Jeremiah · Chapter 15

V. 1. Cast them out-I am not able to abide the sight of them, therefore let them go forth.

Verse 1. Though Moses and Samuel] Moses had often supplicated for the people; and in consequence they were spared. See Exodus 32:11 and following verses, Numbers 14:13. Samuel also had prayed for the people, and God heard him, 1 Samuel 7:9; but if these or the most holy men were now to supplicate for this people, he would not spare them. Cast them out of my sight, and let them go forth.] Do not bring them into my presence by your prayers; let them go forth into captivity.

Verse 1. Then said the Lord unto me, &c. — This is the Lord’s answer to the fervent prayers of Jeremiah, contained in the last four verses of the preceding chapter. Though Moses and Samuel stood before me — By prayer or sacrifice to reconcile me to them; yet my mind could not be toward this people — Yet I could not be prevailed with to admit them into favour. “As God had forbidden Jeremiah before to intercede for them, because it would be to no purpose; so here he declares, that he would not admit the prayers of any others, though eminent favourites, in their behalf. Moses obtained pardon for the people after their sin in making the golden calf, Exodus 32:34; and again, after their despising the promised land, Numbers 14:20. Samuel’s intercession prevailed for their deliverance out of the hands of the Philistines, 1 Samuel 7:9. And these two persons are mentioned together, as remarkably prevalent by their prayers, Psalm 99:6, 8. But here God says, that if these very persons were alive, and in that near attendance to him which they formerly enjoyed, (for that is the import of the phrase, To stand before him,) yet even their prayers should not avert his judgments from this people.” — Lowth. Cast them out of my sight — Declare that they shall be cast out, as that which is in the highest degree odious and offensive; or tell them to come no more to me with their supplications, but to go out of my sanctuary. A strong declaration of determined displeasure. Thus the Lord dismisses them with a severity whereof we have few examples in Scripture. See Ezekiel 14:14, 16.

Verse 1. Though Moses and Samuel stood before me, as when Moses by his prayers saved the nation, Exodus 32:11, and Samuel in Mizpeh was heard, when the Lord terrified the Philistine armies by thundering from heaven, and scattering all their host. 1 Samuel 7:10.

JEREMIAH’S PRAYER REFUSED, 1-9.

Here again we have an example of unfortunate chapter division. The connexion between the last verses of the preceding chapter and the opening portion of the present chapter is most intimate. To break it by one of the great chapter divisions is misleading. In the concluding portion of the preceding chapter the prophet’s prayer is urgent and importunate; here we have a still more emphatic refusal.

1. Though Moses and Samuel — By their intercessions they had repeatedly saved the people from impending danger, (Exodus 32:11-14; 17:11; Numbers 14:13, etc.; 1 Samuel 7:9; 12:17; Psalm 99:4,) but now even such holy men as these would not succeed. Cast them out of my sight — As if they had come along with their representative, the prophet, and were waiting without while he had gone into the holy place to plead for them.

Verse 2. Whither shall we go forth?—Such as are for death, to death] Some shall be destroyed by the pestilence, here termed death. See Jeremiah 18:21. Others shall be slain by the sword in battle, and in the sackage of cities. Others shall perish by famine, shall be starved to death through the mere want of the necessaries of life; and the rest shall go into captivity. There shall be different sorts of punishments inflicted on them according to the nature of their transgressions. Some shall be punished in one way, and some in another.

Verses 2-5. If they say unto thee, Whither shall we go forth? — If they ask thee what thou meanest by going forth, and whither they shall go: thou shalt tell them, Such as are for death to death, &c. — In general, You shall go forth, saith God, to ruin and destruction; but shall not be all destroyed in one and the same way, but every one shall perish in that way which God hath appointed: some shall be destroyed by the pestilence, (for that is here to be understood by death, Revelation 6:8, it being death without visible means,) others shall be destroyed by famine, others by the sword of the enemy, others shall go into captivity; but one way or other the greatest part of you shall be consumed. And I will appoint over them four kinds — Namely, of destroyers. The sword to slay — And those that are slain by it shall not enjoy the common rites of burial, but their carcasses shall be left a prey to the dogs, the birds, and the wild beasts, which last shall both tear their living bodies and their dead carcasses. And I will cause them to be removed into all kingdoms, &c. — Though the body of the people were removed into Babylon, yet it is more than probable that many of them became voluntary exiles to avoid the miseries which they saw coming upon their country. And, without doubt, the king of Babylon removed them into several kingdoms belonging to his large empire. These, it must be observed, are the very words of Moses, (Deuteronomy 28:25,) where he threatens the Israelites with a general dispersion over the world, which threatening received its completion, in part, by the Babylonish captivity, but more perfectly after the destruction of Jerusalem by the Romans. Because of Manasseh — In idolatry and other abominations he exceeded all the kings that preceded him: see 2 Kings 21:7-11. In his time the public worship of God was wholly suppressed, and idolatry introduced into the very temple; the law of God was likewise quite laid aside, and, in a manner, forgotten, as appears by the surprise Hilkiah was in when he found the original copy of the law in the house of the Lord. So that his sins filled up the measure of the Jews’ iniquities; and therefore, notwithstanding the reformation wrought afterward by Josiah, the Lord turned not from the fierceness of his wrath kindled against Judah: see 2 Kings 23:26. and 24:3, 4. It must be observed, however, that it was not merely for his sins, or the sins of his times, that God so dreadfully punished the Jews in the days of Jehoiakim and Zedekiah; but it was also, and especially because they imitated the wicked example which Manasseh had set them, the reformation effected by Josiah being only partial, and of not long continuance. For who shall, or, who will, have pity upon thee, O Jerusalem — Thy sins render thee unworthy of pity, and all that see the calamities brought upon thee will acknowledge them to be just. Who will go aside, &c. — Who will be so much concerned for thee as to step a little out of his way to inquire after thee; a common instance of respect between persons in any degree acquainted. Rather they that pass by will insult over thy calamities.

Ver. 2. Such as are for death, to death. By death is here evidently intended the pestilence; which, with the sword, the famine, and the captivity, should consume the whole nation.

2. If they ask where they are to go, Jeremiah is to say: To their fate. And the choice will be, indeed, among grim alternatives — death, sword, famine, and captivity.

Verse 3. I will appoint over them four kinds] There shall appear four instruments of my justice. 1. The sword to slay. 2. The dogs to tear what is slain. 3. The fowls of the heaven to feed on the dead carcasses. And, 4. The wild beasts to destroy all that the fowls have left.

Verses 2-5. If they say unto thee, Whither shall we go forth? — If they ask thee what thou meanest by going forth, and whither they shall go: thou shalt tell them, Such as are for death to death, &c. — In general, You shall go forth, saith God, to ruin and destruction; but shall not be all destroyed in one and the same way, but every one shall perish in that way which God hath appointed: some shall be destroyed by the pestilence, (for that is here to be understood by death, Revelation 6:8, it being death without visible means,) others shall be destroyed by famine, others by the sword of the enemy, others shall go into captivity; but one way or other the greatest part of you shall be consumed. And I will appoint over them four kinds — Namely, of destroyers. The sword to slay — And those that are slain by it shall not enjoy the common rites of burial, but their carcasses shall be left a prey to the dogs, the birds, and the wild beasts, which last shall both tear their living bodies and their dead carcasses. And I will cause them to be removed into all kingdoms, &c. — Though the body of the people were removed into Babylon, yet it is more than probable that many of them became voluntary exiles to avoid the miseries which they saw coming upon their country. And, without doubt, the king of Babylon removed them into several kingdoms belonging to his large empire. These, it must be observed, are the very words of Moses, (Deuteronomy 28:25,) where he threatens the Israelites with a general dispersion over the world, which threatening received its completion, in part, by the Babylonish captivity, but more perfectly after the destruction of Jerusalem by the Romans. Because of Manasseh — In idolatry and other abominations he exceeded all the kings that preceded him: see 2 Kings 21:7-11. In his time the public worship of God was wholly suppressed, and idolatry introduced into the very temple; the law of God was likewise quite laid aside, and, in a manner, forgotten, as appears by the surprise Hilkiah was in when he found the original copy of the law in the house of the Lord. So that his sins filled up the measure of the Jews’ iniquities; and therefore, notwithstanding the reformation wrought afterward by Josiah, the Lord turned not from the fierceness of his wrath kindled against Judah: see 2 Kings 23:26. and 24:3, 4. It must be observed, however, that it was not merely for his sins, or the sins of his times, that God so dreadfully punished the Jews in the days of Jehoiakim and Zedekiah; but it was also, and especially because they imitated the wicked example which Manasseh had set them, the reformation effected by Josiah being only partial, and of not long continuance. For who shall, or, who will, have pity upon thee, O Jerusalem — Thy sins render thee unworthy of pity, and all that see the calamities brought upon thee will acknowledge them to be just. Who will go aside, &c. — Who will be so much concerned for thee as to step a little out of his way to inquire after thee; a common instance of respect between persons in any degree acquainted. Rather they that pass by will insult over thy calamities.

Ver. 3. I will appoint over them four kinds of visitations, saith the Lord; words which are often repeated by this prophet with some variations: chap. 14:15. First, the sword, which shall defeat and slay the young men in the field, a martial spirit being denied them in this crisis of affairs. Next, the dogs and foxes shall feed on the slain, Then vultures and ravens shall succeed in the feast. And lastly, the wild beasts shall follow and complete the carnage. What a revolting portrait to the pride of Judah.

3. Four kinds — One to kill, the rest to tear and mutilate the dead.

V. 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 23:26, 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.

Verse 4. I will cause them to be removed into an kingdoms of the earth] This seems to have respect to the succeeding state of the Jews in their different generations; and never was there a prophecy more literally fulfilled; and it is still a standing monument of Divine truth. Let infidelity cast its eyes on the scattered Jews whom it may meet with in every civilized nation of the world; and then let it deny the truth of this prophecy, if it can. The Jews are scattered through every nation, and yet are not a nation; nor do they form even a colony on any part of the face of the earth. Behold the truth and the justice of God!

Verses 2-5. If they say unto thee, Whither shall we go forth? — If they ask thee what thou meanest by going forth, and whither they shall go: thou shalt tell them, Such as are for death to death, &c. — In general, You shall go forth, saith God, to ruin and destruction; but shall not be all destroyed in one and the same way, but every one shall perish in that way which God hath appointed: some shall be destroyed by the pestilence, (for that is here to be understood by death, Revelation 6:8, it being death without visible means,) others shall be destroyed by famine, others by the sword of the enemy, others shall go into captivity; but one way or other the greatest part of you shall be consumed. And I will appoint over them four kinds — Namely, of destroyers. The sword to slay — And those that are slain by it shall not enjoy the common rites of burial, but their carcasses shall be left a prey to the dogs, the birds, and the wild beasts, which last shall both tear their living bodies and their dead carcasses. And I will cause them to be removed into all kingdoms, &c. — Though the body of the people were removed into Babylon, yet it is more than probable that many of them became voluntary exiles to avoid the miseries which they saw coming upon their country. And, without doubt, the king of Babylon removed them into several kingdoms belonging to his large empire. These, it must be observed, are the very words of Moses, (Deuteronomy 28:25,) where he threatens the Israelites with a general dispersion over the world, which threatening received its completion, in part, by the Babylonish captivity, but more perfectly after the destruction of Jerusalem by the Romans. Because of Manasseh — In idolatry and other abominations he exceeded all the kings that preceded him: see 2 Kings 21:7-11. In his time the public worship of God was wholly suppressed, and idolatry introduced into the very temple; the law of God was likewise quite laid aside, and, in a manner, forgotten, as appears by the surprise Hilkiah was in when he found the original copy of the law in the house of the Lord. So that his sins filled up the measure of the Jews’ iniquities; and therefore, notwithstanding the reformation wrought afterward by Josiah, the Lord turned not from the fierceness of his wrath kindled against Judah: see 2 Kings 23:26. and 24:3, 4. It must be observed, however, that it was not merely for his sins, or the sins of his times, that God so dreadfully punished the Jews in the days of Jehoiakim and Zedekiah; but it was also, and especially because they imitated the wicked example which Manasseh had set them, the reformation effected by Josiah being only partial, and of not long continuance. For who shall, or, who will, have pity upon thee, O Jerusalem — Thy sins render thee unworthy of pity, and all that see the calamities brought upon thee will acknowledge them to be just. Who will go aside, &c. — Who will be so much concerned for thee as to step a little out of his way to inquire after thee; a common instance of respect between persons in any degree acquainted. Rather they that pass by will insult over thy calamities.

4. Removed — Rather, a terror. Furst, Nagelsbach, Keil, Syriac, render it maltreated. Manasseh — See 2 Kings 21:1-16. The name of the pious and illustrious father sets off with terrible emphasis that of his godless and unworthy son. Though Manasseh lived a hundred years before this, the evil consequences of his wicked reign were still extant.

Verse 5. Who shall go aside to ask how thou doest?] Perhaps there is not a more despised nor a more degraded people under the sun. Scarcely any one thinks himself called upon to do a kind office for a Jew. Their character is bad in society, and they are not at all solicitous to redeem it.

Verses 2-5. If they say unto thee, Whither shall we go forth? — If they ask thee what thou meanest by going forth, and whither they shall go: thou shalt tell them, Such as are for death to death, &c. — In general, You shall go forth, saith God, to ruin and destruction; but shall not be all destroyed in one and the same way, but every one shall perish in that way which God hath appointed: some shall be destroyed by the pestilence, (for that is here to be understood by death, Revelation 6:8, it being death without visible means,) others shall be destroyed by famine, others by the sword of the enemy, others shall go into captivity; but one way or other the greatest part of you shall be consumed. And I will appoint over them four kinds — Namely, of destroyers. The sword to slay — And those that are slain by it shall not enjoy the common rites of burial, but their carcasses shall be left a prey to the dogs, the birds, and the wild beasts, which last shall both tear their living bodies and their dead carcasses. And I will cause them to be removed into all kingdoms, &c. — Though the body of the people were removed into Babylon, yet it is more than probable that many of them became voluntary exiles to avoid the miseries which they saw coming upon their country. And, without doubt, the king of Babylon removed them into several kingdoms belonging to his large empire. These, it must be observed, are the very words of Moses, (Deuteronomy 28:25,) where he threatens the Israelites with a general dispersion over the world, which threatening received its completion, in part, by the Babylonish captivity, but more perfectly after the destruction of Jerusalem by the Romans. Because of Manasseh — In idolatry and other abominations he exceeded all the kings that preceded him: see 2 Kings 21:7-11. In his time the public worship of God was wholly suppressed, and idolatry introduced into the very temple; the law of God was likewise quite laid aside, and, in a manner, forgotten, as appears by the surprise Hilkiah was in when he found the original copy of the law in the house of the Lord. So that his sins filled up the measure of the Jews’ iniquities; and therefore, notwithstanding the reformation wrought afterward by Josiah, the Lord turned not from the fierceness of his wrath kindled against Judah: see 2 Kings 23:26. and 24:3, 4. It must be observed, however, that it was not merely for his sins, or the sins of his times, that God so dreadfully punished the Jews in the days of Jehoiakim and Zedekiah; but it was also, and especially because they imitated the wicked example which Manasseh had set them, the reformation effected by Josiah being only partial, and of not long continuance. For who shall, or, who will, have pity upon thee, O Jerusalem — Thy sins render thee unworthy of pity, and all that see the calamities brought upon thee will acknowledge them to be just. Who will go aside, &c. — Who will be so much concerned for thee as to step a little out of his way to inquire after thee; a common instance of respect between persons in any degree acquainted. Rather they that pass by will insult over thy calamities.

5. Who shall have pity, etc. — Who if not Jeremiah? In rejecting him the people were sacrificing their last friend influential with God. How like to the after conduct of descendants of this very people in crucifying the Son of God.

V. 6. I am weary-I am resolved to bear no longer.

Verse 6. I am weary with repenting.] With repeatedly changing my purpose. I have often, after purposing to punish, showed them mercy. I will do it no longer; it is useless. I took them often at their promise, and in every instance they have failed.

Verses 6, 7. Thou hast forsaken me, thou art gone backward — God here, by more expressions of the same import with many that we have before met with, declares his steady resolution to destroy them for their apostacy from him; and represents himself as an angry prince or parent, that had frequently been provoked by a subject or child whom he had often resolved to punish, but out of his clemency, or upon the mediation of others, had altered his mind, and resolved to spare him; but afterward had met with so many fresh provocations that his patience was quite tired out, and he was determined to bear no longer. I will fan them with a fan — Not a purging fan, to separate the chaff from them, but a scattering fan, to disperse and scatter them to all the winds, as Ezekiel expresses it, Ezekiel 5:12. In the gates of the land — He alludes to a man standing in the gate of his thrashing-floor to fan and cleanse his corn. I will deprive them of children — The words, of children, are not in the Hebrew, and are unnecessarily supplied: it may as well be of any, or all their comforts and good things. I will destroy my people — The privilege they claim of being my people shall not protect them while they go on in their sinful courses.

6. Forsaken — The original is still stronger — rejected.

V. 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.

Verse 7. I will fan them with a fan] There is no pure grain; all is chaff. In the gates of the land] The places of public justice: and there it shall be seen that the judgments that have fallen upon them have been highly merited. And from these places of fanning they shall go out into their captivity.

Verses 6, 7. Thou hast forsaken me, thou art gone backward — God here, by more expressions of the same import with many that we have before met with, declares his steady resolution to destroy them for their apostacy from him; and represents himself as an angry prince or parent, that had frequently been provoked by a subject or child whom he had often resolved to punish, but out of his clemency, or upon the mediation of others, had altered his mind, and resolved to spare him; but afterward had met with so many fresh provocations that his patience was quite tired out, and he was determined to bear no longer. I will fan them with a fan — Not a purging fan, to separate the chaff from them, but a scattering fan, to disperse and scatter them to all the winds, as Ezekiel expresses it, Ezekiel 5:12. In the gates of the land — He alludes to a man standing in the gate of his thrashing-floor to fan and cleanse his corn. I will deprive them of children — The words, of children, are not in the Hebrew, and are unnecessarily supplied: it may as well be of any, or all their comforts and good things. I will destroy my people — The privilege they claim of being my people shall not protect them while they go on in their sinful courses.

7. Will fan, etc. — The verb is a preterite used prophetically. Gates of the land — Frequently used in the sense of cities, but here in the more ordinary sense of places of ingress and egress. The sense of the verse is: With my winnowing shovel I will drive the people out of the land.

V. 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.

Verse 8. The mother of the young men] The metropolis or mother city, Jerusalem.

Verse 8. Their widows are increased above the sand of the seas — A hyperbolical expression. The prophet still speaks of things to come as if present. In Jehoiakim’s time we read of no great number of widows, but they were exceedingly multiplied when the city was besieged and taken in Zedekiah’s time. I have brought upon them against the mother, &c. — Blaney renders this and the next clause, I have brought against their mother a chosen one, spoiling at noon-day; I have caused to fall upon her suddenly an enemy and terrors. By the mother here we are to understand Jerusalem, the mother-city, as she is termed in the margin, against which Nebuchadnezzar, the spoiler, was sent, and who came, not secretly, as a thief by night, but openly, with an army at noon-day. “Nebuchadnezzar might be called a chosen one,” says Blaney, “as being selected by God to be the instrument and executioner of his vengeance. In the margin of our Bibles, rwjb is rendered a young man; and this also would very properly characterize the same person. For Josephus (Contra Apion, lib. 1.) cites from Berosus, the Chaldean historian, a passage to the following purport: that ‘Nabopollassar, king of Babylon, hearing that the provinces of Egypt, Cœlo-Syria, and Phœnice had revolted, and being himself infirm through age, sent a part of his forces under his son Nebuchadnezzar, then in the prime of youth, onti eti en hlikia, by whom those provinces were again reduced.’ This was the expedition said to have been undertaken by him in the third year of Jehoiakim, king of Judah, in the course of which, after having first defeated the Egyptian army at Carchemish, he laid siege to Jerusalem, took and plundered it, carrying away much spoil and many captives to Babylon.” See Jeremiah 46:2; Daniel 1:1-3; 2 Kings 24:1.

Ver. 8. The mother. Jerusalem, here called the metropolis or mother-city, having borne many children, and become the mother of many cities, against whom Nebuchadnezzar, the spoiler, came.

8, 9. This destruction is so sweeping that widows are increased… above the sand of the seas… mother of the young men — Literally, the young man, the word which is so rendered meaning young warrior. The picked warriors have fallen; so that though she has borne seven sons she is now defenceless against the spoiler. Noonday — When one least looks for an attack. Caused him to fall upon it — Rather, I caused to fall upon her (namely, the mother of the young men) anguish and terrors. Sun is gone down while… yet day — Betokening violence and calamity.

V. 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.

Verse 9. She that hath borne seven] She that hath had a numerous offspring; Jerusalem, the parent of so many cities, villages, and families in the land. Seven signifies a complete or full number.

Verse 9. She that hath borne seven languisheth — Seven is put for many, (see 1 Samuel 2:5,) and the multitude of the inhabitants of Jerusalem, the mother-city, is here alluded to; the prophet pursuing the metaphor of the former verse, and describing the mother-city under the figure of a woman that had been fruitful, but was now become feeble, and bore no children. He means that the people of Judah, which had been very numerous, were now greatly diminished. Her sun is gone down while it was yet day — In the midst of her prosperity she is reduced to this state of misery, being of a sudden overwhelmed with the greatest calamities, when she might have expected a long continuance of happiness. The expression is extremely strong, and denotes a sudden change from the highest dignity to the lowest abasement. She hath been ashamed and confounded — The judgments of God oppressed and confounded a part of the Jews before their captivity. And the residue of them — The remainder of them, saith God, shall be destroyed by the sword of the enemy.

8, 9. This destruction is so sweeping that widows are increased… above the sand of the seas… mother of the young men — Literally, the young man, the word which is so rendered meaning young warrior. The picked warriors have fallen; so that though she has borne seven sons she is now defenceless against the spoiler. Noonday — When one least looks for an attack. Caused him to fall upon it — Rather, I caused to fall upon her (namely, the mother of the young men) anguish and terrors. Sun is gone down while… yet day — Betokening violence and calamity.

V. 10. I have not-I have done them no wrong, yet they speak of me all manner of evil.

Verse 10. A man of contention to the whole earth!] To the whole LAND, to all his countrymen; though he had done nothing to merit their displeasure.

Verses 10, 11. Wo is me, my mother — The prophet here complains of the opposition he met with from his countrymen for speaking unwelcome truths. Thou hast borne me a man of contention to the whole earth — Or, whole land, rather. I am the object of common hatred; every body takes occasion to quarrel with me, because I speak truths which they do not like to hear. I have neither lent upon usury, &c. — “The Jews were forbidden to take usury of their brethren, (Deuteronomy 23:19,) especially of the poor, (Exodus 22:25,) which was thought so great an oppression that it made the man who was guilty of it hated and cursed by every one. The prophet says that he had never done this, and yet every body was his enemy, only for delivering those messages which he had received from God.” The Lord said, Verily it shall be well with thy remnant — The latter words of this verse expound the former: for by tyrv, remnant, or residue, is meant the remnant of days that Jeremiah had to live. Verily, I will cause the enemy to entreat thee well — I will by my providence so order it that how cruelly and severely soever the enemy may deal with thy countrymen, yet they shall use thee kindly when they shall take the city. This was accordingly fulfilled: the Chaldeans, when they took Jerusalem, and carried the inhabitants of the land into captivity, treated Jeremiah with great kindness, giving him his choice to go where he pleased, and bestowing gifts upon him, as we read Jeremiah 39:11, and 40:3, 4.

THE PROPHET IS CORRECTED AND COMFORTED, 10-21.

10. Woe is me — Here begins the complaint of the prophet and the answer of Jehovah, in a conversation which constitutes the remainder of the chapter. “Woe is me,” my mother! The deep pathos of this language shows that it was no light burden of duty which Jeremiah was bearing. The language suggests that of Job, in which he cursed the day of his birth, (Job 3:3, etc.,) but is entirely different in spirit. What gives Jeremiah such depth of sorrow is, not only the fate of the commonwealth, but also his experience of personal loneliness, shut out as he was from the sympathy of his countrymen. A man of strife — A prophet of evil omen. I have neither lent, etc. — So it seems that in ancient as well as modern times the relations of moneylender and borrower were fruitful of strife.

V. 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.

Verse 11. I will cause the enemy to entreat thee well in the time of evil] This was literally fulfilled; see Jeremiah 39:11, &c. Nebuchadnezzar had given strict charge to Nebuzar-adan, commander in chief, to look well to Jeremiah, to do him no harm, and to grant him all the privileges he was pleased to ask.

Verses 10, 11. Wo is me, my mother — The prophet here complains of the opposition he met with from his countrymen for speaking unwelcome truths. Thou hast borne me a man of contention to the whole earth — Or, whole land, rather. I am the object of common hatred; every body takes occasion to quarrel with me, because I speak truths which they do not like to hear. I have neither lent upon usury, &c. — “The Jews were forbidden to take usury of their brethren, (Deuteronomy 23:19,) especially of the poor, (Exodus 22:25,) which was thought so great an oppression that it made the man who was guilty of it hated and cursed by every one. The prophet says that he had never done this, and yet every body was his enemy, only for delivering those messages which he had received from God.” The Lord said, Verily it shall be well with thy remnant — The latter words of this verse expound the former: for by tyrv, remnant, or residue, is meant the remnant of days that Jeremiah had to live. Verily, I will cause the enemy to entreat thee well — I will by my providence so order it that how cruelly and severely soever the enemy may deal with thy countrymen, yet they shall use thee kindly when they shall take the city. This was accordingly fulfilled: the Chaldeans, when they took Jerusalem, and carried the inhabitants of the land into captivity, treated Jeremiah with great kindness, giving him his choice to go where he pleased, and bestowing gifts upon him, as we read Jeremiah 39:11, and 40:3, 4.

11. It shall be well with thy remnant — The passage is exceedingly difficult. This difficulty pressed upon the Jews themselves, for the keri is manifestly a struggle for relief. Many translations have been given, for the most important of which see the critical note of Nagelsbach in loc. The following deserve mention: “I afflict thee for thy good,” Gesenius, Meyer, Nagelsbach. “I will strengthen thee for good,” Ewald, Keil. “I will loose thee for good,” Furst, Rosenmuller. Of these the last is preferable, both on the score of etymology and sense, combining, as it does, substantially both the kethil and keri. The word occurs elsewhere only in Job 37:3, where it applies to the lightning, and is rendered in the English version “directeth,” but probably should be translated hath set loose. To entreat thee well — Rather, to supplicate thee, a prophecy which was literally fulfilled. See 21:1, etc.; 37:3; 38:14, etc.; 43:2.

V. 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.

Verse 12. Shall iron break the northern iron and the steel?] Shall our weak forces be able to oppose and overcome the powers of the Chaldeans? tvjn nechasheth, which we here translate steel, property signifies brass or copper united with tin, which gives it much hardness, and enables it to bear a good edge.

Verse 12. Shall iron break the northern iron? — The northern iron is the hardest of any. “It is here,” says Blaney, “justly supposed to denote, in a primary sense, that species of hardened iron, or steel, called in Greek caluy, from the Chalybes, a people bordering on the Euxine sea, and consequently lying to the north of Judea, by whom the art of tempering steel is said to have been discovered. Strabo speaks of this people as known in former times by the name of Chalybes, but afterward called Chaldæi, and mentions their iron mines, lib. 12. p. 549. These, however, were a different people from the Chaldeans who were united with the Babylonians.” “The words, if applied to Jeremiah, import thus much, that, as common iron cannot contend for hardness with the northern iron, or with steel, so the opposition which the Jews made against him should be easily vanquished and disappointed, because the Lord was with him to save him, verse 20. If the words relate to the Jews, as the following verses plainly do, the sense is, that the Chaldeans coming from the north would be as much too hard for them to engage with, as the northern iron was superior in strength to the common metal of that kind.” — Lowth. But perhaps the expression is not merely metaphorical: it is not unlikely that the Babylonians had their armour from the Chalybes, and that therefore it was made of iron much harder, and of much better proof, than that of which the armour of the Jews was formed.

Ver. 12. Shall iron break the northern iron and the steel? The reference seems to be to the Chalybes, a northern nation on the Black sea, famed as workers in iron, and skilled in tempering steel. From this nation, the name of our chaly-beate waters, or tepid mineral springs, is derived. Strabo 12. God had promised, Jeremiah 1:18, to make Jeremiah “like a fortified city, like a pillar of iron, and a wall of brass.” The words then are full of strong consolation, that the invasion against Judah, as a revolted nation, should hurt neither the prophet nor the praying remnant.

12. Steel — Rather, brass. Making this change, the Authorized Version, as to words, faithfully represents the original: but as to the meaning there have been different opinions. Taking the construction of the English Version, the question is: Can one kind of iron break another? Can the iron of Jeremiah’s intercession break the iron of Jehovah’s purpose to send his people into exile? But this does not satisfactorily explain the phrase northern iron. To refer the epithet “northern” to Jehovah’s purpose to send his people into the north country is harsh in the extreme, not to say puerile. Better is it to regard northern iron as a mere repetition for the purpose of identification of the term iron, and break as intransitive. The meaning, then, will be: Shall iron break — northern iron and brass? Is there any probability or possibility that the power of the north country will break, any more than that iron itself will break?

V. 13. The substance-All thy precious things shall be spoiled, there shall be no price taken for the redemption of them.

Verse 13. Thy substance—will I give to the spoil without price] Invaluable property shall be given up to thy adversaries. Or, without price—thou shalt have nothing for it in return.

Verses 13, 14. Here God turns his speech from the prophet to the people. Thy substance and thy treasures will I give to the spoil — All thy riches and precious things shall be spoiled: there shall be no price taken for the redemption of them. For all thy sins in all thy borders — All parts of the country, even those which lay most remote, had contributed to the national guilt, and all shall be brought to account. And I will make thee to pass with thine enemies, &c. — They shall stay in their own country till they see their estates and all their property ruined, and then they shall be carried into captivity, to spend the remains of a miserable life in slavery. And all this is the fruit of God’s wrath; for a fire, says he, is kindled in mine anger, which shall burn upon you — And, if not extinguished in time, will burn to eternity.

13, 14. These verses are repeated in Jeremiah 17:3-4. Thy substance — Jeremiah’s, as representing the people. The general meaning of the verses last preceding is substantially as follows: God will take care of his servant, and will give him deliverance from the strait place in which he now is, and will even cause the enemy to supplicate him. (Verse 11.) As one proof of this, he mentions the improbability that the Chaldean power will relent, (verse 12,) and so the prophetical character of Jeremiah will be vindicated by his words coming fearfully true. And still further extending the thought, he says (verse 13) that the substance of the people is to be cast away as worthless, because of their sins.

Verses 13, 14. Here God turns his speech from the prophet to the people. Thy substance and thy treasures will I give to the spoil — All thy riches and precious things shall be spoiled: there shall be no price taken for the redemption of them. For all thy sins in all thy borders — All parts of the country, even those which lay most remote, had contributed to the national guilt, and all shall be brought to account. And I will make thee to pass with thine enemies, &c. — They shall stay in their own country till they see their estates and all their property ruined, and then they shall be carried into captivity, to spend the remains of a miserable life in slavery. And all this is the fruit of God’s wrath; for a fire, says he, is kindled in mine anger, which shall burn upon you — And, if not extinguished in time, will burn to eternity.

13, 14. These verses are repeated in Jeremiah 17:3-4. Thy substance — Jeremiah’s, as representing the people. The general meaning of the verses last preceding is substantially as follows: God will take care of his servant, and will give him deliverance from the strait place in which he now is, and will even cause the enemy to supplicate him. (Verse 11.) As one proof of this, he mentions the improbability that the Chaldean power will relent, (verse 12,) and so the prophetical character of Jeremiah will be vindicated by his words coming fearfully true. And still further extending the thought, he says (verse 13) that the substance of the people is to be cast away as worthless, because of their sins.

V. 15. Thou knowest-My sincerity, or my sufferings. Visit me-With thy love.

Verse 15. O Lord—remember me, and visit me] Let me not be carried away into captivity; and it does not appear that he had ever been taken to Babylon. After the capture of the city he went into Egypt; and either died there, or was put to death by his countrymen.

Verses 15, 16. O Lord, thou knowest — Thou knowest my sincerity, how faithfully I have declared thy will: or, thou knowest my sufferings, how wickedly my enemies act toward me. It is matter of comfort to us, that, whatever befalls us, we have a God to go to, before whom we may spread our case, and to whose omniscience we may appeal, as the prophet here does. Remember me, and visit me — Think upon me for good, and visit me with thy love, while this people are visited with thy wrath. Revenge me — Or, rather, Vindicate me, from my persecutors, as the Hebrew, ypdrm yl µqnh, may be properly rendered: give judgment against them, and let that judgment be executed so far as is necessary for my vindication, and to compel them to acknowledge that they have done me wrong: see note on Jeremiah 11:20. Take me not away in thy longsuffering — While thou exercisest long-suffering toward my persecutors, and forbearest to vindicate my cause and defend me, let them not prevail to take away my life. Or, as some understand his words, Though I am a sinner, and deserve to be punished as such among the Jews, yet exercise toward me patience and long-suffering, and let me not be taken away into captivity. Know that for thy sake I have suffered rebuke — Lord, remember that my reproach, and all that I suffer, is for thy sake, because I have faithfully declared thy truth, and defended thy honour and glory. Thy words were found, and I did eat them — The words which, from time to time, thou didst reveal to me, were by me readily received, meditated upon, and inwardly digested. And thy word was unto me the joy, &c., of my heart — That is, either, 1st, Though some of thy words were very dreadful, and foretold the ruin of my country, which is very dear to me, and in the ruin of which I cannot but have a deep share, yet, because they proceeded from thee, I was glad to hear them, and be thy instrument to communicate them to thy people, all my natural affections being swallowed up in zeal for thy glory. Or, 2d, Thy word of commission, by which I was made thy prophet, was at first very grateful and pleasing to me; and I was glad when thou didst, at any time, reveal thy will to me, and authorize and enjoin me to make it known to the people. For though the execution of this office was not attended with any secular advantages, but, on the contrary, exposed me to contempt and persecution, yet, because I was thereby serving and glorifying thee, and doing good, I was glad to be so employed, and it was my meat and drink to do thy will. For I am called by thy name, O Lord God of hosts — I became a prophet by thy authority, and am thy messenger, and thou, the Lord of hosts, art able to protect me.

15. Remember me, etc. — Here we have another phase of Jeremiah’s complaint, for nothing is so eloquent or so exhaustless as the heart. It contains two elements: 1) The hard lot of having to predict the ruin of his country. 2) His own personal trials in executing this commission. Revenge me — In judging of such words we must not leave out of view the fact that the speaker has a consciousness of being in some eminent and peculiar sense the embodiment of God’s cause, and that the honour of that cause is bound up with his own personal fate. So, for instance, was it with Jonah in his complaint at the sparing of Nineveh. His bitter grief was not a merely low and selfish regard for his reputation as a prophet; were it so, he were a monster and not a man. But, in addition to any sense of personal defeat and dishonour he may have experienced, there was a shock to his faith, and a fear that the cause of Israel’s God had come to dishonour before his enemies. We are not, then, to interpret these words as a vindictive cry for revenge, but a prayer for vindication as a prophet of God. In thy longsuffering — Namely, that which spares the wicked. The prophet had come to feel that the issue was so joined, that to spare the wicked would be to destroy him who by God’s command had predicted their downfall. And so he bases his prayer upon this very longsuffering. He prays that He who deals so leniently with his enemies may mercifully consider his own servant.

V. 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.

Verse 16. Thy word was—the joy and rejoicing of mine heart] When I did receive the prophetic message, I did rejoice in the honour thou hadst done me; and I faithfully testified thy will to them. They have become mine enemies; not because there was any evil in me, but because I was faithful to thee.

Verses 15, 16. O Lord, thou knowest — Thou knowest my sincerity, how faithfully I have declared thy will: or, thou knowest my sufferings, how wickedly my enemies act toward me. It is matter of comfort to us, that, whatever befalls us, we have a God to go to, before whom we may spread our case, and to whose omniscience we may appeal, as the prophet here does. Remember me, and visit me — Think upon me for good, and visit me with thy love, while this people are visited with thy wrath. Revenge me — Or, rather, Vindicate me, from my persecutors, as the Hebrew, ypdrm yl µqnh, may be properly rendered: give judgment against them, and let that judgment be executed so far as is necessary for my vindication, and to compel them to acknowledge that they have done me wrong: see note on Jeremiah 11:20. Take me not away in thy longsuffering — While thou exercisest long-suffering toward my persecutors, and forbearest to vindicate my cause and defend me, let them not prevail to take away my life. Or, as some understand his words, Though I am a sinner, and deserve to be punished as such among the Jews, yet exercise toward me patience and long-suffering, and let me not be taken away into captivity. Know that for thy sake I have suffered rebuke — Lord, remember that my reproach, and all that I suffer, is for thy sake, because I have faithfully declared thy truth, and defended thy honour and glory. Thy words were found, and I did eat them — The words which, from time to time, thou didst reveal to me, were by me readily received, meditated upon, and inwardly digested. And thy word was unto me the joy, &c., of my heart — That is, either, 1st, Though some of thy words were very dreadful, and foretold the ruin of my country, which is very dear to me, and in the ruin of which I cannot but have a deep share, yet, because they proceeded from thee, I was glad to hear them, and be thy instrument to communicate them to thy people, all my natural affections being swallowed up in zeal for thy glory. Or, 2d, Thy word of commission, by which I was made thy prophet, was at first very grateful and pleasing to me; and I was glad when thou didst, at any time, reveal thy will to me, and authorize and enjoin me to make it known to the people. For though the execution of this office was not attended with any secular advantages, but, on the contrary, exposed me to contempt and persecution, yet, because I was thereby serving and glorifying thee, and doing good, I was glad to be so employed, and it was my meat and drink to do thy will. For I am called by thy name, O Lord God of hosts — I became a prophet by thy authority, and am thy messenger, and thou, the Lord of hosts, art able to protect me.

16. I did eat them — Compare Ezekiel 2:9; 3:3; Revelation 10:9-10. The meaning here is: I received them with avidity; they became incorporated into my being, and filled me with joy and strength. Trying, indeed, is the particular duty assigned me, but above it all is the blessed fact, that I belong to God and am executing his will.

V. 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.

Verses 17, 18. I sat not in the assembly of the mockers — Or, of those that make merry, as µyqjcm is elsewhere rendered: see Jeremiah 30:19, and 31:4. Jeremiah soon found that the joy which he had conceived in being called to the prophetic office, and favoured with extraordinary communications from God, was turned into heaviness, God continually filling his mouth with dreadful messages, and his prophecies containing nothing but terrible denunciations of wrath against a sinful people. Hence his whole prophetical life was to him a time of sorrow and solitude, a time when he sat alone mourning and weeping, in secret, for the indignation of God, revealed to him against his people; nor rejoiced — I did not, with the deriders and scorners of thy word, give a loose to joy and mirth at a time when thy severe judgments were denounced, and when the most dreadful calamities hung over the country. Because of thy hand — God’s hand may be understood of his judgments, which, being denounced by the prophet, might be resembled to a hand stretched out, and just ready to strike; or else of the prophetical impulse which was strong upon Jeremiah, and, in a manner, forced him to be the messenger of evil tidings. God’s judgments, as they were represented to the prophets, often raised such dreadful ideas in their minds as affected them in an extraordinary manner, especially if their threatenings concerned their own country, or the church of God. Why is my pain perpetual, &c. — These seem evidently to be the words of Jeremiah, complaining of the hard task which God had put upon him, continually filling his mouth with such bitter words of evil against the people as exposed him to their most implacable rage, so that his misery seemed like an incurable wound, attended with excruciating pain, for which there was no remedy but patience. Wilt thou be altogether to me as a liar, and waters that fail? — No, I know thou wilt not. God is not a man that he should lie. The fountain of life will never be to his people as waters that fail. The sense is, “Thou hast promised to be my defence against mine enemies; and wilt thou altogether deceive me? like little brooks, which are dried up in summer, when they are most wanted, and so disappoint the thirsty traveller: see Job 6:15. The prophet here sets down the perplexities he laboured under, by reason of the opposition he continually met with from ungodly men, in the execution of his office; just as the psalmist relates the misgivings of his mind when he was under great troubles and temptations. But then presently he checks such thoughts, calls to mind God’s gracious promises, and encourages himself to rely upon him. And the like encouragements are recorded in the following verses of this chapter.” — Lowth.

Ver. 17. I sat not in the assembly of the mockers. See Psalm 1:1. I have not gone to their feasts. I sit alone. And where, alas, is my joy in the Lord?

17. Assembly of the mockers — Literally, laughers. Those that make merry. Though young when called, yet he had led not a frivolous but a serious life. Because of thy hand — Which had lifted him into the realm of prophetical vision.

V. 18. Why-Jeremiah, though a great prophet, was (as Elijah) a man subject to like passions with other men.

Verse 18. Wilt thou be altogether unto me as-waters that fail?] Meaning either springs, which in the height of summer grow dry; or, like that phenomenon in the sandy desert, where, by a peculiar action of the air on the rising vapours, the resemblance of water is produced, so that the traveller, deceived, rejoices that he is come, in the sandy desert, to the verge of a beautiful lake; but the farther he travels, it is still at the same distance, and at last vanishes; and he finds the whole was an illusion, for the waters have failed. Nothing can exceed the disappointment of the farmer whose subsistence absolutely depends on the periodical rains, when these fail, or fall short of their usual quantity. Some times the rice is sown and springs up in the most promising manner; but the latter rains fail, and whole fields of young rice wither and perish.

Verses 17, 18. I sat not in the assembly of the mockers — Or, of those that make merry, as µyqjcm is elsewhere rendered: see Jeremiah 30:19, and 31:4. Jeremiah soon found that the joy which he had conceived in being called to the prophetic office, and favoured with extraordinary communications from God, was turned into heaviness, God continually filling his mouth with dreadful messages, and his prophecies containing nothing but terrible denunciations of wrath against a sinful people. Hence his whole prophetical life was to him a time of sorrow and solitude, a time when he sat alone mourning and weeping, in secret, for the indignation of God, revealed to him against his people; nor rejoiced — I did not, with the deriders and scorners of thy word, give a loose to joy and mirth at a time when thy severe judgments were denounced, and when the most dreadful calamities hung over the country. Because of thy hand — God’s hand may be understood of his judgments, which, being denounced by the prophet, might be resembled to a hand stretched out, and just ready to strike; or else of the prophetical impulse which was strong upon Jeremiah, and, in a manner, forced him to be the messenger of evil tidings. God’s judgments, as they were represented to the prophets, often raised such dreadful ideas in their minds as affected them in an extraordinary manner, especially if their threatenings concerned their own country, or the church of God. Why is my pain perpetual, &c. — These seem evidently to be the words of Jeremiah, complaining of the hard task which God had put upon him, continually filling his mouth with such bitter words of evil against the people as exposed him to their most implacable rage, so that his misery seemed like an incurable wound, attended with excruciating pain, for which there was no remedy but patience. Wilt thou be altogether to me as a liar, and waters that fail? — No, I know thou wilt not. God is not a man that he should lie. The fountain of life will never be to his people as waters that fail. The sense is, “Thou hast promised to be my defence against mine enemies; and wilt thou altogether deceive me? like little brooks, which are dried up in summer, when they are most wanted, and so disappoint the thirsty traveller: see Job 6:15. The prophet here sets down the perplexities he laboured under, by reason of the opposition he continually met with from ungodly men, in the execution of his office; just as the psalmist relates the misgivings of his mind when he was under great troubles and temptations. But then presently he checks such thoughts, calls to mind God’s gracious promises, and encourages himself to rely upon him. And the like encouragements are recorded in the following verses of this chapter.” — Lowth.

Ver. 18. Wilt thou be altogether unto me as a liar? This is a rough reading. The sense is, wilt thou deceive me in the above promise of divine support, as a man is deceived, who coming thirsty to brooks and fountains, finds them dried up. When the prophet spake these words, there was great drought and dearth in all the land: Jeremiah 14:3.

18. Pain perpetual — Implying that he had been long in the prophetical office. A liar — Rather, a deceptive torrent, that dries up in the season of drought and so disappoints hope. See Job 6:15; Micah 1:16. The phrase waters that fail is epexegetical.

V. 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.

Verse 19. If thou return] By repentance unto me,—

Then will I bring thee again] Restore thee to thy own country. But some think the words are spoken to the prophet in reference to his ministry. He had greatly repined because of the persecutions which he endured. The Lord reprehends him, and is about to take from him the prophetic gift; but exhorts him first to take the precious from the vile-not to attend to the deceitful words of the people, but boldly declare the message he had given him; not to return unto the people, but let the people return unto him. And then he should be as God’s mouth-his words should appear to be what they were, the genuine words of God; and the people should be obliged to acknowledge them as such.

Verses 19-21. Therefore thus saith the Lord — In these verses we have God’s gracious answer to the preceding expostulation. Though the prophet betrayed much human frailty in his address, yet God vouchsafed to answer him with good and comfortable words, for he knows our frame. If thou return — Namely, from thy diffidence and distrust in my providence and promises; then will I bring thee again, and thou shalt stand before me — I will restore thee to the former favour thou hadst with me, and thou shalt be my prophet, to reveal my mind to the people. And if thou take the precious from the vile — If thou separate the precious truths of God from the vile fancies of men; or rather, if thou preach so as to distinguish good and bad men from each other, encouraging the good, and reproving the wicked, then I will continue thee as my prophet, to speak in my name; and thou wilt answer the character of a true prophet, whose office it is to utter the words that God puts into his mouth, without adding thereto, or diminishing from them. Let them return unto thee, &c. — He here charges the prophet to keep his ground, and not to go over to wicked men, but to use his endeavour to reduce them to that obedience which he yielded to God. And I will make thee unto this people a fenced wall — Which the storm batters and beats violently upon, but cannot shake; and they shall fight against thee — They will still continue their opposition; but they shall not prevail — Namely, to drive thee from off thy work, or to cut thee off from the land of the living. For I am with thee to save thee — And I have wisdom and power enough to deal with the most formidable enemy. I will deliver thee out of the hand of the wicked — The wicked Jews; and out of the hand of the terrible — The power of the terrible Chaldeans, into whose hands thou shalt come, but shalt be preserved from any harm by the workings of my providence in thy favour.

19. If thou return — That is, from thy doubtings and complaints. This is Jehovah’s answer to Jeremiah’s complaint. Again — The whole clause should read: Then will I cause thee again to stand before me: the first of the two verbs joined by and being adverbial, according to a very common Hebrew idiom. This language must have been a poignant reproof to the prophet’s sensitive spirit. While he is in the very act of recounting his faithfulness, God reproves him in language which implies unfaithfulness.

Verse 20. I will make thee—a fenced brazen wall] While thou art faithful to me, none of them shall be able to prevail against thee.

Verses 19-21. Therefore thus saith the Lord — In these verses we have God’s gracious answer to the preceding expostulation. Though the prophet betrayed much human frailty in his address, yet God vouchsafed to answer him with good and comfortable words, for he knows our frame. If thou return — Namely, from thy diffidence and distrust in my providence and promises; then will I bring thee again, and thou shalt stand before me — I will restore thee to the former favour thou hadst with me, and thou shalt be my prophet, to reveal my mind to the people. And if thou take the precious from the vile — If thou separate the precious truths of God from the vile fancies of men; or rather, if thou preach so as to distinguish good and bad men from each other, encouraging the good, and reproving the wicked, then I will continue thee as my prophet, to speak in my name; and thou wilt answer the character of a true prophet, whose office it is to utter the words that God puts into his mouth, without adding thereto, or diminishing from them. Let them return unto thee, &c. — He here charges the prophet to keep his ground, and not to go over to wicked men, but to use his endeavour to reduce them to that obedience which he yielded to God. And I will make thee unto this people a fenced wall — Which the storm batters and beats violently upon, but cannot shake; and they shall fight against thee — They will still continue their opposition; but they shall not prevail — Namely, to drive thee from off thy work, or to cut thee off from the land of the living. For I am with thee to save thee — And I have wisdom and power enough to deal with the most formidable enemy. I will deliver thee out of the hand of the wicked — The wicked Jews; and out of the hand of the terrible — The power of the terrible Chaldeans, into whose hands thou shalt come, but shalt be preserved from any harm by the workings of my providence in thy favour.

20, 21. These verses contain an amplified repetition of the promise given at the very outset of his ministry, Jeremiah 1:18, 19.

V. 21. The wicked-The wicked Jews. The terrible-And the power of the terrible Chaldeans.

Verse 21. I will deliver thee out of the hand of the wicked] From the power of this evil people.

And I will redeem thee out of the hand of the terrible.] Out of the power of the Chaldean armies. Every thing took place as God had promised, for no word of his can ever fall to the ground. JEREMIAH

Verses 19-21. Therefore thus saith the Lord — In these verses we have God’s gracious answer to the preceding expostulation. Though the prophet betrayed much human frailty in his address, yet God vouchsafed to answer him with good and comfortable words, for he knows our frame. If thou return — Namely, from thy diffidence and distrust in my providence and promises; then will I bring thee again, and thou shalt stand before me — I will restore thee to the former favour thou hadst with me, and thou shalt be my prophet, to reveal my mind to the people. And if thou take the precious from the vile — If thou separate the precious truths of God from the vile fancies of men; or rather, if thou preach so as to distinguish good and bad men from each other, encouraging the good, and reproving the wicked, then I will continue thee as my prophet, to speak in my name; and thou wilt answer the character of a true prophet, whose office it is to utter the words that God puts into his mouth, without adding thereto, or diminishing from them. Let them return unto thee, &c. — He here charges the prophet to keep his ground, and not to go over to wicked men, but to use his endeavour to reduce them to that obedience which he yielded to God. And I will make thee unto this people a fenced wall — Which the storm batters and beats violently upon, but cannot shake; and they shall fight against thee — They will still continue their opposition; but they shall not prevail — Namely, to drive thee from off thy work, or to cut thee off from the land of the living. For I am with thee to save thee — And I have wisdom and power enough to deal with the most formidable enemy. I will deliver thee out of the hand of the wicked — The wicked Jews; and out of the hand of the terrible — The power of the terrible Chaldeans, into whose hands thou shalt come, but shalt be preserved from any harm by the workings of my providence in thy favour.

20, 21. These verses contain an amplified repetition of the promise given at the very outset of his ministry, Jeremiah 1:18, 19.