Bible Commentary (1871–1879 Edition)
RtUoration of the Jews from Babylon, JEREMIAH XXX. God Comforteth the People.
ance of Israel, as in the case of a woman in childbirtii (Isaiah 60. 7-9). paleness—properly the colour of lierbs blasted and fading : tlie green paleness of one in jaundice : likely to take np against Jeremiah the prophet's prediction against his brotlier Zedekiah at Babylon (v. 21). Zepluuiiiiii was to lead it to the priest.i, and in the presence of <iU Hie people, in the temple. ^6. tliee ... in tlie tlie sickli/ paleness of terror. 7. great—marked by great calamities (Joel 2.11,31; Amos 5. 18; Zephar-iah 1. U). none lllte it . . . Bwt he shall be saved—(Daniel 12. I.) The partial deliverance at Babylon's downfall prefigures the final, complete deliverance of Israel, literal and spirsteuil of Jvltoinda—Zephaniah's promotion as second priest, owing to Jehoiada's Ijeing then in exile, was unexpected. 8heniaiah thus accuses him of ingratitude towards God, who liud SI) liiglily exalted him before his regular time, j e sliould l>e oi Rcers . . . for every man—ye Bhould, as bearing rule in tlie temple (ch. 20. 1, iVote), apprehend every false prophet like Jeremiah, mad—inspired propliets were often so called by the ungodly (2 Kings 9.
itual, at the downfall of the mystical Babylon (Revelation 18., 19). 8. his yoke . . . thy neck his, i. e., Jacob's
7), the yoke imposed on him. The transition to the second person is frequent, God speaking of Jacob or Israel, at the same time addressing himdirectly. So "hlin" rightly follows; "foreigners sliall no more make him their servant" (ch. 25. 14). After the deliverance by Cyrus, Persia, Alexander, Autiochus, and Rome, made Judea their servant. The full of deliverance meant must, there-
11 ; Acts 20. 21 ; 2. 13, 15, 17, 18). Jeremiah is in this a type of Christ, against whom the same charge was brought (John
10. 20). prison—rather, the stocks (ch. 20. 2, iVo(e). stocks from a root, to confine; lience rather, a narrow dungeon. According to Deuteronomy 17. 8, 9, the priest was judge in such cases, but had no right to put into the stocks; this right he had assumed to liimself in the troubled slate of the times. ^7. of Anathotli—said contemptuously, as " Jesus of Nazareth.''^ ma Uetli Ixlmself—as if God had not made him one, but liimself. SJS. Referring to Jeremiah's fore, be still future. 9. Instead of serving strangers
(v. 8), they shall serve the Lord, their rightful King in the theocracy (Ezekiel 21. 27). David their king—No king of David's seed has held the sceptre since the captivity; for Zerubbabel, though of David's line, never claimed the first letter to Babylon (v. 5). ^9. Zejilianlah . . . read ... in the ears of Jcreiulali—He seems to have been title of "king." The Son of David, Messiah, must therefore be meant; so the Targum (cf. Isaiah 55. 3, 4; Ezekiel
34. 23, 24 ; 37. 24; Hosea 3. 5; Romans 11. 25-32). He was appointed to the tlirone of David (Isaiah 9.7; Luke 1.32). He is here joined with Jehovah as claiming equal allegiance. God is our " King," only when we are subject to Christ; God rules us not immediately, but through His Son (John 5. 22, 2;i, 27). raise up—applied to the judges whom God raised up as deliverers of Israel out of the hand of its oppressors (Judges 2.10; 3.9). So Christ was raised up as the antitypical Deliverer (Psalm 2. 6; Luke 1. §9* Acts 2. 30 ; 13. 23). 10. from afar—Be not afraid as if the distance of the places whither ye are to be dispersed precludes the possibility of return, seed—Though through the many years of captivity intervening yourselves niay not see the restoration, the promise shall be fulfilled to your seed, primarily at the return from Babylon, fully at the final restoration, quiet . . . none . . . make . . . afraid—(Ch. '23.0; Zechariah 14. 11.) 11. though . . . full end of all nations . . . yet . . . not ... of thee—(Amos less prejudiced against Jeremiali tlian the others; hence he reads the charge to the prophet, that he should not be condouneil without a hearing. This accords with Shemaiah's imputation against Zephauiah for want of zeal against Jeremiah (v. 20, 27.) Hence tlie latter was chosen by King Zedekiah as one of the deputation to Jeremiah
(ch. 2i. 1 ; 37. 'i). 30. This rejumes the thread of the sentence which began at v. 25, but was left there not completed. Here, in ti. 30, It is completed, not however in continuity, but by a new perio<l. The same construction occurs, Romans 5. 12-15. 'S'i. not ... a man to dwell (Deuteronomy 2S. IS.) not . . . behold the good—as he despised the lawful time, and wished to return before the lime God had expressly announced, in just retribution he gliould not sliare iir tlie restoration from Babylon at all. rebii Uon—going against God's revealed will as to the time ich. ::8. Hi;.
CHAPTER XXX.
9. 8.) The punishment of reprobates is final and fatal
Ver. l-2t. Restouation of the Jkws from Babylon AFTKR ITS Capture, AND Raising up of Messiah. 3. Write ... in a booU—After llie destruction of Jerusalem he is not ordered as heretofore to speak, but to im-ite the Bucceediiig prophecy (i). 4, &c.), so as thereby it might be read by liis countrymen wheresoever they might be in that of God's people temporary and corrective. Babylon was utterly destrojed : Israel after cliaslisement was delivered, in measure lit., withjudgment, i. e., moderation, not in the full rigour of justice (cli. 10. 24; 40. 28; P.salm 6.
1 ; Isaiah 27. 8). not . . . altogether unpunlslie«l—(Exodus
34. 7.) 12. The desperate circumstances of the Jews are here represented as an incurable wound. Their sin is so grievoiw that their hope of the punishment (their exile) soon coming to an end is vain (ch. 8. 22; 15. 18; 2 Chronitlieir ilis])c'ision. 3. bring again . . . captivity of . . . Isratl and Judah—The restoration not merely of the Jews (treated of in tliis ch. 30.), but also of the ten tribes (" Israel ;" treated of in ch.31.), together forming the whole nation (i'. IS; ch. 32. U; Ezekiel 39. 2'>; Amos 9.14,15). "Israel" is mentioned first, because its exile was longer tlian tliat of Judah. <So»ie captives of the Israelite ten tribes returned witli tliose of Judah (Luke 2.30; " Aser" is mentioned). But these are only a pledge of tlie full restoration Iiereulter (Romans 11. 20, ".^IH Israel"). Cf. ch. 10.
cles 30. 10). 13. none to plead—a new image from a court of justice, bound up viz., with the bandages applied to tie up a wound, no healing medicines—/i7., mrdicines of healing, or else applications {lit., ascensions) of medicaments, 14. lovers—the peoples formerly allied to thee, Assyria and Egypt (cf. Lamentations 1. 2). seek tlice not—have cast away all concern for thee in thy distress, wound of an enemy—a wound such as an enemy would inflict. God condescends to employ language adapted to liumaD conceptions. He is Incapable of "enmity" or "cruelty;'^
15. Tliis M verse is a lirief statement of the subject before the proiiliecy itself is given. 5. We have heard . . . trei>i)>llng — God introduces tlie Jews speaking that
It w:»s their grievous sin which righteously demanded a grievous punishment, a.i though He wore an "enemy" (ch.
wliicli tlicy will bo reduced to at last in spite of their Btul)l)orniiess. Threat and promise are combined: the former liriefly, viz., the misery of the Jews in the Babylonian capl ivity down to tlieir "treml>ling" and "fear" arising from tlie approacli of llie iMedo-l'ersian army of ('yrus against Baljylon; tlie promise is more fully dwelt M\,viz., Iliiir " trembling" will issue in a deliverance as speedy as is llie transition from i\ woman's laiiour-pnngs to lier joy at giving birth to a child (i;. fi). 0. Aak—Consult all the authorities, men or l)Ooks, you can, you will
5. 0; Job 13. 21; ,30. 21). 15. Why crlesi thon—as if God'.s severity w.is excessive. Thou liast no reason to complain, for thine aflliction is just. Thy cry Is too late, foi the time of repentance and mercy is past. [(-AI.vin.J 16. Tliereforc—Connected with i). 43, because "There is none to plead tliy cause," &c., "//irn/oiv,-" / will plead thy cause, and heal tliy wound, by overwhelming thy foes. 'Verse
15 is inserted to amplify what was said at the close of not lind an instance. Yet in tlial (coining day men will be seen willi thcir hands pressed on llieir loins, as women (io to repress their pangs. God will drive men through pain to gestures more lilting a woman than a luan (ch. -1. 31 ; 6. 21). The metaplior is often used to ext'. 14. When the false ways of peace, suggested by the so-called proi)liets, had only ended in the (H"opl<>'s Irremediable ruin, the true prophet comes forward to announce the grace of God as bestowing repentance and healing, devour thee . . . be devoured . . . spoil ... be a spoil . . . prey upon . . . give for a i)rey—relribullou jnresF the previous pain followed by tlie sudden deliver-
The Restoration of Israd, JEEEMIAH XXXI. and the PMication tftereof.
14) for the people, both a temporary one at each halt in the wilderness, and a permanent one in Canaan (Exodns
In kind (cf. Note, ch. 2. 3; Exodus 23. 22; Isaiah 33. 1). H. (.C'li. 8. 22; 33. outcast—as a wiie put away by her
33. 14; Deuteronomy 3. 20; Joshua 21. 44 ; Psalm 95. 11; Hebrews 3. 11). 3. Israel gratefully acknowledges in reply God's past grace ; but at the same time tacitly implies by the expression "of old," that God does not appear to her now. "God appeared to me of old, but now I am forsaken !" God replies. Nay, I love thee with the same love now as of old. My love was not a momentary impulse, but from "everlasting" in my counsels, and to "everlasting" in its continuance; hence originated the covenant whereby I gratuitously adopted tiiee (Malachi 1. 2; Romans 11. 28, 29). Margin translates, " from afar," which does not answer so well as "of old," to "in the wilderness" (ti.
hu.sbiiiid (Isaiah 02. 4, contrasted witli v. 12). Zioii—alluding to its Jlcbi-cw meauiug, dij/ness ; "sought after" by none, as would be the case with au arid region (Isaiah 62.
12). The extremity of the people, so far from being an obstacle to, will be tlie chosen opportunity of, God's grace.
J8. bring again . . . captivity—(Ch. 33. J, 11.) tentsused to iuujuate that their present dwellings in Chaldea were but temporary as if /ifc'. Jiave mercy on . . . dwelling-places—(I'salni 1(J2. 13.) own lieap—on the same hill, i. e., site, a hill being the usual site chosen for a city (cf. Joshua 11. 13, Margin). This better answers the parallel clause, "after the manner thereof" {i.e., in the same 6e-
2), which refers to the olden times of Israel's history, with loving-ltindness . . . drawn—(Hosea 11. 4.) Rather, "I have drawn out continually my loving-kindness toward thee." So Psalm 36. 10, "Continue (Margin, Draw out at length) thy loving-kindness." By virtue of my everlasting love I will still extend my loving-kindness to lliee. So Isaiah 44. 21, "O Israel, thou shalt not be forgotten of me." 4. I will build . . . tl Lou sltalt be built^—The combination of the active and passive to express the same fact implies the infallible certainty of its accomplishment. "Build," eomiiig way as formerly), than the rendering, " its own heap of ruin.1," as in ch. 49. 2. palace—the king's, on Mount Ziou. reinain—rather, s!iall be inhabited (JS'ote, ch. 17. 6,
25). This coiitirms English Version, "palace," not as otheva translate, "tlie temple" (see l Kings 1«. 18; 2 Kings
15. 25). 19. tUanlisgivlng-The Hebrew word includes cmi/ession as well as praise; for, in the case of God, the higliest praises we can bestow are only confessing what God really is [Bengel] (ch. 17. 26 ; 31. 12, 13 ; 33. 11 ; Isaiah
35.10; 51.11). multiply them—(Zecliariah lU. 8.) ao. as aforetime—as flourishing as in tlie lime of David. ^1. tbeir nobles—rather, "their Glorious One," or "Leader" i. e., establish in prosperity (ch. 33. 7). adorned with . . . tabrets—(1 .Samuel 18. 0.) Or, " adorn thyself with thy timbrels;" used by damsels on occasions of public rejoicings (Exodus 15. 20; Judges 11. 34). Israel had cast away all instruments of joy in her exile (Psalm 137. 4). dances holy joy, not carnal mirth. 5. Samaria—the metropolis of the ten tribes; here equivalent to Israel. The mountainous nature of their country suited the growth of the
(cf. Acts 3. 15; Hebrews 2. 10), answering to "their Governor" in *lie parallel clause, of themselves—of their own nation, a Jew, not a foreigner; applicable to Zerubbabel, or J. Hyrcanus (hereditary higli priest and governor), only as types of Christ (Genesis 19. 10; Micah 5. 2; Romans H. 5), the antitypical "Bavid" (v. 9). cause lilm to draw near—as the great Priest (Exodus 19. 22; Leviticus 21. 17), through wiiom believers also have access to God (Hebrews 10. 19-22). His priestly and kingly characvine, eat ... as common lit., shall profane, i. e., shall put to common use. For the first three years after planting, the vine was "not to be eaten of;" on tlie fourth year the fruit was to be "holy to praise the Lord withal ;" on the ters are similarly combined (Psalm llu. 1; Zechariah 6. 13). wlio . . . engaged . . . heart to approach lit., pledged fifth year the fruit was to be eaten of as common, no longer restricted to holy use (Leviticus 19. 2i-25; cf. Deuteronomy 20.6; 28.30, Margin). Tlius tlie idea here is, "The samo persons who plant shall reap the fruits;" it shall no longer be that one shall plant and another reap the fruit. 6. The watchmen, stationed on eminences (types of the preachers of the gospel), shall summon the ten tribes to go up to the annual feasts at Jerusalem (" Zion"), as they used to do before the revolt and the setting up of the idol calves at Dan and Beer-sheba (Ezekiel 37. 21, 22). Mount Kpliraim—not one single mountain, but the whole mountainous region of the ten tribes, our God—from whom we formerlj' revolted, but who is now our God. Au earnest of that good time to come is given in the partial success of the gospel in its first preaching in Samaria (John 4; Acts 8.5-^). 7. The people are urged with praises and praj'ers to supplicate for their universal restoration. Jehovah is represented in the context (v. 1, 8), as i)i'omislng Immediately to restore Israel. They therefore praise God for the restoration, being as certain of it as if it were actually accomplished ; and at the same time pray for it, as prayer was a means to the desired end. Prayer does not move God to grant our wishes, but when God has determined to grant our wishes. He puts it into our hearts to pray for the thing desired. Cf. Psalm 102. 13-17, as to the connection of Israel's restoration with the prayers of His people (Isaiah 02. 1-6). for Jacob— on account of Jacob; on account of his approaching deliverance by Jehovah, among—/or, i. e., on account of, would more exactly suit the parallelism to "for .laoob." chief of the nations Israel: as the parallelism to "Jacob" proves (cf. Exodus 19. 5; Psalm 135. 4; Amos 6. 1). God estimates the greatness of nations not by man's standard of material resources, but by His electing favour. 8. nortit—Assyria, Media, &c. (Note, ch. 3. 12, 18; '£\. 8). gather from . . , coasts of . . . eartii—(Ezekiel 20. 34, 41 ; 34. 13.) blind . . . lame, &c.—not even the most infirm and unfit persons for a journey shall be left beliind, so universal shall be the restoration, a great company—or, they shall return "tn a great company." [JiAUiiEit.] 9. weeping—for their past sins which caused tlieir exile (Psalm 126.5,6). Althongh they come with weeping, ihey shall return with Joy (clu his heart, i. e., his life; a thing unique; Messiah alone hath made His life responsible as the surety (Hebrews 7. 22; 9.
11-15), in order to gain access not only for Himself, but for us to God. Heart is here used for life, to express the courage which it needed to undertake such a tremendous suretyship. The question implies admiration at one being found competent by His twofold nature, as God and man, for the task. Cf. the interrogation (Isaiah 63. 1-3).
fta. ye shall be my people, &.C.—The covenant shall be renewed between God and His people through Messiah's mediation (t;. 21; ch. 31. 1, ;ii; 32. 38; Ezekiel 11. 20; 36. 28).
fi3, 21. (Ch. 23. 19.) Vengeance upon God's foes always accompanies manifestations of His grace to His people, continuing lit., sojourning, abiding constantly; appi'Oprlately here in the case of Babylon, which was to be permanently destroyed, substituted for "whirling Itself about" ("grievous" in Englisfi Version) (ch. 23. 19, 20, see Notes tliere), where the temporary downfall of Judea is spoken of.
CHAPTER XXXI.
Ver. 1-10. Continuation of the Prophecy in Chap.
SO. As in that chapter the restoration of Judah, so in this the restoration of Israel's ten tribes is foretold. 1. At the same time—" In the latter days'! (ch. 30. 24). the God of —manifesting my £/)-ace to (Genesis 17.7; Matthew 22. 32;
Revelation 21. .3). ail . . . Israel—not the exiles of the south kingdom of Jutlali only, but also the north kingdom
Df the ten tribes; and not merely Isi'ael in general, but "all tiie families of Israel." Never yet fulfilled (Romans
11. 20). !4. Upon the grace manifested to Israel "in the wilderness" God grounds His argument for renewing His favours to them now in their exile ; because His covenant is "everlasting" (v. 3), and changes not. The same argument occurs, Hosea 13. 5, 9, 10; 14. 4, 5, 8. Babylon is fitly compared to the " wilderness," as in both alike Israel was as a stranger far from his appointed "rest" or home, and Babylon is in Isaiah 40. 3 called a "desert" (cf. ch. 50. 12). I went to cause him to rvat—viz., in the pillar of cloud and fire, the symbol of (iod s presence, which went before Xsreal to arearc/t a rej/jMif-jytoot- (Nmubers 10.33; Isaiah 63.
Rachel, Mourning, ts Comforted JEREMIAH XXXI. Ephraim, Hepenling, is brought Ilomt again.
50. 4, 5). SMpplicatlons—(Cf. v. 16, 19 ; ch. 3. 21-2.5 ; Zechariah
Christ's sake, shall not be fruitless to thee, as was the case in thy giving birth to the "child of thy sorrow," Benjamin. Primarily, also, thy grief shall not be perpetual: the exiles shall return, and the land be inhabited again. [Calvin.] come again—(Hosea 1.11.) 17. hope In . . , end—all thy calamities shall have a prosperous issue. 18. Ephraim—representing the ten tribes, bemoaninghlmself—Tlie spirit of penitent supplication shall at last bo poured on Israel as the necessary forerunner of their restoration (Zechariah 12.10-14). Thou hast chastised me, and I was chastised—In the first clause the chasti.seinenl
12.10.) Margin translates, "favours," as in Joshua 11.20; Ezra 9. 8; thus God's favours or compassions are put In opposition to tlie people's weeping; tlieir tears sliall be turni (.1 into joy. But English Version suits the parallelism best. I will cause ... to walk by . . . waters . . . straight way—(Isaiah 35.6-8; 43.19; 49.10, 11.) God will give them waters to satisfy their thirst as in the wilderness-journey from Egypt, So spiritually (Matthew 5. 6; John 7.37). Ephralm—the ten tribes no longer severed from Judah, but forming one people with it. my flrstboi-ii — (Exodus 4. 22; Hosea 11.1; Romans 9.4.) So the elect Church (2 Corinthians 6.18; James 1. 18). 10. The tidings of God's interposition in behalf of Israel will arrest the attention of even the uttermost Gentile nations, it.self is meant; in the second the beneficial effect of it in teaching the penitent true wisdom, bullock unaccustomed to . . . yoke—A similar image occurs, Deuteronomy 32. 15. Cf. " stitt-necked,'' Acts 7. 51 ; Exodus' 32. 9, an image from refractory oxen. Before my chastisement lie tliat scattered will gather—He wlio scattered knows where to find Israel; He who smote can also heal, keep —not only will gather, but keep safely to the end (John 13.
I needed the severe correction I received, as much as an untamed bullock needs the goad. Cf. Acts 9. 5, where the same figure is used of Saul whilst unconverted. Israel has had a longer chastisement than Judah, not having been restored even at the Jews' return from Babylon. Hereafter, at its restoration, it shall confess the sore discipline was all needed to "accustom" it to God's "easy yoke" (Matthew 11.29,30). turn thou me—by thy converting Spirit (Lanientations.5. 21). But why does Fphraira pray for conversion, seeing that he is already converted ? Because we are converted by progressive steps, and need the same power of God to carry forward, as to originate, our conversion (John 6.44, 65; cf. with Isaiah 27.3; 1 Peter
1; 17.11). slicplicrtl—(Isaiah 40.11; Ezekiel 34.12-14.) 11. ransomed . . . from . . , hand of . . . stronger— no etrengtli of the foe can prevent the Lord from delivering Jacob (Isaiah 49. 24, 25). 13. height of Zlon—(Ezekiel 17.
23.) flow—there shall be a conflux of worsliippers to the temple on Zion (Isaiah 2. 2; Micah4. 1). to the goodness of . . . Lord—(See t'. 14.) Beneficence, i.e., to the Lord as the source of all good things (Hosea 3. 5), to pray tc Him and praise Him, for these blessings of which He is the Fountain-liead. watered garden — (Isaiah 58. 11.) Not merely for a time, but continually full of holy comfort, not sorrow any more—referring to the Church triumphant, as well as literal Israel (Isaiah 35. 10; 6.5. 19; Revelation 21. 4). V.i. young . . . old—(Zechariah 8.4,5.) 14. my goodness (v. 15. Ramah—In Benjamin, east of the great nortliern road, two hours' journey from Jerusalem. Rachel, wlio all her life had pined for children (Genesis 30. 1), and who died with "sorrow" in giving birth to Benjamin (Genesis 3.5.18, l. Margin; 1 Samuel 10. 2), and was buried at Ramah, near Bethlehem, is represented as raising her head from the tomb, and as breaking forth into "weeping" at seeing the whole land depopulated of lier sons, the Ephraimites. Ramah was the place where Nebu7.aradan collected all tlie Jews in chains, previous to tlieir removal to Babylon (ch. 40. 1). God therefoie c(>usoles her with the promise of their restoration. Matthew 2. 17, 18 quotes this as fulfilled in the massacre of the innocents under Herod. "A lesser and a greater event, of different times, may answer to the single sense of one passage of Scripture, until the prophecy is exhausted." [Bengel.] Besides the temporary reference to tlie exiles in Babylon, the Holy Spirit foreshadowed ultimately Messiah'.s exile In PIgypt, and the desolation caused in tlie neighbourhood of Rachel's tomb by Herod's massacre of the childi-en, whose mothers had "sons of sorrow" (Benoni), just as Rachel had. The return of Messiah (the representative of Israel) from Egypt, and the future restoration of Lsrael, botii the literal and the spiritual (including tlie innocents), at the Lord's second advent, arc anti typical of the restoration of Israel from Babylon, wliich is the ground of consolation held out here by Jeremiah. The clause, "They were not," i.e., were dead (Genesis 42. 13), does not apply so strictly to the exiles in Baby-
1. 5; Philippians 1. 6). 19. after that I was turned, I repented—Repentance in the full sense follows, not precedes, our being turned to God 6^ God (Zechariah 12. 10). The Jews' " looking to Him whom they pierced" shall I'esiilt in their "mourning for Hini." Repentance is the tear that flows from the eye of faith turned to Jesus. Himself gives it: we give it not of oiirselves, but must come to Him for it (Acts 5. 31). instructed—made to learn by chastisement. God's Spirit often works througli the corrections of His providence, smote upon . . . thigh—(Ezekiel 21. 12.) A token of indignant remorse, shame, and grief, because of his past sin. bear . . . reproach of . . . youth—"Because the calamities wliich I bore were the just punishment of my scandaloim wnntotmess.ngainst God in my youth;" alluding to the idols set up at Dan and Bethel immediately after that the ten tribes revolted from Judah. His sense of shame shows that he no longer deliglits in his sin. 30. Is Ephralm my dear son? &c, —The question implies that a negative answer was to be expected. Who would have thought that one so undutiful to His heavenly Father as Ephraim hail been should still be regarded by God as a "pleasant child?" Certainly he was not so in respect to his sin. But by virtue of God's "everlasting love"' (i'. 3) on Ephraim'a being " turned" to God, he was immediately welcomed as God's "dear son." This 20th verse sets forth God's readiness to welcome the penitent (v. 18, 19), anticipating his return with prevenient grace and love. Cf. Luke 15.20: " When he was yet a great way off, his father saw him and had compassion," &c. spake against—threatened him for Ills idolatry, remember—with favour and concern, as in Genesis 8.1; 30.22. l)owcls . . . troubled for him —(Deuteronomy 32. 36; Isaiah KS. 15; Hosea 11. 8) viz., with the yearnings of compassionate love. The "bowels" include the region of the heart, the seat of the aflections. 31. way-marks—pi Har*' to mark the road for the returning exiles. Caravans set up pillars, or pointed heaps of stones, to mark the way through ilie desert against their return. So Israel is told by God to mark the way by which they went in leaving their country for exile; for by the same way they shall return, highway—(Isaiah lon as it does to the history of Messiali and His people past, present, and future. .So the words, "There is hope In thine end," are to be fulfilled ultimately, when Rachel shall meet her murdered children at tlie resurrection, at the same time that literal Israel is to be restored. "Tliey were not," in Hebrew, Is singi Uar; each was not: each mother at the Bethlehem massacre had but one child to lament, as the limitation of age in Herod's order, "two yeans and under," implies; this use of the singular distributively (the mothers weeping severally, each f<yr her own child), is a coincidence between the propliecy of the Bethlehem massacre and the event, tlie more remarkable as not being obvious: the .tingular, too, is appropriate as to Messiah in His I<;gyptlan exile, who w<is to be a leading object of Haclicrs lamentation. IG. thy work—thy parental weeping for thy children. [Rosenmui.i.eu.] Ihlne aUliction in the loss of thy children, murdered for
3.5.8, 10.) 33. go about—jjjz., after human lielps (ch. 2. 18,
.36). Why not return immediately to me? Maurbr translates, as in Song of Solomon ,5. 6, " How long wilt thou withdraw thyselff" Let thy past backslidings suflice thee now that a new era approaches. What God finds fault with in them is, that they looked hither and thither, leaning on contingencies, lii.stcad of jit once trusting the word of God, wh Ich promised their restoration. To assure tbem
Christ Is Promised, JEREMIAH XXXII. His Care over the CJiiirch.
Israel . . . Judah— The new covenant is made vrUa literal Israel and .Tudah, not with the sjnritual Israel, i. e., believers, except secondarily, and as grafted on the stock of Israel (Romans 11. 16-27). For the whole subject of chs.
of this, God promises to create a new thing in their land, A woman shall compass a man. Calvin explains this : Israel, who is feeble as a woman, shall be superior to the warlike Chaiieans; the captives shall reduce their captors to captivity. Hengstenberq makes the "woman" the Jewish Church, and the "man" Jehovah, her husband, whose love she will again seek (Hosea 2. 6, 7). Mauker, A woman Bhall protect (Deuteronomy 32. 10, Margin; Psalm 32. 10) a man, i. e., You need fear no foes in returning, for all things shall be so peaceful that a woman would be able to take man's part, and act as his protector. But the Christian fathers almost unanimously (Augustine, &c.) interpreted
30. and 31. is the restoration of the Hebrews (ch. 30. 4. 7, 10,
18; 31.7, 10, 11, 2:?, 24, 27, 36). With the " remnant according to the election of grace" in Israel, the new covenant ha.s already taken effect. But witli regard to the wliole nation, its realization is reserved for the last days, to which Paul refers this prophecy in an al>ridged form (Romans 11.27). 32. Not . . . tile covenant that I made witli . . . fat Siei'g —The Old Testament covenant as contrasted with our gospel covenant (Hebrews 8.8-12; 10.16,17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveiiess of it of the Virgin Mary compassing Christ in her womb. This view is favoured :—(1.) By the connection ; it gives a reason why the exiles should desire a return to their country, viz., because Christ was conceived there. (2.) The word "created" implies a Divine power put forth in the creasins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partion of a body in the Virgin's womb by the Holy Ghost for the second Adam, such as was exerted in creating the tially in the i>resent eclectic or elect Church gatliered out of Jews and Gentiles. But the promise here to Israel in the last days is national and universal, and eflected liy an extraordinary outpouring of the Spirit (?J. 33, 34; Ezekiel 11. 17-20), independent of any merit on their part (Ezekiel 36.25-32 ; 37.1-28 ; 39.29; Joel 2.23-28; Zecliariah first Adam (Luke 1. ai; Hebrews 10.5). (3.) The phrase, "a ncic thing," something unprecedented; a man wliose like had never existed before, at once God and man; a mother out of the ordinary course of nature, at once mother and virgin. An extraordinary mode of genera-
12. 10; 2 Corinthians 3. 1(.). took . . . by . . . hand—(Deuteronomy 1. 31 ; Hosea 1 1. 3.) although I was an Itusband —(Cf. ch. 3. 14 ; Hosea 2. 7, 8.) But LXX., Syriac and St. Paul (Hebrews 8. 9) translate, "I regarded them not;" and GeseNIUS, &c., justify this rendering of the Hebrew from the Arabic. The Hebrews regarded not God, so God regarded them not. 33. will be their God—(Ch. 32. 38.) 34. True, specially of Israel (Isaiah 54. 13); secondarily, true of believers (John 6. 45; 1 Corinthians 2. 10; 1 John 2. 20). forgive . . . iniquity . . . remember . . . no more—(ch.33.
tion; one conceived by the Holy Ghost without man.
(4.) The specification "In the land" (not "earth," as English Veisiou), viz., of Judah, where probably Christ was conceived, in Hebron (cf. Luke 1. 30, -11, 12. 44, with Jo.shua 21.11) or el.se in Nazareth, "in the territory" of
Israel, to whom v. 5,6,15,18,21 refer; His birth was at Bethlehem (Micah5. 2; Matthew 2. 5, 6). As tlie place of His nativity, and of His being reared (Matthew 2. 23), and of His preaching (Haggai 2. 7; Malachi 3. 1), are specified, so it is likel.v the Holy .Spirit designated the place of His being conceived. (5.) The Hebretu for "woman" implies an individual, as the Virgin Mary, rather than 'a collection
8; 50.20; Micah 7.18); applying peculiarly to Israel (Romans 11.27). Secondarily, all believers (Acts 10. 43). 35. divideth . . . sea when . . . waves . . . roar . . . Liord of liosts . . . name—quoted from Isaian 51. 15, the genuineness of which passage is thus established on Jeremiah's authority. 36. a nation—Israel's national polity has been broken up by the Romans. But their preservation as a distinct people amidst violent persecutions, thougli scattered among all nations for eighteen centuof persons. (G.) The restoration of Israel is grounded on God's covenant in Oirist, to whom, therefore, allusion is naturally made as tlie foundation of Israel's hope (cf. Isaiah 7. 14). Tlie Virgin Mary's conception of Messiah in the womb answers to tlie " Virgin of Israel" (therefore so called, u 21). i. e., Israel and her sons at their final restoration, receiving Jesus as Messiah (Zechariah 12. 10). (7.) The reference to the conception of the child Messiah accords with the mention of the massacre of "cliildren" refi Tred to v. 15 (cf. Matthew 2. 17). (8.) The Hebrew for " man" is properly " mightij man," a term applied to Ood (Deuteronomy 10.17); and to Christ (Zechariah 13.7; cf. Psalin 45. 3; Isaiah 9. 6). [Calovius.] 23. Jerusalem again shall be the metropolis of the whole nation, the seat of "Justice" (Psalm 122. 5-8; I-saiah 1. 26), and of sacred worship ("holiness," Zechariah 8.3) on "Mount" Moriah. 84. .Tmlnli . . . cities . . . Uiisbandmen . . . they witU flocks—Two classes, citizens and countrymen, the latter divided into agriculturists and shepherds, all alike in ries, unamalgamated, whereas all other peoples under such circumstances have become incorporated with the nations in which they have been dispersed, is a perpetual standing miracle (cf. ch. 33. 20; Psalm 148. 6; Isaiah 54. 9,
10). 3T. (Cf. 33. 22.) for aU that they have Aone—viz., all the sins. God will regard His own covenant promise, rather than their merits. 38. tower of Hananeel—the city shall extend beyond its former bounds (Nehemiah 3.
1; 12. 39; Zechariah 14. 10). gate of . . corner—(2 Kings
14. 13; 2 Chronicles 26. 9.) 39. measuring-line—(Ezekiel
40. 8 ; Zechariah 2. 1.) Gareb—from a Hebrew root, to so-ape; Syriac, leprosy; the locality outside of the city, where lepers were removed to. Goath—from a root, to toil, referring to the toilsome ascent there: outside of the city of David, towards the south-west, as Gareb was north-west. [JnNrtTS.] 40. valley of . . . dead—Tophet, where the bodies of malefactors were cast (Isaiah 30. 33), south of the city, fields . . . Kidron-so 2 Kings 23. 4. Fields in the suburbs reaching as far as Kidron, east of the city, horse gate—through it the king's horses were led forth for watering to the brook Kidron (2 Kings 11. 16; Nehemiah security, though the latter were to be outside the protection of city walls. "Judah" here stands for the country, as distingu'shed from its cities. 85. The weary, sorrowful, and indigent state of Israel will prove no obstacle in the way of my helping them. 26. Tlie words of Jeremi.ah: Upon this (or By reason of this) announcement of a happy restoration, I aivaked from the prophetic dream vouchsafed to me (eh. 23. 25) with the sveet Impression thereof remaining on my mind. ".Sleep" here means dream,&s
3. 28). for ever—The city shall not only be spacious, but both "holy to the Lord," i. e., freed from all pollutions, and everlasting (Joel 3. 17, 20; Revelation 21. 2, 10, 27).
in Psalm 90. 5. 27. He shows how a land so depopulated shall again be peopled. God will cause both men and bea.it.i in it to increase to a multitude (Ezekiel 36.9-11; Ho.sea 2.23). 28. (Ch. 44.27.) The same God who, as it were (in human language), was on the watch for all means
CHAPTER XXXII.
to destroy, shall be as much on the watch for the means of their restoration. !J9. In those days—After their punishment has been completed, and mercy again visits them, fathers . . . eaten . . . sour grape . . . citildren'a teeth . . . on edge—The proverb among the exiles' children born in Baljyion, to express that they suffered the evil consequences of their fathers' sins rather than of thetr own (Lamentations .5. 7 ; Ezekiel 18. 2, 3). 30. (GalaUaas n. 5, 7.) 31. the days . . . new covenant with . , .
Ver. 1-14. Jeremiah, Imprisoned for his Prophecy AGAINST Jerusalem, buys a Patrimonial Property (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE Jews their future Return from Babylon. 1. tenth year—The siege of Jerusalem had already begun, In the tenth month of the ninth year of Zedekiah (ch. 39. 1 ; 3 Kings 25. 1). 2. in . . . court of . . . prison—i. e., in the open space occupied by the guard, whence he was noi al
Jeremiah Iniprisuned for his Prophecy. JEREMIAH XXXII. In his Prayer he Complaincth lo God.
Jeremiah had bought tlie field by his right as next of kin. (Leviticus 25. V^-lii). [LUDOVICUS DE DiEU.l IZ. liaruch —Jeremiah's amanuensis and agent (ch. 36. 4, itc.l. befort all-in sales everything clandestine was avoided ; publicity was required. So here, in the court of prison, where Jeremiah was confined, there were soldiers and others, who had free access to him, present (ch. 38. 1). 14. in an earthen vessel—that the documents might not be injured by the moisture of the surrounding earth ; at the same time, being buried, they could not be stolen, but would remain as a pledge of the Jews' deliverance until God's time should come. 15. (Cf. J). 24, 2.i, 37, 43, 44.) 16. Jeremiah, not comprehending how God's threat of destroying Judali could be reconciled with God's commanding him to purchase land in It as if in a free country, has recourse to his grand remedy against perplexities, prayer. 17. hast mode . . . heaven—Jeremiah extols God's creative power, as a ground of humility on his part as man : It is not my part to call thee, the miglity God, to account for thy ways lowed Id depart, but where any of his friends might visit nim (V. 12; ch. 3S. 13,28). Marvellous obstinacy, tliat at the time when they were experiencing the truth of Jeremiah's words in the pressure of the siege, they should still keep the prophet in conflnement. [Calvin.] The circumstances narrated (t). 3^) occurred at the beginning of the siege, when Jeremiah foretold the capture of the city
(r. 1; ch. 31. 1-7; 39. 1). He was at that time put into free custody in the court of.the prison. At the raising of the siege by Pharaoh-liophra, Jeremiah was on the point of repairing to Benjamin, when he was cast into "the dungeon,"' but obtained leave to be removed again to the court of the prison (ch. 37. 12-21). When there he urged the Jews, on the second advance of the Chaldeans to the siege, to save themselves by submission to Nebuchadnezzar (ch.
88.2,3); in conseciuence of this the king, at the instigation of the princes, had him cast into a miry dungeon (ch.
4-(i); again he was removed to the prison court at the Intercession of a courtier (v. 7-13), where he remained till the capture of the city {v. 28), when he was liberated (ch.
(cf. ch. 12. 1). too hard—In v. 27 God's reply exactly accords with Jeremi.ih's prayer (Genesis 18. 14; Zechariah 8. 6; , Luke 1. 37). 18. (Exodus 34. 7; Isaiah 65. 6.) This is taken from the decalogue (Exodus 20.5,6). This is a second consideration to check hasty judgments as to God's ways: Thou art the gracious and righteous Judge of the workl. 19. counsel . . . vvorlt—flevising . . . executing (Isaiali
89. 11, lie. ; 40. 1, &c.). 4. liis eyes sUall behold lits eyes— t. e., only before reaching Babylon, which he was not to see. Ch. 39. 6, 7 harmonizes this prophecy (ch. 32. 4) with the seemingly opposite prophecy, Ezekiel 12. 13, "He shall not see." 5. visit liim—in a good sense (ch. 27. 22); referring to the honour paid Zedekiah at his death and burial
2S. 26). eyes . . . open npon all—(Job 34. 21 ; Proverbs 5.
(ch. 84. 4, 5). Perhaps, too, before his death he was treated by Nebuchadnezzar with some favour, tlioiigli ye Aght
21.) to give . . . according to . . . ways—(Ch. 17. 10.) 20. even nnto this day—thou hast given "signs" of thy power from the day when thou didst deliver Israel out of Egyi>t by mighty miracles, down to the present time. [MAtniER.] Calvin explains It, " memorable even unto this day." among otiier men—not in Israel only, but among foi-eign peoples also. Cf. for "other" understood, Psalm 73. 5. made thee a name—(Exodus 9. 16; 1 Chronicles 17. 21 ; Isaiah 63. 12.) asatthisday—a /ia?/iPof power, such as thou hast at this day. 21. (Psalm 136. 11, 12.) 23. given . . . didst swear—God gave it by a gratuitous covenant, not for their deserts. 23. all . . . thon commandedst . . . all this evil — their punishment was thus exactly commensurate with their sin. It was not fortuitous. 24. mounts— mounds of earth, raised as breastworks by the besieging army, behind which tliey employed their engines, and which they gradually pushed forward to the walls of the city, behold, thou seest It connected with v. 25. Thou seest all this with thine o\\-n eyes, and yet (what seems Inconsistent with it) thou commandest me to buy a field. for the city, etc.—rather, though, &c. 27. Jehovah retorts Jeremiah's own words:. . . shall iiol prosper—(Ch.21. 4.) G. Jeremiah said—resuming the thread of v. 1, which was interrupted by the parentliesis (i;. 2-5). 7. son of Sliallum thine iinelc therefore, Jeremiah's first cousin. Aeld . . . in Anathoth —a sacerdotal city: and so having lOOO cubits of suburban fields outside the wall attached to it (Numbers 35. 4, 5). The prohibition to sell these suburban tie Uis (Leviticus 25.
84) applied merely to their alienating them from Levites to another tribe; so that this chapter does not contravene that prohibition. Besides, what is here meant is only the purchase of the use of the field till the j'ear of jubilee. On the failure of the owner, the next of kin had the right of redeeming it (Leviticus 25. 2.5, &c.; Rutlt 4. 3-()). 8. Then I knew—Not that Jeremiah previousl}' doubted tlie reality of the Divine communication, but, the eflect following it, and the prophet's experimentally knowing it, coutirined his faith and was the seal to tlie vision. The Koman historian, Florus (2. 6), records a similar instance: During the days that Rome was being besieged by Hannibal, the very ground on which he was encamped was put up for sale at Home, and found a purchaser; implying tlie calm confidence of the ultimate Issue entertained by the Roman people. 1). seventeen slielcels of silver—As the shekel was only 2s. 4d., the whole would be under £2, a rather small sum, even taking into account the fact of tlie Chaldean occupation of the land, and the uncertainty of tlie lime when it might come to Jeremiah or his heirs. Perhaps .t!ie "seven shekels," which in the Hebrewisee J/arj/tn)aredistinguished from the" ten pieces of silver," were shekels of gold. [Maurku.] 10. snbcribed—/ wrote in the deed, " book of purchase " (d. 12). •wclglits—coined money was not in early use; hence money was weirjhed (Genesis 23. 16). H. evidence , . , sealed . . . open—Two deeds were drawn up in a contract of sale; the one, the original copy, witnessed and sealed with the puljlic seal; tlie other not so, but open, and therefore less authoritative, being but a copi/. GaTAKEU thinks, that the purchaser sealed the one witli his own seal, the other he showed to witnesses that they might write their names on the back of it, and know the contents; and that some details, e. ,17., the conditions and time of redemption were In the sealed copy, which the partus might not choose to bo known to tlie witnesses, and whi(tli were ther(^foi e not in tlie open copy. The sealed copy, when opened alter the seventy years' caiitivity, would greatly confirm the faith of those living at that time. The " law and custom " refer, probably, not merely to the sealing up of the conditions and details of purchase, but also to the law of redemption, according to which, at the return to Judoa, the deed would show tlint
I am indeed, as th<iu sayest {v. 17), the God and Creator of " all flesh," and " nothing Is too hard for me :" thine own words ought4o have taught thee that, though Judeaand Jerusalem are given up to the Chaldeans now for the sins of the Jews, yet it will not be hard to me, when I please, to restore the state so that houses and lands therein shall be possessed In safety (r. 36-11). 29. burn . . . houses upon whose roofs . . . incense unto Baal—retribution In kind. They burnt incense to Baal, on the houses, so the houses sliall be burnt (ch. 19. 13). The god of lire was the object of their worshij); so fire shall lie the Instrument of their punishment, to provoke me—indicating the design, not merely the event. They seemed to court God's "anger," and jiKj-posp/.f/ to " provoke" Him. 30. have . . . done lit., have been doing; implying continuous action, only . . . evil . . . only provoked me—they have been
Ho'iufr nothing else but evil; flieir sole aim seems to have been to provoke me. their youth—the time when they were in the wilderness, having just before come into national existence. 31, provocation of mine auger— "for mine anger." ("alvin, therolbre, connects these words with those at the end of the verse, "this city has been to me an object for mine anger (viz., by reason of tlie provocations mentioned, v. 30), &c., that I sliould remove it," Ac. Thus, there will not be the repetition of ine sentiment, v. 30, as In English Version; the Hebrew also favours this rendering. However, Jeremiah deliglits In repetitions. In Jing/.ish Version tlie words, "that I should remove it," ic, stand Independently, us the result of
JEEEMIAH XXXIII.
Christ the Branch, and His Kingdom,
Restoration from Babylon Pi omised.
Into the city through the " thrown-down houses," but all the effect that they produce " is, to fill them (the houses) with" their own "dead bodies." 6. (Ch. 30. 17.) The answer to Jeremiah's mournful question (ch. 8. 22). cure lit., the long linen bandage employed in dressing wounds, truth i. e., stability; I will bring forth for them abundant and permanent peace, i. e., prosperity. 7. cause ... to return i.e., reverse (i'. 11; ch. 32. 44). The specification, both of " Judah" and " Israel," can only apply fully to the future restoration, as at tlie first (Isaiah I. 26.) 8. cleanse—(Ezekiel 36. 25; Zechariali 13. 1; Hebrews 9. 13, 14). Alluding to the legal rites of purification, all their iniquity . . . all their iniquities—both the principle of sin within, and its outward manifestations in acts. The repetition is in order that the Jews may consider how great is the gx-.ace of God in not merely pardoning (as to the punishment), but also cleansing them (as to the pollution of guilt); not merely one iniquity, but aU (Micah 7. 18). 19. it—the city, a name ... a praise (Ch.l3. 11; Isaiah 62. 7.) them—the inhabitants of Jerusalem, they shall fear . . . for all tlie goodness—(Psalra what precedes. The time Is ripe for taking vengeance on them (2 Kings 23. 27). from the day tliat they built ItSolomon completed the building of the city; and it was he who, first of the Jewish kings, turned to idolatry. It was originally built by the idolatrous Cauaanites. 33. priests . . . prophets—{Nehemiah 9. 32, 34.) Hence, learn, though ministers of God apostatize, we must remain faithful. 33. (Ch. 2. 27; 7. 13.) 34. (Ch. 7. 30, 31; Ezekiel
8.5-17.) 35. cause . . . pass tlirough . . . lire—by way of purification, they passed through with bare feet (Leviticus 18. 21). Molech—meaning king ; the same as Milcom
(1 Kings 11. 33). I commanded not—this cuts off from the superstitious the plea of a good intention. All " willworship" exposes to God's wrath (Colossians 2. 18, 23). 36. And now therefore—rather. But now, nevertheless. Notwithstanding that their guilt deserves lasting vengeance, God, for the elect's sake and for His covenant's sake, will, contrai-y to all that might have been expected, restore them, ye say, It shal be delivered into . . . king of Uabylon—The reprobate pass from the extreme of selfconfidence to that of despair of God's fulfilling His promise of restoring them. 37. {Note, ch. 16. 15.) The "all" countries implies a future restoration of Israel more universal than that from Babylon. 38. (Ch. 30. 22; 2i 7.) 39. one heart—all seeking the Lord with one accord, in contrast to their state when only scattered individuals sought Him (Ezekiel 11.19,20; Zephaniah .3.9). for . . . good of them—(Psalm 34. 12-15.) 40. (Ch. 31. 31, 33 ; Isaiah
130. 4.) The Gentiles shall be led to " fear" God by the proofs of His power displayed in behalf of the Jews; the ungodly among them shall " tremble" for fear of God's judgments on them; the penitent shall reverentially fear and be converted to him (Psalm 102. 15; Isaiah 60. 3). 10. ye say . . . desolate — (Ch. 32.43.) 11. (Ch. 7.34; 16. 9.) Praise the Lord, &c.—The words of Psalm 136. 1, which were actually used by the Jews at their restoration (Ezra 3.11). sacrifice of praise—(P.salm 107. 22; 116. 17). This shall continue when all other sacrifices shall be at an end. 13. habitation of shepherds . . . fiocks—In contrast to V. 10, "without man . . . inliabitant . . . without beast" (ch.32. 43; cf. ch. 31. 24; 50.19; Isaiah 65. lO"). 13. pass . . . under . . . hands of him that telletli them— —Shepherds, in sending forth and bringing back their sheep to the folds, count them by striking each as it passes with a rod. Implying the shepherd's provident care that not one should be lost (Leviticus 27. 32; Micah 7. 14; cf. John 10. 28, 29; 17. 12). 14. perform—"I will make to rise:" God's promise having for a time seemed to lie dead and abortive. [Calvin.! 15, Repeated from ch. 23.
55. 3.) not depart from me—never yet fully realized as to the Israelites. I will not turn away from them . . . good—(Isaiah 30. 21.) Jehovah compares Himself to a sedulous preceptor following his pupils everywhere to direct their words, gestures, &c. put my fear in . . . hearts . . . not depart from me—Both the conversion and perseverance of the saints are the work of God alone, by the operation of the Holy Spirit. 41. rejoice over them—(Deuteronomy 30. 9; Isaiah 62. 5; 65. 19; Zephaniah
3. 17.) plant . . . assuredly—rather, in stability, i. e., permanently, for ever (ch. 24. 6; Amos 9. 15). 43. (Ch. 31. 28.) The restoration from Babj'lon was only a slight foretaste of the grace to be expected by Israel at last through Christ. 43. (Ver. 15.) whereof ye say, It is desolate (Ch. 33. 10.) 44. Referring to the forms of contract (v. 10-
5. the land—the Holy Land : Israel and Judah (ch. 23. 6). 16. Jerusalem—in ch. 23. 6, instead of this, it is "Israel." " The name" in the Uebreiv has here to be supplied from that passage; and for "he" (Messiah, the antitypical " Israel") the antecedent there (Isaiah 49. 3), we have "she" here, i. e., Jerusalem. She is called by the same name as Messiah, "The Lord our Righteousness;" by virtue of the mystical oneness between her (as the literal representative of the spiritual Church) and her Lord and Husband. Thus, whatever belongs to the Head belongs also to the members (Ephesians 5. 30, 32). Hence the Church is called "Christ" (Romans 16.7; 1 Corinthians 12.
12). Benjamin—specified as Anathoth, Jeremiah's place of residence where the field lay (u. 8), was in It.
CHAPTER XXXIII.
Ver. 1-26. Prophecy of thb Rkstoration from Baby-
AND OF ME.SSIAH AS KiNG AND PRIEST. 1. shut Up —(Ch. 32. 2, 3; 2 Timothy 2. 9.) Though Jeremiah was shut up in bondage, the word of God was "not bound." 3. maker thereof— rather, the dotr of it, viz., that which Jeremiah is about to prophesy, the restoration of Israel, an act which is thought now impossible, but which the Almighty will effect, formed it viz., Jerusalem (ch. 32.
12). The Church hereby professes to draw all her righteousness from Christ (Isaiah 45. 24, 25). It is for the sake of Jerusalem, literal and spiritual, that God the Father gives this name (Jehovah, Tsidkenu, "The Lord our Righteousness") to Christ. 17. The promises of perpetuity of the throne of David fulfilled in Messiah, the son of David
44). [Calvin.] Rather, that formed, i. e., moulds purpose into due shape for execution (Isaiah 37. 26). Lord . .
his name—(Exodus 3. 14, 15.) 3. Call ... I wll answer —(Ch. 29. 12; Psalm 91. 15.) Jeremiah, as the representative of the people of God, is urged by God to pray for that which God has determined to grant, viz., the restoration. God's promises are not to slacken, but to quicken the prayers of His people (Psalm 132. 13, 17; Isaiah 62.6,7). mighty things Hebrew, " inaccessible things," t. e., incredible, hard to man's understanding [Maurer], viz., the restoration of the Jews, an event despaired of. " Hid den," or " recondite." [Piscator.] thou knowest no«^ • yet God had revealed those things to Jeremiah, but the anbeliefof the people In rejecting tlie grace of God had caased him to forget God's promise, as though the case of the people admitted of no remedy. 4. houses . . . thrown down by the mounts viz., by the missiles cast from the besiegers' mounds (ch. 32. 24); "and by the sword" follows properly, as, after missiles had prepared the way, the foe next advanced to close quarters " with the sword." 5. They—The Jews; the defenc Ksrs of the "houses" (v. i), "come forward to fight with Ine Chaldeans," who burst
(2 Samuel 7. 16 ; 1 Kings 2. 4; Psalm 89. 4, 29, 36; cf. Luke 1.
32, 33). 18. Messiah's literal p.iesthood (Hebrews 7. 17, 21,
24-28), and His followers' spiritual priesthood and sacrifices {v. 11 ; Romans 12. 1; 15. 16; 1 Peter 2. 5, 9; Revelation
1.6), shall never cease, according to the covenant with Levi, broken by the priests, but fulfilled by Messiah (Numbers 25. 12, 13; Malachi 2. 4, 5, 8). 30. covrnnnt of the day i.e., covenant the day : answering to "covenant with David" (v. 21, also v. 25, "with day ;" cf. ch. 31. .35,
36; Leviticus 26.42; Psalm 89.34, 37). 32. (Genesis 15.5;
22. 17). The blessing there promised belonged to nil the tribes; here it is restricted to the family of David and the tribe of Levi, because it was on these that the welfare of the whole people rested. When the kingdom and priesthood flourish in the person of Messiah, the whole nation shall temporally and spiritually prosper. .34. this people—certain of the Jews, especially those who spoke with Jeremiah in the court of the prison (ch. 32. 12; 38. 1). th« 541
The Captivity of Zedekiah Foretold. JEREMIAH XXXIV, XXXV. Disobedience of the Jews Condemned, two families—JudaU and Israel, before them—In their der. (Matthew 24. 51 ; Oreek, cut in two) if they should break the covenant (Genesis 15. 10, 17). 20. I will even give resuming the sentence begun, but not completed {v. 18), "I will give," &e. see Utheir life—implacably : satisfied with nothing short of their blood; not content with booty." dead bodies—The breakers of the covenant shall be cut in pieces, as the calf between whose parts they passed. 21. gone np— 1. e., raised the siege in order to meet Pharaohhophra (ch. 37. 7-10). The departure of the Chaldeans was a kind of manumission of the Jews; but as their manumission of their bond-servants was recalled, so God revoked His manumission of them from the Chaldeans. 23. I will command—Nebuchadnezzar, impelled unconsciously by a Divine instigation, returned on the withdrawal of the Egyptian!?.
juds'it-'it. They suppose that I have utterly cast off
Israel so as to be no more a nation. The expression, " my people.'' of itself, shows God has not cast off Israel for ever. 25. (Ch. 31. 35, 36; Genesis 8. 22 ; Psalm 74. 16, 17.) I •who have established the laws of nature am the same God who have made a covenant with the Church. 26. Isaac—(Psalm 105. 9; Amos 7. 9, 16.)
CHAPTER XXXIV.
Ver. 1-22. Captivity of Zedekiah anb the People Foretold for their Disobedience and Perfidy. The propliecy {v. 1-7) as to Zedekiah is an amplification of that In cli. 32. 1-5, iu consequence of which Jeremiah was then shut up in the court of the prison. The prophecy (v. 8-22)
CHAPTER XXXV.
refers to the Jews, who, afraid of the capture of the city, had, in obedience to the law, granted freedom to their servants at the end of seven years, but on the intermissiou of the siege forced them back into bondage. 1. Jerusalem and . . . all tlie cities tliereof—(iVoZe, ch. 19. 15.)
Ver. 1-lfl. Prophecy in the reign of Jehoiakiji, WHEN the Chaldeans, in conjunction with the Syrians and Moabites, invaded Judea. By the obedience of the Rechabites to tlieir father, Jeremiah condemns the disobedience of the Jews to God their Father. The Holy Spirit has arranged Jeremiah's prophecies by the moral rather than the chronological connection. From the history of an event fifteen years before, the Jews, who had brought back their manumitted servants into bondage, are taught how mucli God loves and rewards obedience, and hates and punishes disobedience. 2. Rechabites—
It was amazing blindness in the king, that, in sucli a desperate position, he should reject admonition. 3. (Ch. 32.
4.) 4, 5. Mitigation of Zedekiah's punishment, tlie burnings of thy fathers—thy funeral shall be honoured with tlie same burning of aromatic spices as there was at the funerals of thy fathers (2 Chronicles 16. 14 ; 21. 19). The honours here mentioned were denied to Jehoiakini (ch.
22. 18). Ah, lord !—The Hebrews in their chronology (Seder olam) mention the wailing used over him, "Alas! King Zedekiah is dead, drinking the dregs (t. e., paying the penalty for the sins) of former ages." 7. these . . . remained—alone (ef. 2 Chronicles 11. 5, 9). 8. By the law a Hebrew, after having been a bond-servant for six years, on the seventh was to be let go free (Exodus 21. 22; Deuteronomy 15. 1!!). Zedekiah made a covenant—with solemn ceremonial in the temple (v. 15, 18, 19). them—bond Kervants (v. 9). 9. none . . . serve himself of a Jew nomadic tribe belonging to the Kenites of Hemath (1 Chronicles 2. 55), of the family of Jethro, or Hobab, Moses' father-in-law (Exodus 18. 9, &c. ; Numbers 10. 29-32; Judges
1. 16). Tliey came Into Canaan with the Israelites, but. In order to preserve their independence, chose a life in tents without a fi.xed habitation (1 Samuel 15. C). Besides the branch of them associated with Judah and extending to Amalek, there was another section at Kadesh, in Naphtali (Judges 4. 11, 17). Thej' seem to have been proselyte* of the gate. Jonadab, son of Rechab, whose charge not to drink wine they so strictly obeyed, was zealous for God (2 Kings 10. 15-23). The Nabatheans of Arabia observed tlia s.ame rules (Diodorus Siculus, 19. 94). bring . . . into . houtie of . . . Lord—because there were suitable witnfesse« at hand there from among the priests and chief men, as also because he had the power immediately to address the people assembled there iv. 13). It may have been also as a reproof of the priests, who drank wine freely, though commatided to refrain from it when In the discharge of their duties. [Calvin.] cliambcrs — which were round about the temple, applied to various uses, c. r/., to contain the vestments, sacred vessels, &c. 3. Jaazaniab — the elder and chief of the clan. 4. man of God—a prophet (Deuteronomy 33. 1 ; 1 Samuel 2. 27; 1 Kings 12. 22; 2 Kings
(Ijeviticus 2x 39-46.) 11. During the interruption of the siege by Pharaoh-hophra (cf. v. 21, 22, with ch. 37. 5-10), the Jews reduced tlieir servants to bondage again. 13. The last year of Zedekiah was the sabbatical year. How just the retribution, that they who, against God's law and their own covenant, enslaved their brethren, should be doomed to bondage themselves: and that the bond-servants .slumld enjoy the sabbatical freedom at the hands of the foe (ch. 52. 16) which their own countrymen denied them! 14. At tlie end of seven years i. e., not on the eighth yeai , but within the limit of the seventh year, not later than the end of the seventh year (Exodus 21. 2; 23.
10; Deuteronomy 15. 12). So " at the end of three years" (Deuteronomy 14. 28; 2 Kings 18. 10), and " after three days,
I will rise again" (Matthew 27.63), i.e., on the third day (cf. Matthew 27. 64). 15. in the house . . . called by my name—the usual place of making such covenants (2 Kings
4. 7;, aLso "a servant of God" in general (1 Timothy 6. U), one not his own, but God's; one who has parted with all right In hitnself to give himself wholly to God (2 Timothy
23. 3; cf. 1 Kings 8. 31 ; Nehemiah 10. 29). 16. polluted my name—by violating your oath (Exodus 20. 7). 17. not . . . proelaliiiin liberty—Though the Jews had ostensibly emancipated their bond-servants, they virtually (XuX not do so by revoking the liberty which they h.ad granted. God looks not to outward appearances, but to the sincere Intention. I proclaim a liberty—retribution answering
3. 17). He was so reverenced that none would call In question what was transacted In his chamber, keeper of tlie door—//(*»-piti, of the vessel. Probably the t)fHce meant Is that of the priest who kept in charge the capitation money paid for the use of the temple and the votive offerings, such as silver vessels, iSc. There were seven such keepers. [Ghotius.) Cf. 2 Kings 12. <1; 25. 18; 1 Chronicles 9. 18, 19, which support Enijli-th Version. I said . . . Driiilt—Jeremiah does not say, 77ie iortZ salth. Drink: lor then they would have been bound to obey. Contrast the case (1 Kings 13. 7-26). 6. Jonadal> . . . our father— i.e., forefather atid director, 300 years before (2 Kings 10. 15). They were called Uech.abltcs, not Jonadabltes, having received their name from Rechab the father, previously to their adopting the injunctions of Jonadab his son. This ca.se to the offence (Matthew 7.2; 18.32,33; Galatlans 6. 7
James 2. 13). The Jews who would not give liberty to their brethren shall themselves receive "a liberty" calamitous to them. God will manumit them from His happy and safe service (Psalm 121.3), which is real "liberty" (Psalm 110. 45; John 8. 36 ; 2 Corinthians 3. 17), only to pass under the terrible bondage of other task-masters, the "sword," &c. to be removed—the Hebrew expresses ar/italion. [Note, ch. 15. 4). Cf. Deuteronomy 28. 25, 48, 6-1, 6.5, a« to the ri-nllc.is arjilation of the .lews In their ceaseless removals from place to place in thelrdlsperslon. 18. pas Ked between tlie parts tliereof—the contracting parties In the "covenant" (not here the /aiy In general, but their eoverinnt made before God In His house to emancipate their slaves, v. 8,9) passed through the parts of the aninnil cut In two, Implying that they prayed so to be cut In sunftlfords no Justific.ition for slavish deference to the ndiglous opinions of the Christian fathers: for Jonadab's injunction only all'ccled matters of the present life : moreover. It was not bltiding on their consclenc<'s, for they deemed it not unlawful to go to Jerusalem in the InvaBlon (V. II). What Is praised here Is not the father's In-' Junction, but the obedience of the sons. [Calvin.1 1.
Baruch Writes Jeremiah's Prophecies. JEREMIAH XXXVI. King Jehoiakim Hums ihe Roll.
ttntg (Judgesi 4. 17.) live many days—according to the promise conuecteil with the tlfth commandment (Exodus
Baruch was less exposed, as not being 'he author of thn prophecy. C. go—on the following year (d. 9). fasting day—(See v. 9.) An extraordinary last, in the ninth month, whereas the fast on the great day of atonement was on the tenth day of the seventh month (Leviticus 16. 29; 23. 27-32), appointed to avert the impending calamity, when Nebuchadnezzar having, in the year before (i. e., the fourth of Jelioiakim), smitten Fliaraoli-neclio at Carchemish, it was feared, would attack Judea, as tlie ally of Egypt (2 Kings 23. 34, 35). The fast was likely to be an occasion on which Jeremiah would find the Jews more softened, as well as a larger number of them met together. 7. present . . . supplication— supplication shall fall; alluding to the prostrate attitude of the supplicants (Deuteronomy 9. 25; Matthew 26. 39), as petitioners fall at the feet of a king in the East. So Hebreiv, ch. 38. 26; Daniel 9.
20. 12 ; Kphesiaus 6. 2, 3). strangers—they were not of the stock of Jacob, but sojourners in Israel. Types of the children of Ood, pilgrims on earth, looking for heaven as their home : having little to lose, so that losing times cost them little alarm; sitting loose to what they have (Hebrews 10.
34; 11. 9, 10, 13-lG). 8. all tl»at lie cliarged us . . . all our days, we . . . wives . . . sous . . . daughters—unreserved obedience in all particulars, at all times, and on the part of all, without exception: in all which respects Israel's obedience to God was wanting. Contrast 1 Samuel 15. 20,
21 ; Psalm 78. 34-37, 41, 56, 67. 11. Chaldeans . . . Syrianswhen Jehoiakim revolted from Nebuchadnezzar (2 Kings
24. 1, 2). Necessity sets aside all other laws. This is the Rechabi tes' excuse for their seeming disobedience to Jonadab in temporarily settling in a city. Herein was seen the prescient wisdom of Jonadab's commands ; they could
18, Margin. 9. they proclaimed ... to all tlie people ... to all, &c.—rather, " all the people . . . all the people proclaimed a fast." [Michaelis.] Tlie chiefs appointed the fast by the wish of the people. In either version the ungodly king had no share in appointing the fast. 10. chamber—Baruch read from the window or balcony of the chamber looking into the court where the people were assembled. However, some of the cluunbers were large enough to contain a considerable number (Neheiniah 13.
at a moment's notice migrate, having no land-possessions to tie them. 141:. obey . . . father's commandments notwithstanding I— (Malachi 1. 6.) rising early and speaking— God Himself speaking late and early by His various ways of providence and grace. In v. 15; 2 Chronicles 36. 15, a distinct mode of address is alluded to, viz., God sending His servants. 15. (Ch. 18. 11; 25. 5, 6.) I enjoined nothing unreasonable, but simply to serve me, and
5). Gemarlah—distinct from the Gemariah, son of Hllkiah, in ch. 29. 3. Shaphan—the same person as in 2 Kings 22. 3. scribe—secretary of state, or he who presided over the public records. Ikiglier court—that of the priests, the court of the people being lower (2 •Chronicles
I attached to the command a gracious promise, but in vain. If Jonadab's commands, which were arbitrary and not moral obligations in themselves, were obeyed, much more ought mine, which are in themselves right. 17. because I have spoken . . . not heard . . . I . . . called
4. 9). new gate—(Ch. 26. 10.) The east gate. VZ. scribe's chamber—an apartment in the palace occupied by the secretary of state, px-lnces—liolding a counsel of state at the time. fHuathan—who had already been an instrument of evil in Jehoiakim's hand (ch. 26. 22, 23). Hananiah—the false prophet (ch. 28. 10-17). 14. Jeliudi—of a good family, as appears from his pedigree being given so fully, but in a subordinate position, come—instead of requiring Barucli to come to them, they ought to Inivegoru to the temple, and there professed their penitence. But pride forbade It. [Calvin.] 16. afraid, botli one and other—Hebrew, fear-stricken, they turned to one another. . . not answered— (Proverbs 1. 24; Isaiah 65. 12.) 19. not want a man to stand before me—there shall always be left representatives of the clan to worship me (ch. 15. 1,
19;; or, " before me" means simple existence, for all things In existence are in God's sight (Psalm 89. 36). The Reehab-
Ites returned from the captivity. Wolff found traces of them in Arabia.
CHAPTER XXXVI.
Ver. 1-32. Baruch writes, and reads publicly Jeremiah's Prophecies collected in a Volume. The Roll
IS BURNT BY Jehoiakim, and Written again by BaBUCH AT Jeremiah's DrcTATiON. 1. fourth year—The command to write the roll was given in the fourth year, but it was not read publicly till the fifth year. As Isaiah subjoined to his predictions a history of events confirming his prophecies (Isaiah 36., 37., 38., 39.), so Jeremiah also In ch. 37., 38., 39., 40., 41., 42., 43. ; but he prefaces his history with the narrative of an incident that occurred some time ago, showing that he, not only by word, but in writing, and that twice, had testified all that he is about to state as having subsequently come to pass. [Grotius.] At the end of Jehoiakim's third year, Nebuchadnezzar enrolled an army against Jerusalem, and took it in the end of the
(cf. Genesis 42. 28). This showed, on their part, hesitancy, and some degree of fear of God, but not enough to make them willing to sacrifice the favour of an earthly king. We will surely tell the king—Not the language ol threatening, but implying that the matter is of sucli moment, that the king ought to be made acquainted with it, so as to seek some remedy against the Divine anger. 17, What they wished to know was, whether what Baruch had read to them was written by him from memory after hearing Jeremiah repeating his prophecies contiuu Dusly, or accurately from the prophet's own dictation. 18. his mouth—Baruch replies, it was by the oi-al dictation of the prophet; v. 2accords with this view, rather than with the notion that Jeremiah repeated his prophecies from MSS. Ink—his specification of the "ink" implies, I added nothing save the hand, pen, and ink. 19. Showing tliat they were not altogether without better feelings (cf. v. 16, 25). 20. chamber—there were chambers in the king's palace round the court or great hall, as in the temple {v. 10). The roll was "laid up" there for safe-keeping, witli other public records, ai. sent Jehudi—Note, how unbelievers fifth or beginning of the sixth year, and carried away captive Jehoiakim, Daniel, &c. Jehoiakim returned the same year, and for three years was tributary: then withheld tribute. Nebuchadnezzar returned and took Jerusalem, and carried off Jelioiakim, who died on the road. This harmonizes this chapter with 2 Kings 24. and Daniel 1. See Kote, ch. 22. 19. 3. roll of a book—a book formed of prepared skins made Into a roll. Cf. " volume of the book," flee from God, and yet seek Him through some kind of Involuntary impulse. [Calvin.] Jehudi seems to have been the king's ready tool for evil. !J3. winter-liouse (Amos 3. 15.) ninth month viz., of the religious year, t, i.e., the Pentateuch (Psalm 40. 7). It does not follow that his prophecies were not before committed to writing; what is implied is, they were now written together in one volume, so as to be read continuously to the Jews in the temple, against . . . nations—(Ch. 25. 15, &c.) from . .
e., November or December. Are on . . . hearth—rather, </ie stove was burning before him. In the East neitlier chimneys nor ovens are used, but, in cold weather, a brazen vessel containing burning charcoal; when the wood has burned to embers, a cover is placed over the pot to make days of Josiah—(Ch. 25. 3.) From Josiah's thirteenth year (ch. 1. 2). 3. hear—consider seriously, return . . . fk-om . . . evil way—(Jonah 3. 8.) 4. all . . . words of. . . Liord—God specially suggesting what might otherwise have escaped his memory, and directing the choice of words, as well as the substance (John 14. 26; 16. 13). 5. I am shut up—not in prison, for there Is no account of his Imprisonment under Jehoiakim, and tj. 19, 26 are inconsistent with it: but, "I am prevented," viz., by some hicdrance; or, through fear of the king, to whose anger
It retain the heat. 23. three or four leaves—not distinct leaves as In a book, but the consecutive spaces on the long roll In the shape of doors (whence the Hebrew name is derived), into which the writing is divided: as tlie books of Moses in the synagogue in the present day are written in a long parchment rolled round a stick, the 543