Part 89
10. Their ear - An uncircumcised ear, signifies the rejecting of instruction; an uncircumcised heart, an obstinate and rebellious will. They cannot - They had brought themselves under that incapacity by their obstinacy and wilfulness. A reproach - They laugh at it, and scorn it.
11. I am full - I am, as it were, filled with the fire of God's wrath, which I am forced to discharge myself of. Abroad - The streets being the places where children are wont to sport. The husband - One sex as well as the other, shall be a prey to the enemy. Full of days - Such as had filled up the number of their days, as were at the edge of the grave.
13. Falsely - Hebrew. doing falsehood, as if that were their whole work, the proper sin of the priests and prophets, to deceive the people, and to flatter them by false visions.
14. They have - This refers peculiarly to the prophets; making light of these threatenings, daubing over the misery and danger that was coming on the people, by persuading them, that it should not come, or if it did, it would be easily cured.
15. Committed - Both by encouraging the people, and joining with them in their idolatries. 16. Stand - He now turns his speech to the people, and gives them counsel; by a metaphor taken from travelers, that being in doubt of their way, stand still, and consider, whether the direction they have received from some false guide, be right or not.
17. Trumpet - The voice of his prophet, intimating his loud crying upon the account of eminent danger.
18. Nations - He calls upon the nations round about to be spectators of his severity against Judah. What - The greatness of their punishment, as the effect of the greatness of their sins.
20. Sheba - A country in Arabia Faelix, to which country frankincense was peculiar. The sweet cane - The same that is mentioned as an ingredient in the holy oil, Exod. xxx, 23. To what purpose art thou at this trouble and charge to fetch these ingredients for thy incense.
21. I will say - I will suffer such things to be laid in their way, as shall be the occasion of their destruction. The neighbour - Men of all sorts and conditions.
22. Behold - God shall stir up the Chaldeans like a great storm. The sides - The uttermost parts of the Babylonian territories.
24. We - The prophet personates the peoples affections. 25. Go not forth - Expressing the great danger that there would be everywhere. 26. Gird thee - The prophet calls upon them to mourn in the deepest manner. 27. I have set thee - Here God speaks by way of encouragement to the prophet, and tells him, he had made him a fortified tower, that he might be safe, notwithstanding all the attempts against him. And try - As refiners do metals; hereby be is encouraged to reprove them more freely, God will give him prudence to see what is amiss, and undauntedness to oppose it.
29. The bellows - The prophet prosecutes his metaphor taken from refining of metals, intimating, that the prophets had spent their breath to no purpose, and their strength was consumed by their labour. The lead - The judgments which were heavy, as lead upon them, are all wasted, and do no good. In vain - Let the artist use his greatest skill and industry, yet is it all in vain.
30. Refuse - Such as will be rejected in payments.
A call to true repentance, ver. 1-7. Not to live in theft, murder, adultery, perjury, &c., to trust in the outward worship and temple of God, by the example of Shiloh, ver. 8-15. The prophet is forbid to pray for them, ver. 16. Their idolatry, and its judgment, ver. 17-20. Their sacrifices rejected, and obedience required, ver. 21-28. They are called to mourn for their abominations in Tophet, and their judgments, ver. 29-34.
2. The gate - The east gate, which was the publick place of going out and coming in, and where the people were then wont to assemble. Proclaim - Proclaiming signifies both the authority by
which he spake, and the divulging of what he spake plainly and boldly; possibly, it might be at some publick time, when all the males were to meet.
4. Saying - Because this was God's house, they flattered themselves that he would not suffer the Chaldeans to destroy it, therefore the prophet cautions them not to deceive themselves, trusting to the temple and its buildings, as the two courts and house, and holy of holies implied in the word these, which he doth as it were point to with his finger. The emphasis, in this threefold repetition, seems to relate to the confident, and reiterated boasts of the temple, that were in their mouths. These - The prophet standing in the gate at which the people entered, as it were, points at the several buildings pertaining to the temple.
6. Oppress not - Here they are cautioned against three sins, that this people were generally addicted to, oppression, blood, and idolatry; and instances in the worst of oppressions, of such as God hath more especially taken into his immediate protection.
9. Will ye steal - Can you think that this can be grateful to me, or advantageous to yourselves, to frequent my house, and yet retain these odious sins. Whom - Such as they had set up new, and never had any experience of, and therefore could have no reason to serve them.
10. Delivered - After they had appeared before God with their sacrifices, they thought they were privileged to return to all those wickednesses.
11. A den - Do you look upon this house as a sanctuary for robbers and murderers. 12. Shiloh - A place in the tribe of Ephraim. Where - Where I did at first give you the pledges of my presence. What I did - He utterly forsook it.
15. Even - The ten tribes. 16. Pray not - Certainly the prophet did pray that God would save a remnant, though not that he would revoke his decree; or save the body of them.
18. The children - Here God shews how busily they are employed from the youngest to the oldest for their idolatry. The queen - As the sun was looked upon as king, so the moon as the queen of heaven.
20. Shall not be quenched - He follows the threatening with shewing his resolution is not to be revoked.
21. Put - Ironical words, take those that are peculiar, and to be all burnt to me, and do what you will with them, I will have none of them. To your sacrifices - That part of your sacrifices, which you are allowed to eat, they are but as profane food.
22. For - God doth not condemn these offerings, save only comparatively in respect of obedience, not so much these, as obeying his commands.
25. Since the day - The church of God hath never wanted teachers raised up and sent by God. 28. Cut off - There is no believing them in any thing they say. 29. Cut off thine hair - This was an usual token of sorrow among the Jews. On high places - Upon the high places where thou wentest a whoring from me. The generation - A generation destined to the wrath of God.
30. In the house - It was not enough to have their idols abroad in the hills and groves, but they must bring them into God's house.
31. Tophet - It comes from Toph, a drum, because they beat drums to drown the children's screeches, when they burnt them in sacrifice upon the altars, called here high places, to Moloch. Tophet was situate in a pleasant valley near Jerusalem, a place in the possession of the children of one Hinnom, Josh. xv, 8.
The calamity of the Jews, both dead and alive, ver. 1-3. Their brutish impenitency, ver. 4-7. Their vain boast of wisdom: their covetousness, security, impudence, ver. 8-12. Their grievous judgments, ver. 13-17. Bewailed by the prophet, ver. 18-22.
1. The bones - This denotes the utter desolation of the city, not only rasing the walls, but turning up the very sepulchres which were accounted sacred, and not to be violated.
4. Not arise - Will they never think of rising again? Not return - Will he wander for ever? 5. Deceit - Their false prophets, encouraging themselves in their wickedness, and pleasing themselves, that their miseries should not come upon them.
6. I - God. 7. Appointed time - The seasons of her going and coming. The judgment - God's vengeance, hovering over Jerusalem, and Judea.
8. How - These things considered where is your wisdom? He speaks to the whole body of the people. The Lord - This may have a more special eye to the priests. In vain - For any use they made of it; neither need it ever have been copied out by the scribe. A scribe was a teacher, one well versed in the scripture, or esteemed to be so.
13. Pass away - Shall be taken away by their enemies. 14. Why - The people at length seem to bethink themselves, and thus to bespeak each other. Silent - Keep close within our walls.
16. The snorting - The fury of the Chaldeans march is described by the snorting of their horses, which is a noise they make through their nostrils. Heard - Even to Jerusalem. Have devoured - It is spoken in a prophetical style, who use to express the certainty of what shall be, as if it actually were already.
17. Shall bite - There will be no appeasing their fury by any method. 18. Sorrow - The prophet now seems to speak, how greatly the calamity of this people affected him.
19. Why - As if God should seem to reply; let them not think it strange, seeing they have turned their backs upon me, and trusted to idols.
21. Am I hurt - The prophet here shews how deeply he is affected with the peoples misery. Black - I am as those that are clad in deep mourning.
The prophet's lamentation continues over their adultery, deceit, idolatry, which God would certainly punish, and they should be laid waste, when they should sufficiently lament, ver. 1-22. No trust in ourselves, but in God, who will punish all nations, ver. 2326.
2. A lodging place - Some retiring place, though it were but some mean hut in the wilderness. 5. Weary - They use industry, and contrivance in it, they spare no labour. 7. Try them - By melting them, I will bring upon them, the fire of the Chaldean war, that shall purge away those deceits in which they trust, that the remnant may be purified. For how - I have tried all other means.
10. Wailing - The prophet having taken up a lamentation for the slaughter of the people, now re-assumes it for the desolation of the whole land. The mountains shall not be able to secure them, nor the valleys to feed them.
12. Who is - Is there not a wise man among you, that will search into the cause of all these threatened judgments.
16. A sword - But I will follow them with the sword, 'till they be destroyed, such of them as were appointed for destruction; for otherwise, they were not all consumed, a full end was not to be made.
17. Women - Who were hired to tear their hair, and beat their breasts, with other mourning postures, a foolish custom which has obtained in most ages and countries. Cunning - Such as are most skilful in it.
20. Every one - It denotes how large and universal the mourning shall be. 21. Death - The unavoidableness of the ruin is expressed metaphorically, alluding to the storming of a city, wherein there is no respect had to sex, youth, or age.
22. As the handful - They shall be no more regarded than a few scattered ears that drop out of the reapers hand, which either lie on the ground and are eaten by birds, or trod to dirt by beasts. None - None shall have so much respect to them, as to afford burial.
24. Knoweth - Whether we make any curious distinction between understanding God, as if that be more speculative, whereby we rightly apprehend his nature; and knowing God, as if that be more practical, as directing the conversation, we need not here inquire; yet certainly both center in this, that we so know and understand God as to trust in him, and depend on him alone in all conditions. Exercise - Kindness, as it relates to his own people; judgment, in punishing the wicked; righteousness, as he deals justly and uprightly with both.
They are forbid to be afraid of the tokens of heaven, and consult idols which are vain, ver. 1-5 and not to be compared with the majesty and power of God, who is Jacob's portion, ver. 6-16. The Babylonians destroy the temple; the brutish pastors and the flocks are scattered, ver. 17-22. The prophet's humble supplication, ver. 23-25.
2. Learn not - The Jews being to live among the Chaldeans in their captivity, where many of them were already, the prophet admonishes them against the Chaldean idolatries, who were all much addicted to astrology. The signs - This was so common among them, that Judicial astrologers, of what nation soever, were generally termed Chaldeans. The Heathen - Leave this to Heathens; it doth not become God's people.
9. Tarshish - Is the proper name of a sea-town in Cilicia, and being a noted port, it is usually put for the ocean, and may signify any place beyond the sea. Uphaz - Probably the best gold came from thence as the best silver from Tarshish.
10. But - All these are but false gods. Living - These are all but dead stocks and stones, Jehovah is the only living God, having life in himself, and giving life to all things else. An everlasting king - Time devours them all, but the true God is everlasting.
13. When - As in the former verse he relates God's unspeakable power and wisdom in his creating and fixing the stated order of things, so here he farther sets it forth in his providential ordering and disposing of them.
14. Every man - Every idolator. 15. Visitation - When God shall come to reckon with Babylon and her idols. 16. Portion - God, who vouchsafes to be the portion of his people. The former - Idols are things framed or formed, but God is the former of all things. The rod of his inheritance - So called, because the inheritances of Israel were measured by a line, reed, or rod.
17. Gather up - The prophet now enters upon another subject. Thy wares - Every thing thou hast any advantage by, all thy merchandise, as men use to do in case of invasion by an enemy. The fortress - The inhabitants of Jerusalem, the chief place of security in Judea.
18. Sing out - It denotes with how much violence and ease the Chaldeans shall hurry away the people into Babylon. And therefore it is said at this once, I will make one thorough quick work of it. May find it so - Though they would never believe it, yet they shall actually find the truth of my threatenings.
19. Woe is me - Here the prophet personates the complaint of the people of the land. 20. My tabernacle - He describes the overthrow of the land, or Jerusalem, by the breaking of the cords of a tabernacle, the use whereof is to fasten it on every side to stakes in the ground, which cords being broken the tabernacle falls.
21. The pastors - The rulers of church and state. 22. Noise - Rumour, report. 23. It is not - Lord we know it is not in our power to divert these judgments that are coming upon us, but thou canst moderate, and limit them as thou pleasest.
24. Correct me - Seeing thou wilt punish us, let it be a correction only, not a destruction. Let it be in measure; in the midst of judgment remember mercy. Anger - Lest if thou shouldst let out thy fury upon me, thou wouldst utterly consume me.
25. The Heathen - Such as do not acknowledge thee for their God. Call not - One part of worship put for the whole. If thou wilt pour out thy fury, let the effects of it be to thine enemies, not unto thine own people.
God's covenant, ver. 1-7. Their disobedience, ver. 8-10. Evils to come on them, ver. 11-17. and on the men of Anathoth, for conspiring to kill Jeremiah, ver. 18-23.
2. Of this covenant - The covenant here spoken of, was the covenant of the law of God, delivered by Moses, to which the people more than once promised obedience.
5. So be it - God having ended his speech, the prophet saith, Amen, either asserting the truth of which God had said, or wishing that the people would do according to their covenant.
8. Did them not - For this God threatens to bring upon them all his words of threatening, annexed to the covenant of the law.
9. A conspiracy - All sorts of people have done alike, as if they had conspired together to break my law.
11. I will not hearken - God will not hear them crying to him in their adversity, who refuse to hear him speaking to them in their prosperity.
13. That shameful thing - Baal, called a shameful thing, because it was what they had reason to be ashamed of, and what would certainly bring them to shame and confusion. Baal - Signifies Lord, and was a common name given to more idols than one; the Phoenicians used the name Baal, the Chaldeans, Bell. Learned men say, that the Asians called the same idol Baal, whom those of Europe called Jupiter. It is not improbable, that the Heathens acknowledging one supreme being, worshipped him in several creatures; some mistaking the Sun, Moon, and Stars to be he, others, other things; these they called Baalim, Lords, as they called the principal God, Baal.
15. My beloved - My people, saith God, though I was formerly their husband, yet have wrought lewdness with many, that is, committed idolatry with many idols, and now what have they to do more in my house? The holy flesh - Flesh of their sacrifices, being set before idols, as well as before God, became polluted, and was abomination to the Lord. Thou rejoicest - They were not only evil but gloried in their wickedness.
16. Fair - The Lord fixed thee when he brought thee first into Canaan, in a flourishing condition, like a fair olive-tree, fit to bear goodly fruit. Broken - But thou hast so behaved thyself, that he who planted thee, is about to pluck thee up. God is about to kindle a fire which will burn thee up, and to break thy branches.
18. Thou shewedst me - This may be understood with relation to that conspiracy which is mentioned in the following verses.
19. Let us destroy - We have no other mention of this conspiracy, but it is plain both from this verse, and what follows, that the men of Anathoth (which was Jeremiah's own town) were offended at his prophesying, and had conspired to kill him. Let us destroy the tree with the fruit thereof - Let us not only put an end to his prophesying, but to his life.
The prophet complains of the prosperity of the wicked: by faith sees their ruin, ver. 1-4. God admonishes him of his brethren's treachery against him, and laments his heritage, ver. 513. A return from captivity promised to the penitent, ver. 14-17.
1. Talk with thee - Not by way of accusing thee, but for my own satisfaction concerning thy judicial dispensations in the government of the world. Wherefore - I know thy ways are just and righteous, but they are dark; I cannot understand why thou doest this.
2. Far - Thou art far from their inward parts, they neither fear thee, nor love thee. 4. He - They were bold to say, neither the prophet nor any other should see their last end. 5. If - If thou art not able to encounter lesser dangers, how wilt thou be able to overcome greater? I have greater dangers for thee to encounter than those at Anathoth; if thou art so disturbed with them, how wilt thou be able to grapple with those at Jerusalem. Jordan - Anathoth seems to be understood by the land of thy peace, that is, the land of thy friends wherein thou hadst a confidence: if thy enemies there tire thee, what wilt thou do in the swellings of Jordan? In a place in which thou art like to meet with greater troubles, like the swelling of Jordan (which in harvest used to overflow its banks).
6. For even - The men of Anathoth, thine own town and country, and those of thy own family have conspired evil against thee secretly. A multitude - They have exposed thee to the rage of a multitude. Though - Tho' therefore they give thee fair words, yet repose no confidence in them.
7. My house - God by his house here understands the temple. Heritage - The whole body of the Israelites, whom God threatens to leave with respect to his special providence.
8. As a lion - Those that were my sheep, are become like lions. 9. The birds round about - It is usual for other birds to flock about a strange coloured bird, such as they have not been used to see.
10. A wilderness - They have caused God to turn the country which he had chosen for his portion, into a wilderness.
11. They - Hebrew. He hath made it desolate: but it cannot be meant of God, for it is God that speaketh, and God is he mentioned in the next words; it must therefore either be understood of Nebuchadnezzar, the instrumental cause; or (one number being put for another) of the people or the rulers as the meritorious cause, and in that rueful state into which their sins had brought it, it cried onto God. Because - And one great cause of this sore judgment was, the peoples not seriously considering what God had done or was doing against it.
12. Are come - The prophet, as usual, speaks of a thing as already done, which was very shortly to be done. No flesh - No rank or order of men.
13. Shall not profit - All the works of their hands, all their counsels and deliberations should be of no profit unto them. Because - The fierce anger of God shall be so shewed, that the returns of their labours or estates, the profits of their trades, shall be so small, that they shall be ashamed of them.
14. Behold - I will bring the sword upon them also, and they shall be led into captivity; and tho' they may have made inroads upon my people, and carried away some of them, yet I will fetch them out of their captivity.
16. If - If they will leave their idolatries, and learn to worship me, and swear by my name the Lord liveth, that is, pay that homage which they owe to the Divine being to me, the living and true God. Then - They shall have a portion among my people, which was eminently fulfilled in the conversion of the Gentiles.
In the type of a linen girdle God prefigures their destruction, ver. 1-11. Under the parable of bottles filled with wine, is foretold their drunkenness with misery, ver. 12-14. He exhorts to prevent these judgments by repentance, ver. 15-27.
5. So - Most think Jeremiah did this in a vision, for it was a very long journey from Anathoth to Euphrates.
12. Do we not know - This is no strange thing. 13. Behold - There is a wine of astonishment and confusion, Psalm lx, 3. With that wine, saith God, I will fill all orders of persons, kings, priests, prophets, and all the inhabitants of Jerusalem.
16. Give glory - Glorify God, by an humble confession of your sins, by submitting yourselves to God, humbling yourselves under his word, and under his mighty hand, before God brings upon you, his great and heavy judgments.
19. The cities - The cities of Judah lay southward from Chaldea. 20. Where - The prophet speaks to the king, or to the rulers. In the multitude of the people is the king's honour.
21. What wilt thou say - Thou wilt have nothing to say, but be wholly confounded when God shall visit thee with this sore judgment, for by thy so often calling them to thy assistance, thou hast taught them to be captains over thee.
22. Thy skirts - Probably these phrases are fetched from the usual practice of soldiers when they have conquered a place and taken prisoners, to strip them. By skirts is meant the lower part of their bodies covered with the lower part of their garments.
26. Therefore - I will expose thee to shame and contempt. 27. Thy whoredom - Thy idolatries.
A grievous famine prophesied, its miseries, ver. 1-6. The prophet prays, but God will not be entreated for them, ver. 7-12. Lying prophets no excuse for them, ver. 13-16. The prophet's complaint, ver. 17-22.
5. The hind - Hinds use not to get their food in fields, but upon mountains and in wildernesses, but the drought was such, that these creatures came into the lower grounds, and there brought forth their young. The hinds are loving creatures and as all creatures love their young, so hinds especially; but their moisture being dried up, they could not suckle them, but were forced to leave them, running about to seek grass to eat.
6. The wild asses - The wild asses wanting water, got upon high places, where was the coolest air, and sucked in the wind; and this it is said they did like dragons, of whom Aristotle and Pliny report, that they ordinarily stand upon high places sucking in the cool air.
7. Testify - That thou art righteous in what thou hast done. Do thou it - Do thou what we stand in need of; give us rain, though not for our sake, we deserve no such kindness from thee, yet for thy names sake: thy promise, or for thine honour and glory.
9. Astonished - In such disorder through some great passion, that he is able to do nothing. A mighty man - Like a man who in his own nature is strong, but through sickness so weakened, that he cannot put forth any strength for the succor of his friends. Yet - Yet (saith the prophet) thou art in the midst of us; of the whole land, according to what God had declared, Num. v, 3; xxxv, 34. Defile not the land which ye shall inhabit, wherein I dwell: for I the Lord dwell among the children of Israel.
10. Thus - Here begins the answer to the prophet's complaint and prayer in the nine first verses. The substance is, that for their manifold sins, he was resolved to punish them. They loved - They have been fond of their idols, and they have persisted in those sinful courses, notwithstanding all counsels.
21. The throne - The words are either to be understood of the throne of the house of David, called the Lord's throne, 1 Chron. xxix, 23, or else the temple, and the ark in it, the more special symbol of God's presence.
22. Rain - The present judgment under which they groan, was a drought, which he had described in the six first verses; the prophet imploring God for the removal of it, argues, from the impossibility of help in this case from any other way, none of the idols of the Heathens, which he calls vain things, nothing in themselves, and of no use, or profit to those that ran after them. Give showers - Without thy will? Art not - Lord, art not thou he alone who is able to do it? The scripture constantly gives God the honour of giving rain.
The Jews rejection, and judgments, especially of four kinds; the sins which procured them, ver. 1-9. The prophet complains, that the people curse and persecute him for these prophecies; they are threatened, and he instructed and comforted, ver. 10-21.
1. Cast them out - I am not able to abide the sight of them, therefore let them go forth. 4. Manasseh - Manasseh is here named as the son of Hezekiah for his shame, because of his degeneracy from so good a parent; it is expressly said, 2 Kings xxiii, 26, that not withstanding Josiah's reformation, yet the Lord turned not from the fierceness of his wrath, kindled against Judah, for the provocations of Manasseh.
6. I am weary - I am resolved to bear no longer. 7. A fan - Not a purging fan by affliction, to separate their chaff and dross from them, but a scattering fan. In the gates - This is added in pursuit of the metaphor of fanning, men usually chusing barn-doors to fan at, that they may have the advantage of the wind.
8. Their widows - The prophet still speaks of things to come as if present. In Jehoiakim's time we read of no such plenty of widows; they were multiplied when the city was besieged and taken in Zedekiah's time, to a great number, hyperbolically compared to the sands of the sea. The mother - Jerusalem was the mother of the Jewish people, against whom, Nebuchadnezzar the spoiler, at noon-day, was sent.
9. Seven - Seven signifies many: the prophet complains, that the country of Judah, that had been very numerous in people, now grew feeble. While - In the midst of her prosperity. Confounded - A part of them were confounded by the judgments of God which came upon them before their captivity.
10. I have not - I have done them no wrong, yet they speak of me all manner of evil. 11. Thy remnant - The latter words of the verse expound the former; for by remnant is meant the remnant of days that Jeremiah had to live.
12. The northern iron - As the northern iron and steel is the hardest, and no iron could break that, so God having edged and hardened their enemies, the Chaldeans, all opposition to them would signify nothing.
13. The substance - All thy precious things shall be spoiled, there shall be no price taken for the redemption of them.
15. Thou knowest - My sincerity, or my sufferings. Visit me - With thy love. 16. Thy words - The words which from time to time thou didst reveal to me, were by me greedily digested. I am called - I became a prophet by thy authority, therefore, do thou own and defend me.
17. I sat not - God had all along filled his mouth with such dreadful messages, that his whole prophetical life had been to him a time of mourning and solitude, a time when he sat alone, mourning and weeping in secret for the wrath of God revealed to him against his people.
18. Why - Jeremiah, though a great prophet, was (as Elijah) a man subject to like passions with other men.
19. If thou - These are God's words to the prophet, rebuking his distrust in God, and promising him, that if he did return from his distrust in God's providence, he would restore him to the former favour he had with him, and he should be his prophet to reveal his mind to the people; and that if he would separate the precious truths of God from the vile conceits of men, then God would continue him as his prophet, to speak in his name to the people. But - He charges the prophet to keep his ground, and not to go over to wicked men.
21. The wicked - The wicked Jews. The terrible - And the power of the terrible Chaldeans.
The prophet is commanded to abstain from marriage, from mourning, or festival assemblies; hereby representing to them their approaching misery, ver. 1-9. Their sins which caused it, ver. 10-13. Their strange deliverance from Babylon, ver. 14, 15. After that their iniquity is recompensed, ver. 16-18. The prophet's comfort in the calling of the Gentiles, ver. 19-21
5. Enter not - Do not go to comfort such as mourn for any relations dead, (for their feastings upon those occasions were upon a consolatory account) those that die are most happy, for I will take away the peace of this people, and deprive them of all my mercy and loving-kindness.
6. Nor cut - Cutting themselves and cutting off their hair, were Pagan customs, which God forbad his own people; but yet it seemed they practiced them: but saith God, Men shall die so fast that they shall have no leisure to cut themselves.
7. Deal bread - It was a custom among them, when they had any friend, that had lost his relations, to send them some meat (for among the Hebrew all things they ate were called bread) and then to go and sup with them, and speak comfortably to them. The cup - They were also wont to send wine, that they might forget their sorrows; this is called, The cup of consolation.
8. Go - God did not only forbid his prophet to go into houses of mourning, but forbad him to go into houses, where they were wont to eat and drink upon a more chearful account.
13. Ye shall serve - What is now matter of choice to you, shall then be forced upon you. 14. Notwithstanding - God sweetens the dreadful threatenings preceding, with a comfortable promise of their restoration.
16. Fishers - Those enemies whom God made use of to destroy the Jews, hunting them out of all holes and coverts wheresoever they should take sanctuary.
18. I will recompense - Before I will restore them, I will plentifully punish them, (for so double here signifies, not the double of what their sins deserve.) Defiled - By their idolatry, blood and cruelty. Detestable - Unclean beasts offered to their idols, or innocent persons slain by them.
21. Therefore - Because all the mercy I have shewed them, will not learn them to know my might, I will once for all make them to understand it, by the dreadful strokes of my vengeance. And - They shall know that my name is Jehovah; that I am not such a one as their idols, but one who have my being from myself, and give life and being to all other things, and have all might and power in my hand, and can do whatsoever I please.
The captivity of Judah for her sin, ver. 1-4. Trust in man cursed: in God, blessed, ver. 5-8. The deceitful heart and most secret practices are known to God, ver. 9-11. The salvation of God, ver. 12-14. The prophet complains of the mockers of his prophecies, ver. 15-18. Of keeping the sabbath, ver. 19-27.
1. Graven - Nor is it a thing done in secret, but it is engraven upon the horns of their altars. God's altar was four-square, and at each corner there was a rising part made of brass, these were called the horns of the altar. Now their sin is said to be engraven upon the horns of the altar, because the blood of the sacrifices which they offered to idols was sprinkled there, or because their altars had some inscription upon them, declaring to what idol that altar was consecrated.
2. Their children - This shewed how inveterate they were in this sin of idolatry, that they taught it their children.
3. My mountain - Jerusalem stood at the foot of an hill, and part of it on the side of it, upon the top of which hills, were many pleasant fields.
4. For ever - For a long time; so the word ever is often taken. 9. The heart - There is nothing so false and deceitful as the heart of man; deceitful in its apprehensions of things, in the hopes and promises which it nourishes, in the assurances that it gives us; unsearchable by others, deceitful with reference to ourselves, and abominably wicked, so that neither can a man know his own heart, nor can any other know that of his neighbour's.
11. Hatcheth them not - Having lost them, either by some man that has taken them from her, or by some vermin or wild beast. A fool - Shall lose it again before he dies, and then shall understand what a fool he was.
13. Depart - From what I have revealed to them as thy will, shall have no portion beyond the earth.
14. For thou art - He whom alone I have reason to praise for mercies already received. 15. Where - Daring the vengeance of God. 16. I hastened not - As I did not seek the office of a prophet, so when thou wast pleased to call me to it, I did not decline.
By the parable of a potter, God's absolute power and disposal of nations is set forth, ver. 1-10. Judah's unparalleled revolt: and her judgments, ver. 11-17. The prophet prays against his conspirators, ver. 18-23.
6. Cannot I do - That God hath an absolute sovereign power to do what he pleases with the work of his hands: but he acts as a just judge, rendering to every man according to his works.
14. Of Lebanon - Lebanon had rocks, and also fruitful valleys; snow fell upon these rocks, and upon a thaw ran down into the lower places. Reason teaches men not to forsake a greater good for a less, tho' that greater good was but a poor creature comfort, not to be compared with God.
15. Vanity - Idols. Ancient paths - The ways wherein Noah, Abraham, Isaac, and Jacob, and all the ancient patriarchs walked. To walk - In a way not cast up, not fit for God's people to walk in.
16. Desolate - Not that this was the end they aimed at, but it was the end these courses would certainly issue in.
17. East wind - The east wind was in those parts the fiercest wind. As the east-wind scatters the chaff, so saith God, I will scatter them. In their calamity - And when they shall be in great calamity, I will turn my back upon them, I will not regard their prayers.
18. For - We have the church on our side; the regular priests and the prophets, they know God's mind as well as he. Let us smite him with the tongue - Expose him, representing him to be what the people hate.
21. Therefore - But is it lawful for God's servants to pray for evil against their enemies? It is not lawful for Christians. It is doubtless our duty, to pray for the conversion, forgiveness, and eternal salvation of our worst enemies.
Under the type of breaking a potter's vessel is foreshewn the desolation of the Jews for their sins committed in the valley of Hinnom, and elsewhere, ver. 1-15.
4. This place - Either this city, or this valley, which they had turned to an use quite contrary to the end for which God gave it them.
5. To burn - This and the following verse, contain another great sin of this people, with the punishment which God proportions to it. The sin in the general was idolatry, but a most barbarous species of it, mentioned also chap. vii, 31; xxxii, 35, where it is said, they made their sons and their daughters pass thro' the fire to Molech; the place where they did it is called Tophet, ver. xix, 6, of which also mention is made, Isaiah xxx, 33. Baal and Molech, signify the same thing; Baal signifies a Lord, Molech a King. Both Baal and Molech seem common names to all idols.
7. In this place - In this place, among others, I will make void all the counsels that the men of Judah and the inhabitants of Jerusalem, have taken to escape my righteous judgments.
12. As Tophet - That is, a place of slaughter and burials. 14. Then - Jeremiah had now dispatched the errand upon which God had sent him to Tophet, coming back by God's direction, he stands in the court, which was common to all people, where the most might hear.
Pashur smiting Jeremiah for this prophecy, receives a new name, and fearful doom, ver. 1-6. Jeremiah's impatience under their treachery and contempt, ver. 7-10. Rejoices in hope of vengeance, ver. 11-13. Curses his birth, ver. 14-18.
1. Immer - The course of Immer was the sixteenth course of the priests, 1 Chron. xxiv, 14. Pashur was his son, that is descended from him.
3. Not called - God's meaning was, not that he should by men be no longer called Pashur, but that his condition should not answer that name Pashur, which signifies, a flourishing priest; but Magormissabib, that is, fear and terror on all sides.
7. Hast prevailed - Thou prevailedst against me. Jeremiah at first excused himself to God, chap. i, 6, but the Lord prevailed against him replying, ver. i, 7, Say not, I am a child, for thou shalt go
to all that I shall send thee, and whatsoever I command thee thou shalt speak, ver. i, 9. This is all that is here meant, namely, God's over-ruling him contrary to his own inclinations.
8. Since - Since I first began to be a prophet, I have faithfully discharged my office, and that with warmth and zeal. Spoil - I have prophesied that violence and spoil was coming. Because - Because of that scorn and derision with which they treated him.
9. I said - He did not speak this openly, but in his heart. But - He found in his heart a constraint to go on.
10. Prevail - Desiring nothing more than that I might be enticed to speak or do something which they might make matter of a colourable accusation.
11. But - The prophet recovering himself out of his fit of passion, encourageth himself in his God, whom he calls the mighty and terrible one, so declaring his faith in the power of God, as one able to save him, and in the promise and good will of God toward him; therefore he saith, The Lord is with me; such was the promise of God to this prophet, when he first undertook the prophetical office, chap. i, 8. Be not afraid of their faces, for I am with thee to deliver thee saith the Lord: from hence be concludes, that though he had many that pursued after his life, yet they should stumble in their ways of violence, and should not prevail. Ashamed - That they should be ashamed of what they had done, or be brought to shame for what they had done; for prosper they should not: or they acted like fools, and did not deal prudently for themselves (so this word is translated, Isaiah lii, 13,) yea, they should become a reproach, and their reproach should be a lasting perpetual reproach that should not be forgotten.
14. Cursed - This sudden change makes some think that these words proceeded from Jeremiah rather as a repetition of a former passion into which the abuses of his enemies had put him, than as the immediate product of his spirit at this time.
16. The cities - Sodom and Gomorrah; by the cry in the morning and shouting at noon, he means the shouts and noises that enemies make when they break in upon a place.
King Zedekiah in the siege sends to Jeremiah to inquire of the event, ver. 1, 2. He foretells a hard siege and miserable captivity, ver. 3-7. He counsels the people to fall to the Chaldeans, ver. 8-10. And upbraids the king's house, ver. 11-14.
2. Inquire - Zedekiah, as he was none of the best, so he was none of the worst of the kings of Judah. Having some reverence of God, he sends the prophet to inquire of the Lord.
8. Behold - I tell you the way you should take, if you would save your lives. 9. His life - This is a proverbial expression, signifying a man's possession of his life as a prey, or booty recovered from the enemy.
12. Execute judgment - That is, justice, without partiality, and do it quickly. 13. Of the valley - The inhabitants of the city of Jerusalem are here intended. Jerusalem itself was built in part upon the rocky mountain of Zion, but a great part was in the valley, and the higher mountains, about mount Zion, made that mountain itself, in comparison with them, as a valley. The
plain - Though also a rock of the plain, that is, near to the plain. Which situation of this place, made the Jews think it to be impregnable.
14. The forest - By the forest he either means the forest of Lebanon or their houses, made of wood cut out of that forest. And it - And this fire shall not end in the destruction of this city, but in the total destruction of all the country round Jerusalem.
God sends the prophet to court with promises, ver. 1-4. and threats against the king's house and Jerusalem, ver. 5-9. The judgment of Shallum, ver. 10-12. Of Jehoiakim, ver. 13-19. And of Coniah, ver. 20-30.
6. Gilead - Gilead was a country fertile for pastures; upon which account the Reubenites and Gadites, being men whose estate lay in cattle, begged it of Moses for their portion. Lebanon also was a very pleasant place: they were both in the lot of Gad and Manasseh. Perhaps God compares the king of Judah's house to these places, in regard of the height and nobleness of the structure, or for the pleasantness and delightfulness of it.
10. Weep not - For Josiah your dead prince. Josiah is happy, you need not trouble yourselves for him; but weep for Jehoahaz, who is to go into captivity.
11. Shallum - Most think that this Shallum was Jehoahaz. Went forth - He was carried away from Jerusalem presently after he was set up, imprisoned at Riblah, and died in Egypt.
16. Was not this - They only truly know God who obey him; men vainly pretend to piety who are defective in justice and charity.
19. Of an ass - None attending him to his grave, none mourning for him. 20. Lebanon - Jerusalem was the place to which this speech is directed: the inhabitants of which the prophet calls to go up to Lebanon. Both Lebanon and Bashan were hills that looked towards Assyria, from whence the Jews looked for help. Abarim - Abarim is the name of a mountain, as well as Lebanon and Bashan. Go and cry for help from all places, but it will be in vain; for the Egyptians and Assyrians to whom thou wert wont to fly, are themselves in the power of the Chaldeans.
22. Pastors - Thy rulers and governors, they shall be blasted by my judgments, as plants are blasted by winds. Thy lovers - And those that have been thy friends, Syria and Egypt.
23. Lebanon - Jerusalem is called an inhabitant of Lebanon, because their houses were built of wood cut down out of the forest of Lebanon. Cedars - Their houses were built of the Cedars of Lebanon. How gracious - What favour wilt thou find when my judgments come upon thee, as the pains of a woman in travail come upon her.
24. Coniah - By Coniah he means Jehoiakim, whose name was Jeconiah, 1 Chron. iii, 13, (for all Josiah's sons had two names, and so had his grandchild Jeconiah) here in contempt called Coniah. The signet - Tho' he were as dear as a signet, which every man keeps safe.
28. Is this - The prophet speaks this in the person of God, affirming that this prince, who was the idol of the people, was now become like a broken idol. A vessel - So cracked, or so tainted, that they can make no use of it.
30. Childless - He is said to be childless, either because all his children died before their father; or because he had no child that sat upon the throne, or ever had any ruler's place in Judah.
Woe against wicked pastors, the scattered flock shall be gathered, Christ shall rule and save them, ver. 1-8. Against false prophets, ver. 9-32. And mockers of the true, ver. 33-40.
2. That feed - They are said to have fed this people, because it was their duty so to do. 5. Behold - Even the Jewish doctors, as well as the Christian interpreters, understand this as a prophecy of the Messiah who is called the branch, Isaiah iv, 2; liii, 2. And here, he is called the righteous branch, not only because himself was righteous, but because he maketh his people righteous. Shall execute - Protecting the innocent, and defending his people throughout the world, judging the prince of the world, and by his spirit governing his people.
6. Judah - During the reign and kingdom of the Messiah the people of God typified by Judah and Israel shall be saved with a spiritual salvation, and God will be a special protection to them. And this - The name wherewith this branch shall be called, shall be, The Lord our righteousness. This place is an eminent proof of the Godhead of Christ, he is here called Jehovah, and what is proper to God alone, namely to justify, is here applied to Christ. He who knew no sin, was made sin, (that is, a sacrifice for sin) for us, that we might be made, the righteousness of God in him.
8. They shall dwell - Possibly part of this prophecy remains yet to be accomplished for the Jews are not yet come to dwell in their own land.
9. Like a man - And he was even astonished and stupefied, and like a drunken man, at the apprehensions of the wrath of the Lord ready to be revealed against them, and considering also what words the holy God had put into his mouth, to speak against them.
10. Adulterers - Under this term all species of uncleanness are comprehended. Swearing - By false-swearing, or by idle and profane swearing. The pleasant places - The wrath of God was extended to all places whether more or less inhabited. Their courses - The prophets did not only err in single acts, but the whole course of their actions was evil, and particularly their power, rule and government, was not right.
13. They prophesied - Pretending they had their instructions from Baal, and so caused the ten tribes to err, which then were called Israel in contradistinction to Judah.
16. Hearken not - People are under no religious obligation to hear any thing but the revealed will of God, and are not to obey those that call to them for what that doth not call to them.
18. For who - Which of those prophets, that prophesy such terrible things against this city is a privy-counsellor to God? The words seem to be the words of the false prophets.
20. The anger - The prophet speaks of the judgment as of a messenger, which should not return till it had done its errand, and executed what God had resolved it should effect. Ye shall consider
- And though you will not now believe it, yet hereafter when it shall be too late, you shall consider it perfectly.
28. What is the wheat - There is as much difference between my will and their dreams, as there is betwixt the chaff and the wheat.
30. That steal - That conspire together what to say to deceive the people, and so steal what they say one from another.
31. He - That is, the Lord saith. 33. What is - The false prophets, and corrupt priests, would ordinarily mock the true prophets; and ask them what was the burden of the Lord.
34. That shall say - That is, that shall in derision say thus, mocking at my threatenings. And his house - I will not only punish him, but his whole family.
35. Thus shall ye say - I will have you speak more reverently of me and my prophets. 36. Mention no more - Not in scorn and derision. For - These false and irreverent speeches which are in every man's mouth, shall be burdensome to them, shall bring down vengeance upon them. Perverted - Because you have derided, the words of God, the living God.
37. Thus shalt thou say - To my true prophet. You shall speak to them reverently. 38. Because - Because you go on in your scoffing.
Under the type of good and bad figs, ver. 1-3. He foreshews the return of some from captivity, ver. 4-7. and the ruin of Zedekiah and the rest, ver. 8-10.
1. And behold - Probably a vision. 5. Acknowledge - I will acknowledge them for their good; I will shew them favour, being of the number of those who were not leaders to sin, but led away by the ill example of others, and who being carried away grew sensible of their sins, and so accepted of the punishment of their iniquities.
Their disobedience to the prophets reproved, ver. 1-7. The seventy years of captivity foretold, ver. 8-11. and after that the destruction of Babylon, ver. 12-14. By a cup of wine is foreshewn the destruction of all nations, ver. 15-33. The howling of the shepherds, ver. 34-38.
9. Nebuchadnezzar - In this work shall be my servant; though you will not be my servants in obeying my commands.
10. Moreover - Nay, I will not only deprive you of your mirth, but of those things that are necessary for you, as necessary as bread and light, the millstone shall not move, you shall not have the light so much as of a candle.
12. Accomplished - Counted from the time that the Jews were carried away in the time of Jeconiah or Jehoiakim, 2 Kings xxiv, 15, 16. Desolations - This was fulfilled by Darius, the king of Persia, Dan. iv, 31, of these seventy Nebuchadnezzar reigned thirty six, 2 Kings xxv, 27. Evil-merodach thirty two, and Belshazzar at least two, Dan. viii, 1.
15. The cup - God made Jeremiah to see the appearance of such a cup in a vision. 20. Of Uz - Some part of Arabia Petraea, near to Idumaea. Of the Philistines - Uzzah, Ekron, Ashdod, and Askelon, were four of their cities, the fifth which was Gath is not here named. For before this time it was destroyed, either by Psammeticus, father to Pharaoh Necho, or by Tartan, captain general to Sargon, king of Assyria, of whom read, Isaiah xx, 1, that he took Ashdod, which may be the reason that here mention is made of no more than the remnant of Ashdod.
22. Beyond the sea - Probably those parts of Syria that coasted upon the mid-land sea. 23. Tema - Tema descended from Ishmael, Gen. xxv, 15, his posterity inhabited in Arabia, Isaiah xxi, 13, 14, where they are joined with those of Dedan. Buz - Buz was one of the posterity of Nahor, Gen. xxii, 21. These were people mixed with the Saracens or Arabians.
25. Zimri - Those descended from Zimran, Abraham's son by Keturah, Gen. xxv, 2. Elam - The Persians. The Medes - The Medes came from Madai the son of Japhet.
26. The north - All under the government of the Chaldeans. Of Sheshach - And the king of Babylon, who was last of all to drink of this cup of the Lord's fury.
34. Shepherds - Shepherds and the principal of the flock, in this place mean civil rulers. A pleasant vessel - Like a crystal glass, or some delicate vessel, which breaks in pieces and cannot again be set together.
38. Because - The effects of this rising up of God out of his covert is the desolation of the land through the fierceness of the enemy, caused by the fierce anger of God.
The prophet, by God's command, in the court of the temple, threatens that the temple shall be as Shiloh, and the land a curse: exhorts to repentance, ver. 1-7. He is apprehended and arraigned, ver. 8-11. His apology, ver. 12-15. The princes clear him by the example of Micah, ver. 16-19. and of Urijah, ver. 2023. and by the care of Ahikam, ver. 24.
10. When - When the nobles, and other civil magistrates, heard of the tumult, they came from the king's court, where the nobles and great officers of nations usually are, to the temple. At the entry - It was the place where their sanhedrim, who were to judge of false prophets, were wont to sit.
11. The priests - "In the corrupt state of all kingdoms, the ecclesiastical officers always were the greatest enemies to the faithful ministers of God." They speak to the members of the court who are called princes, and to the people who were in the court.
18. Micah - This was that Micah, whose prophecies are part of holy writ, as appears by Micah i, 1; iii, 12, where are the very words of the prophecy here mentioned, the substance of whose prophecy was the same with this, that Zion should be plowed up, and the place where the temple stood, should become so desolate that trees should grow there, as in a forest.
19. Thus - Now, if we should take a quite contrary course, and put this man to death, we should do ourselves no good, but procure great evil against our souls; that is against ourselves.
20. And there was - This is a story which we have recorded in no other part of scripture. They are probably the words of some others, who were enemies to Jeremiah.
23. Cast his body - Not in the sepulchers of the prophets, but amongst the vulgar people. 24. Nevertheless - Tho' Jeremiah's enemies pleaded this instance of Urijah, a case judged in this very king's reign; yet the hand, that is, the power and interest of Ahikam, one of Josiah's counsellors, and the father of Gedaliah, was with Jeremiah.
XXVII
The prophet sends yokes to five neighbouring kings, thereby foreshewing their subjection to Nebuchadnezzar, ver. 1-7. He exhorts them to yield, and not to believe false prophets, ver. 811. The like he doth to Zedekiah, ver. 12-18. The remnant of the vessels shall be carried to Babylon, and continue there 'till the appointed time, ver. 19-22.
2. Thus saith - God commands the prophet to procure some yokes with bonds to make them more fast; and to put one of them upon his own neck, that therein he might be a type both to his own people, and also the people afterward mentioned, that they should be in bondage to the king of Babylon.
3. Of Edom - These nations were neighbours to the Jews, and their princes had their ambassadors resident in Jerusalem.
7. All nations - That is, all these nations. His son - And EvilMerodach his son, and Belshazzar his grand-child. Until - Until the period of his kingdom shall come, which was after seventy years, according to chap. xxix, 10.
XXVIII
Hananiah's false prophecy: Jeremiah's answer, ver. 1-9. Hananiah breaks Jeremiah's yoke: he foretells an iron yoke, and Hananiah's death, ver. 10-17.
1. The fourth year - Perhaps the fourth year of the sabbatical course is here intended. Of Gibeon - it is probable from the place where he lived, which was one of the cities of the priests; that he was a priest.
12. Then - Some time after. 13. But - Thou hast further incensed God against them, and provoked him to make their judgment heavier.
17. Died - Within two months after Jeremiah had thus prophesied; so dangerous a thing it is for ministers to teach people contrary to the revealed will of God.
XXIX
Jeremiah's letter to the captives in Babylon, to be quiet there, ver. 1-7. Not to believe false prophets; nor expect to return 'till after fifty years, ver. 8-14. The destruction of those who remained in Judah for their disobedience, ver. 15-19. The fearful end of two lying prophets, ver. 20-23. Shemaiah's letter against Jeremiah, ver. 24-29. Who reads his doom, ver. 30-32.
1. Captives - There were two carryings into Babylon, the latter about eleven or twelve years after the former, the first was in the time of Jehoiakim, When the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths were carried away.
3. By the hand - Zedekiah having some occasion to send two messengers to Babylon. Jeremiah knowing that as there were false prophets at Jerusalem, who fed people with hopes of a speedy return, so there were some with them in Babylon, writes the following letter, and sends it by these two messengers, to quiet the peoples minds.
10. After - From this text it appears that the seventy years captivity, were to be accounted from the first carrying into captivity in the time of Jehoiakim, so that eleven years of it were elapsed, before Zedekiah was carried away.
11. To give - This deliverance will not depend upon your merits, but upon my own mercy, and kind thoughts and purposes I have for the seed of Abraham my servant, and I am resolved in my own thoughts what to do, I intend not the blotting out of the name of Israel from the earth, but to give such an end to their trouble as themselves expect and desire.
15. Because - The prophet here turns his speech to some wicked Jews, that were in Babylon, or in Judea.
16. Of the king - Zedekiah. 24. Nehelamite - It is probable there was such a place as Nehelam, from whence he was. 26. Priest - Zephaniah was the second priest. In the stead - In the stead signifies, that thou shouldest be like the good high priest Jehoiada. Mad - That thou mightest take care of persons, who being mad or frantick make themselves prophets.
XXX
God shews Jeremiah the deliverance and return of the Jews, ver. 1-9. He comforts Jacob, ver. 10-17. Their return shall be gracious. Wrath on the wicked, ver. 18-24.
8. In that day - In the day when God should deliver the seed of Jacob out of trouble. His yoke - The yoke of the king of Babylon, that power of his, which for seventy years he exercised over the Jews. Of him - Of the Jews.
9. But - Either this must be understood of the kingdom of Christ, under which the Jews that received him were made spiritually free: or there is a time yet to come, when this ancient people of God shall be restored to a farther civil liberty than they have enjoyed ever since the captivity of Babylon.
11. In measure - Not in equity only, but with moderation. Unpunished - But yet God will not let his own people go unpunished, that by it they may be reclaimed, and the world may take notice that God is of purer eyes than that he can, in any persons, behold iniquity.
12. For - They had sinned to that degree that God had resolved they should go into captivity. 13. No medicine - The prophet's design was to convince them, that there was no present remedy, but patience, though their false prophets might promise a cure.
14. Thy lovers - The Egyptians and Assyrians. 23. A continuing - Not a sudden blast, that shall presently go over, but a vengeance that shall abide.
24. Consider - And though at present they will not consider, yet afterward, when they see things come to pass, then they shall consider what I have told them.
XXXI
The restoration of Israel published, ver. 1-14. Rachel mourning is comforted, ver. 15-17. Ephraim repenting is brought home, ver. 18-21. Christ promised, ver. 22-26. His care over the church, ver. 27-30. His new covenant, ver. 31-34. The stability and enlargement of the church, ver. 35-40.
2. To rest - In Canaan. 5. Samaria - Samaria was the metropolis of the ten tribes. Mountains are convenient for vineyards, being free from shades and exposed to the sun. Shall plant - God promises them a liberty to plant, and that they should enjoy their plantations, eating them as common things, which they could not do 'till the fifth year.
6. Arise - This was fulfilled under the gospel; for both Galilee and Samaria received the gospel. 9. With weeping - Some think that it had been better translated, they went weeping; for though the verb be the future tense in the Hebrew, yet that tense has often the signification of the preterperfect tense, thus it answereth, Psalm 1xxvi, 5, 6. He that goeth forth weeping, bearing
precious seed, shalt doubtless come again rejoicing. There is a weeping for joy, as well as for sorrow, and thus the text corresponds with that, Zech xii, 10. I will pour upon them the spirit of grace and supplications, and they shall look upon him whom they have pierced, and mourn. By rivers - And they shall have no want as they had when they came out of Egypt, through the wilderness, where they often wanted water.
11. Hath redeemed - God will as certainly do it, as if he had already done it. In their deliverance as well from Babylon as Egypt, they were types of the deliverance of God's people, by Christ; as well as in their entering into Canaan, they were types of the saints, entering into heaven.
12. And sing - All the phrases in this verse signify one thing, the happy state of the Jews, after their return from captivity. The height of Zion means the temple. A watered garden - They shall be a beautiful, flourishing, and growing people. Soul seems here to be taken for the whole man. Not sorrow - In that manner they have been. But under these expressions is also promised the spiritual joy which the true Israel of God will have under the gospel, and the eternal joy they shall have in heaven.
15. In Ramah - That is, in Canaan, and particularly in Ramah, where Nebuzar-adan, chap. xl, 1, disposed of the prisoners he had taken, setting some at liberty, ordering others to death, and carrying the rest away to Babylon, which caused a bitter weeping and lamentation. Rachel - Rachel is here brought in, having been buried near that place, as if she were risen up from the grave, and lamented the Jewish nation which came out of her loins (for so Benjamin did, which was one of the two tribes that made the kingdom of Judah.) Were not - Because her children either were not absolutely, being slain by the pestilence, the famine, and the sword of the king of Babylon, or were no longer her children, being transplanted into Babylon. And there was a lamentation like this, when Herod caused the infants of two years old to be slain in Bethlehem, and in the coasts round about Bethlehem, of which Ramah was one.
18. I have heard - The prophet here shews the change that would be wrought in the hearts of the Israelites preceding this return from their captivity. As a bullock - Which ordinarily are very unruly when they are first put into it.
19. Surely - After God had changed our hearts, we repented. I smote - After God had instructed us, by his prophets, by our afflictions, and by his Holy Spirit, we smote upon our thighs in testimony of our sorrow. The reproach - The just punishment of the sins which I had long ago committed.
20. For since - From the time I spake against him by my threatenings, I remember him with the affection and compassion of a father.
21. Set up - Thou shalt return to these cities which thou now leavest, therefore take good notice of the way, set up marks by which thou mayest know it again, make thee pillars or some high heaps of stones in the way, mind well the way that the Assyrians and the Babylonians carried thee, for thou shalt come back the same way.
22. Backsliding - Running after idols; or seeking help from foreign nations, instead of applying to God. A woman - This seems to be a promise of the Jewish church in its time, and of the gospel-church, prevailing over all its enemies; though, considering the fewness of the church's members, with the multitude of its enemies, and their power, it seemed as strange a thing, as for a woman to prevail against a strong and mighty man.
23. The Lord of hosts - These prophecies of the restoration of the Jews, are ordinarily prefaced with these two attributes of God, the one of which asserts his power to do the thing promised; the other his goodness to his people.
25. For - The words are a promise, that God would give his people abundance of ease and plenty.
26. Upon this I awaked - Probably this Revelation was made to Jeremiah, in a dream. 27. I will sow - That is, I will exceedingly multiply them, both with men and with cattle. 31. Behold - And not only with the Jews, but all those who should be ingrafted into that Olive. It is not called the new covenant, because it was as to the substance new, for it was made with Abraham, Gen. xvii, 7, and with the Jews, Deut. xxvi, 17, 18, but because it was revealed after a new manner, more fully and particularly, plainly and clearly. Nor was the ceremonial law any part of it, as it was to the Jews, a strict observance of that. It was likewise new in regard of the efficacy of the spirit attending it, in a much fuller and larger manner.
32. Not according - The covenant which God made with the Jews when they came out of the land of Egypt, was on God's part the law which he gave them, with the promises annexed; on their part (which made it a formal covenant) their promise of obedience to it.
33. With - That is, with those who are Jews inwardly. And write it - The prophet's design is here to express the difference betwixt the law and the gospel. The first shews duty, the latter brings the grace of regeneration, by which the heart is changed, and enabled for duty. All under the time of the law that came to salvation, were saved by this new covenant; but this was not evidently exhibited; neither was the regenerating grace of God so common under the time of the law, as it hath been under the gospel.