiel 44. 7; Acts 7. 51). word ... reproach—(Ch. 20. 8.) 11. fury of . . . Lord—His denunciations communicated to the prophet against Judah. weary with holding in— {Ch. 20. 9.) I will pour—or
else imperative: the command of God (see u. 12), "Pour
It out." [Maitrer.] aged . . . full of days—The former means one becoming old; the latter a decrepit old man [Maueek] (,Tob 5.26; Isaiah 65.20). 13. The very punishments threatened by Moses in the event of disobedience
to God (Deuteronomy 2S. 30). turned— transferred. 13.
^Cil. 8. 10; Isuiiih 56. 11; Micah 3. 11.) 14. hurt—the spiritual wound, slightly—as if It were but a, slight wound; or,
in a slight man ner, pronouncing all sound wliere there is no soundness, saying— viz., the prophels and priests
or a ii/eftret/; root, CMttutsr, t. e., separating the metal from the dross. [Ewald.] Gesenius translates as English Version, "fortress," which does not accord with tlie previous "assayer." 88. grievous rc^olteTca—Ut., contumacious of the contumcuHous, i. e., most contumacious, the Hebrew mode of expressing a superlative. So " the strong among the mighty," t. e., the strongest (Ezekiel 32. 21). See ch. 5.
(y. 13). Whereas they oaglit to warn the people of impending judgments and the need of repentance, they say these is nothing to fear, peace—including soundness. All is sound in the nation's moral state, so all will be peace as to its political state{ch. 4. 10; 8. 11; 14. 13; 23. 17; Ezekiel
13. 0, 10 ; 22. 2S). 15. Ro.SENMTil,l,ER translates, " They o^ug/U
23; Hosea 4. 16. walking with slanders—(ch.- 9. 4.) "Going about /or <7te purpose o/ slandering." [Maurer.] brass, &c. i.e., copper. It and "iron" being the baser and harder metals expi-ess the debased and obdurate character of the Jews (Isaiah 48. 4; 60. 17). ,'39. bellows
to hace been ash.amed, because," &c., "but," the liebrew verb often expressing, not the action, but the duty, to perform it, Gienesis 20. 9 ; Malachl 2. 7). Maurer transloUes, "They shall be put to shame, for they commit abomination; nay (the prophet correcting himself), there is no shame in them" (ch. 3. 3; 8. 12; Ezekiel 3. 7; Zephaniah 3.
, . . burned—so intense a heat is made that the very bellows are almost set on fire. Rosenmuller translates not so well from a Hebrew root, "pant" or "snort," referring to the sound of the bellows blown hard, lead—employed to separate the baser metal from the silver, as quicksilver
5). tlieni that fall—they shall fall with the rest of tlielr people who are doomed to fall, t. e., I will now cease from words; I will execute vengeance. [Calvin.] 16. Image from travellers who have lost their road, stopping and inquiring which is the right way on whicii they once had been, t)ut from which they have wandered, old paths Idolatry and apostasy are the modern way; the worship of God the old way. Evil is not coeval with good, but a modem degeneracy from good. The forsaking of God is not, in a true sense, a "way cast up" at all (ch. 18.15; Psalm 13!). 24; Malachi 4. 4). rest-(Isaiah 28. 12; Matthew
is now used. In other words, the utmost pains have been used to purify Israel in the furnace of afSiction, but in vain (ch. 5. 3; 1 Peter 1. 7.) consumed of the lire—In the
Clietib or Hebrew test, the " consumed" is supplied out of the previous " burned." Translating as RcjENMULLKU, "pant," this will be inadmissible ; and the Keri {Hebrew margin) division of the Hebrew words will have to be read, to get " is consumed of tlie fire." This is an argument for the translation, "are burned." fovmrter—the refiner, wicked . . . not plucked away—answering to the dross which has no good metal to be separated, the mass being all dross. 30. Rei>robate—Silver so full of alloy as to be utterly worthless (Isaiah'l. 22). The Jewswere fit only for rejection.
11. 29.) 17. watchmen—prophets, whose duty it was to announce impending calamities, so as to lead the people to repentance (Isaiah 21. 11; 58. 1; Ezekiel 3. 17; Habakkuk
2L 1). 18. congregation-parallel to "nations;" it therefore means the gathered peoples who are invited to be witnesses how great is the perversity of the Israelites {v. 16,
17), and that they deserve the severe punisltment about to be inflicted on them {v. 19). what Is among them— what deeds are committed by the Israelites (v. 16, 17). [Maurer.] - Or, "what punishments are about to be inflicted on them." [Calvin.] 19. (Isaiah 1. 2.) fruit of
Ver. ISi. Chapters 7.-9. Deliverbb. in the Beginv KING OP JEHOIAKIM'S ReIGN, ON THE OCCASION OF SOME Public Festival. The prophet stood at the gate of tho temple in order that the multitudes from the country might hear him. His life was threatened, it appears from ch. 26. 1-9, for this prophecy, denouncing the fate of Shiloh as about to befall the temple at Jerusalem. The prophecy, given In detail here is summarily referred to there. After Josiah's death the nation relapsed into idolatry, .through Jehoiaklm's bad influence; the worship of Jehoviih was,- however, combined with it (d. 4, 10). 2. the gate—i. e., the gate of the court of Israel within that of the women. Those whom Jeremiah addresses came through the gate leading Into the court of the women, and the gate leading into the outer conrt, or court of tlie Gentiles ("these gates"). 3. caiise you to dwell—per-w»« you still to dwell (ch. 18. 11; 20. 13). 4. The Jews falsely thought that because their temple had been chosen by Jehovah as His peculiar dwelling, it could never be dest-toycvl. Men think that ceremoni.al observances will saporsede the need of holiness (Isaiah 48. 2; Micah 3.;.H). . The triple repetition of "the temple of JehovahV expresses the intense confidence of the Jews (see ch. 22, 29-; Jsaiah 6. 3). these—the temple buildings which the prophet points to with his finger (t). 2). 5. For— ISut. [Mauhkk.] judgmeut tstioe (ch. 22. 3 1, this ulace—thisclty/aad land (v. 7/.
. . . thoughts—(Proverbs 1. 31.) nor to my law, but rejected it—lit., " and (as to) my law they have rejected it." The same construction occurs. Genesis 22. 24. 20, L,it., "To what purpose is this to me, that incense cometh to me?" Incense . . . cane—(Isaiah 43. 24; 60. 6.) No external services are accepted by God without oliedience of the heart aii<l life (ch. 7. 21 ; Psalm 50. 7-9; Isaiah 1. 11 ; Mlcah
6. 6, ifec). Kiveet . . . rweet—antithesis. Your sweet cane
is not sveet to me. The calamus. 21. stumbling-blocks —Instruments of the Jews' ruin (cf. Matthew 21. 44 ; Isaiah
8. 14 ; 1 Pet<'r 2. 8). God Himself (" I") lays them before the reprobate (Psalm 69. 22; Romans 1. 28; 11. 9). fathers . . . 801U . . . netghljour . . . Arlend— indiscriminate ruin.
'i-i. north . . . sidcfl of the earth— The ancients were
little acquainted with the north; therefore it is called the remotest regions (as the Hebrew for "sides" ought to be translated, S(!e Kole, Isaiah 14. 13) of the earth. The Chaldees are meant (ch. 1. 15; 5. 15). It Is striking that the very same calamities which the Chaldeans had inflicted on Zion are threatened as the retribution to be dealt in turnto themselves by Jehovah (ch. 50. 41^3). 83. like the nea—(Isalali 5. 30.) as men for war—not that they were tite warriors, for they were warriors ; but "arrayed most perfectly as warriors." [Maurer.] 84. fame thereof —the report of them. 85. He addresses " the daughter o' 33
Tht People Threatened for Idolatry. JEREMIAH VIII. They are Exhorted to Mourn for Sins.
to yonr hurt—so v. 19; "tothe confusion of their own faces" (oh. 13. 10; Proverbs 8. 3(i). 7. The apodosis to the "if. . . if" (v. 5, G). to dwell—to continue to dwell, for ever and ever—joined with "to dwell," not with thewords "gave to your fathers" (cf. ch. 3. 18; Deuteronomy 4.40).
(Deuteronomy 32. 16, 21 ; Job 35. 6, 8 ; Proverbs 8. 36). «0. beast . . . trees . . . ground—Why doth God vent His fury on these? On account of man, for whom these were created, that tlie sad spectacle may strike terror into hiin (Romans 8. 20-22). 31. Put . .. burnt offerings unto . . . sacrifices . . . eat flesh Add the former (which the law required to be wholly burnt) to the latter (which were burnt only in part), and " eat flesh," even offthe holocaustn or burnt offerings. As far as I am concerned, sailh Jeho vah, you may ilo with one and the otheralike. 1 will have neither (Isaiah 1. 11 ; Hosea 8. 13 ; Amos 5. 21, 22). 33. Not contradicting the Divine obligation of the legal sacrifices. But, "I did not require sacritices, unless combined with moral obedience " (Psalm 50. 8 ; 51. 16, 17). The superior claim of tlie moral above the positive precepts of the law was marked by the ten commandments having been delivered first, and by the two tables of stone being deposited alone in the ark (Deuteronomy 5. 6). The negative in Hebrew often supplies the want of the comparative: not excluding the thing denied, but only implying the prior claim of the thing set in opposition to it (llosea 6. 6). "I will have mercy, and not sacrifice (1 Samuel 15.22), Love to God is the supreme er»d, external observances only weans towai'ds that end. "The mere sacrifice was not so much what I commanded, as the sincere submission to my will which gives to the sacrifice all its virtue." [Magee, Atonement, note 57.] 33., (Exodus 15. 26; 19. 5.) 34. hearkened not—They did not give even a partial hearing to me (Psalm 81. 11. 12). imagination—rather, as Margin, "the stubbornness." backward, &c.—(Ch. 2. 27; 32.33; Hosea 4.16.) 35. rising . . . early—(n. 13.) 36. hardened . . . neck—(Deuteronomy 31. 27 ; Isaiah 48. 4
8. that cannot profit Maukek translates, "so that you
prolit nothing" (see v.i; ch. 5. 31.) 9,10. "Will ye steal, Ac, and then come and stand before uie?" whom yc know not—Ye have no grounds of "knowing" that they are gods; but I have manifested my Godhead by my law, by benefits conferred, and by miracles. This aggravates
llieir crime. [Calvin.] (Judges 5. 8.) 10. And come And .vet con^e (Ezekiel Zi. 39). we are delivered viz., from all impending calamities. In spite of the prophet's threats, we have nothi ng to fear ; we have otfered our sac-
rifices, and therefore Jehovah will " deliver " us. to do all tliese abominations viz., those enumerated (v. 9). These words are not to be connected with "we are delivered," but thus : " Is it with tMs design that ye come and stand before me in this house," In orderthat having offered your worthless sacrifices ye may be taken into my favour and so do all these abominations (v. 9) with impunity? [Maurek.] 11. den of robbers—Do you regard my temple as being what robbers make their den, viz., an asylum wherein ye may obtain impunity for your abominations {v. 10) 7 seen it viz., that ye treat my house as if
it were a den of thieves. Jehovah implies more than is expressed, "I have seen and will punish it" (Isaiah 56. 7; Matthew 21. 13). 13. my place ... In SliUoh—God caused His tabernacle to be set up in Shiloh in Joshua's days (Joshua 18. 1 ; Judges 18. 31). In Eli's time God gave the ark, which had been at Shiloh, into the hands of tlie Philistines (ch. 26. 6; 1 Samuel 4.10,11; Psalm 78. 56-61). Shiloh was situated between Bethel and Shechein in Ephraim. at the first—implying that Shiloh exceeded the Jewish temple in antiquity. But God's favour is not tied down to localities (Apts 7. 44). my people Israel Israel was God's people, yet He spared it not when rebellious: neither will He spare Judah, now that it rebels, tliough heretofore it has been His people. 13. rising
Acts 7. 51.) worse than their fathers—(Ch. 16. 12.) In v. 22 He had said, "yoi^r fathers;" here He says, "their lathers;" the change to the third person marks growing alienation from them. He no longer addresses themselves, as it would be a waste of words in the case of such hardened rebels. 37. Therefore—rather, " I'hough thou speak
. . . yet they will not hearken" [Maurek] (Ezekiel 2.7), A trial to the prophet's faith ; though he knew his warnings would be unheeded, still he was to give them in obedience to God. 38. unto them— i.e., in reference to them, a nation—the word usually applied to the Gentile naliotu
. . . early—implying unwearied earnestness in soliciting them (v. 25; ch. 11. 17 ; 2 Chronicles 36. 15). 14. I gave -^and I therefore can revoke the gift (for it is still mine, Leviticus 25. 23), now that ye fail in the only object for which it was given, the promotion of my glory. Shiloh as I ceased to dwell there, transferring my temple to Jerusalem; so I will cease to dwell at Jerusalem. 15. yonr brethren—children of Abraham, as much as you. •whole seed of Ephraim—They were superior to you in numbers and power: they were ten tribes: ye but two. " Ephraim," as the leading tribe, stands for the whole ten tribes (2 Kings 17. 23; Psalm 78. 67, 68). IG. "When people are given up to judicial hardness of heart, intercessory prayer for them is unavailing (ch. 11. 14; 14. 11; 15. 1; Exodus 32. 10; 1 John 5. 16). 17. Jehoviih leaves it to Jeremiah himself to decide, is there not good reason that prayers should not be heard in behalf of such rebels 7 18. children . . . fathers . . . women—not merely isolated Individuals practised idolatry: young and old, men and women, and whole families, contributed their joint efforts to promote It. Oh that there were the same zeal for the worship of God as there is for error (ch. 44. 17, 19; 19. 13)! cakes . . . queen of heaven Cakes were made of honey, fine (lour, <tc., in a round flat shape to resemble the disc
is here applied to the Jews, as being cast off and classed by God among the Gentiles, nor recelveth c»rrectluu (Ch. 5.3.) truth . . . perished—(Ch. 9.3.) 39. Jerejniah addresses Jerusalem under thefigure of a woman, who, in grief for her lost children, deprives her head of its chief ojnaraent, and goes up to the hills to weep (Judges 11. 37, 38; Isaiah 15.2). hair—flowing locks, like those of li Nazarite. high places—the scene of her idolatries is to be the scene of her mourning (ch. 3. 21). generation of his wrath-the generation with which he is wroth. So Isaiah 10.6; "the people of my wrath." 30. set thetr abominations in the house—(Ch. 32. 34 ; 2 Kings 21. 4, 7 ; 23.4; Ezekiel 8. 0-14.) 31. high places of Tophet—</i« a/<ar« [HoitSLEY] of Tophet; erected to Moloch, on the heights along the south of the valley facing Zion. burn . . . sons —(Psalm 100. 38.) commanded . . . not—put for, " I forbad expressly " (Deuteronomy 17. 3; 12. 31). See ch. 2. 2i
Isaiah 30. 33; Notes. 33. valley of slaughter—so named because of the great slaughter of the Jews about to take place at Jerusalem: a just retribution of their sin in slaylug their children to Moloch in Tophet. no place—no room,
viz., to bury In, so many shall be those slain by the Chaldeans (ch. 19. 11 ; Ezekiel 6. 5). 33. fray—^care or friglUen (Deuteronomy 28. 26). Typical of the last great battle between the Lord's host and the apostasy (llevelation 10. 17,
.of l/ie mnon, to which they were offered. Others read as Mnrr/in, " the frame of heaven," i. e., the planets generally ; so liXX. here; but elsewhere LXX. translate, "queen of heav<Mi." The Phoenicians c&Ued the moon Ashtoreth or Aslarlc: the wife of Baal or Moloch, the fcinf/ of heaven. The male and female pair of deities symbolized the gen-
18, 21). 34. Referring to the joyous songs and music with which the bride and bridegroom were escorted in the procession to the home of the latter from that of the former; a tustom still prevalent In the East (ch. 16. 9; Isaiah 24.
eralise powers of nature; hence arose the Introduction of prostitution in the worship. The Babylonians worsliipped her as Mylltta, i. e., generative. Our Monday, or MocDi-day, indicates the former prevalence of moon-worHhlp {Note, Isaiah &). 11). that they may provoke me Implying design: In worshipping strange gods they seemed as if purposely to provoke Jehovah. 19. Is it me that they provoke to anger? Is It noi themselves f Ac. 514
7, 8; Revelation 18. 23).
Ver. 1-22. The Jews' coming Punishment; thkib UwiVEK8AL. AND INC'UKAHUS IMPKNITENCK. 1. TiX«f VI.IU^
The Prophel Upbraideth the Jews, JEREMIAH IX. and Lamentelh their Manifold Sin»,
route in invading Israel; the cavalry In advance of the infantry would scour the country, stjrong ones—a poetical phrase for steeds, peculiar to Jeremiah (ch. 47. 3; cf. ch. 4.
rtons Babylonians were about to violate the sanctuaries
ot the dca<i in search of plunder; for ornaments, treas-
ures, and insignia of royalty were usually buried with
13, 29; 0. 2:3). IT. I— Jehovah, cockatrices— basilisks (Isaiah 11. 8), i. e., enemies whose destructive power no means, by persuasion or otherwise, can counteract. Sei • pent-charmers in the East entice serpents by music, and by a particular pressure on the neck render them incapable of darting (Psalm 58. 4, 5). 18. (Isaiah 22. 4.) The lamentation of the prophet for the impending calamity of his country, against sorrow—or, with respect to sorrow. Maurer translates, "Oh my exhilaration as to sorrow!" i. e., "Oh that exhilaration (comfort, from an Ara-
kings. Or ratlier, their purpose was to do the greatest di.ihonour to tlie deatl (Isaiah 14. 19). 3. spread . . . before
file 8«ii,itc.—retribution In kind. The very objects which received their idolatries shall unconcernedly witness their dishonour, loved . . . served . . . after . . . walked
. . . sotij^lit . . . worslilpped—words are accumulated, as if enough could not be said fully to express the mad fervour of their idolatry to the heavenly host (2 Kings 23.
5). nor . . . buried—(Ch. 22. 19.) duiiis—(Ch. 9. 22; Psalm
8.3. 10.) 3. The survivors shall be still worse off than the dead (Job 3. 21, 22; Revelation 9. 6). wlilcU remain In all
bic root, to shine as the rising sun) would shine upon me as to my sorrow!" in me—within me. 19. The prophet in vision hears the cry of the exiled Jews, wondering that God should have delivered them up to the enemy, seeing that He is Zion's king, dwelling in her (Micah 3. 11). In the latter half of the verse God replies that their own idolatry, not want of faithfulness on His part, isthecause. because of them that dwell in a far country—rather, " from a land of distances," i. e., a distant land (Isaiah 39.
tlie places—" in all places of them that remain, whither
I," &c.,i.e.. in all places whither I have driven them that remain. [Maurer.] 4. "Is it not a natural instinct, that
If one falls, he rises again; if one turns away (i. e., wander from the way), he will return to the point from which he wandered? Why then does not Jerusalem do so?" He plays on the double sense of return; literal and metaphorical (ch. 3. 12; 4. 1). 5. slidden . . . backsliding—
3). English Version understands the cry to be of the Jews in their outn. land, because of the enemy coming from their
rather, as the Hebrew is the same as v. 4, to which this verse refers, " turned away with a perpetual turning away." perpetnai—in contrast to the " arise" (rise again v. i). refuse to return—in contrast to, "shall he . . . not return"
far-off country, strange vanities—foreign gods. 80. Proverbial. Meaning, One season of hope after another has passed, but the looked-for deliverance never came, and now all hope is gone. 31. black—sad in visage with grief (Joel 2. 6). 33. balm balsam ; to be applied to the wounds of my people. Brought into Judea first from Arabia Felix, by the cjueen of Sheba, in Solomon's time (JosePHUS, Antiquities 8. 2). The opobnlsarnum Qf Pliny; or else [BocHART] the resin drawn from the terebinth. It abounded in Gilead, east of Jordan, where, in consequence, many "physicians" established themselves (ch.
(f. 4; ch. 5.3). 6. spake not aright—i. e., not so ajs peni-
tently to con/ess that they acted wrong. Cf. what follows, every one . . . his course—The Keri reads course, but the fhetib, courses. " They persevere in the courses whatever they have once entered on." Their wicked ways were di-
versified. Iiorse rusheth lit., pours himself forth, as water that has burst its embankment. The mad rapidity of the war-horse is the point of comparison (Job 39. 19-25). 7. The instinct of the migratory birds leads them with unfailing regularity to return every spring from their winter abodes in summer climes (Soiig of Solomon 2. 12); but God's people will not return to Him even when the winter of His wratli is past, and He invites them back to the spring of his favour, in the heaven—emphatical. The birds whose very element is the air, in which they are never at rest, yet show a steady sagacity, which God's people do not. times viz., of migrating, and of returning, my people — this honourable title aggravates the unnatural perversity of the Jews towards their God. know not, (Sc.—(Ch. 5. 4, 5; Isaiah 1. 3.) 8. law . . . with iis (Romans 2. 17.) Possessing the law, on which they prided themselves, the Jews might have become the wisest of nations; but by their neglecting its precepts, the law became given "in vain," as far as they were concerned, scribes—copyists. "In vain" copies were multiplied. Mauker Iran-tlales, "The false pen of the scribes hath converted it (the law) into a lie." See Margin, which agrees with Vulgate. 9. dismayed—confounded, what wlMlom lit., the wisdom of what f i. e., wisdom in what retpectf 'I'lie Word of the Lord being the only true source of wisdom (I'salm 119. 98-100; Proverbs 1. 7; 9. 10). 10-13. Repeated from ch. 6. 12-15. See a similar repetition, v. 15; ch. 14. 19. Inhc^rit succeed to the possession, of them. 11. (Ezekiel 13. 10.) 13. surely consume lit., gathering I will gather, or consuming J will consume, no grapes . . . nor figs—(Joel 1.7; Matthew 21. 19.) things that I have given
46. 11; 51. 8; Genesis 37. 25; 43. 11). health . . . recovered —the Hebrew is lit., lengthening out . . . gone up ; hence t!ie long bandage applied to bind up a wound. So the Arabia also. [Gesenius.]
Ver. 1-26. Jeremiah's Lamentation for the Jbtws' Sins and consequent Punishment. 1. This verse is more fitly Joined to the last chapter, as v. 23 in the Hebreia
(cf. Isaiah 22. 4; Lamentations 2. 11; 3. 48). 3. lodgingplace—A caravanserai for caravans, or companies travelling in the desert, remote from towns. It was a square building enclosing an open court. Though a lonely and often filthy dwelling, Jeremiah would prefer even it to the comforts of Jerusalem, so as to be removed from the pollutions of the capital (Psalm 55.7,8). 3. bend . . . tongues . . . for lies-z. e., with lies as their arrows; they direct lies on their tongue as their bow (Psalm -64. 3, 4). not valiant for . . . truth—(Ch. 7. 28.) Maurer translates, "They do not pret>ail by truth" or faitli (Psalm 12. 4). Their tongue, not faith, is their weapon, upon . . . earth —rather, "in the land." know not me—(Hosea 4. 1.) 4. supplant lit., trip up by the heel (Hosea 12. 3). walk with slanders—(Ch. 6. 28.) 5. weary themselves—oj-e at laborious pains to act perversely. .[Maurkr.] Sin is a hard bondage (Habakkuk 2. 13). 6. Thine—God addresses Jeremiah, who dwelt in the midst of deceitful men. refuse to know me—their ignorance of God is wilful (u. 3; ch,5. 4,5). 7. melt . . . try them—by sending calamities on them, for how shall Ido—" What e?.se can I do for the sake of the daughter of my people?" [Maurer] (Isaiali
. . . sliall pass away—rather, "I will appoint to them those wlio shall overwhelm (pass over) them," t. e., I will send the enemy upon them. [Maurer.] English Version accords well with the context: Though their grapes and
tifin ripen, they shall not be allowed to enjoy them. 14. niwemble—for defence, let ns be silent—not assault the enemy, but merely defend ourselves in quiet, until the storm blow over, put us to silence—brought us to that state that we can no longer resist the foe; implying silent despair, water of gall— lit., water of the poiionous plant, perh^jps the poppy (ch. 9. 15; 2;?. 15). 1.5. Repeated (ch. 14.
1. 25; Malachi 3. 3). 8. tongue . . . arrows shot out— rather, "a murdering arrow" [Maurer] {v. 3). speaketh peaceably. . . in heart. . . layef Ix . . .wait—layethhis ambush. fHENiiER.soN.] (Psalm 55. 21.) 9. (Ch. 5. 9, 29.) 10. Jeremiah breaks in upon Jeliovah's tlueatsof wrath with a lamentation for his desolated countr.v. mountains —once cultivated and fruitful: the hill-sides were cultivated in terraces between tlie rocks, habitations of . . . wilderness—r.ather, "the pleasant herbage Hit., the choice parts of any thing) of the pasture plain." Tlie Hebrew for wilderness expresses not a barren desert, but an uutilled
19). IVe looked for—owing to the expectations held out by the false prophets, health—healing; < e., restoration from adversity. 16. his horses—the Chaldean's, was heard—the prophetitral past for the future, from Danbordering on Phoenicia. This was to be Nebuchadnezzar's
5Jo
Tlie Jews Exhorted to Mourn. JEREMIAH X. Contrast betweeh Jehovah and Idols.
plain, fit for pasture, burned up—because no one waters them; the inhabitant* being all gone, none can pass tHrongh them—much less inhabit them, fowl—(Cli. 4. 25.) ll.'Aiiil—omit And. Jehovah here resumes His speech
circumcised; and it is uncertain. as to the other nations specified whether they were at that early time circumcised. Herodotus says the Egyptians were so ; but others think this applies only to the priests and others having a sacred character, not to the mass of the nation ; so English Version may be right (Romans 28. 29). 36. Egypt— put first to degrade Judah, who, though in privileges above the Gentiles, by unfaithfulness sank below them. Egypt, too, was the power in which the Jews were so prone to trust, and by whose instigation they, as well as the other peoples specified, revolted from Babylon. In the utmost corners—rather, " having the hair shaven (or clipped) In angles," i. e., having the beard on the cheek narrowed or cut: a Canaanitlsh custom, forbidden to the Israelites (Leviticus 19. 27; 21. 5). The Arabs are hereby referred to
fi om V. 9. lieaps (Note, Isaiah 25. 2.) dragons—jackals. Rather, "Who is a wise man? (i. e., TTtosoei'er has inspired wisdom, 2 Peter 3. 15) let him understand this (weigli
v. eU the evils impending, and the causes of their being sent); and he to whom the mouth of the Lord hath spoken
(i. e., -ivhosoever is prophetically inspired), let him declare it lo his fellow-countrymen," if haply they may be roused
to repentance, the only hope of safety. 13. Answer to the "for what the land perisheth" (v. 12). 14. (Ch. 7. 21.) Baalim plural of Baal, to express his supposed manifold powers, fathers tanglvt tlicm—{Galatians 1. 14; 1 Peter 1.
IS.! We are not to follow the errors of the fathers, but the authority of Scripture and of God. [Jekome.] 15. feed
(cf. ch. 25. 23 ; 49. 32), as the words in apposition show, " that dwell in the wilderness." uncircumcised . . . uncircnmcised In hcart^The addition of "in the heart" ia Is^-ael's case marks its greater guilt in proportion to its greater privileges, as compared with the rest.
(Oh. S. 14 ; %i. 15 ; Psalm 80. 5.) 16. nor their fathers have known— alludiug to v. 14, "Their fathers taught them" idolatry; therefore the children shall be scattered to a land which neither their fathers nor they have known, send a sword after them—not even in flight shall they be safe. 17. monming women—hired to heighten lamentation by plaintive cries, baring the breast, beating the arras, and' suffering tlie locks to flow dislievelled (2 Cliron-
CHAPTEE X. Ver. 1-25. Contrast between the Idols and Jehovah. The Prophet's Lamentation and Prayer. 1. Israel— The Jews, the surviving representatives of the nation. 3. Eichorn thinks the reference here to be to some celestial portent which had appeared at that time, causing the Jews dismay. Probably the reference is general, viz., to the Chaldees, famed as astrologers, through contact with whom the Jews were likely to fall into the same superstition, way — the precepts or ordinances (Leviticus 18. 3; Acts 9. 2). signs of heaven—The Gentiles did not acknowledge a Great First Cause : many thought events depended on the power of the stars, which some, as Plato, thought to be endued with spirit and reason. All heavpnly phenomena are included, eclipses, comets, &c. one cutteth a tree, &c.—rather, " It (that which they busy themselves about: a sample of their 'customs') is a tree cut out of the forest." [Maurer.] 4. fasten . . , move not i. e., that it may stand upright without risk of falling, which the go<i(!) would do, if left to itself (Isaiah
iclesSo. 25; Ecclesiastes 12. 5 ; Matthew 9. 2;!). cunningskilled in wailing. 18. (Ch. 14. 17.) 19. The cry of " tlie mourning women." spoiled—laid waste, dwellings... cast us outfulfilling Leviticus 18. 28; 20. 22. Calvin
translates, " The enemy have cast down our habitations." ao. Yet — ratlier, "Only." [Henderson.] This particle
calls attention to wliat follows, teach . . . daughters wailing—Tiie deatlis will be so many that there will be a lack of mourning women to bewail them. The mothers, therefore, must teach their daughters the science to supply the want. 31. death . . . windows — The death-in-
flicting soldiery, finding tlie doors closed, burst in by the windows, to cut off. . . children from . . . streets— Death cannot be said to enter the windows to cut oS" the children in the streets, but to cut them oflf, so as no more to play in the streets without (Zeehariah 8. 5). aa. saith the Lord—containing the tliread of discourse from v. 20. dnng—(Ch. 8. 2.) handful . . . none . . . gather them implying that the handful has been so trodden as to be not worth even the poor gleaner's while to gather it. Or the Eastern custom may be referred to: the reaper cuts
41. 7). 5. upright—or, " They are of turned work, resembling a palm tree." [Maurer.] The point of comparison between the idol and the palm is in the pillar-like uprightness of the latter, It having no branches except at the top. speak not—(Psalm 115. 6.) cannot go— t. e., walk (Psalm 115. 7 ; Isaiah 46. 1, 7). neither . . . do good—(Isaiah
tlie grain and is followed by another who gathers it. This grain shall not be worth while gathering. How galling to the pride of the .Jews tp hear that so shall their carcasses be trokhii contemptuously under foot! 33. wisdom
41. 23.) 6. none lit., no particle of nothing: nothing u>hatever; the strongest possible denial (Exodus 15. 11; Psalm
86. 8, 10). 7. (Revelation 15. 4.) to thee doth it appertain—to thee It properly belongs, viz., that thou shouldest be "feared" (taken out of the previous "fear thee")
political sdijacily ; as \ fit could rescue from the impending calamities, miglit—military prowess. 34. Nothing but an experimental knowledge of God will save the nation, understnnilettk Ihewetivally ; in the intellect, knoweth —practioaltii : so as to walk in my ways (ch. 22. IG; Job 22.
(cf. Ezekiel 21. 27). He alone Is the becoming object of worship. To worship any other Is unseemly, and an infringement of His inalienable prerogative, none— nothing whatever (Note v.6; Psalm 89.6). 8. altogether Rathn, all alike. [Maurer.] Even the so-called " wise" men (v. 7) of the Gentiles are on a level with the brutes and "foolish," tnz., because they connive at the "popular idolatry (cf. Romans 1. 21-28). Therefore, In Daniel and Revelation, the world-power is represented under a bes-
21; 1 Corinthians 1. 81). loving-kindiiess—God's mercy
is put in the first and higliest place, because without It we siiould tice from God in fear and despair. Judgment . . . rlghtrniutness loving-kindness towards the %o<\\y, judgment towards the ungodly; righteousness the most perfect fairness in all cases. [Gkotius.] Faithfulness to his prom-
ises to preserve the godly, as well as stern execution of
tial forn^ Man divests himself of his true humanity, and sinks to the level of the brute, when he severs his connection with God (Psalm 115.8; Jonah 2.8). stock is a doctrine of vanities—The stock (put for the worship of all iiluls whatever, made out of a stock) speaks for Itself, that the whole theory of Idolatry Is vanity (Isaiah 44.9-11). Castalio translates, "the very wood Itself confuting the vanity" (of the Idol). 9. Everything connected with Idols
judgment on the ungodly, is included in " righteousness." in the earthcontrary to the dogma of some philo.sophers, tliat God does not interfere in terrestrial concerns (Psalms 58. II). in these . . . I delight—as well In doing them as in seeing them done by others (Micah 6. 8; 7. 18).
'i't. with tlie uncii^cumcised— rather, "all that are circumcised in ii.ncircumci.non." [Hendehson.] The Hebretv
Is an abstract term, not a cono-ete, as English Version trans-
Is the result of human efl^ort. Silver spread— (Notes, Isaiah 30. 22 ; 40. 19.) Tarshish—Tartessus, in Spain, famed for precious metals. IJphaz—(Daniel 10.5.) As the Septuaginl in the Syrian Hexapla in the Margin, Theodotus, the Syrian and Chahlee versions have Ophir, Geseniu3 thinks Uphaz a colloquial corruption (one letter only being changed) for Ophir. Ophlr, in Genesis 10. 29, Is men> tioned among Arabian countries. Perhaps Malaeea Is tb*
lates, and as the pious "circumcised" is. The nations
fjpecilied, K<i)ipt,.Tu(lah, Ac, were outtvardly "circumcised," but in heart were " uncircumcised." Tlie heathen nations weri^ deflli'd, in spHe of their literal clrcumclRlorv, by Idolatry. Tlie Jews, with all their glorying In their spiritual privileges, were no better (ch. 4. 4; Deuteronomy 10. iH; .10. ti; Unmans 2.28, 29; Colosslans 2. 11). However, Eze-
J^if l 31. 18; .'J'2. 19, may imply that the Egyptians were un516
The People Exhorted to Flee from Calamity. JEEEMIAH XI. Jej-cmiah Proclaimeth God's Covenant.
the tents of nomadic life; as these are taken down in a few moments, so as not to leave a vestige of theiu, so Judea (ch. 4. 20). cords—with which the coverings of t!ie tent are extended, curtains—tent^curtaius. ^1. pastors —the rulers, civil and religious. This verse gives tlie cause of the impending calamity. 83, bruit^ rumour ot Invasion. The antitliesis is between the voice of Ood in
country meant, the natives of which still call their gold
nil DOS Ophirs. Heeken thinks Ophir the general name
for the rich countries of the south, on the Arabian, Af-
rican, auci Indian coasts; just as our term, JEast Indies. CKiiuiiig— slcillul. 10. true God— lit.,' God Jehovah is truth; not merely true, i.e., veracious, but truth in the reality of His essence, as opposed to the "vanity" or emptiness whicli all idols are (v. 3, 8, 15; 2 Chronicles 15.3; Psalm 31. 5; 1 John 5. 20). living God—(John 5. 2<j ; 1 Timothy G. 17.) He hath life in Himself, whicli no creature has. All else " live in Him" (Acts 17. 2(j). In contrast to dead idols, everlasting—(Psalm 10. 16.) In contrast to the temporary existence of all other objects of worship.
Plis prophets which they turned a deaf ear to, and the cry
of the enemy, a new teacher, whom they must hear. [Calvin.] nortli country—Babylon (ch. 1. 15). 23. Despairing of influencing the people, he turns to God. way of man not in himself—(Proverbs 16.1; 20.24; James 4.13,
14.) I know, O Jehovah, that the march of the Babylonian conqueror against me (Jeremiah Identifying himself with his people) is not at his own discretion, but is overruled by thee (Isaiah 10. 5-7; cf. v. 19). that wnlheth— when he walketh, i. e., sets out In any undertaking, direct . . . steps—to give a prosperous issue to (Psalm 7-3.
11. Tliis verse is in Clialdee, Jeremiah supplying his countrymen with a formula of reply to Clialdee idolaters in the tongue most intelligible to the latter. There may be also derision intended in imitating their barbarous
dialect. RosENMULliER objects to this view, that not merely the words put in the mouths of the Israelites, but Jeremiah's own introductory words, " Thus shall ye say to them," are in Chaldee, and thinks it to be a marginal
23). 24, 25. Since (I my nation) must be corrected (justice requiring it because of the deep guilt of the nation), I do not deprecate all chastisement, but pray only for moderation in it (ch. 30.11; Psalm 6.1; 38.1); and that the full tide of thy fury may be poured out on the heathen invaders for their cruelty towards thy people. Psalm 79.6,
gloss. But it is found in all the oldest versions. It was an old Greek saying, " Whoever thinks himself a god besides the one God, let him make another world" (Psalm
0(J. 5). sliall perlsli—(Isaiah 2. 18; Zechariali 13. 2.) these Iieavens—the speaker pointing to them with his fingers. Continuation of v. 10. after the interruption of the thread of the discourse in v. 11 (Psalm 136.5, 6). 13. Lit., "At the voice of His giving forth," i.e., when He thundereth (Job 38.34; Psalm 29.3-5). waters—(Genesis 1. 7)— above the firmament; heavy rains accompany thunder, vaponrs . . . ascend — (Psalm 135.7.) treasures — His
7, a psalm to be referred to the time of the captivity, its composer probably repeated this from Jeremiah. The imperative, "Pour out," Is used Instead of the future, expressing vividly the certainty of the prediction, and that
tlie word of God itself effects its own declarations. Accordingly, the Jews were restored after correction; the Babylonians were utterly extinguished, know thee . . . call . . . on thy name knowledge of God is the beginni ng of piety; ca/fmgr on Him the fruit, heatlien . . . Jacob-r he reminds God of the distinction He has made between His people whom Jacob represents, and the heathen aliens. Correct us as thy adopted sons, the seed of Jacob; destroy them as outcasts (Zeohariah 1. 14, 15, 21).
stores. U. ill Iiis knotvledge—"is rendered brutish by his skill," viz., in idol-making (v. 8, 9). Thus the parallel, "confounded 6Af the graven image," corresponds (so ch. W. 17). Others not so well translate, "without knowledge,"
viz., of God (see Isaiah 42. 17 ; 45. 16 ; Hosea 4. 6). 15. errors —deceptions; from a Hebrew root, to stutter; then meaning
to mock, their visitation they—when God shall punish the idol-worshippers (viz., by Cyrus), the idols themselves hall be destroyed [RosenmullerJ (v. 11). 16. Portion —from a Hebrew root, " to divide." God is the all-sufflcient Good of His people (Numbers 18.20; Psalm 16.5; 73.26; Lauionlations 3. 21). not like them—not like the idols, a vain ol)jectof trust (Deuteronomy 32. 31). former of all things— T'/ie Fashioner (as a potter, Isaiah 64. 8) of the uni-
Ver. 1-23. Epitome of the Covenant found in the Tempxe in Josiah's Reign. Judah's Revolt from it, AND God's Consequent Wrath. 2. this covenant—alluding to the book of the law (Deuteronomy 27. 28) found In the temple by Hilkiah the high priest, five years aft«r Jeremiah's call to the prophetic office (2 Kings 22. 8 to 23.
verse, rod of his inheritance—The portion marked ofT as His inheritance by the measuring rod (Ezekiel 48. 21). As He is their portion, so are they His portion (Deuteronomy 32.9). A reciprocal tie (cf. ch. 51.19; Psalm 74.2, Margin)^ Others make "rod" refer to the tribal rod or
25). Hear ye—Others besides Jeremiah were to promulge God's will to the people ; it was the duty of the priests to read the law to them (Malachi 2. 7). 3. (Deuteronomy 27.
26; Gal.atians 3. 10.) 4. in the day i.e., when. The Sinaic covenant was some time after the exodus, but the two events are so connected as to be viewed as one. iron furnace—(Deuteronomy 4. 20 ; 1 Kings 8. 51.) "Furnace'' expresses the searching ordeal; " iron," the long duration of it. The furnace was of earth, not of iron (Psalm 12. 6) ; a furnace, in heat and duration enough to melt even iron. God's deliverance of tliem from such an ordeal aggravates their present guilt, do tliem viz., the words of the covenant (v. 3). so, &c.—(Leviticus 26. 3, 12.) 5. oath—<Psalm
scejttre. 17. wares—thine effects or movable goods (Ezekiel 12. 3) Prepare for migrating as captives to Babylon. The address is to Jerusalem, as representative of the whole people, inltabitant of the fortress—Rather, inhabUress of the fortress. Though thou now seemest to inhabit an impregnable fortress, thou shalt have to remove. "The land" is the champaign region opposed to the "fortified" cities. The "fortress" being taken, tlie whole " land" will share the disaster. Hendeiwon
105. 9, 10.) as it is this day—These are the concluding words of God to the Israelites when formerly brought out of Egypt, "Obey, &c., that I may at this time make good the promise I made to your fathers, &c., to give," &e. [Maurek.] English Version makes the words apply
translates, "Gather up thy packages from the ground."
RoHENMULLEK, for " fortress," translates, "siege," i.e., the besieged city. The various articles, 'n this view, are supposed to be lying about In confusion on the ground during the siege. 18. sling out—expressing the violence and suddenness of the removal to Babylon. A similar image occurs, ch. 16. 13; 1 Samuel 2.5.29; Isaiah
to Jeremiah's time, "As ye know at this time, that God's promise has been fulfilled," viz., in Israel's acquisition of Canaan. So be It— Hebrew, Amen. Taken from Deuteronomy 27.15-26. Jeremiah hereby • solemnly concurs
22, 17, 18. _at tills once—at this time, now. And it so—find
In the justice of the curses pronounced there (see v. 3). 6. Jeremiah was to take a proplietic tour throughout Judah,
it by experience, i.e., feel it (Ezekiel 0.10). Michaelis,
translates, " I will bind them together (as in a sling) that they may reacii the goal" (Babylon). English Version is best : that they may find it so as I have said (Nu mbers 23. 19
to proclaim everywhere the denunciations in the book of the law found in the temple. Hear . . . do—{Romans 2.
Ezekiel 6. 10). 19. Judea bewails its calamity, wound the stroke I suflTer under. I must bear—not humble submission to God's will (Jlicah 7.9), but sullen Impenitence. Or, rather, it Is prophetical of their ultimate acknowledgment of their guilt as the cause of their calamity (Lamentattous 3. 39). ijO. tabernacle Is spoiled—metaphor from
13; James 1. 22.) 7. rising early—(Ch. 7. 13.) 8. imagination— rather, «<i<66om«.e.«.s. will bring—the words, " even unto tills day" (v. 7), confirm English Version rather than the jendering of Rosenmuller: "I brought upon them." wor«ls—threats (t). 3; Deuteronomy 27. 15-20). 9. conspir* ttcy—a delibei-ate combination against God and against Jo-
Muny Coming Evils Predicted. JEREMIAH XII. Complaint of the riosperity of the Wicked.
118. 7). 31. Propliesy not— (Isaiah 30.10; Amos 2. 12; Micah 2. 6.) If Jeremiali had not uttered his denunciatory predictions, they would not have plotte<l against him. None were more bitter than his own fellow-townsmen. Cf. the conduct of the Nazarites towards Jesus of Nazareth (Lulce4. 24-29). 33. The retribution of their intended murder shall be in kind. Just as in Messiah's
siah's reformation. Their idolatry is not the result of a hasty impulse (Psulni 8:!. o; Ezekiel 22. 25). 11. cry unto me—contrasted with "cry unto the gods," &c. in. 12). not Iif.Ti-ken—(P.salm IS. Jl; Proverbs 1. 28; Isaiali 1. 15; Micali
S. 4.) Vi. cry nntotlie gods . . . not save—(Deuteronomy
32. 37, :iS.) Cf. with tliis verse and beginning of t'. 13, eh. 2.
2S. In the time of their trouble i. e., calamity (ch. 2. 27). 13. shameful thing—/7tbre(«, shame, viz., the idol, not merely shameful, but the essence of all that is shameful
ca.se (Psalm 09.8-28). 33. (Cli. 23. 12.) the year of . . . visitation— LXX. (!mHs/a<e, " ir. the year of thejr," Ac.,
(ch. 3. 24; Ilosea 9. 10), which will bring shame and confusion on yourselves. [Calvin.] 14. There is a climax of
i. e., at the time when I shall visit them in wrath. Jerome supports English Version. "Year" often means a determined time.
guilt which admits of no further intercessory prayer (Exodus 32. 10, in Mie Chahlee version, " leave oft' praying;" ch.
7. 10; 1 Samuel 16. I ; 15.3,); 1 John 5. 16). Our mind should be at one with God in all that He is doing, even in the rejection of the reprobate, for their trouble—on account
CHAPTER XII,
Ver. 1-17. Continuation of the Subject at thb Close of Chapter 11. He ventures to expostulate with Jehovah as to the prosperity of the wicked, wlio had plotted against his life (v. 1-4); in reply he is told that he will have worse to endure, and that from his own relatives (v. 5, 6). The heaviest judgments, Iiowever, would be inflicted on the faithless people (v. 7-13); and then on the nations co-operating with the Chaldeans against Judali, with, however, a promise of niercy on repentance (v. 14-17). 1. (Psalm 51. 4.) let me talk, Ac. only let me reason the ca.se with thee: inquire of thee the causes why such wicked men as these plotters against my life prosper (cf. Job 12. 6; 21.7; Psalm 37. 1, 3.5; 73. 3; Malachi S. 15). It is right, like Jeremiah, when hard thoughts of God's providence suggest themselves, to fortify our minds by justifying God beforehand, even before we hear the reasmis of His dealings. 3. grow lit., go on, progress. Thou givestthem sure dwellings and increasing prosperity, near In ; . . mouth . . . far from . . . reina —(Isaiah 29. 13; Matthew 15. 8.) Hypocrites. 3. knowest me—(Psalm 139. 1.) tried . . . heart—(Ch. 11. 20.) toward tliee—rather, ivith thee, i. e., entirely devoted to thee; contrasted with the hypocrites (v. 2), "near in . . ..mouth, and far from . . . reins." This being so, how is It that I fare so ill, they so well? pull . . . out—containing the metaphor, from a "rooted tree" (v. 2). prepare lit., separate, or set apart as devoted, day of slaugltter (James 5. 5.) 4. land mourn—personification (ch. 14. 2;
of tlieir trouble. Other MSS. read, "in the time of their trouble;" a gloss from v. 12. 15. my beloved—my elect
people, Judea ; this aggravates their ingratitude (ch. 12. 7). IcAvduess -with many— (Ezekiel 16.25.) Rather, "that
great (or, manifold) enormity;" lit.^ the enormity, the mani-
fold, viz., their idolatry, which made their worship of God
in the temple a mockery (cf. ch. 7. 10; Ezekiel 23.39). [HaNDEK-SON.] holy flesh—(Haggai 2. 12-14; Titus 1. 15),
viz., the saci-ifices, which, through the guilt of the Jews, were no longer holy, i. e., acceptable to God. The sacri-
fices on which they relied will, therefore, no longer pro-
tect them. Judah is represented as a priest's wife, who, by adultery, has forfeited her share in the flesh of the
sacrifices, and yet boasts of her prerogative at the very same time. [Horsley.] when thou doest evil — lit., " when thy evil" (is at hand). Piscatok <ro/iitaie«, " When thy calamity is at hand (according to God's threats), thou
gloriest" (against God, instead of humbling thyself), ^'nfir-
lish Version is best (cf. Proverbs 2. 14). 16. called thy name—made thee, olive—(Psalm 5'2. 8; Romans 11. 17.) The "olive" is chosen to represent the adoption of Judah by the free grace of God, as its oil is the image of richness
(cf. P.salm 2:3. 5; 104. 15). with . . . noise of . . . tumult —or, " at the noise," &c., viz., at the tumult of the invading army (Isaiah 13. 4). [Maurer.] Or, rather, "with the sound of a mighty voice," viz., that of God, i. e., the thun-
der; thus there is no confusion of metaphors. The tree
stricken with lightning has "fire kindled upon it, and the branches are broken," at one and the same time. [HouBIGANT.] 17. that plahted thee—(Ch. 2. 21; Isaiah 5.
2.3. 10). for tl»e wickedness—(Psalm 107. 34.) beasts— (Hosea 4. 3.) He sliall not see our last entl—Jehovah knows not what is about to happen to us (ch. 5. 12). [Rosenmulxer.] So LXX. (Psalm 10. 11; Ezekiel 8. 12; 9.
2.) against themselves—the .sinner's sin is to his own hurt {JS'ote, ch. 7. 19). 18, 19. Jeremiah here digresses to
9). Rather, " The prophet (Jeremiah, to whom the whole context refers) shall not see our last end." "We need not troulde ourselves about his boding predictions. We shall not be destroyed as he .says (ch. 5. 12, 13). 5. .Jehovah's reply to .Teremiah's complaint, horses i. e., horsemen: the argument ft /o?-/iori. A proverbial phrase. The inju-
notice the attempt on his life plotted by his townsmen of Anathoth. He had no suspi< iou of it, until.Jehovah re-
vealed it lo him (ch. 12. 6). the Lord . . . thou—The change of person from the third to the second accords
with Uie excited feelings of tlie prophet, then—when I was in peril of my life, their doings—those of the men
ries done thee by the men of Anathoth (" the footmen") are small compared with those which the men of Jerusalem (" the horsemen") are about to inflict on thee. If the former weary the^ out, how wilt thoil contend with the king, the court, and the priests at Jerusalem? xvhere-
of Anathoth. His thus alluding to them, before he has mentioned their name, is due to his excitement. 19. lami»—?i7.,a pet-lamb, such as the Jews often had in their
houses, (or their children to play with ; and the Arabs
still have (2 Samuel 12. 3). His own familiar friends had
in thou tnistcdst, they wearied tliee—Engli.ih Versio7i thus
fills up the sentence with the italicized words, to answer
plotted against the prophet. The language is exactly the same as that applied to Messiah (Isaiah 53. 7). Each
to the parallel clause in the first sentence of the verse. The parallelism is, however, sufficiently retained with a
prophet and patriarch exemplified in his own person some one feature or more in tlie manifold attributes and
le.ss ellipsis: " If (it is only) in aland of peace thou art confident." [Maurer.] swelling of Jordan-In harvest time and earlier (April and May) it overflows its banks (Joshua 3. 15), and fills the valley called the Ghor.
sufferings of the Messiah to come ; just as the saints have
done since His coming (Galatlans 2. 20; Philippians 3. 10;
Colosslans 1.24). This adapted both the more experiment-
ally to testify of Christ, devices—(Ch. 18. IS.) tree with
Or, " the pride of Jordan," viz., its wooded banks abounding in lions and other wild beasts (ch. 49. 19; 50. 44 ; Zechn-
. . ; fruit— in its fruit or food, i. c., when it is in fruit.
riah 11.3; cf. 2 Kings 6.2). Maundrell says, that between the Sea of Tiberias and Lake Merom the banks are so wooded that the traveller cannot see the river at all without first passing through the woods. If in tlie champaign country (alone) thou art secure, how wilt thou do whe-n thou tallest into the wooded haunts of wild boasts? «. even thy bretliren—As in Christ's case (P.salm 69. 8; John
Proverbial, to express the destruction of cause and etl'ect
together. The man Is the tree; his teaching, the fruit.
Let us destroy the prophet and Ills prophecies ; viz., those
tlireatenlng des-tru(Mion to the nation, whi(!h offended
them. Cf. Matthew 7. 17, which also refers to proq^hetsaml
their doctrines. ZO. triest . . . hcart^(rievelation 2. 23.) revealed—committed my came. Jeremiah's wish for ven-
1.11; 7.5; cf. ch.9. 4; 11.19,21; Matthew 10.36). Godly
geance was not personal but ministerial, and accorded
faithfulness Is sure to provoke the ungodly even of one's own family, called a multitutle after tliee—(IsalaU U<
with God's purpose revealed to him against the enemies
alike of God and of His servant (Psalm 37. 34; 54. 7 ; ir2. 8;
51S
4 Return Jnom Gaplivily Promised. JEREMIAH XIII. The Destruction of the People Prepjxvrvi,
Calvin.] The world he moved in was not the sensible, but the spiritual world. Inward acts were, however, when itwas possible and proper, materialized by outward performance; but not always, and necessarily so. The internal act made a naked statement more impressive, and presented the subject when extending over loiig jjortions of space and. time more concentrated. The interruption of Jeremiah's official duty by a journey of more than
4.) Jerome tratuiUiles, "cry after thee with a loud (lit.,
full) voice." believe . . . not . . . though . . . speak fair—(Proverbs 26. 25.) 7. I have 4brsalcei»—Jehovali will forsake His temple aud the people peculiarly His. The
lueutioii of God's close tie to them, as heretolore His, aggravates their ingratitude, and shows that their past spiritual privileges will not prevent God from punishing tliem. beloved ofmy soul—image from a wi/e (ch. 11. 15; Isaiah 54. 5). 8. Is unto me—i« fiecorrae unto me : behaves toward.s me as a lion whicli roars against a man, so that he withdraws from the place where he hears it: so I withdrew from my people, once beloved, but now an oliject of abhorrence because of their rebellious cries against me. 9. specMecl bird—many translate, "a ravenous beast, the hya-na;" the corresponding Arabic word means hycena; Ko LXX. But the Hebrew . aXyvauys elsewhere means "a bird of prey.'^ The Hebrew for "speckled " is from a root "to colour;'' answering to the Jewish blending together witli pagani.sm the altogether diverse Mosaic ritual. The neighbouring nations, birds of prey like herself (for she had sinfully assimilated herself to them), were ready to pounce upon her. assemble . . . beasts of . . . field—The Chaldeans are told to gather the surrounding heathen peoples as allies against Judah (Isaiah 56. 9; Ezekiel 34. 5). 10. past.ors—the Babylonian leaders (of. v. 12; ch. 6. 3). iny vineyard—(Isaiah 5. 1, 5.) trodden my portion
200 miles twice is not likely to have litei-a/ly taken place.
1. put it upon thy loins, &c.—expressing the close intimacy wiierewilh Jeliovah had joined Israel and Judah to Hiln (v, 11). linen—implying i t was the mne?' garment next the skin, not Mie outer one. put it notiu Wjater—signifying the moral filth of His people, like the literal filth of a garment worn constantly next the skin, without being washed (v. 10). Grotius understands a garment not bleached, but left in its native roughness.just as Judah had no beauty, but was adopted by the sole grace of God (Ezekiel 16. 4-G). " Neither wast thou washed in «;a<er,"&c. 4. Euplvrates—In order to support the view that Jeremiah's act was outward, Henderson considers tliat the Hebrew " Phrath" here is EphraUia, the briginal name of Bethlehem, six miles south of Jerusalem, a journey easy to be made by Jeremiah.' The non-addition of the word "river," which usually precedes P7ira//i, when me;ining Euphrates, favours tins view. But I prefer ^^Hf/^/^A Version. 'Vhe Euphrates is specified as being near Babylon, the Jews' future