Chapter LXVI (continued, part 4)
city ^cli. 18. 22). 17. he—"that man" (u. 15, 16). from the womb—! e., at that time whilst I was still In the womb.
Ver. 1-14. Zedekiah consults Jekemiah what is to BE THE Event of the Wak: God's Answer. Written probably when, after having repulsed the Egyptians who brought succours to the Jews (ch. 37. 5-8; 2 Kings 24. 7), the Chaldees were a second time advancing against Jerusalem, but were not yet closely besieging it (i'.4, 13). [RosenMULLER.J This chapter probably ought to be placed between chs. 37. and 38. ; since what the "princes," in ch. 38.
the time of dispensing justice (Job 24. 17; Psalm 101. 8); but the sense is mainly proverbial, for "with promptness" (Psalm 90. 14; 143. 8). Mauber translates, "every morn-
ing." lestmyfury . . . like Are—Already it was kindled, and the decree of God gone forth against the city {v. 4, 5), but the king and his house may yet be preserved by repentance and reformation. God urges to righteousness, not as if they can thereby escape punishment wholly, but as the condition of a mitigation of it. 13. inhabitant of the valley, and rock of the plain—Jerusalem per-
2, represent Jeremiah as having said, is ex.actly what we find in v. 9 of this ch. 21. Moreover, the same persons as here {v. 1) are mentioned in ch. 37. 3; 38. 1, viz., Pashur and Zepbaniah. What is here more fully related is there simply referred to in the historical narrative. Cf. ch. 52.
sonified; situated for the most part on hills, with valleys at the bottom of them, as the valley of Hinnom, &c. ; and beyond the valleys and mountains again, a position most-
ai; 2 Kings 25. 18. [Maurer.] Zedekiah—A prince having some reverence for sacred things, for which reason he •sends an honourable embassy to Jeremiah; but not having moral courage to obey his better Impulses. Pashnr —sou of Melchiah, of the fifth order of priests, distinct
fortified by nature, whence the Inhabitants fancied themselves beyond the reach of enemies; but since God is. "against" them, their position will avail nothing for them. The "valley" between Mount Zion and Moriah is called Tyropoeon. Robinson takes, "rock of the plain" as Mount Zion, on which is a level tract of some extent.. It
fi-om Pasliur, sou of Immer (ch. 20. 1), of the sixteenth order (1 Chronicles 24. 9,14). Zephaniah—of the twentyfourth order. They are designated, not by their father, but by tlieir family (1 Chronicles 24.18). a. Nebuchadrezzar—The more usual way of spelling the name in Jeremiali than Nebuchadnezzar. From Peraoc roots, meaning either "Nebo, the chief of the gods," or, "Nebo, the god of fire." He was son of Nabopolassar, who committed the command of the army against Egypt, at Carchemish, and against Judea, to the crown-prince, according to all his wondrous -worltsZedekiah hopes for God's special interposition, such as was vouchsafed to Hezekiah against Sennacherib (2 Kings 19. 35, 36). he—Nebuchadnezzar, go up from us rise t<p-from the siege which he sat down to laj- (ch. 37. 5, 11, Margin,; Numbers 16. 24, 27; 1 Kings 15. 19, Margin). 4. God of Israel—Those "wondrous works" (u. 2) do not belong to you ; God is faithful
Is appropriately here referred to, being the site of the royal residence of the "house of David," addressed [v. 12). 14. fruit of your doings—(Proverbs 1. 31 ; Isaiah 3. 10, 11.) forest thereof—OT2., of your city, taken from v. 13. "jForest" refers to the dense mass of houses built of cedar, &c., from Lebanon (ch. 22. 7 ; 52. 13 ; 2 Kings 2.5. 9).
Ver. 1-30. Exhortation to Repentance ; Judgment ON Shallum, Jehoiakim, and CoNiAH. Belonging to an earlier period than ch. 21., w'2., the reigns of Shallum or Jehoahaz, Jehoiakim, and Jeconiah (v. 10, 13, 20). Jeremiah often groups his prophecies, not by chronological order, but by similarity of subjects; thus v. 3 in this chapter corresponds to ch. 21. 12. Gkotius thinks that Jeremiah liere repeats to Zedekiah what he had announced to that king's predecessors /ormeWj/ (viz., his brother and brother's son), of a similar bearing, and which had since come to pass; a warning to Zedekiah. Probably, in arranging hin prophecies they were grouped for the first time in the present order, designed by the Holy Spirit to set forth the series of kings of Judah, all four alike, failing in "rigliteousness," followed at last by the "King," a righteous Braiich raised unto David, in the house of Judah, "the Lord our righteousness" (ch. 23. 6). The unrighteousness of Zedekiah suggested the review of his predecessors' failure in the same respects, and consequent punishment, which ought to have warned him, but did not. 1. Go down— The temple (where J'eremlah had been prophesying) was higher than the king's palace on Mount Zion (ch.
it is you, who forfeit the privileges of the covenant by unfaithfulness. " God will always remain the God of Israel, though He destroy thee and thy people." [Calvin.J turn back tlie weapons—I will turn them to a very different use from wliat you intend them. You now with them
light against the Chaldees "without the walls" (the Jewish defenders being as yet able to sally forth more freely, and defend the fountains outside the walls In the valley under Mount Zion; see v. 13; ch. 19. 6,7), but soon ye shall be driven back within the city [Maukeb], and "in the midst" of it I will cause all your arms to be gathered in one place (" I will assemble them," viz., your arms) by the Chaldean conquerors [GROTitrs], who shall slay you with those very anus. [Menochius.] 5. The Jews shall have not merely the Chaldees, but Jehovah Himself in wrath at their provocations, fighting against them. Every word enliances the formidable character of God's oppo-
36. 10, 12; 2 Chronicles 23. 20). Hence the plirase, "Go down." the king of Judah—perhaps including each of the four successive kings, to whom it was consecutively addressed, here brought together in one picture : Shallum,
sition, "I inj-self . . . outstretched hand . . . strong arm (no Longer In Exodus 6. 6, and In the case of Sennacherib, in your behalf, but) in anger ... fury . . . great wrath." 7. the people, and such—rather, explanatory, " the people,
viz., such as are left," &c. seek their life—content with nothing short of their death; not content with plundering and enslaving tliem. smite with . . . sword—This was the fate of Zedekiah's sons, and many of the Jewish nobles. Zedekiah himself, though not put to a violent death, died of grief. Cf. as to the accurate fulfilment, ch. Ezekiel 12. 13; 2 Kings 25. 6, 7. 8. "Life," if ye surrender; "death," if ye persist in opposing the Chaldees
V. II; Jehoiakim, v. 13-18; Jeconiah, v. 24; Zedekiah, the address to whom (ch. 21. 1, 11, 12) suggests notice of the rest,
8. these gates—of the king's palace. 3. Jehoiakim is meant here especially : he, by oppression, levied the tribute imposed on him by Pharaoh-necho.king of Egypt (2Chronlcles
36. 3), and taxed his people, and took their labour without pay, to build gorgeous palaces for himself {v. 13-17), and shed Innocent blood, e.g., that of Urijah the prophet (ch.
26. 20-24 : 2 Kings 23. 35; 24. 4). 4. upon tlie throne of David-Zi<.,/or David on his throne (see Note, ch. 13. 13j. This verse is repeated substantially from ch. 17. 25. his servant* —so the Kerl. But Chetlb, singular, "his servant;" i. e., distributively, "each with his servants ;" ch. 17. 25, " thell
(cf. Deuteronomy 30. 19). The individuality of Jeremiah's mission from God is shown in that he urges to unconditional surrender; whereas all former propliels had urged the people to oppose their invaders (Isaiah 7. 16; 37.
S3, 35). 9. (Ch. 88. 2, 17, 18.) falleth to—deserts to. life
Tlie Judgment oj Shallum, JEREMIAH XXII, of Jehoiakim, and of Coniah,
princes." 5. I swear by myself—(Hebrews 6. 13, 17.) God swears bet-ause it seemed to them incredible that the family of David should be cast off. this lioxise—^fte king's, where Jeremiah spake (v. 4). 6. Though thou art as beau-
our vermilion. 15. closest thyself—rather, </(o?f t7'e.?t, <. e,, art emulous to surpass thy forefathers in the magnificence of thy palaces, eat and drink—did not Josiah, thy father, enjoy all that man really needs for his bodily wants ? Did he need to build costly palaces to secure his throne ? Nay, he did secure it by "judgment and justice;" whereas thou, with all thy luxurious building, sittest on a tottering throne, then mi that account, therefore. 16. was not this to know me viz., to show by deeds that one knows God's will, as was the case with Josiah (cf. John 13. 17 ; contrast Titus 1. 16). 17. thine—as opposed to thy father, Josiah. 18. Ah my brother! . . . sister I—Addressing him with such titles of affection as one would address to a deceased friend beloved as a brother or sister (cf. 1 Kings 13. SO). This expresses. They shall not lament him with the lamentation of private individuals [Vatabltjs], or of blood-relatives [Grotius]: as "Ah! lord," expresses public lamentation in the case of a king ['Vatablus], or that of subjects. [Grotius.] Henderson thinks, " Ah I sister," refers to Jehoiakira's queen, who, though taken to Babylon, and not
tiful as Gilead, and as majestic in mine eyes (before me) as the summit of Lebanon, yet surely (the Hebrew is a formula ofswearing to express certainly: If I do not make thee, &c., believe me not ever hereafter : so " as truly as I
live," Numbers 14. 28; "surely," Numbers 14. 35), &c. The mention of Gilead may allude not only to its past beauty, but covertly also to its desolation by the judgment on Is-
rael ; a warning now to Judah and the house of David. " Lebanon" is appropriately mentioned,as the king's house was built of its noble cedars, cities—not other ciY/e«, but the
different parts of the city of Jerusalem (2 Samuel 12. 27; 2 Kings 10. 2o). [Maurer.] 7. prepare—f«., sanctify, or solemnly set apart for a particular work (cf! Isaiah 13. 3). thy choice cedars—(Isaiah 37. 24.) Thy palaces built of choice cedars (Song of Solomon 1. 17). 8. (Deuteronomy
29. 24, 25), The Gentile nations, more intelligent than you, shall understand that which ye do not, viz., that this city
left uuburied on the way, as Jehoiakim, yet was not honoured at her death with royal lamentations, such as would have been poured forth over her at Jerusalem. He notices the beauty of Jeremiah's manner in his prophecy against Jehoiakim. In v. 13, 14 he describes him in general terms
is a spectacle of God's vengeance. [Calvin.] 9. (2 Kings
22. 17.) 10, 11. "Weep not for—t. e., not so much for Joslah, who was taken away by death from the evil to come (2 Kings 22. 20 ; Isaiah 57. 1); as for Shallum or Jehoahaz, his son (2 Kings 23. 30), who, after a three months' reign, was carried off by Pharaoh-necho Into Egypt, never to see his native land again (2 Kings 23. 31-34). Dying saints are justly to be envied, whilst living sinners are to be pitied. The allusion is to the great weeping of the people at the
then, in v. 15-17, he directly addresses him without naming him; at last, in v. 18, he names him, but in the third person, to imply that God puts him to a distance from him. The boldness of the Hebrew prophets proves their Divine mission ; were it not so, their reproofs to the Hebrew kings, who held the throne by Divine authority, would have been treason. Ah his glory I—" Alas ! his majesty." 19. bnrlal of an ass i. e., he shall have the same burial as an ass would get, viz., he shall be left a prey for beasts and birds, [jEROMfe.] This is not formally narrated. But 2 Chronicles
death of Josiah, and on each anniversary of it, in which Jeremiah himself took a prominent part (2 Chronicles 35.
24, 25). The name "Shallum
' Is here given In Irony to Jehoahaz, who reigned but three months; as if he were a second Shallum, son of Jabesh, who reigned only one month in Samaria (2 Kings 15. 13; 2 Chronicles 36. 1-4). Shallum means retribution, a name of no good omen to him [GroTiusJ ; originally the people called him Slxallom, Indicative of peace and prosperity. But Jeremiah applies it in irony.
36. 6 states that "Nebuchadnezzar bound Iiim in fetters to carry him to Babylon ;" his treatment there is nowhere mentioned. The prophecy here, and in ch. 36. 30, harmonizes these two facts. He was slain by Nebuchadnezzar, who changed his purpose of taking him to Babylon, on the way thither, and left him unburied outside Jerusalem. 2 Kings 24. 6, "Jehoiakim slept with his fathers," does not contradict this; it simply expresses his being gathered to his fathers by death, not his being buried with his fathers (Psalm 49. 19). The two phrases are found together, as expressing two distinct ideas (2 Kings 15. 38; 16. 20). 20. Delivered in the reign of Jehoiachin (Jeconiah or Coniah), son of Jehoiakim ; appended to the previous prophecy respecting Jehoiakim, on account of the slmiliarity of the two prophecies. He calls on Jerusalem, personified as a lAourning female, to go up to the highest points visible from Jerusalem, and lament there (ch. 3. 21, Note) the calamity of herself, bereft of allies and of her princes, who are one after the other being cast down. Bashan north of the region beyond Jordan ; the mountains of Anti-libanus are referred to (Psalm 68. 15). ft-om tl»e passages —viz., of the rivers (Judges 12. 6) ; or else the borders of the country (1 Samuel 13. 23; Isaiah 10. 29). The passes (1 Samuel 14. 4). Maurer translates, "Abarim," a mountainous tract beyond Jordan, opposite Jericho, and south of Bashan ; this accords with the mention of the mountains Lebanon and Bashan (Numbers 27. 12; 33. 47). lovers the allies of Judea, especially Egypt, now unable to help the Jews, being crippled by Babylon (2 Kings 24. 7). '41. I admonished thee in time. Thy sin has not been a sin of Ignorance or thoughtlessness, but wilful, prosperity given thee by me ; yet thou wouldest not hearken to the gracious Giver. The Hebreru is phiral, to express, " In the height of thy prosperity;" so "droughts" (Isaiah 58.11). thon saldsf^not In words, but in thy conduct, virtually, thy youth—fi-om the time that I brought thee out of Egypt, and formed thee Into a people (ch. 7. 25; 2. 2; Isaiah 47. 12).
1 Chronicles 3. 15, calls Shallum the fourth son of Josiah. The people raised him to the throne before his brother Eliakim or Jehoiakim, though the latter was the elder (2 Kings 23. 31, 36 ; 2 Chronicles 36. 1) ; perhaps on account of Jelioiakim's extravagance (u. 13, 15). Jehoiakim was put in Shallum's (Jehoahaz's) stead by Pharaoh-necho. Jeconiah, his son, succeeded. Zedekiah (Mattaniah), uncle of Jeconiah, and brother of Jehoiakim and Jehoahaz, was last of all raised to the throne by Nebuchadnezzar. He shall not retiirii-The people perhaps entertained hopes of Shallum's return from Egypt, in which case they would replace him on the throne, and thereby free themselves from the oppressive taxes imposed by Jehoiakim. 13. Not only did Jehoiakim tax the people (2 Kings 23. 3.5) for Pliaraoli's tribute, but also took tlieir forced labour, without pay, for building a splendid palace; in violation of licviticus 19. 13; Deuteronomy 24. 14, 15. Cf. Micah 3. 10; Habakkuk 2. 9; James 5. 4. God will repay in justice those who will not in justice pay those whom they employ. I*, wide lit., a house of dimensions ("measures").
Cf. Numbers 13. 32, Margin, " men of statures." large— rather, as Margin, "airy," from Hebrew root, "to breathe freely." Upper rooms in the East are the principal apartments, ciitteth lilm out windows — the Hebrew, If a noun, is rather, " my windows ;" then the translation ought to be, "and let my windows (Jehoiakim speaking) be cut out for it," !. r., in the house; or, "and let (the workman) cut out my windows for it." But the word Is rather an adjective ; " he eutteth it (the«house) out for himself, so as to be full of ivindows." The following words accord with this construction, "and (he makes it) cleled with cedar," Ac. [Maurer.] Retaining English Version, there must be understood something remarkable about the windows, since they are deemed worthy of notice. Gesenics thinks the word dual, "doul)le windows," the blinds being two-leaved, as now on the Continent, vermilion—Hebrew, shashar, called so from a i)eople of India beyond the Ganges, by wliom it is exported (Pliny, 6. 19). The old vermilion was composed of sulphur and quicksilver ; not of red lead, as
iSa. wind-the Chaldees, as a parching wind tliat sweeps rapidly over and withers vegetation (ch. 4. 11, 12; Psalm
103. 16; Isaiah 40. 7). eat up . . . pastors—i. e., thy kings
(ch. 2. 8). Tliere is a happy play on words. The paitors, whose office it Is to feed the sheep, shall tllemselves be fed on. They who should drive the flock from pl&ce to
A Prophecy of EestorcUion. JEREMIAH XXIII. Christ Co be the King.
fully accomplished. It holds good also of the spiritual Israel, the elect of both Jews and Gentiles (Malaclii 3. 16, 17; John 10. 28; 17. 12). As to the literal Israel also, see ch. 32.37; Isaiah 51.13; CO. 21; Ezeklel 34. U-IG). shephei-da
place for pasture shall be driven Into exile by the Chal-
dees. 33. iiiUabltaiit of Lebanon — viz., Jerusalem, whose temple, palaces, and principal habitations were
built of cedars of Lebanon, liow gracious—irony. How graciously thou wilt be treated by the Chaldees, when tbey come on thee suddenly, as pangs on a woman in
. . . shall feed them—(Ch. 3. 15 ; Ezeklel 31. 23-31.) Zerubbabel, Ezra, Nehemiah, and the Maccabees were but typical of the consummating fulfilment of these prophecies under Messiah. 5. As Messianic prophecy extended over many years in wliicli many political changes took place in harmony with these, it displayed its riches by a variety more effective than if It had been manifested all at once. As the moral condition of the Jews required In eacli instance, so Messiah was exhibited in a corresponding phase, ihus becoming more and more the soul of th'e nation's life : so that He is represented as the antitypical Israel (Isaiah 49.3). unto David— Hengstenbekg observes that Isaiah dwells more on His prophetical and priestly office, which had already been partly set forth (Deuteronomy 18. 18; Psalm 110. 4). Other prophets dwell more on His kingly office. Therefore here He is associated with "David" the king: but in Isaiali 11. 1 with the then poor and unknown " Jesse." righteous 15r»nch — "the Branch of righteousness" (ch. 33. 15). "The Branch" simply (Zechariah 3.8; 6.12). "Tiie Branch of the Lord" (Isaiah 4. 2). prosper—the very term applied to Messiah's undertaking (Isaiah 52. 13; Margin;
tl-avail (ch. 6. 21). Nay, all thy fine buildings will win no favour for thee from them. Maubek, &c., translate, "How
Shalt thou be to be pitied .'" iJ*. As I live—God's most solemn formula of oath (ch. 46. 18; 4. 2; Deuteronomy 82. 40;
1 Samuel 2.5. 34). Conlali—Jeconlah or Jehoiachin. The contraction of the name is meant in contempt, signet such ring-seals were often of the greatest value (Song of Solomon 8. 6; Haggai 2. 23). Jehoiachin's popularity Is probably here referred to. right hand—the hand most valued. I would pluck thee thence—(Cf. Obadiah 4.) On account of thy father's sins, as well as thine own (2 Chronicles Sii. 9). There is a change here, as often in Hebrew poetry, from the third to the second person, to bring
the threat more directly home to him. After a three months and ten days' reign, the Chaldees deposed him. In Babylon, however, by God's favour he was ultimately treated more kindly than other royal captives (ch. 52.
31-.34). But none of his direct posterity ever came to the throne. 35. give . . . Into . . . hand—"I will pluck thee" from "mi/ right hand," and "will give thee into the hand of them that seek thy life." 36. thy mother—Nehushta, the queen-dowager (2 Kings 24. 6, 8, 15; see ch. 13. 18). 37. they—Coniah and his mother. He passes from the second person (v. 2(1) to the third person here, to express alienation. The king is as it were put out of sight, as If unworthy of being spoken with directly, desire—fi<., lift up their soul (ch. 41. 14; Psalm 21. 4; 25. 1). Judea was the land which they in Babylon should pine after in vain, as. broken Idol—Coniah was idolized once by the Jews
53. 10). Righteousness or justice is the characteristic of Messiah elsewhere too. In connection with our salvation or justification (Isaiah 53.11; Daniel 9.24; Zechariah 9. 9). So in the New Testament He is not merely "righteous" Himself, but "righteousness to us" (1 Corinthians 1.30), so that we become "the righteousness of God In Him" (Romans 10. 3, 4; 2 Corinthians 5. 19-21; Pliilippians 3. 9). execute judgment and justice oil earth—(Psalm 72. 2; Isaiah 9.7; .32.1,18.) Not merely a spiritual reign in the sense in wliich He is " our righteous" ness," but a righteous reign " in the earth" (ch. 3. 17, 18). In some passages He is said to come to judge, in otliers to reign. In Matthew 25. 34, He is called " the King." Psalm
Jeremiah, tlierefore, in their person, expresses their astonishment at one from whom so much had been expected being now so utterly cast aside, vessel . . . no pleasure—(Psalm 31. 12; Hosea8. 8.) The answer to this
9. 7, unites them. Cf. Daniel 7. 22, 26, 27. 6. Judah . . . Israel . . . dwell safely—Cf. ch. 33. IG, where " Jerusalem''
Is given (Romans 9. 20-23; contrast 2 Timothy 2. 21). his ••cd—tSee Note, v. 29.) 39, 30. O earth I earth t earth I— Jeconlah was not actually without offspring (cf. v. 28, "his Beed:" 1 Chronicles 3. 17, 18; Matthew 1. 12), but he was to be "written childless," as a warning to posterity, t. e., without a lineal heir to his throne. It is witli a reference to the l/iree kings, Shallum, .Tehoiakim, and Jeconlah, that the earth is thrice invoked. [Bengel.] Or, the triple invocation is to give intensity to the call for attention to the announcement of the end of the royal line, so far as Je-
is substituted for "Israel" here. Only Judah, and that only In part, has as yet returned. So far are the Jews from having enjoyed, as yet, tlie temporal blessings here foretold as the result of Messiah's reign, that their lot has been, for eigliteen centuries, worse than ever before. The accomplishment must, therefore, be still future, when, both Judah and Israel in their own land shall dwell safely under a Christocracy, far more privileged than even the old theocracy (ch. 32. 37; Deuteronomy 33. 28 ; Isaiah 51.;
hoiachin's seed is concerned. Though Messiah, (Matthew
60. ; 65. 17-25; Zechariah 14. 11). shall be called the Lord—
1.), the heir of David's throne, was lineally descended from Jeconlah, it was only through Joseph, who, though His legal, was not His real father. Matthew gives the legal pedigree through Solomon down to Joseph; Luke the real pe<ligree, from Mary, the real parent, through yathan, brother of Solomon, upwards (Luke 3. 31). no man of his seed , . . apon the throne—this explains the sense in which "childless" is used. Though the succession to the throne failed in his line, still the promise
i.e., shall be (Isaiah 9.6) "Jehovah," God's incommunicable name. Though when applied to created things, it expresses only some peculiar connection they have with Jehovah (Genesis 22. 14; Exodus 17. 15), yet when applied to Messiah It must express His Godhead manifested in Justifying power towards us (1 Timothy 3. 16). "Onr" marks His manhood, which is also implied in His being a Branchraised unto David, whence His human title, "Son of David" (cf. Matthew 22. 42-45). " Righteousness" marks His Oodhead, for God alone can justify the ungodly (cf. Romans 4. 5; Isaiah 45. 17, 24, 25). 7, 8. Repeatetl from ch.
to David (Psalm 89. 30-37) was revived in Zerubbabel, and consummated in Christ.
16. 14, 15.—The prophet said the same things often,' In order that his sayings might make the more impression. The same promise as in v. 3, 4. The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion (Isaiah 11. 11; Joel 3. 6). Their second deliverance is to exceed far the former one from Egypt. But the deliverance from Babylon was inferior to that from Egypt in respect to the miracles performed and the numbers delivered. The final. deliverance under Messiah must, therefore, be meant, of which that from Babylon was the earnest. 9. because of the.prophets so the Masorltes and Targum. But Vulgate, LXX., &c., make this the inscription of the prophecy, Conceknino the Prophets: as Inch. 46. 2; 48. 1;,49. l.i Jeremiah expresses his horror at the so-called " prophets" not warning the people, though iniquity sofeasfuUy abounded, soott
Ver. 1-40. The Wicked Rulers to be Super.seded by THE King, wno should Reign ovek the again United Pkople-S, Israel and Judah. This forms the epilogue to the denunciations of the four kings, in ch. 21. 22. 1. pastors—Shallum, Jehoiakim, Jeconlah, and Zedekiah (E/.ekiel 31. 2). 3. Ye have not . . . visited them ... I will visit upon you—just retribution. Play upon the double sense of " visit." "Visit upon," viz., in wrath (Exodus 32. 34). 3, 4. Restoration of Judah from Babylon foretold in language which In its fulness can only apply to the final restoration of both "Judah" and "Israel" (cf.
V. 6); also "out of all countries," In this verse and ti. 8; also, "neither shall they be lacking," i. e., none shall be Jiitj.slng or detached from the rest: a prophecy never yet
Ayai'n^''i False Fi opheis, and JEREMIAH XXIII. Mockers of Ike True Prophets.
to be followed by awful judgments, bones shake—(HabakKuk 3. 10.) drunken—God's judgments are represented as stupefying like wine. The effects of the Holy Spirit
undertake a pastor's ofRee. [Calvin.] -Zi. stood In . . . counsel (v. 18.) they sliould liave turned tliem from tlielr evil way—they would have given such counsels to the people as would have turned them from their sins
also' are compared to those of wme (Acts 2. 17). In both
(ch. 25. 5 ; Isaiah 55. 11), and so would have averted punishment. Their not teaching the law in which God's counsel
crises ecstasy was produced. This accounts for the denial of wine to those likely to be inspired, Nazarites, Ac. (Luke
1. 15). It was -necessary to put it out of men's power to ascribe inspired ecstasy to the effects of wine, because of . . . words of . . ; holiness — because of Jehovah's holy words, wherewith He threatened severe penalties, soon to be inflicted, against the breakers of His law. 10. adulterers—spiritual, i. e., forsakers of God, Israel's true Husband (Isaiah 54. 5), for idols, at the instigation of the
is set forth proves they are not His prophets, though they boast of being so (Matthew 7. 15-20). 23. Let not the false prophets fancy that tlieir devices {v. 25) are unknown to me. Are ye so ignorant as to suppo.se that I can only see things near me, viz., things in heaven, and not. earthly things as being too remote ? 24. (Psalm 139. 7, Ac. ; Amo.s
9. 2, 3.) ml heaven and eartli-with my omniscience, providence, power, and essential being (1 Kings 8. 27). 25. dreamed—I have received a prophetic communication by dream (Numbers 12. 6; Deuteronomy 13. 1, &c.
false " prophets" (u. 9, 15). Literal "adultery" and forni-
cation, the usual concomitants of idolatry, are also meant, swearing—Maurer, &e., translate, " Because of the curse
Joel 2. 28). 26. prophets—a different Hebrew form from the usual one, " prophesiers." "How long," cries Jeremiah, impatient of their impious audacity, "shall these prophecy-mongers go on prophesying lies?" The answer
(of God on it),'the land mourneth" (Deuteronomy 27. 15-
26; 28. 1.5-6S; Isaiah 2i. 6). More than usual notoriety had been given to the curses of the law, by the finding and reading of it in Josiah's time (2 Kings 22. 11, &c.). But Hosea 4. 2, 3, favours English Vernon (cf. ch. 12. 4). A drought was sent by God on the pastures ("pleasant
is given, v. 29-;}4. 27. They "think" to make my people utterly to forget me. But I will oppose to those dreamer.s. my true prophets, fathers . . . for Baal—(Judges 3. 7; 8.
places," oases) in the desert on account of the "profaneness" of the priests, prophets, and people (v. 11). course
33, 34.) 28. God answers the objection whicli might be started, ""What, then, must we do, when lies are spoken as truths, and prophets oppose prophets?" Do the same as when wheat is mixed with chaft": do not reject the wheat becauseofthechaff mixed with it, but discriminate between the false and the true revelations. The test is adherence to, or forgetfulness of, me and my law (v. 27). that hath a dream—that pretends to have a divine communication by dream, let him tell it " faithfully,'' that it may be compared with "my word" (2 Corinthians 4.2). The result will be the former (both the prophets and their fictions) will soon be seen to be chaff: the latter (the true prophets and the word of God in their mouth) wheat (Psalm 1. 4; Hosea 13.3). 29. As the "fire" consumes the "chaff," so "my word" will consume the false prophet« (Matthew 3. 12; Hebrews 4. 12). "My word" which la "wheat," i. e., food to the true prophet and his hearers, it a consuming "fire," and a crushing "hammer" (Matthew
. . . evil—They (both prophets and people) ru.sh into wickedness (v. 21; Isaiah 59. 7). force . . . not right— Their powers are used not on the side of rectitude, but on
that of falseliood. 11. profane—(EzA'kiel 23. 39; Zephaniah
3. 4.) in my house-(Ch. 7. 30.) They built altars to idols In the very temple (2 Kings Zi. 12; Ezekiel 8. 3-l(i). Cf. as to covetousness under the roof of the sanctuary, Matthew
21. 13 ; John 2. 16. 13. slippery ways in . . . darkness
tlieir " way" is their false doctrine which proves fatal to them (ch. 13. 16; Psalm a5. 6; Proverbs 4. 19). I will bring evil . . . visitation— still more calamities than those already inflicted. See Note, ch. 11. 23; "visitation," viz., in
•wratli. 13. folly lit., insipidity, unsavouriness (Job 6. 6), not having the salt of godliness (Colossians 4. 6). in Baal —in the name of Baal ; in connection with his worship (see ch.
2. 8). caused ... to err—(Isaiah 9. 16.) 14. "Jerusalem" and Judah were even worse than "Samaria" and the ten tribes; the greater were the privileges of the former, the greater was their guilt. They had the temple in their midst, which the ten tribes had not; yet in the temple
21. 44) to false prophets and their followers (2 Corinthians
2. 16). The word of the false prophets may be known by
its promising men peace in sin. "My word," on the contrary, burns and breaks the hard-hearted (eh. 20. 9). Th« "hammer" symbolizes destructive power (ch.50. 23; Unburn 2. 1, Margin). 30. steal my words—a twofold plagiarism ; one steals from the other, and all steal word.s from Jehovah's true prophets, but misapply them (see ch. 28. 2; John 10. 1; Revelation 22. 19). 31. use—rather, "take" their tongue: a second class (cf. i,-. 30) require, in order to bring forth a revelation, nothing more than their tongues, wherewith they say. He (Jehovah) sivlth : they binigle in the very formula instead of the usual "Jehovah soith," being onlj' able to say "(He) sailh." 33. Third class: inventors of lies. The climax, and worst of the three, liglitncss—wanton inventions (Zephaniah .3. 4). not proAt i. e., greatly injure. 33. "What is the burden —play on the double sense of the Hebrew: an oracle and i» burden. They scofflngly ask. Has he got any new burden (burdensome m'acle : for all his prophecies are disasta-s) to announce (Malachi 1. 1)? Jeremiah indignantly repeats their own question. Do you ask. What burden? This, then, it is, " I will forsake you." My word is burdensome in your eyes, and you long to be rid of it. You shall get your wish. There will be no more prophecy : J will forsake you, and that will be a far worse "burden" to yon. 34. Tile burden—Whoever shall in mockery call the Lonl's word "a burden," shall be visited (Margin) in wrath. 35. The result of my judgments shall be.ye shall address the prophet more reverentially hereafter, no longer calling his message a burden, but a Divine resp<nise or word: "What hath the Lord anmveredf" 30. every man's word . . . his burden—as they mockinglj c(ii< sU prophecies burdens, as if calamities were the sole sul)ject of prophecy, so it shall prove to them. God will take them at their own word, living God—not lifeless as their dunib Idols, ever living so as to be able to punish. 39. I will
itself they practised idolatry, strengthen . . . hands
of. evil-doers—(Ezekiel 13. 22.) as Sodom—(Deuteronomy
32. 32; Isaiah 1. 10.) 15. gall—powon (Note, ch. 8. 14; 9. 15.) 16. make you vain—they seduce you to vanity, i. e., idolatry, which will prove a vain trust to you (ch. 2. 5; 2 Kings
17. 15; Jonah 2. 8) [Ge.sisnius]. Rather, " they delude you witli vain promises of security" (d. 17; cf. Psalm 62. 10). [Mauher.] of . . . own lieart—of their own invention (d.
21 ; cli. 1 l.'lt). 17. say stiW—Hebreiv, say in saying, i. e., say incessantly, peace—(Ch. 6. 14; Ezekiel 13. 10; Zechariah 10.
2.) imagination Hebrew, obstinacy, no evil—(Mlcah 3.
11.) 18. A reason is given why the false prophets should not be heeded : They have not stood in the counsels of Jehovah (an image from ministers present in a standing posture at councils of Eastern kings) (cf. v. 22; Job 15. 8). The spiritual man alone has the privilege (Genesis 18. 17; Psalm 25.
14 ; Amos 3. 7 ; John 15. 15; 1 Corinthians 2. 16). 19. So far from all prosperity awaiting the people as the false propliets say (v. 17), wrath is in store for them, grievous lit., uddying, whirling itself about, a tornado. In ch. 30. 23, 'continuing" is substituted for "grievous." fall grievously— sAa/Z 6e AwW^d on. /JO. in . . . latter days i.e., "tlu' year of their visitation" (v. 12). Primarily the meaning is, tlie Jews will not "consider" now God's warnings (Deuteronomy 3'2. 29); but when the prophecies shall be
fultlllecl in their Bal)ylonlsh exile, they will consider and see, liy bitter experience, their sinful folly. Theultimate Boope of the prophecy Is, the Jews, in their final dispersion, shall at last "consider" their sin, and turn to Messiah " p('rfcctly" (Hosea 3.5; Zechariah r2. 5, 10-14; Luke
13. ;'..)). sent , . . spoken—" sent" refers to the primary call: "spoki'ii" to the subsequent charges given to be executed. A call is required, not only extern.'il, on the part of men, but also internal from God, that one should
Restonuion of the Captives in Babyhn. JEREMIAH XXIV, XXV. The Seventy Years' Captivity Predicted.
. . . forget yon—Just retribution for their /orf/ertm^ Him
iaklm (v. 1), added to the nineteen years, make up twenty-three j'ears In all. 4. rising early—(Ch. 7. 13, Note.) "The prophets" refer to Urijah, Zephaniah, Habakkuk, &c. It aggravates their sin, that God sent not merely one but many messengers, and those messengers prophets; and, that during all those years specified, Jeremiah and his fellow-prophets spared no effort, late and
^Ho^;l•il 4. ti>. But God cannot possibly forget His children
(Isniah ii). lo). Rsither lor "forget" translate, "I will altogether lift you up (like a 'burden,' alluding to their mo'iking term for God's messages) and cast you off." God makes their wxkvd language lall on their own head. [Calvin.] Cf. v. :* "every man's word shall be his burden." *0. not be forgotten—If we translate v. 39 as EngHsh Version, the antitliesis is, though I forget you, your ihaTne shall not be forgotteix.
early. 5. Turn . . . dwell—In Hebrew there is expressed by sameness of sounds the correspondence between their turning to God and God's turning to them to permit them to dwell in their land; Shubu . . . shcbu, "Return'' ... so shall ye " remain." every one from . . . evil—eacTi must separately repent and turn from his own sin. None Is excepted, lest they should think their guilt extenuated, because the evil is general. 6. He instances one sin, as representative of all their sins, idolatrj'; as nothing is dearer to God than a pure worship of Himself. 7. Though ye provoke me to anger (Deuteronomy 32. 21), yet it is not me, hnt yoursehtes, whom j'e thereby hurf(Proverbs 8. 36;