9. 20 ; Haggal 2. 5). 13. The ri( (continued)
ZAe Church prof&SKf.f Jier Faith. ISAIAH LXVI. Tlie Gathering of all Nations.
elect Church, ga Uiored from Jew's and Gentiles, ciilled by ••another uaine," C/u-u/ian-i [Acta U. 26). However (iVoe, sis 3. 13; Micfib 7. 17). To lick the diint is figurative of the utter and perpelual dcr/rad.Uiiwi of fSataii and his emissaries (ch. 19.23; PsaUii 72. 9). Ka tan fell se//-tort/>«e(J ,• therefore no atonement' was contrived for him, as there was for man, who fell hy his temptation (Jnde6; John 8. 44). From liTs peculiar connection widi the earth and man, it has Ijeen conjectured that tlie exciting cause of his i<;bellion v/.as, God's declaration that human nature was to be raised into union with the Godhead ; this was " the truth" concerning tlie person of the Son of Gixl wh ich " he abode uot in;" it galled his pride that a lower race was to be raised to that wliicli he had aspired to (1 Timothy 3.6). How exuitingly he might say, wlien man fell tlirough him, "frofi would raise manliood into union with Himt<. 13), as "my chason," or "elect," in u. 9, refers to the "seed o[.^<ic<,>b," the believing Jews, hereafter about to possess their laud (v. 19, 22j, are uUhnulely meant by "my chosen," as contrasted with the unbelieving Jews ("yo"). These elect Jews sliali be called by "another," or o new n«/»^% t. e., shall no longer fte." forsaken" of God for unbelief, but shall be His "delight" and "married" to llim
(ell. 62. 2, 4). iJie«!—unbelieving Israel. laaiah here speaks of Godj vi'hereajs in the preceding sentences God HuiviclJ spake. This chaiigeof persons marks without design how completely the prophet realizeil (Jod with him and in him, so that he passes, \vithout foruially anuounci Tig it, from God's words to his own, and vice versa, both alike self, J have brought it down below the beasts hy sin!" At that very moment and spot he was told, that tlic seed of the abhorred race, man, should bruise his h('ad (1 John beini from God. Iti. That lie—rather, "He wlio," iSc.
ikc—iFsalin 72. 17 ; Jeremiah 4. 2). God of trutHi —Very God, as opposexl to J'aUe gods; Ilcbrem,'Amen : the very name, of illessiah (2 Corinthians 1. 20; Revelation 3.
3. 8). He was raised up for tlils, to show forlli God's glory (Exodus 9. 16; Rv)!nans fl. 17). In his uufallen state he may have been God's vicegerent over tlie earth and the animal kingdom before man: tliis will account for his assuming the form of a serpent (Genesis 3). Man succeeded to that office (Genesis 2. 19, 20), but forfeited it by sin, whence Satan became "prince of this world;" Jesus Christ supplants the usurper, and as "Son of man" regains the lost inheritance (Psalm 8.4-8). The steps lu Satan's overthrow are these: he is cast out, first, from heaven (Revelation 12. 7-9) on eartli ; next, he is bound a thousand years (Revelation 2i). 2, 3); finally, he is cast into the lake of lire for ever (Revelation 20. iOJ.
II), lailtiiul to If is proniises (John 1. 17; G. 32). Real, subelanlial, spiritual, eternal, as opposed to the shadowy types of the law. aivifnt-ctli, &c.—God alone shall be appeale<l to as God (eh. I'J. 18; Deuteronomy G. 13; P;jalm G3.
11). traiibles i. e., sins, ]>rovocations. [LowTH.] Rattier; c<tfti«(i^^ft« caused by your sins; so far from these visiting you again, the very remombrance of them is "hid from mine eyes" by the magnitude of the blessings I will confer on you (v. 17, &c.). [JIauker.] 17. As Caleb inherited the same land which his feet trod on (Deuteronomy 1. 36; Joshua 11 0), .so Messiah and His saints shall inherit the renovated -earth wliich once they trod whilst defiled by the enemy (ch. 34. 4; r>l. It!; G6. 22; Ezekiel 21. 27; Psalm 2.
CHAPTER LXVI.
8; 37. 11 ; 2 Peter 3. 13; Hebrews 12. 26-28; Revelation 21. 1). uot be mneiubercd—i\''o/^on " troubles," v. 16; the words here answer to " the former . . . forgotten," &c. The former sorrows of the earth, under the fall, shall be so far trom recurring, that tlieir very remembrance shall be obiiteraied by the many mercies I will bestow on the new
Ver. 1-24. Tjie Humble Comforted, the Ungodly Comdkm>;e3), at the Loud's Appearing: Jerusalem: MADE A Joy on Earth. This closing chapter is the summary of Isaiah's prophecies as to the last days, hence the similarity of its sentiments with what went before. 1. heaven . . , throne , . . where is . . . house ye build—The same sentiment is expressed, as a precautionary proviso for the majesty of God in deigning to own any earthly temple as His, as if He could be circumscribed bjspace (1 Kings 8. 27) in inaugurating the temple of stone; next, as to the temple of the Holy Ghost (Acts 7. 48, 49); lastly here, as to "the tabernacle of Godwitli men" (ch. 2. 2, 3; Ezekiel 4S. 4, 7; Revelation sartli (Revelation 21. 4-27). 18. rejoice for ever . . . Jemsnlein—(Ch. 51. 11.) "Everlasting joy . . . Zion." Spirit-
' ually (1 Thcssalonians 5. IC.) 19. (Ch. 62. 5.) weeping . . . Eiomore—(ch. 25. 7,8; 35. 10; Revelation 7. 17; 21. 4), primarily, foretold of Jerusalem ; secondarily, of all the redeemed. 80. The longevity of men in the first age of the world shall be enjoyed again, tlicnce—from that time forward. Infant ofdays i. e., an infant who shall only complete a few days; short-lived, ftlled . . . days—none shall die without attaining a full old age. cliild . . . die . . . hundred years—i. e., " he that dieth an hundred years, old shall die a mere child." [Lowth.] slniier . . . hundred
21.3). where— rather, "what is this house that ye are bui Iding, &c.—what place is this for my rest?" [Vitringa.]
'Z. have been viz., made by me. Or, absolutely, leere things made; and therefore belong to me, the Creator. [Jekomb.1. . . be accursed—"The sinner that dieth at an Hiiundred years shall be deemed accursed," i. e., his death at so early an iigc, which in those days the hundredth year will be regarded. Just as if it were mere childhood, shall be deemed the effect of God's special visitation in wrath. [RosicxJiULLEii.] This passage proves that the better age to come on earth, though much superior to the present, will not be a perfect state; sin and death shall have place In it (ef. Revelation 20. 7, 8), but much less frequently Ih.an now. HL. lNole, ch. 62. 8; Amos 9. 14). 23. They shall not experience the curse pronounced (Leviticus 26. 10 ; Deuteronomj' 28. 30). tree—amongst the most long-lived of objects in nature. They shall live as long as the trees they " plant" (cf. ch. 61. 3, end of verse; Psalm 92. 12). enjoy Hebrew, consume, wear out: they shall live to enjoy the looli:—have regard, poor—humble (ch. 57. 15). tremblctBi at . . . word—(2 Kings 22. 11, 19; Ezra 9. 4.) The spiritiial temple of the heart, though not superseding tlie outward place of worship, is God's favourite dwelling (John 14. 23). In the final state in heaven there shall be "no temple," but "tlie Lord God" Himself (Revelation 21. 22). 3. God loathes even the sacrifices of the wicked (ch. 1. 11; Proverbs 15.8; 28.9). Is as if—LowTH not so well omits these words: "He that killeth an ox (presently after) murders a man (as in Ezekiel 2:3. 39). But the omission in the Hebrew of is as i/—Increases tlie force of the comparison. Human victims were often ot Tered by the heathen, dog's neck an abomination according to the Jewish law (Deuteronomy 23. 18); perhaps made so, because dogs, were venerated in Egypt. He does not honour this abomination by using the word sacrifice, but uses the degrading term, "cut last of it (ch. 62. 9). 23. bring forth for trouble— for off a, dog's neck" (Exodus 13. 13; 34. 20). Dogs as unclean are associated with swine (Matthew 7. 6; 2 Peter 2. 22). oblation—unbloody : in antithesis to "swine's blood" (ch.
terror, i. e., ''They shall not bring forth children for a sudden death" (Leviticus 26.16; Jeremiah 15.8). seed . . . blessed—(Cli. 61. 9.) offspring tvlth them—(Hosea 9. 12.) "Their offspring shall be with themsfelves" [Maurer]; not " brought forth" only to be cut o/T by "sudden death"
65. 4). bnmcih Hebrew, " he who offereth as a memorial oblaiion" (Leviticus 2.2). they have chosen—opposed to the two first clauses of v. 4 : " as they have chosen their own ways, &e., so Jwill choose their delusions." 4. delusions —(2 Thessalnnians 2. 11), Answering to "their own ways"
(see the parallel clause). 24r. Contra.st ch. 64, 7, " none . .
calletli," &c. ; and Note, v. 12, "/ called, ye did not answer." Maubek tranislales, "They shall hardly (lit., not pet) call, when [lit., and) I will answer; they shall be still speaking, when I will hear" (Psalm 32. 5; Daniel 9. 20, 21).
(v. 3; so Proverbs 1. 31). However, the Hebrew means rather vexations, calamities, which also the parallelism to " fears" requires ; "choose their calamities" means, choose the calamines which they thought to escape by "tlieir own 503
!4I5. (Notes, ch. 11. 6-9). and dust—rather, "but dust," &c. The curse shall remain on the serpent [Hobsley], (Gene-
God Comjorteik His Humble People. ISAIAH LXVI. His Judgments against the WiclMt, wai/s." thctr fears—the things they feared, to avert which
9. 13 ; Psalm 78. 38) means to allay or stay wrath. Maukeb translates it so here: He stays His anger with nothing biu fury, etc.; nothing sliort of pouring out all His flery fury tlieir idolatrous "abominations" (y. 3) were practised. I called , . . none . . . answer (IVotes, cli. t55. 12, 21 ; Jeremiah 7.13.) did . . . chose— not only did the evil deed, will satisfy His wrath, fury—" burning heat" [Lowth], to which the parallel, " flames of fire," answers. 10. Rather, "Witli fire will Jehovali judge, and with His sword (Ho will judge) all flesh." The parallelism and collocation ot the Hebrew words favour this (ch. 65. 12). all flesh— i. e„ all who are the objects of His wrath. The godly shall be hidden by the Lord in a place of safety away from the scene ofjudgment (ch. 26. 20, 21 ; Psalm :31. 20 ; 1 Thessalonians 4. 16, 17). 17. in . . . gardens—i7e6re;<j and LXX. rather require, "for (entering into) gardens," viz., to saoriflce there. [MavRER.] hehiml one tree—rather, " followint; one," t. e., some idol or other, which, from contempt, ho does not name. [Maurer.] Vitringa, &c., think the Hebrew for " one," Althadh, to be the name of the god ; calle<l Adad (meaning One) in Syria (cf. Acts 17. 23). The idol's power was represented by inclined raj-s, as of the sun shining on the earth. Gesenius translates, "following one," viz., Hiej-opliant (priest), who led the rest in performing the sacred rites. In . . . midst iHz., of the garden (cf. Notes, ch. 6.5. 3, 4). mouse—legally unclean (Leviticus 11. 29), because it was an idol to the heathen (see Note, ch. 37. 36; 1 Samuel 6. 4). Translate, "the fieldmouse," or " dormouse." [B6chart.] The I'harisees witli their self-righteous purifications, and all mere for. malists, are included in tlie same condemnation, described in language taken from the idolatries prevaleat in Isaiah's times. 18. know—not in the //cfcreiy. Rather, understand the words by aposiopesis; it is usual in threats to leave the persons threatened to supply the hiatus from their own fears, owing to conscious guilt : " For l)iU did it deliberately as a matter of choice (Romans 1. 32). " T/ici/ chose that in wliicli I delighted not;" therefore, "I will clioose" that in which tliey delight not, the "calamities" and "fears" which they were most anxious to avert, before mine eyes {Note, ch. 65. 3.) 5. tremble at . . . word — the same persons as in v. 2, the believing few among the Jews, cast yon out for my name s sake—excommunicate, as if too polluted to worship with them (ch.
Go. 5). So in C'lirist's first sojourn on eartli (Matthew 10.
22; John 9. 22, 34; 16. 2; 15. 21). So it shall be again in the last times, when the believing shall be few (Luke 18.8). Let tlie L.ord be glorified—The mocking challenge of the persecutors, as if their violence towards you was from zeal for God. "Let the Lord show Himself glorious," viz., by manifesting Himself in your behalf; as the parallelism to, " He shall appear to your joy," requires (as in ch. 5. 19; cf. ch. 23. 15 ; 57. 4). So again Christ on the cross (Matthew
27. 42, 43). appear to yonr joy—giving you "joy" instead of your "rebuke" (ch. 25. 8, 9). 6. God, from Jerusalem and His "temple," shall take vengeance on the enemy (Ezekiel 43. 1-8 ; Zechariah 12. 2, 3 ; 14. 3, 19-21). The abrupt language of this verse marks the suddenness with whicli God destro}"s the hostile Gentile host outside: as v. 5 refers to the confounding of the unbelieving Jews, voice of noise i. e., tha Lord's loud-sounding voice (Psalm 68. 33;
29. 3-9; 1 Thessalonians 4. 16). 7. slie—Zion. Before... travailed . . . brongUt fortli—The accession of numbers, and of prosperity to her, shall be sudden beyond all expectation and unattended with painful effort (ch. 54. 1, 4, 5). Con-
I . . . their works and thoughts ..." viz., will punish. [MAURiiK.] It shall come—the time is come that I will, &c. [Maurer.] gather . . . nations—against Jerusalem: whfere the M;i;/od/y Jews shall perish : and then the Lord at last shall fight for Jerusalem against those nations: and the survivors (v. 19) shall "see God's glory" (ZechaViah 12. 8, 9; 14. i-3, 9). tongues—which have been many owing to sin, being confounded at Babel, but which shall again be one in Christ (Daniel 7. 14; Zeplianiah 3. 9; Revelation 7. 9, 10). 19. sign—a bantier on a high place, trast with this case of the future Jewi.sh Church the trav3il-pains of the Christian Church in bringing forth "a man-child" (Revelation 12. 2, 5). A man-child's birth is in the East a matter of special joy, whilst that of a female
Is not so; therefore, it here means the manly sons of the restored Jewish Church, the singular being used collectively for the plural: or the many sons being regarded as one under Jlessiah, who shall then be manifested as their om" representative Head. 8. eartli—rather, to suit the parallelism, " is a country (put for the people in it) broughtforth in one day?" [Lowth.] In English Fersi'on it means. The earth brings forth its productions gradually, not in one day (JIark 4.28). at once—in this case, contrary to the usual growth of the nations by degrees, Israel starts into maturity at once, for—rather, "is a nation born at once, to indicate the place of meeting for tlie dispersed Jewisli exiles, preparatory to their return to their land (ch. 5. 26;
11. 12; 62. 10). tliose that escape of tiiem—the Gentile survivors spared by God (Xoc, v. 18; Zechariah 14.16). Cl». 2.2,3; Jlicah 5.7; and Zechariah 14. 16-19, represent it, not that tlie Jews go as missionaries to the Gentiles, but that the Gentiles come up to Jerusalem to learn the Lord's ways tliere. Tarshisli—Tartessus in Spain, in tlie west. Pul—east and north of Africa : probably the same as Philai, an island in the Nile, called by the Egyptians IHlak, i. e., the border country, being between Egypt and Ethiopiii.
that Zion has, so soon as she travailed, brought forth?" [JlAURKR.] 9. canse to bring fortli, and slmt—rather, " Sliall I who beget, restrain the birth ?" [LoWTil] (ch. 37. 3;*Hosea 13. 18), i. e., Shall I who have begun, not finish my work of restoring Israel ? (1 Samuel 3. 12 ; Romans 11.1; rhilippiansl.6). sluit—(cf. Revelation 3. 7, 8.) 10. love. . . inonrn for Iier—(Psalm 102. 14, 17, 20; 122. 6.) 11. snck-
Ijud—the Libyans of Africa (Genesis 10. 13), Ludim being son of Mizraim (Egypt): an Ethiopian people famous as bowmen (Jeremiah 46. 9): employed as mercenaries by Tyre and Egypt (Ezekiel 27. 10 ; 30. 5). Tubal. —Tibarenians, in Asia Minor, south of the Caucasus, between the Black Sea and Araxes. Or, tlw Jhrians. [Jor SEl'HUS.] Italy. [.Ierome.] Javan—the Greeks ; called
(ch. 00. 5, 16; 61. 0; 49. 23.) a\i\mita.\\ce—Hebrew, " the raylike jloiv of her opulence," i. e., with the milk spouting out from her full breasts (answering to the parallel, "breast of her consolations") in ray-like streams. [GESEr;ius.] Vi. extend— I will <itm peace (prosperity) upon her, like a river turned in its course. [Gksenius.] Or, "I will iqyrcad lonians, including all tlie descendants of Javan, Ixith In Greece and in Asia Minor (Gcmesis 10.2-1). my glory . . . Gentiles—(Mil lachi l. 11.) ««. they—the Gentiles (v. Id). bring . . . yonr brethren—tlio Jews, back to tlie Holy Lanir(ch. 49.22). It cannot mean the mere entrance of the Jews into the Christian Church ; lor such an entrance pea(;C over her as an overflowing river" [Barnes] (cI>. 48.
18). flowliig stream—as the Nile by its overflow fertilizes the wliole of Egypt, borne npon . . . si Ava—{Note, cli. 60.
4.) lier. . . her—if "ye" refers to the Jews, translate, "ye
6ihal! be borne upon their sides . . . their knees," viz., those of the Gentiles, as in ch. 49. 22; and as " suck" (ch. 60. 18) rewoulii be by faitli, not upon "horses, Utters, and mules."' [HouniGAKT.] "Ofl'ering" Is metaphorical, as in Romans fers to the Jews sucking the Gentile wealth. However, English Version gives a good sense: The Jews, and all who love Jehovah {v. 10), "sliall suck, and be borne" by her as a mother. 13. mother—(Ch. 49. 15.) comfortctli—(Ch. 40.
15. 16. horses- -not much used by the Jews. TheGentilea are here represented as using i/icir modes of conveyance
1, 2.) 1*. l>oi»e» — which once were "dried up" by the " fire" of God's wrath (Lii mentations 1. 13), shall live again (Proverbs 3. 8; 15. iiO; Ezekiel 37. 1, Ac), flourish . . . herb ^Romans 11.15-21.) known towartl-manifested in beto "bring" the Jews to Jerusalem. cliari«<s—as these are not found in Oriental caravans, translate, " velilcles,' viz., borne, not drawn on wlicels. WtU-ra—covercd-sedana for the rich, npon nwift be»st3—dromedaries : from //ffireio root, " to dance,'- from their bountliug motimi, often accelhalf of. 15. (Cli.9.5; Psalm 50.3; Habakkuk 3. 5 ; 2 ThcsBalouhius 1.8; 2 Peter 3.7.) chariots... whirlwind— erated by musi(r. [Hochart.] Panniers were tlirown across tlie dromedaries' back for poorer' wo;ueu. (lloii-
Jeremirtli 4. 13.) render—as the Hebrew elsewhere (Job
Tntroduction. JEREMIAH. Introduction.
8LK1".] ai. of them—Uie Gentiles, priests . . . Levites— great battle near Jerusalem (Zechariah 12.2-9; 14.2-4); type of the final destruction of all sinners, -worm . . . not die—(Mark 9. 44, 46, 48.) Image of hell, from bodies left uuburied in the valley of Hinnom (whence comes Gehenna, or hell), south of Jerusalem, where a perpetual fire was kept to consume the refuse thrown there (ch. 30. 83). It shall not be inconsistent with true love for the godly to look with satisfaction on God's vengeance on the wicked (Revelation 14. 10).
lor spiritual worship: eujoyliig the direct access to God which was formerly enjoyed by the ministers of tlie temple alone (1 Peter 2. 9; Revelation 1. 6). 23. (Ch. 65. 17; 2; Peter 3. 13; Revelation 21. 1.) 33. Lit., "As often as the new moon (shall be) In its own new moon," i. e., every mouth (Zechariah 1,4. 10). sabbatu—which is therefore perpetually obligatory on earth, nil flesli—(Psalm 65. 2;
72. 11.) before iiic—at Jerusalem (Jeremiah 8. 16, 17). 34. go foi-tli, and look—as the Israelites looked at the carcasses of the Egyptians destroyed at the Red Sea (Exodus
May God bless this Commentary, and especially its solemn close, to His glory, and to the edification of the writer and the readers of it, for Jesus' sake
11. 30; cf. ch. 26. 11-19; Psalm 58. 10; 49. 14; Malachl 4. 1-3). carcasses, &c.—(u. 16), those slain by the Lord in the last
THE BOOK OF THE' PROPHET
JEKEMI AH.
INTEODUCTION.
Jeremiah, son of Hilklah, one of the ordinary priests, dwelling in Anathoth of Benjamin (ch. 1. 1), not the Hilklata tl.'e high priest who discovered the book of the law (2 K'ngs 22. 8) ; had lie been tlie same, the designation would have been " the priest," or " the high priest." Besides his res aence at Anatlioth shows tliat he belonged to the line of Abia.- thar, who was deposed from the high priesthood by Solomon (1 Kings 2. 26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2 Chronicles 85. 25 ; 80. 12. 21. In b. c. 629, the tliirteeufch year of King Josiah, whilst still very young (ch. 1. 5), he received his prophetical call in Anathoth (cli. 1. 2) ; and along with Hilkiah tlie high priest, the prophetess Huldah, and the prophet Zeplianiah, lie lielped forward Josiali's reformation of religion (2 Kings 23. 1-25). Arnong the first charges to him was one tliat he should go and proclaim God's message in Jerusalem (ch. 2. 2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (ch. 11. 6) Ave years after his call to prophesy. On his return to Anatjiolh, his countrymen, offended at his reproofs, conspired against his life. To escape tlieir persecutions (ch. 11. 21), as well as those of his owa family (ch. 12. 6), he left. Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested ; also during the three months of Jehoahaz or Sliallum's reign (ch. 22. 10-12). On Jehoiakim's accession it became evident that Josiah's reformation eflected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (ch. 26.8-11). The princes, however, especially Aliikam, interposed in his belialf (ch. 26. J6, 24), but he was put under restraint, or at least deemecj.it prudent not to appear in public. In the fourth year of Jelioiakim (606 b. c), he was commanded to write the predictions given orally through Uim, and to read them to the people. Being "shut up," he could not himself go into the house of the Lord (ch. 30. 5); he therefore deputed Baruch, his amanuensis, to read them in pullic on the fast-day. The princes tliereupou advised Baruch and Jeremiah to iiide themselves from the king's displeasure. Meanwhile they read the roll to the king, wlio was so enraged that he cut it with a knife and threw it into the lire ; at the same time giving orders for the appreliension of the prophet and Baruch. They escaped Jehoiakim's violence, wlilch had already killed the prophet Urijaii (ch. 20. 20-23). Baruch rewrote the words, with additional prophecies, on another roll (ch. 36. 27-32). In the three mouths' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen-mother (cli. 13. 18; 22. 24-80; cf. 2 Kings 24. 12). In this reign he was imprisoned for a short. time by Pashur (ch. 20.), the chief governor of the Lord's house; but at Zedekiah's accession he was free (ch. 37. 4), for the king sent to him to " inquire of the Lord " when Nebucliadnezzar came up against Jerusalem (ch. 21. 1-3, &c. ; 37. 3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (ch. 37. 5); but Jeremiali warned the king that the Egyptians would forsalce him, and the Chaldeans return and burn up the city (ch. 87. 7, 8). The princes, irritated at M<is, made the departure of .Jeremiah from the city during the respite a pretext for imprisoning liim, on the allegation of liis deserting to the Chaldeans (ch. 38. 1-5). He would have been left to perish in the dungeon of Malehiaii, but lor the intercession of Ebed-melech, the Ethiopian (ch. 38. 6-13). Zedekiah, though he consulted Jeremiah in' secret, yet was induced by his princes to leave Jeremiah in prison (ch. 88. 14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzaradan, to give him liis freedom, so that lie might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during whicli his country had repaid ills services with neglect and persecution, he stayed with Gedaliali, the ruler appointed by Nebuchadnezzar over Jndea (eh. 40. 6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and B.iruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (cli. 41., 42., and 43.). At Tahpanhes, a boundary city on tlie Tanitic or Pelusian branch of the Nile, he prophesied the overtlirow of Egypt (ch. 43. 8-13). Ti-adition says he died in Egypt. Accoiding to the Pseudo-Epiplianius, he was stoned at TaphniB or Tahpanlies. The Jews so venerated liim that they believed he would rise from the dead and'be the forerunner of Messiah (Matthew 16. 14).
Haveunick observes, that the combination of features in Jeremiah's character proves his Divine mission ; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects—the Spirit of prophecy. controlling his natural temper and qualifying him for his liazardous undertaking, without doing violence to his individuality. Zephaniali, Habakkuk, Daniel, and Ezeklel were his contemporaries. The last forms a good contrast to Jeremiali, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the
The Time and the JEREMIAH I. Calling of Jeremiah, natU'U's sins ns opposed to righteousness—Jeremiah, as productive of misery; the former takes the objective, the
Iiitli r the subjective, view of tlie evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by.pathos, and sympathy with the wretched; his Lamentations illustrate th!s; the whole series of elegies has bul one object—to express sorrow for his fallen countrj'; yet the lights and images in which he presents this are 80 many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. Tlie language is marked by Aramasisms, which probably was the ground of Jerome's charge, that the etyle is " rustic." Lowth denies the charge, and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repctilion of .stereotyped forms—and these often iJiree times—are due to his allected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.
The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was—Josiah (under whom he propliesied eighteen years), Jehoahaz (three months), .lehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (cbs. 1.-20.) are immediately followed by a portion under Zedekiah (cli. 21). Again, ch. 24. 8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, a:»d Jeconiah (chs. 22., 2S., 25., v. 1, &c.). So chs. So., 36., as to Jehoiakim, follow chs. 27., 2S., 29., 33., 31., as to Zedekiah ; and cll-
45., dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after tlie overthrow of Jerusalem. Ewald thinks the present arrangement substantially .lei'emiah's own; the various portions are prefaced by the same formula, "The word which came to Jeiemiah from the Lord " (ch. 7. 1; 11. 1 ; 18. 1 ; 21. 1; 25. 1; 30. 1;
32. 1; 31. 1, 8; S5. 1; 40. 1; 44. 1; cf. ch. 14. 1; 48. 1; 47. 1; 49. 34). Notes of time mark other divisions more or less historical (ch. 26. 1 ; 27. l;-36. 1; 37. 1). Two other portions are distinct of themselves (ch. 29. 1; 45. 1). Ch. 2. has the .shorter introduction which marks the beginning of a strophe; ch. 3. seems imperfect, having as the introduction merely "saj-ing" (Hebrew, eh. 3. 1). Thus in the poetical parts, there are twenty-three sections divided into strophes, of from seven to nine ver.ses, marked some way thus, "The Lord said also unto me." Ttiey form five books: L The Introduction, ch. 1. II. Reproofs of the Jews, chs. 2.-21., made up of seven sections : (1) cli. 2. ; (2) 3.-6. ; (3) 7.-10.
(5) 14.-17. ; (6) 17.-19., 20. : (7) 21.-24. III. Review of all nations in two sections : 25. and 26.-19., with a historical appendix of three sec!ions, (1) 2(>. ; (2) 27. ; (3) 2S., 29. IV. Two sections picturing the hopes of brighter limes, (1) 30., 31. ; (2) 32., 33.
and an historical appendix in three sections: (1) ch. 34. 1-7; (2) 34.8-22; (3)35. V. The conclusion, iu two sections:
(1) ph. rib. 2; (2) 45. Subsequently, in Egypt, he added ch. 46. 13-26 to tlie previous prophecy as to Egypt; also the three sccthin!^, chs. 37.-39. ; 40.-43. ; and 44. Ch. 52. was probably (see cli. 51. 04) an appendix from a later hand, taken from 2 Kings 24. 18, &c. 2.5. 30. The prophecies against the several foreign nations stand iu a difl'erent order iu the Hebrew from tiiat of LXX.; also the prophecies against them in Hebrew (chs. 46.-51.) are in the LXX. placed after ch. 25. 14, lorming chs. 26.-31. ; the remainder of ch. 25. of the Hebrew is ch. 32. of LXX. Some passaiges in the Hebrew (ch. 27. 19-
22; 33. 14-26; 39.4-14; 48. 4.5-47) are not found in LXX.; the Greek translators must have had a different recension before them ; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See J\'ote. ch. 25. 13.
The canonicity of his prophecies is established by quotations of them in the New Testament (see Matthew 2. 17; 16.
14; Hebrews 8. 8-12; on Matthew 27. 9, see Introduction to Zechariah); also by the testlmonyof Ecclesiasticus49. 7,whlch quotes .leremiah 1. 10; of Philo, who quotes his word as an "oracle;" and of the list of canonical books in Melito, Origeu, Jerome, and the Talmud.
CHAPTER I.
Jehovah's secret counsel, is meant by the sanctificatlon here(cf. Luke 1, 15, 41; Acts 15. IS; Galatians 1. 15; Ephesians 1. 11). 6. From the long duration of his office (v. a, 3; ch. 40. I', etc.; 43. 8, Ac.), it is supposed that he was at his call under twenty-five years of age. cUiia—the .same word is translated, "young man" (2 Samuel 18. 5). The reluctance often shown by inspired ministers of God (Exodus 4. 10; 6. 12, 30; Jonah 1. 3) to accept the call, shows that they did not assume the oflice under the impulse of selfdeceiving fanaticism, as false prophets often did. 7. to all that—to all to whom. [Rosenmuller.] Rather, "to all against whom;" in a hostile sense (cf. u. 8. 17, 18, 19). [Mauker.] Such was the perversity of the rulers and people of Judea at that time, tliat whoever would desire to be a faithful prophet needed to .arm himself with an intrepid mind; Jeremiah was natually timid and sensitive, yet the Spirit moulded him to tlie necessary degree of courage without talking away his peculiar individuality. 8. (Ezekiel 2. 6; 3. 9.) I am with thee—(Exodus 3.
Vcr. 1-19. The General Title or Introduction (v.l-
8); proI)ably prefixed by Jeremiah, when he collected his prophecies, and gave them to his countrymen to take with them to Bvbylon. [Miciiaelis.] 1. Anatliotli— town in Benjamin, twenty stadia, i. e., two or three miles, north of Jci usalem; now Anata (cf. Isaiah 10. 30, and the context, 28-32).- One of the four cities allotted to the Kohathites in-Bonjamin (Joshua 21. 18). Cf. 1 Kings 2. 26, 27; a stigma was cast thenceforth on the whole sacerdotal family resident there ; this may be alluded to in the words here, "the priests ... in Anathoth." God chooses "the weak, ba.se, and despised things" "to confound the mighty." a, 3. .T«Iioialclm . . . Josiah . . . Zedcftlali— Jehoahaz and Jehoiaohiu are omitted, for they reigned only three' months each. Tlie first and last of the kings under whom each prophet prophesied are often thus specified in the general title. See on these kings, and Jeremiah's
12; Joshua 1.5.) 9. touched my mouth—a symbolical act in supernatural vision, implying th.at God would give him utterance, nottvithstanding liis inal)ility to speak {v.
life, my Intro<luft ion. thlrtcentli ... of Uls relgii—(Ch.
25. 3.) f/ftli Dioiilli— ('2 Kings 2.5. 8.) 4-10. JereiJiiah's call to the prophrticdl utju-c. tiiito nie—other MSS. read "to him;" hut l'Jit<jli..s?i Version probably represents the triie Hebrew text; this inscription was doubtless made by Jeremiah himself. 5. kiicw—approved of thee as my chosen instrument (Kxodus 3.3. 12, 17; cf. Isaiah 49. 1, 5; Komans 8. 20). 8ai»e<ifif<l—rather, separated. The primary meaning is, to set apart from a common to a sj)Ccial use; hence arose the secondary sense, losanelifi/, ceremonially and morally. It is not here meant that Jehovah cleansed Jeremiah fl'oin original sin or regenerated him by his Spirit; but separated him to his x>f.Qn\\a,T prophetical
6). So Isaiah's lips were touched with a living coal (Isaiah
7 ; cf. Ezekiel 2. 8, 9, 10 ; Daniel 10. 16). 10. set thee over —lit., appointed thee to the oversight. He was to have his eye upon the nations, and to predict tlielr destruction, or restoration, according as their conduct was bad or good. Prophets are said to do that wliicli they foretell ahull be done?; for their word is God's word; and His word is His Instrument whereby He docth sill things (Genesis 1. 3; Psalm 33. 0. 9). Word and deed are one thing with Him. What His prophet sailh is us certain as if It were done. The prophet's own consclousness was alisorbed into that of God; so closely united to God did he feel himself, thai Jehovah's words and deeds are described us his. In ch.
office. Including in its range, not mei'ely the Hebrews, but also the nations hostile. to tliem- (ch. 25. 12-;iS; 27. 46-51). lHENDiti;soN.J Not the el Tecl, but the predostluallou In 506
JEREMIAH II.
Gods Exposluialion with the Jetnt.
Jeremiah's Pruphetiral Visions, ters and c(!iitre of their idolatry; therefore addressed
81. '2S. God is sniil f n do what Jeremiah here is rcprespiiled first. t[»ec— rather, " I remember in regard lo Ihce" [HenDK;tsoN] ; ybrZ/iec. [Maurer.] kindness of thy youth— not so much Isi'ael's kindness towards God, as the kindness w/iich Israel experienced from God in their early histoiy (cf. Ezekiel 16. 8, 22,60; 23.3,8,19; Hosea 2. 15). For Israel from tlie first showed perversity rather tlian kindness towards God (cf. Exodus 14.11,12; 15.24; 32. 1-7, &c.). Tlie greater were God's favours to them from the -first, the fouler was their ingratitude in forsaking Him (i'. 3, .5, as doiiifj (cf. cli. IS. 7; 1 Kings 19. 17; Ezekiel 43. 3). foot out—(Mattliew lo. 13.) pull down—change of raetaplior
(o aicliitecture (2 Corinthians 10. i). There is a play on.the similar sounds, IJiilhodi, Linlhotz, in the Hebrew for
" root out . . . pull down." build . . . plant—restore upon their repenting. His predictions were to he chie Ciy, and ill the lir.sl instance, denunciatory; therelbre the destruction of tlie n.itions is put first, and witli a greater vari( ty of terms than their re.storation. 11. rod—shoot, or branch, alijjond tree lit., Ihe wakeful tree, heca.ui<e it awakes from the .sleep of winter earlier than the other
&c.). espousals—the intervals between Israel's betrothal to God at the exodus from Egypt, and tlie formal execution of the marriage contract at 8inai. Ewald takes the "kindness" and "love" to be Israel's towards God at first (Exodus 19.8; 24.3; 35.20-29 ; 36.5; Joshua 24.10 trees, Uowering in January, and bearing fruit in March ; symbol of God's early execution of His purpose; v. 12, "hasten my word" (cf. Amos K. 2). 1^. linsttti—rather, "I will be wakeful as lo niy word," &c. ; alluding to v. 11, the
17). But cf. Deuteronomy 32. 16, 17; and Ezekiel 10. 5, 6, 15, 22 (" days of thy youth") implies that the iove here meant WAS on God's side, not Israel's, tltou wcntcst after nie in icakeful tree. [JMaukbu.] 13. Another vision, signifying what is the "word" about to be" performed," and by wliat' Misirunientali ty. seething lit., blown under ; so boiling by reason of the Ihinie under it kept brisk by blowing. Au Orienlal .symbol of a raging war. toward—rather, "from the north." Lit., from the face of the reyion situated, towards. . . wilderness—the next act of God's love, His leading them in the desert without needing any strange go<l, su<^h as they .since worshipped, to help Hiin (Deuteronomy 2. 7
32. 12). Verse 6 shows it is God's "leading" of them, not' t/ieir following after God in the wilderness, which is imthe 'norlh (cf. V. U, I-'}). [Mauker.] The pot in the north plied. 3. lioliness unto the Lord—i.e., was consecrated resteil on one side. Its mouth being about to pour forth to the service of Jehovah (Exodus 19. 5, 6). They thus auswei'ed to the motto on their high priest's breastpl.ite, "Holiness to the Lord" (Deuteronomy 7. 6; 14.2,21). firstfruits of his increase i.e., of Jehovah's produce: as the its contents .southwards, viz., on Judea. Babylon, though east of Judea, was regarded by the Hebrews as north, because they appropriated the term "east" to Arabia Deserta, stretching from Palestine to the Euphrates; or rather [Bochart], the reference here is, not to the site, but to the 7-oute of the Babylonians; not being able to cross the desert, tliey must enter the Holy Land by the northern frontier, through Riblah in Hamatli (eh. 3'J. 5; fir.it-fruits of the whole produce of the land were devoted to God (Exodus 23. 19; Numbers 18. 12, 13), so Israel was devoted to Him as the first-fruit and representative nation among all nations. So the spiritual Israel (James. 1.
b2.'.i). li. Jirealt forth—"shall disclose itself." Out of the north—(Ch. 4. «; ti. 1,22; 10.22; 25.9; Ezekiel 26.7.) The Chaldeans did not cast off the yoke of Assyria till
18; Revelation 14. 4). devour—carrying on the image of
Jirst-fruit.i wliich were eaten before tiie Lord by the priests as the Lord's representatives; all who ate (injured) Jehovah's first-fruits (Israel), contracted guilt: ex. j/r., Amalek, the Arnorites, &c., extirpated for their guilt towards Israel, sliall come—rather, came.' 4. Jacob . . . Israel— the whole nation, families— (iN^'ofe, ch. 1. 15), hear God'a word not only collectively, but individually (Zechariah
8ev(!ra! years alter, under Nabopolassar, b. c. 62.5; but long previo\isly they had so increased as to threaten Assyi'ia, which was now grown weak, and other neighbouring peoples. 15. fainilie*—the tribes or clans composing the s'arious kingdoms of Babylon; the specification of these aggravates the picture Of calami ty (ch. 25. 9). throne at..', gates—the usual place of administering ,7M«(jec. The conquering princes will set up their tribunal there (ch.
12. 12-14). 5. Iniquity wrong done to them (Isaiah 5. 4; Micah 6. 3 ; cf. Deuteronomy 32. 4). walked after vanity —contrasted with " walkest after me in the wilderness" {v,
2): -then J" was their guide in the barren desert; How they take idols as their guides, vanity . . . vain—An Idol is not only vawi (impotent and empty), but vanity itself. Its worshippers acquire its character, becoming min as it is (Deuteronomy 7. 26; Psalm 115. 8). A people's character never rises above that of its gods, which are its "better nature" [Bacon] (2 Kings 17. 15; Jonah 2. 8). 6. Neither said they, 'Wlierc, &c.—The very words which God uses (Isaiah 63. 9, 11, 13), when, as it were, reminding Himself of His fovmer acts of love to Israel as a ground for interposing in their behalf again. When they wouid not say, Where is Jehovah, &c., God Himself at last said it lor them
39. 3, 5; 52. 9). Or the reference is to the military pavilion
(ch. 43. 10). [Maurer.] 16. utter—pronounce. JVie judicial sentences, pronounced against the Jews by the invading princes, would be virtually the "judgments of God" (Isaiah 10.5). works—idols. 17. gird . . . loins resfflutely plepare for thy appointed task. Metaphor from the flowing robes worn in the East, which have to be ffiri up with a girdle, so as not to tncommode one, when undertaking any active work (Job 38.3; Luke 12.35; 1 Peter 1. 13). dismayed . . . confound—the same Hebrew word ; lit., to break. Be not dismayed at their faces (before them), lest I make thee dismayed before their faces (before them), i. e., " lest I should permit thee to be overcome by them" (cf. ch. 49. 37). 18. defenced city, &c.—t. e., I will give thee strength which no power of thine enemies shall overcome (ch. 0. 27; 15. 20; Lsaiah 50. 7; 54. 17; Luke 21. 15; Acts fi. 10). walls—^)/Mro/, to express tlie abundant strength to l)e given him. De Rossi's MSS. read singular, wall.
(cf. iVote, V. 2, above), deserts . . . pits—The desert between Mount Sinai and Palestine abounds in chasms and pits, in wliich beasts of burden often sink down to the knees. "Shadow of death" refers to the darkness of the caverns amidst the rooky precipices (Deuteronomy 8. 15; 32. 10). 7. plentiful— a land of Carmel, or well-cultivated Ihxid: a garden-land, in contrast to the "land of deserts" (v. 6). detaed—ijy idolatries (Judges 2.10-17; Psalm 78. 58, 59; 106.
of the l.^^»d—the general masses, as distinguished from tlie princes and priests.
38). you . . . ye—change to the second person from the third, " they" (v. 6), in order to bring home the guilt to the living generation. 8. The three leading classes, whose very office under the theocracy was to lead the people to God, disowned Him in the same language as the nation at large, "Where is the Lord" (seeu. 6)7 The priests, whose office it was to expound the law (Malachi 2. 6, 7). handleare occupied with as the subject of their profession. The pastor, civil, not religious; princes (ch. 3. 15), whose duty
CHAPTER II.
Ver. 1-37. Expostulation with the Jews, reminding THEM OF THEIU FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT Favour, and a Denunciation of God'^ Coming Judgments for their Idolatry. Probably in the thirteenth year of the reign of Josiah (ch. 1. 2; cf. ch. 3. 6, " also. . . in . . . days of Josiah"). The warning not to rely as they did on Egypt (v. 18), was in accordance with Jo.siah's policy, who took part with Assyria and Babylon against Eg.vpt (2 Kings 23. 29). Jeremiah, doubtless, supported the reformation begun by Josiah, in the previous year (the twelfth of his reign), and fully carried out in the eighteenth, it, cry—proclaim. Jcruisalem—The headquarit was to tend their people; the prop?iets, who should have reclaimed the people from their apostasy, encouraged them in it by pretended oracles from Baal, the Phceniciaa false god. by Baal—in his name and by his authority (ot, ch. 11. 21). widked after things . . . not protit—answex* Ing (o, " walked after vanity," i. e., Idols (v. 5 ; cf. u, H ; Hft« 507
The People cause their oion JEREMIAH II. Calamities, by their Sins.
Memphis Is from Man-nofri, "the abode of good men:" written in Hebrew," M.oi>\\" (Hosea9. G), or i\'o}j/j. The reference is to the coming invasion of Judah by Pharaoh-necho of Egypt, on his return from the Euplirates, when he deposed Jehoahaz,and levied a heavy tribute on the land bakkuk 2. 18). 9. yet plead viz., hy inflicting still further Judgments on yon. cI»U«li-ei»'s cJiildrm—tliree MSS. and •Jekoiie omit "cliildien's;" they .seem to liave thought it unsuitable to read " children's children," when "children" had not preceded. But it is designedly so written, to intimate that tlie tinal judgment on tlie nation would be suapt-'uded /or marii/ yeiiera/ions [Hok.sley] (of. Ezekiel
(2 Kings 23. 3:i-:3.5). Josiah's death in battle with the same Pharaoh is probably included (2 Kings 2:?. 29, 30). have broken—rather, shall feed doivn the crown, &c., i. e., affect with the greatest ignominy, such as baldness was regarded In the East (ch. 48. 37 ; 2 Kings 2. 23). Instead of " also,"
20. 35, oti ; Jlicah 0. 2). 10. pass over t!»e isles— lather, "cross over to the isles." Cliittiin . . . Kcdar—i.e., the he.atheu nations, ucsi and east. Go where you will, you cannot find an instance of any heatlien nation forsaking their own lor other gods. Israel alone does this. Yet the heathen gods are false gods; whereas Israel, in forsaking me for other gods, forsake their "glory" for unprofitable translate, " eve/i" the Egyptians, in whom thou dost trust, shall miserably disappoint thy expectation. [Maurer.] Jehoiakim was twice leagued with them (2 Kings 23. 34,
3.3): when he received the crown from them, and when he revolted from Nebuchadnezzar (2 Kings 24. 1, 2, 7). The Chaldeans, having become masters of Asia, threatened Egypt. Judea, situated between the contending powers, was thus exposed to the inroads of the one or other of the hostile armies; and unfortunately, except in Josiah'a reign, took side with Egypt, contrary to God's warnings. 17. Lit., "Has not thy forsaking the Lord, &o., procured this (calamity) to thee?" So LXX. : the Masoretic .accents make " this" the subject of the verb, leaving the object to be understood. "Has not this procured {it, i. e., the impending calamity) unto thee, that hast forsaken?" &c.
idols. Chittim—Cyprus, colonized by Phcenicians, who built in it the city of Citium, the modern Chitti. Tlien the term came to be applied to all maritime coasts of the Mediterranean, especially Greece (Numbers 24. 2f ; Isaiah
2.3. 1; Daniel 11.30). li-edar—descended from Ishmael, the Bedouins and Arabs, east of Palestine. 11. glory—Jehovah, the glory of Israel (Psalm 106. 20; Romans 1. 23). The Shechinah, or cloud resting on the sanctuary, was the symbol of "the glory of the Lord" (1 Kings 8. 11; cf. Romans
9. 4). The golden calf was intended as an image of the true God (cf. Exodus 32. 4. 5j, j-et it is called an " idol" (Acts 7.,
(ch. 4. 18). led—(Deuteronomy 32. 10.) the way—the arti-
41). It (like Roman Catholic images) was a violation of the second commandment, as the heathen multiplying of gods is a violation of the first, not profit— (ii. 8.) I'-i. Impassioned persouillcation (Isaiah 1. 2). Uorribly afraid rather, " be horrified." be . . . very desolate—rather,- " be exceedingly aghast" at the monstrous spectacle. Lit., to be dried vp, .or devastated, places devastated haye such a.n unsightly look. [Maurer.] 13. two evils— not merely one evil, like the idolaters who know no better: besides simple idolatry, my people add the sin of forsaking the true Gixl wiioni they have known ; the heathen, though having the sin of idolatry, are free from the further sin of changing tlie true God for idols {v. 11). forsaken me The Hebrew collocation brings out the only Living God iutQ more prominent contrast witli idol nonentities. "Me they have forsaken, the Fountain," &c. (ch. 17. 13 ; Psalm cle expresses t?ie right way, the way of the Lord: viz., the moral training which they enjoyed in the Mosaic covenant. 18. now—used in a reasoning sense, not of time, tlie way of Egypt—What hast thou to do with tlie way, i. e., with going down to Egypt ; or what, &c., with going to Assyria i drink . . . waters i. e., to seek rcinvigorating aid from them; so t). 13 and 36; cf. "waters," meaning numerous forces (Isaiah 8. 7). Silior—t. e.. The black river, in Greek Melas (black), the Nile: so called from the black deposit or soil it leaves after the inundation (Isaiah 23. 3). The LXX. identify it with Gihon, one of the rivers of Paradise, tlie rivf:r—Euphrates, called by pre-eminence, the river; figurative for the Assyrian power. In G'25 b. c, the seventeenth year of Josiah, and the fourth of Jeremiah's office, the kingdom of Assyria fell before Babylon, therefore Assyria is hei'e put for Babylon its successor: so in 2 Kings 23. 29 ; Lamentations 5. 6. There was doubtless a league between Judea and Assyria (t. e., Babylon), which caused Josiah to march against Pharaoh-necho of Egypt, when that king went against Babylon: the evil consequence.s of this league are foretold in this verse and v,
30. 0; John 4. 14). broken cisterns—tanks for rain water, common in the East, where wells are scarce. The tanks not only cannot give lorth an everflowing fresh supply as fountains can, but cannot even retain the water poured into them; the stonework within being broken, the earth drinks up the collected water. So, in general, all earthly, compared with heavenly, means of satisfying man's highest wants (Isaiah 55. 1] 2; cf. Luke 12. .33). 1-1. Is lie a liome-born slave—No. " Israel is Jehovah's .son, even His fiist-born" (Exodus 4. 22). Verses 1(3, 18, and .^0, and the absence of any express contrast of the two parts of the nation are against Eichorn's view, that the prophet proposes to Judah, as yet spared, the case of Israel (the ten tribes) which had been carried away by Assyi-ia as a warning of what they might expect if they should still put their trust in Egypt. " Were Isi'a,ers ten tribes of meaner birth lhan Judah? Certainly not. If, then, the former fell before Assyria, .what can Judah hope from Egypt against Assyria?" "Israel" is rather here the whole of the remnant still left in their own laud, i. e,, Judah. " How comes
36. 19. correct . . . rejirove—rather, in the severer sense, chastise . . .punish. [Maurer.] baekslidings— "apostasies;" plural, to express the number and variety of their defections. The very confederacies they entered into were the occasion of their overthrow (Proverbs 1. 31
Isaiah 3.9; Hosea 5.5). know . . . sec— imperative for futures: Thou sJialt know and see to thy cost, my fear rather, "the fear of me." 20. 1—the Hebrew should be pointed as the second person feminine, a form common in Jeremiah: " Tftou Jiast broken," &c. So LXX., and the sense requires it. tliy yoke . . . bands—the yoke and bands which I laid on thee, my laws (ch. 5. 5). transgress —so the Keri and many MSS. read. But LXX. and most authorities read, " I will not serve," t. e., obey. The sense, of English Version is, "I broke thy yoke (in Egypt), &c., and (at that time) thou saidst, I will not trnugress; whereas thou hast (since then) wandered" (from me) (Exr odus 19. 8). lull! . . . green tree—the scene of idolatd'ies (Deuteronomy 12. 2; Isaiah 57.5,7). wanderest—rather, "thou hast bowed down thyself" (for the act of adultery: figurative of shameless idolatry'(Exodus 31. 15, l(i; cf. Job it to pass that the nation which once was under God's special protection (v. 3; is now left at the mercy of the foe tis a worthless slive? The prophet sees this event as if present, though it was still future to Judah (v. 19). 15. llong — Tlie Baljylonian princes (ch. 4. 7; cf. Amos 3. 4). Tne disaster from the Babylonians in the fourth year of Jehoiakim's reign, and again three years later when, rel^'lng on Egypt, he revolted from Nebuchadnezj'.ar, is here referred to (ch. 40. 2; 2 Kings 24. 1, 2). 10. Nopti . . . TaUapanes—Memphis, capital of Lower Egypt, on the west bank of the Nile, near the pyramids of Gizeh, opposite the
31. 10). 31. The same image as Deuteronomy 32. 32; Psalm
80.8,9; Isaiah 5. 1, &c. nnto me—with respect to me. aa. nitre—not what is now so called, saltpetre; but the natron ot Egypt, a mineral alkali, an incru.station at the bottom of the lakes, after the summer heat has evaporated the water: used for washing (cf. Job 9.30; Provei-bs site of modern Cairo. Daphyie, on the Taniljc branch of the Kile, near Pelusium,on the frontier of Eg.vpt towards Palestine. I.salah 30. 4 contracts it, //ane.>. These two cities, one the capital, the other that with which the Jews came most In contact, stand for the whole of Egypt. Tahapanes takes Its name from a goildess, Tphnet. L'-^HAMroLLiON.J 508 a5. 20). soap—poto.s7(, the carbonate of which is obtained Impui-e from burning dirterent plants, especially the kali of Egypt ami Arabia. Mixed with oil it was ustd for washinji. marked—deeply ingrained, indelibly marked;