Jeremiah · Chapter 17

V. 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.

Verse 1. The sin of Judah] Idolatry.

Is written with a pen of iron] It is deeply and indelibly written in their heart, and shall be as indelibly written in their punishment. Writing with the point of a diamond must refer to glass, or some vitrified substance, as it is distinguished here from engraving with a steel burine, or graver. Their altars show what the deities are which they worship. There may be reference here to the different methods of recording events in those days:—1. A pen or stile of iron, for engraving on lead or wood. 2. A point of a diamond, for writing on vitreous substances. 3. Writing on tables of brass or copper. 4. Writing on the horns of the altars the names of the deities worshipped there. This is probable.

In several parts of India, and all through Ceylon, an iron or steel pen is used universally; with these the natives form the letters by incisions on the outer rind of the palm leaf. Books written in this way are very durable. This pen is broad at the top, has a very fine sharp point, and is sharp at one side as a knife, to shave and prepare the palm leaf. A pen of this description now lies before me.

12-14. And,

(5,) Complaining of those that scoffed at his predictions, he prays for the divine countenance and support against them, 15-18.

(6,) The prophet, in the name of God, delivers a distinct prophecy relative to the strict observance of the sabbath day, which he was sent to proclaim aloud in all the gates of Jerusalem, as a matter which concerned the conduct of each individual, and the general happiness of the whole, 19-27. NOTES ON CHAPTER 17.

Verses 1, 2. The sin of Judah is written with a pen of iron — Many of the Jews, though living in the habitual commission of the grossest crimes, were, nevertheless, self-righteous, and thought they did not deserve that God should enter into judgment with them in any such way as Jeremiah foretold he would do. Wherefore, said they, hath the Lord pronounced all this great evil against us? What is our iniquity? What is our sin? chap. 16:10. Here the prophet tells them their sin was too plain to be denied, and too bad to be excused: that it was written in indelible characters, not only before God, to whose omniscience it lay continually open, but in their own hearts and consciences; as if written with a pen of iron, or an engraving instrument, or the point of a diamond; instruments employed to make durable inscriptions on hard substances. As if he had said, Their sins are as manifest, and the remembrance of them as durable, as the memorable actions which have been engraven on pillars of stone, or tablets of brass, to give them notoriety, and preserve them from oblivion. The expression, it is graven upon the table of their hearts, may also be intended to signify the rooted affection which they had to sin, especially to the sin of idolatry; that it was woven into their very nature, and was as dear to them as that is to us, of which we say, It is engraven on our hearts. In like manner, their idolatrous altars and other monuments of their heathenish superstitions, were undeniable tokens of the corrupt inclinations of their hearts, which were altogether estranged from God and his true worship. Or their sin might be said to be engraven on the horns of their altars, because the blood of the sacrifices which they offered to their idols was sprinkled there, or because their altars had some inscription upon them, declaring to what idol each altar was consecrated. Whilst their children remember their altars — This shows how inveterate they were in this sin of idolatry, that they taught it to their children.

Verse 1. The sin of Judah is written with a pen of iron. Yea, it is deeply written on the heart, as the diamond will write on polished stones, on tablets of brass, or on the brazen altars of Baal. The word altars being plural indicates that idolatrous altars are understood, for the Lord allowed but of one altar.

JUDAH’S SIN INEFFACEABLY RECORDED, 1-4.

1. Sin of Judah — Namely, that very sin set forth in the previous chapter, of which even the Gentiles would become ashamed. Origen and Isidore understood by “Judah,” here, Judas Iscariot! Pen of iron — A sharp-pointed iron stylus, or chisel, used for making inscriptions on tables of wood or stone. Exodus 32:16; Job 19:24. Of course when this was used it was for the purpose of graving it very deeply, so that it could not be easily effaced. Point of a diamond — In Ezekiel 3:9, and Ezekiel 7:12, the original of diamond is rendered adamant; in every other place it is translated thorn. The sense here is correctly given. Pliny says the ancients were acquainted with the cutting powers of the diamond. Table of their heart… horns of your altars — The inward seat of sin and its outward expression. God would have his law written on their hearts, but they had written sin instead. The “altars” here are the idolatrous altars which the Jews had set up to Baalim. True, Josiah had destroyed these; but doubtless many of them had been rebuilt and were now standing as the visible proof of Israel’s idolatry, answering to the writing on their hearts. The change of person — their heart… your altars — is such as is common, especially with Jeremiah, and serves to charge home their guilt more directly and personally.

V. 2. Their children-This shewed how inveterate they were in this sin of idolatry, that they taught it their children.

Verse 2. Whilst their children remember] Even the rising generation have their imagination stocked with idol images, and their memories with the frantic rites and ceremonies which they saw their parents observe in this abominable worship.

12-14. And,

(5,) Complaining of those that scoffed at his predictions, he prays for the divine countenance and support against them, 15-18.

(6,) The prophet, in the name of God, delivers a distinct prophecy relative to the strict observance of the sabbath day, which he was sent to proclaim aloud in all the gates of Jerusalem, as a matter which concerned the conduct of each individual, and the general happiness of the whole, 19-27. NOTES ON CHAPTER 17.

Verses 1, 2. The sin of Judah is written with a pen of iron — Many of the Jews, though living in the habitual commission of the grossest crimes, were, nevertheless, self-righteous, and thought they did not deserve that God should enter into judgment with them in any such way as Jeremiah foretold he would do. Wherefore, said they, hath the Lord pronounced all this great evil against us? What is our iniquity? What is our sin? chap. 16:10. Here the prophet tells them their sin was too plain to be denied, and too bad to be excused: that it was written in indelible characters, not only before God, to whose omniscience it lay continually open, but in their own hearts and consciences; as if written with a pen of iron, or an engraving instrument, or the point of a diamond; instruments employed to make durable inscriptions on hard substances. As if he had said, Their sins are as manifest, and the remembrance of them as durable, as the memorable actions which have been engraven on pillars of stone, or tablets of brass, to give them notoriety, and preserve them from oblivion. The expression, it is graven upon the table of their hearts, may also be intended to signify the rooted affection which they had to sin, especially to the sin of idolatry; that it was woven into their very nature, and was as dear to them as that is to us, of which we say, It is engraven on our hearts. In like manner, their idolatrous altars and other monuments of their heathenish superstitions, were undeniable tokens of the corrupt inclinations of their hearts, which were altogether estranged from God and his true worship. Or their sin might be said to be engraven on the horns of their altars, because the blood of the sacrifices which they offered to their idols was sprinkled there, or because their altars had some inscription upon them, declaring to what idol each altar was consecrated. Whilst their children remember their altars — This shows how inveterate they were in this sin of idolatry, that they taught it to their children.

2. Whilst their children remember, etc. — Two senses of this verse have been given: 1) That of the common Version, but the first word should be translated “as.” 2) That of Keil — As their children, they remember their altars, that is, as fondly. This is best. Groves — Rather, their asherahs: wooden images of Astarte, the female divinity answering to Baal. By the green trees — Literally, upon the “green trees,” the preposition being the same as that before hills. Some explain this difficulty by referring it back to the word “remember;” but this is far from satisfactory.

V. 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.

Verse 3. O my mountain in the field] The prophet here addresses the land of Judea, which was a mountainous country, Deuteronomy 3:25; but Jerusalem itself may be meant, which is partly built upon hills which, like itself, are elevated above the rest of the country.

Verses 3, 4. O my mountain in the field — By this expression the prophet is thought, by many interpreters, to intend the temple, which stood on a mountain, called elsewhere, the mountain of the Lord’s house, (Isaiah 2:2,) and the holy mountain. And this, as being the principal part of Jerusalem, is understood as being put, by way of synecdoche, for the whole city. Michaelis paraphrases it thus: “O Jerusalem, which hast long been situate on my chosen mountain, and surrounded by a most fertile country, the land of Canaan.” But Cocceius thinks that the Jewish people are hereby enigmatically compared with the rest of the world, as a mountain situated in the midst of a level plain, and distinguished with a glory which did not belong to the world in general. And it must be acknowledged that nations and princes of great power and eminence are often figuratively called mountains, in regard to their strength and elevation: see Jeremiah 51:25; Isaiah 41:15; Zechariah 4:7. Judah, therefore, in general, as well as Jerusalem in particular, may be here styled God’s mountain, as having been chosen by him, and thereby raised to a degree of elevation above all other people: see a confirmation of this interpretation, Jeremiah 31:23. I will give thy substance, and all thy treasures, to the spoil — Both the products of the country, and the stores of the city, shall be seized by the Chaldeans. Justly are men stripped of that with which they have served their idols, and which has been made the food and fuel of their lusts. And thy high places for sin — You have worshipped your idols on the high places, and now they shall be given for a spoil; in all your borders — See note on Jeremiah 15:13. Observe, reader, what we make an occasion of sin, God will make a matter of spoil; for what comfort can we expect in that wherewith God is dishonoured? And thou, even thyself, shalt discontinue from thy heritage — Shalt intermit the occupation of thy land, as the word cmv, here used, signifies, Exodus 23:11. The prophet undoubtedly alludes to the seventh year of release, enjoined by Moses, Deuteronomy 15:1, which law the Jews had a long time neglected out of covetousness, and refused to observe, even after a solemn engagement to the contrary, Jeremiah 34:8, &c. So here the passage implies, that since they would not release their land nor their servants in the sabbatical years, as God had enjoined them, he would dispossess them of the inheritance which he had given them, and the land shall enjoy her sabbaths, according to the prescription of the law: see Leviticus 26:34. And I will cause thee to serve thine enemies in the land which thou knowest not — As a punishment for thy compelling thy servants to serve thee in thy own land, when I enjoined thee to set them at liberty. For ye have kindled a fire in mine anger, &c. — By your idolatries and other sins you have increased my wrath to such a fire that it shall burn for a long time in terrible judgments upon you in this world, and shall burn all such as remain impenitent for ever, in the world to come.

Ver. 3. Oh my mountain in the field. The temple was situate on a mountain, and is called the holy mountain, and the mountain of the Lord’s house. It here stands for Jerusalem and Judea, the land of the worshippers.

3. My mountain in the field — Jerusalem, or Zion. (See also Jeremiah 21:13, for another similar designation — “rock of the plain.”) Keil and Nagelsbach construe it as an accusative co-ordinate with substance; others, as in the common version. The term “field” is a comprehensive designation of the land as cultivated, and hence kindred with substance and treasures. Zion is called a “mountain,” both because of its physical elevation and its moral height as the throne and altar of the land.

V. 4. For ever-For a long time; so the word ever is often taken.

Verses 3, 4. O my mountain in the field — By this expression the prophet is thought, by many interpreters, to intend the temple, which stood on a mountain, called elsewhere, the mountain of the Lord’s house, (Isaiah 2:2,) and the holy mountain. And this, as being the principal part of Jerusalem, is understood as being put, by way of synecdoche, for the whole city. Michaelis paraphrases it thus: “O Jerusalem, which hast long been situate on my chosen mountain, and surrounded by a most fertile country, the land of Canaan.” But Cocceius thinks that the Jewish people are hereby enigmatically compared with the rest of the world, as a mountain situated in the midst of a level plain, and distinguished with a glory which did not belong to the world in general. And it must be acknowledged that nations and princes of great power and eminence are often figuratively called mountains, in regard to their strength and elevation: see Jeremiah 51:25; Isaiah 41:15; Zechariah 4:7. Judah, therefore, in general, as well as Jerusalem in particular, may be here styled God’s mountain, as having been chosen by him, and thereby raised to a degree of elevation above all other people: see a confirmation of this interpretation, Jeremiah 31:23. I will give thy substance, and all thy treasures, to the spoil — Both the products of the country, and the stores of the city, shall be seized by the Chaldeans. Justly are men stripped of that with which they have served their idols, and which has been made the food and fuel of their lusts. And thy high places for sin — You have worshipped your idols on the high places, and now they shall be given for a spoil; in all your borders — See note on Jeremiah 15:13. Observe, reader, what we make an occasion of sin, God will make a matter of spoil; for what comfort can we expect in that wherewith God is dishonoured? And thou, even thyself, shalt discontinue from thy heritage — Shalt intermit the occupation of thy land, as the word cmv, here used, signifies, Exodus 23:11. The prophet undoubtedly alludes to the seventh year of release, enjoined by Moses, Deuteronomy 15:1, which law the Jews had a long time neglected out of covetousness, and refused to observe, even after a solemn engagement to the contrary, Jeremiah 34:8, &c. So here the passage implies, that since they would not release their land nor their servants in the sabbatical years, as God had enjoined them, he would dispossess them of the inheritance which he had given them, and the land shall enjoy her sabbaths, according to the prescription of the law: see Leviticus 26:34. And I will cause thee to serve thine enemies in the land which thou knowest not — As a punishment for thy compelling thy servants to serve thee in thy own land, when I enjoined thee to set them at liberty. For ye have kindled a fire in mine anger, &c. — By your idolatries and other sins you have increased my wrath to such a fire that it shall burn for a long time in terrible judgments upon you in this world, and shall burn all such as remain impenitent for ever, in the world to come.

4. Shalt discontinue — That is, be dispossessed of. Even thyself — By thine own fault, and by that only.

Verse 5. Cursed be the man that trusteth in man] This reprehends their vain confidence in trusting in Egypt, which was too feeble itself to help, and, had it been otherwise, too ill disposed towards them to help them heartily. An arm of flesh is put here for a weak and ineffectual support. And he who, in reference to the salvation of his soul, trusts in an arm of flesh-in himself or others, or in any thing he has done or suffered, will inherit a curse instead of a blessing.

Verses 5, 6. Cursed be the man that trusteth in man — Who places that confidence in the wisdom or power, the kindness or faithfulness of any man or number of men, which ought to be placed in God only; that is, miserable is the man that doth so, for he leans upon a broken reed, which will not only fail him, but will run into his hand and pierce it. It must be observed, however, that the prophet denounces this curse here chiefly with respect to the confidence which the Jews placed in the assistance of the Egyptians and their other allies, when threatened by the Chaldeans. And maketh flesh his arm — Trusts for support or aid in a mere mortal man, termed flesh, to show his weakness and frailty, in opposition to the power of the almighty and immortal God. And whose heart departeth from the Lord — As the hearts of all do who put their trust in man. They may perhaps draw nigh to God with their mouths, and honour him with their lips, but really their hearts are far from him. For he shall be like the heath in the desert — Hebrew, r[r[k like the tamarisk, as some render the word, virgultum tenue, humile, fragile, says Buxtorf, a small, low, and weak shrub. Sapless and useless; he shall be barren of solid comfort for the present, and destitute of well grounded hopes for the future. And shall not see when good cometh — Shall not partake of any good; but shall inhabit the parched places in the wilderness — From whence he can derive no profit or consolation; in a salt land, &c. — Barren and unfruitful, Deuteronomy 29:23; Judges 9:45. Observe well, reader, they that trust in their own righteousness and strength, and think they can be saved without the merit and grace of Christ, thus make flesh their arm, and their souls cannot prosper either in graces or comforts; they can neither produce the fruits of acceptable obedience to God, nor reap the fruits of saving blessings from him, but dwell in a dry land.

Ver. 5. Cursed be the man that trusteth in man, and maketh flesh his arm. This last word refers to the military power of Egypt, whose armies were men, and not God; and whose horses were flesh, and not spirit. Isaiah 31:3. Sending an embassy to Egypt in the day of trouble, was leaving the ancient road of Moses, of Joshua, of Samuel, and all the Judges. And when did David ask the Egyptians to save him? It was despising all the perfections of God, and honouring the Egyptians above their Maker. So they sinned, trusting in Egypt, till their temple was in flames.

THE SOURCES OF RUIN, 5-13.

5. Cursed… the man — What follows is more general, but doubtless has specific reference to Jewish current history. It sets forth the curse of trusting in man; the blessedness of trusting in God; the deceitfulness of the human heart; and contains a prayer of the prophet for deliverance from his enemies.

Verse 6. He shall be like the heath in the desert] כערער kearar; or, like a blasted tree, without moisture, parched and withered. Shall not see when good cometh] Shall not be sensible of it: the previous drought having rendered it incapable of absorbing any more vegetable juices.

A salt land] Barren; and therefore unfit to be inhabited.

Verses 5, 6. Cursed be the man that trusteth in man — Who places that confidence in the wisdom or power, the kindness or faithfulness of any man or number of men, which ought to be placed in God only; that is, miserable is the man that doth so, for he leans upon a broken reed, which will not only fail him, but will run into his hand and pierce it. It must be observed, however, that the prophet denounces this curse here chiefly with respect to the confidence which the Jews placed in the assistance of the Egyptians and their other allies, when threatened by the Chaldeans. And maketh flesh his arm — Trusts for support or aid in a mere mortal man, termed flesh, to show his weakness and frailty, in opposition to the power of the almighty and immortal God. And whose heart departeth from the Lord — As the hearts of all do who put their trust in man. They may perhaps draw nigh to God with their mouths, and honour him with their lips, but really their hearts are far from him. For he shall be like the heath in the desert — Hebrew, r[r[k like the tamarisk, as some render the word, virgultum tenue, humile, fragile, says Buxtorf, a small, low, and weak shrub. Sapless and useless; he shall be barren of solid comfort for the present, and destitute of well grounded hopes for the future. And shall not see when good cometh — Shall not partake of any good; but shall inhabit the parched places in the wilderness — From whence he can derive no profit or consolation; in a salt land, &c. — Barren and unfruitful, Deuteronomy 29:23; Judges 9:45. Observe well, reader, they that trust in their own righteousness and strength, and think they can be saved without the merit and grace of Christ, thus make flesh their arm, and their souls cannot prosper either in graces or comforts; they can neither produce the fruits of acceptable obedience to God, nor reap the fruits of saving blessings from him, but dwell in a dry land.

6. Heath in the desert — The original of “heath” occurs besides only in Psalms 102:17

Psalm 102:17, where it is rendered “destitute” man. A similar word in a similar phrase occurs in Jeremiah 48:6. where it is also translated “heath.” Furst, Henderson, Robinson, De Wette, and all the older Versions, understand by the word in this place some sort of shrub, such as the juniper, heath, or tamarisk; but Gesenius, Nagelsbach, Keil, and many others, translate it “a destitute man,” as in Psalms 102:17

Psalm 102:17. This falls in

better with the verbs see and inhabit, but the former is more exactly antithetic to the figure in verse 8, and is to be preferred. Salt land — That is, barren. See Deuteronomy 29:23; Job 39:6; Psalm 107:34.

Verses 7, 8. Blessed is the man that trusteth in the Lord — That lives in continual obedience to him, and relies entirely upon him for every blessing he wants for his body or soul, for himself or others who, under God, are dependant upon him; and whose hope the Lord is — Who makes the Lord’s favour the good he hopes for, and his power the strength he hopes in. Trusting aright in the Lord necessarily implies walking closely with him, and not departing from him in heart. For it is naturally impossible that any one should repose confidence in another for any thing which had been promised under a condition, without a consciousness in himself that he had, at least in some good measure, complied with the condition upon which it was promised. For he shall be like a tree planted, &c. — He shall be prosperous and successful in his counsels and undertakings. He may be compared to a tree planted in a fertile soil, on the bank of a river, to which it extends its roots, and from which it derives abundance of sap and nourishment. And shall not see when heat cometh — Ou fobhqhseta otan elqh kauma, say the LXX., shall not fear when heat cometh. They follow the reading of the Hebrew text, which is to be preferred before that of the margin. And shall not be careful in the year of drought — Shall not be solicitous for fear it should lack moisture; that is, in a time when the leaves of trees standing on dry mountainous places are parched and withered, it shall retain its verdure, and continue to yield its fruit. Blaney translates the clause, “And it is not sensible when heat cometh; but its leaf is green, and in a year of drought it is without concern; nor doth it decline bearing fruit.”

7, 8. Blessed… trusteth — The blessedness of trusting in God heightens by contrast the curse of trusting in man. Mark the particulars of this contrast. One is a solitary, worthless shrub; the other a tree. One is in the desert; the other by the watercourses. One shall not see when good cometh; the other shall not see when heat cometh. One inhabits parched, barren, uninhabitated places; the other has a leaf always green, is unaffected by the year of drought, and does not leave off fruitbearing. Shall not see — Rather, fear. “See” comes from the marginal reading of the Masoretes, is opposed to the leading ancient Versions, and has nothing to commend it. By the waters — Literally, watercourses. The reference may be to natural or to artificial channels.

Verse 8. As a tree planted by the waters] Which is sufficiently supplied with moisture, though the heat be intense, and there be no rain; for the roots being spread out by the river, they absorb from it all the moisture requisite for the flourishing vegetation of the tree.

Shall not see when heat cometh] Shall not feel any damage by drought, for the reason already assigned. It shall be strong and vigorous, its leaf always green; and shall produce plenty of fruit in its season.

Verses 7, 8. Blessed is the man that trusteth in the Lord — That lives in continual obedience to him, and relies entirely upon him for every blessing he wants for his body or soul, for himself or others who, under God, are dependant upon him; and whose hope the Lord is — Who makes the Lord’s favour the good he hopes for, and his power the strength he hopes in. Trusting aright in the Lord necessarily implies walking closely with him, and not departing from him in heart. For it is naturally impossible that any one should repose confidence in another for any thing which had been promised under a condition, without a consciousness in himself that he had, at least in some good measure, complied with the condition upon which it was promised. For he shall be like a tree planted, &c. — He shall be prosperous and successful in his counsels and undertakings. He may be compared to a tree planted in a fertile soil, on the bank of a river, to which it extends its roots, and from which it derives abundance of sap and nourishment. And shall not see when heat cometh — Ou fobhqhseta otan elqh kauma, say the LXX., shall not fear when heat cometh. They follow the reading of the Hebrew text, which is to be preferred before that of the margin. And shall not be careful in the year of drought — Shall not be solicitous for fear it should lack moisture; that is, in a time when the leaves of trees standing on dry mountainous places are parched and withered, it shall retain its verdure, and continue to yield its fruit. Blaney translates the clause, “And it is not sensible when heat cometh; but its leaf is green, and in a year of drought it is without concern; nor doth it decline bearing fruit.”

7, 8. Blessed… trusteth — The blessedness of trusting in God heightens by contrast the curse of trusting in man. Mark the particulars of this contrast. One is a solitary, worthless shrub; the other a tree. One is in the desert; the other by the watercourses. One shall not see when good cometh; the other shall not see when heat cometh. One inhabits parched, barren, uninhabitated places; the other has a leaf always green, is unaffected by the year of drought, and does not leave off fruitbearing. Shall not see — Rather, fear. “See” comes from the marginal reading of the Masoretes, is opposed to the leading ancient Versions, and has nothing to commend it. By the waters — Literally, watercourses. The reference may be to natural or to artificial channels.

V. 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.

Verse 9. The heart is deceitful] blh bq[ akob halleb, “the heart is supplanting-tortuous-full of windings-insidious;” lying ever at the catch; striving to avail itself of every favourable circumstance to gratify its propensities to pride, ambition, evil desire, and corruption of all kinds. And desperately wicked] awh vnaw veanush hu, and is wretched, or feeble; distressed beyond all things, in consequence of the wickedness that is in it. I am quite of Mr. Parkhurst’s opinion, that this word is here badly translated as vna anash is never used in Scripture to denote wickedness of any kind. My old MS. Bible translates thus:—Schrewid is the herte of a man: and unserchable: who schal knowen it?

Who can know it?] It even hides itself from itself; so that its owner does not know it. A corrupt heart is the worst enemy the fallen creature can have; it is full of evil devices,—of deceit, of folly, and abomination, and its owner knows not what is in him till it boils over, and is often past remedy before the evil is perceived. Therefore trust not in man, whose purposes are continually changing, and who is actuated only by motives of self-interest.

Verses 9, 10. The heart is deceitful above all things — This passage, considered in connection with what precedes, may be understood in two points of view: 1st, As assigning a reason why we should not trust in man; namely, because he is not only weak and frail, and therefore may want power to help us in our necessities and distresses, but is also false and deceitful. Or, 2d, As giving us a caution to take care lest we deceive ourselves in supposing we trust in God when really we do not; this being a thing respecting which our own hearts are very apt to deceive us, as appears by this, that our hopes and fears are wont to rise or fall, according as second causes appear to be favourable or adverse. But it is true in the general, that there is greater wickedness in our hearts, by nature, than we ourselves are aware of, or suspect to be there. Nay, and it is a common mistake among mankind to think their own hearts a great deal better than they really are. The heart of man, in his corrupt and fallen state, is false and deceitful above all things; deceitful in its apprehensions of things, calling evil good and good evil, putting false colours upon things, crying peace to those to whom peace does not belong, and cheating men to their own ruin; deceitful in the hopes and promises which it excites and nourishes, and in the assurances which it gives. And desperately wicked — Hebrews awh vnaw, literally, and desperate, or, as Blaney renders it, it is even past all hope; who can know it? That is, “humanly speaking, there is no possibility that any one should trace it through all its windings, and discover what is at the bottom of it.” In short, it is unsearchable by others, deceitful with reference to ourselves, and abominably wicked; so that neither can a man know his own heart, nor can any one know that of his neighbour. I the Lord search the heart — I am perfectly acquainted with it, and with all the wickedness that lodges in it: all its thoughts, counsels, and designs, however secret; all its intentions, affections, and determinations lie open to my inspection: and my piercing eye penetrates into its inmost recesses. I try the reins — To pass a true judgment on what I discern, and to give every thing therein its true character and due weight. I try the heart, as the gold is tried, whether it be standard weight or not; or, as the prisoner is tried, whether he be guilty or not. And this judgment, which I make of the hearts, is in order to my passing a true judgment upon the man, even to give to every man according to his ways — According to the desert and tendency of them; life to those that have walked in the ways of life, and death to those that have persisted in the paths of the destroyer; and according to the fruit of his doings — The effect and influence which his doings have had on others; or according to what is determined by the word of God to be the fruit of men’s doings, blessings to the obedient, and curses to the disobedient.

Ver. 9. The heart is deceitful, in every form of prevarication, beyond all comparison. Who could have believed that the princes of Judah would have sworn at the great passover to keep the covenant of the Lord, when they had secreted their idols at home! Impartial justice however requires, that human nature should be contemplated under a double aspect; first, the grandeur, and secondly, the baseness of man. We fully admit the intellectual glory of man, the noble and virtuous actions which have emanated from the clouds of his character; but for these we are indebted to the grace of the new covenant. On the other hand, what is the character of man, but that of a serpent to destroy the earth by his deadly sting? Here the desperate wickedness of the heart appears: he gives the shouts of havoc against a vanquished foe.—What then is this heart but an empoisoned fountain? What are the crimes of man in the crisis of strong temptation? What is his cunning to overreach his neighbor, and to cover his crimes? What are those codes of criminal law, those testamentary bequests by which a dying father does not dare to trust his own children? What are those loud complaints of delinquency in the sacred trusts of lands given for the support of the aged poor, and the endowment of schools? What is the paternal and virtuous public, which suffers these trusts to be thus perverted, but a nation of evil-doers? If the unitarian cannot see original sin developed in the character of man, he must be so blinded by the substitution of philosophy for revelation that he cannot see wood for the trees. Above all, why were Jeremiah and all good men persecuted, and even to an army of martyrs, but because they were good, and because the unregenerate heart is “earthly, sensual, and devilish.” It is full of coils and tortures, like the crooked serpent.

And desperately wicked; who can know it. vn[ ânash, denotes severe fines for desperate wickedness, as beating a pregnant woman, so as to cause abortion. Exodus 21:22-27. Deuteronomy 22:19. 2 Chronicles 36:3. Proverbs 19:19. 27:12. 2 Kings 23:33. Let the reader consult those passages for himself. Mr. Parkhurst says, “that this text is badly translated, as ânash is never used in scripture to denote wickedness of any kind!” Though Mr. Parkhurst, with socinian laxity, may believe in the goodness of man’s heart, yet he must admit that the metonymy is a figure of speech which puts one thing for another, as the author for his books: “they have Moses and the prophets.” As Mars for war, Mercury for eloquence, Venus for love. So in the above texts, ânash is put for murder and rebellion. Exodus 21:22. 2 Chronicles 36:3. How then would Mr. Parkhurst improve the translation?

9. The heart is deceitful — The connexion is this: Man trusts in his fellowman in obedience to the natural impulses of his heart, and because he thinks him trustworthy; but “the heart is deceitful.” Our own impulses are crooked and perverse, and, for a similar reason, our fellowmen are untrustworthy. Desperately wicked — Literally, mortally sick.

Verse 10. I the Lord search the heart] The Lord is called by his apostles, Acts 1:24, Kardiognwsthv, the Knower of the heart. To him alone can this epithet be applied; and it is from him alone that we can derive that instruction by which we can in any measure know ourselves.

Verses 9, 10. The heart is deceitful above all things — This passage, considered in connection with what precedes, may be understood in two points of view: 1st, As assigning a reason why we should not trust in man; namely, because he is not only weak and frail, and therefore may want power to help us in our necessities and distresses, but is also false and deceitful. Or, 2d, As giving us a caution to take care lest we deceive ourselves in supposing we trust in God when really we do not; this being a thing respecting which our own hearts are very apt to deceive us, as appears by this, that our hopes and fears are wont to rise or fall, according as second causes appear to be favourable or adverse. But it is true in the general, that there is greater wickedness in our hearts, by nature, than we ourselves are aware of, or suspect to be there. Nay, and it is a common mistake among mankind to think their own hearts a great deal better than they really are. The heart of man, in his corrupt and fallen state, is false and deceitful above all things; deceitful in its apprehensions of things, calling evil good and good evil, putting false colours upon things, crying peace to those to whom peace does not belong, and cheating men to their own ruin; deceitful in the hopes and promises which it excites and nourishes, and in the assurances which it gives. And desperately wicked — Hebrews awh vnaw, literally, and desperate, or, as Blaney renders it, it is even past all hope; who can know it? That is, “humanly speaking, there is no possibility that any one should trace it through all its windings, and discover what is at the bottom of it.” In short, it is unsearchable by others, deceitful with reference to ourselves, and abominably wicked; so that neither can a man know his own heart, nor can any one know that of his neighbour. I the Lord search the heart — I am perfectly acquainted with it, and with all the wickedness that lodges in it: all its thoughts, counsels, and designs, however secret; all its intentions, affections, and determinations lie open to my inspection: and my piercing eye penetrates into its inmost recesses. I try the reins — To pass a true judgment on what I discern, and to give every thing therein its true character and due weight. I try the heart, as the gold is tried, whether it be standard weight or not; or, as the prisoner is tried, whether he be guilty or not. And this judgment, which I make of the hearts, is in order to my passing a true judgment upon the man, even to give to every man according to his ways — According to the desert and tendency of them; life to those that have walked in the ways of life, and death to those that have persisted in the paths of the destroyer; and according to the fruit of his doings — The effect and influence which his doings have had on others; or according to what is determined by the word of God to be the fruit of men’s doings, blessings to the obedient, and curses to the disobedient.

Ver. 10. I the Lord search the heart. Here the Lord gives the answer to the question, who can know it? The rulers of Jerusalem cannot deceive me. I know their hypocrisy, worshipping me in the temple, and Baal on the hills; and after having filled Jerusalem with iniquity and sin, they look to Egypt for aid, being afraid to look to me.

10. The ninth verse closes with the question: Who can know it? — This verse answers it — Only God. He can probe it to the core, and understand all its crookedness and perverseness. Ways — Literally, way. Omit the “and” inserted by the translators.

V. 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.

Verse 11. As the partridge] arq kore. It is very likely that this was a bird different from our partridge. The text Dr. Blayney translates thus:— (As) the kore that hatcheth what it doth not lay

(So is) he who getteth riches, and not according to right. “The covetous man,” says Dahler, “who heaps up riches by unjust ways, is compared to a bird which hatches the eggs of other fowls. And as the young, when hatched, and able at all to shift for themselves, abandon her who is not their mother, and leave her nothing to compensate her trouble, so the covetous man loses those unjustly-gotten treasures, and the fruit of his labour.” And at his end shall be a fool.] Shall be reputed as such. He was a fool all the way through; he lost his soul to get wealth, and this wealth he never enjoyed. To him also are applicable those strong words of the poet:— “O cursed lust of gold! when for thy sake

The wretch throws up his interest in both worlds. First starved in this, then damned in that to come.” BLAIR.

Verse 11. As the partridge sitteth on eggs, and hatcheth them not — Or rather, as the words dly al rgd may be more literally rendered, hatcheth eggs which she did not lay; so he that getteth riches, and not by right — That is, not in a due, regular manner, by the blessing of God upon honest endeavours, but by arts of knavery and injustice; shall leave them in the midst of his days — Though he may make them his hope, he shall not have joy in them, nor the true and lasting possession of them; but they shall be soon taken from him, or he from them. And at his end shall be a fool — That is, he shall evidently appear such. He was indeed a fool all along, and doubtless his conscience often told him so; but at his end his folly will be manifest to all men. Bochart, with a great deal of learning, contends that arq, here rendered partridge, is not that bird, nor any one known in these parts. Blaney gives it the Hebrew name kore, observing, “that it is a bird which frequents the mountains, and is of no great value, as may be learned from 1 Samuel 26:20. Here it is said to sit upon and hatch the eggs of birds of another species. This want of distinction is common to many sorts of birds; and the partridge is no way remarkable for it. But where it is so done, the young ones, when fledged, are sure to forsake their supposititious dam, and to join with those of their own feather; in which circumstance the point of comparison seems to lie.”

Ver. 11. As the partridge sitteth on eggs, and hatcheth them not, the young running away with the shell on their head; so those rulers who wrested the lands of the poor, should soon be divested both of lands and of children. Many critics defend the LXX in translating korai by perdix, a partridge. David says that he was hunted as a partridge on the mountains, 1 Samuel 26:20, which the fowlers at night drive into the nets, and take the whole covey.

11. Partridge — Literally, the caller. It is uncertain what bird is meant, but the weight of testimony lies in favour of the common version. Sitteth, etc. — Rather, gathereth eggs she hath not brought forth. There is no proof of any such habit on the part of this bird. The saying is probably a proverbial one, and so is accounted for by the existence of the proverb. It is a fit illustration of the folly of the man who accumulates by fraud and treachery, to be finally dispossessed of his ill-gotten gains, and die a fool.

Verse 12. A glorious high throne] As he is cursed who trusts in man, so he is blessed who trusts in GOD. He is here represented as on a throne in his temple; to him in the means of grace all should resort. He is the support, and a glorious support, of all them that trust in him.

Verse 12. A glorious high throne, &c. — “As in the preceding verses was set forth the vain dependance of him who seeks to advance himself by indirect methods; so here we are taught the solid foundation which he builds upon who has recourse to the divine blessing, and seeks to recommend himself to the favour of that Being, to whom Israel was taught to look up for support, and whose kingdom, from all eternity, ruleth over all.” The temple at Jerusalem, where God manifested his special presence, where his lively oracles were lodged, where the people paid their homage to their sovereign, and whither they fled for refuge in distress, was the place of their sanctuary, and might properly be termed a glorious high throne. It was a throne of holiness, which made it glorious; it was God’s throne, which made it truly high. And it was the honour of Israel that God set up his throne among them. Jeremiah may mention this here partly as a plea with God to show mercy to their land in honour of the throne of his glory; and partly as an aggravation of the sin of the people, in forsaking God, though his throne was among them, and so profaning his crown and the place of his sanctuary.

Ver. 12. A glorious high throne was established in paradise, where the fiery sword of the cherubim kept fallen man from the tree of life. The holy patriarchs had altars where they approached the throne of God. The mercyseat was established in the tabernacle and in the temple, towards which Daniel opened his window and prayed. From this throne the Lord gave sentence against the Assyrian army, and at all times made his throne a refuge for his people. This glorious throne, the throne of grace, now fills the christian church. Isaiah 2. 6. 60. Zechariah 6:12, 13.

12. Glorious high throne — Here commences a brief but most impressive invocation of Jehovah. The copula should not be used in this verse, as such a cold, dogmatic statement would be here most inappropriate. These phrases are a part of the invocation. As the mind mounts up to God, it first rests on what might be called the externals of his presence, and, through these, approaches his personality. O throne of glory, set on high (literally, loftiness) from the beginning, place of our sanctuary — Jehovah, the hope of Israel.

V. 13. Depart-From what I have revealed to them as thy will, shall have no portion beyond the earth.

Verse 13. Written in the earth] They shall never come to true honour. Their names shall be written in the dust; and the first wind that blows over it shall mar every letter, and render it illegible.

Verse 13. O Lord, the hope of Israel — That is, He in whom alone thy true Israel can hope; all they that forsake thee shall be ashamed — Those who forsake thy law and that rule which thou hast given them, whereby to direct their conversation, will sooner or later be ashamed of such their disobedience. Or, as Lowth paraphrases the words, “Thou hast given many gracious promises to thy people, to encourage them to trust in thee; and they that forsake their interest in thy goodness will find all other expectations fail and disappoint them;” and they that depart from me — From my love and service, says God, and their reliance upon me, shall be written in the earth — Shall have no portion beyond the earth, on which they set their affections. Or, their names and memories shall be soon extinct; like words written in the dust: they shall not be registered among my people, nor shall their names be recorded in the book of life. The expression seems to allude to registers kept of the members of cities or corporations, the privileges of which none can pretend to but they who have their names entered in such registers; because they have forsaken the Lord, the fountain of living waters — The only certain relief and comfort of any people, the fountain and origin of all the good they can hope for. See note on Jeremiah 2:13.

13. Written in the earth — Where they shall soon disappear. In Exodus 32:32, it is implied that the friends of God have their names written in his book, and in Daniel 12:1, this is called the “book of life.” “Written in the earth” stands in contrast with this book of God’s remembrance. That depart from me — One of many instances in which the prophet seems to identify himself with Jehovah, so that to leave one would be to leave the other.

V. 14. For thou art-He whom alone I have reason to praise for mercies already received.

Verse 14. Heal me—and I shall be healed] That is, I shall be thoroughly healed, and effectually saved, if thou undertake for me. Thou art my praise.] The whole glory of the work of salvation belongs to thee alone.

Verse 14. Heal me, O Lord, &c. — Most interpreters understand the prophet as addressing God here in his own behalf. He represents himself as a person wounded, or sick, either with a sense of the dishonour done to God by the sins of the people, or with their reproaches poured upon himself, and he begs of God to heal him, God only having power to do it. Save me, for thou art my praise — It is from thee only that I expect relief and comfort in all my troubles: and as I acknowledge that all the blessings I enjoy come from thee, so it is to thee I return all thanks and praise.

PRAYER FOR PROTECTION AND SAFETY, 14-18.

14. Heal… save — Here begins the prophet’s prayer for himself, and the paragraph division should come here.

V. 15. Where-Daring the vengeance of God.

Verse 15. Where is the word of the Lord?] Where is the accomplishment of his threatenings? Thou hast said that the city and the temple should both be destroyed. No such events have yet taken place. But they did take place, and every tittle of the menace was strictly fulfilled.

Verses 15-18. Behold, they say unto me — Scoffing at me, as if I had denounced threatenings in thy name, without any order or direction from thee: Where is the word of the Lord? — Like the scoffers, mentioned by St. Peter, 2 Peter 3:4, saying, Where is the promise of his coming? This has been the practice of all wicked men, hardened in their sinful courses, and resolved to go on in them: they put the evil day far from them, and scoff at all denunciations of divine wrath. Let it come now — So said these scoffers, daring the vengeance of God, and challenging him to execute the judgments he had threatened. As for me, I have not hastened, &c. — Dr. Waterland translates this clause, “But as for me, I have not forced or intruded myself upon thee for a pastor.” To the same sense the Geneva translation interprets the words. According to which reading the prophet solemnly appeals to God that he had not intruded himself into the office of a prophet, nor had been desirous of an employment that foreboded so much evil to others, and brought a great deal of trouble upon himself. The words in the Hebrew, however, are literally as our translation expresses them, and may be paraphrased thus, “As I did not seek the office of a prophet, so when thou wast pleased to call me to it I did not decline it.” The LXX, render it, egw de ouk ekopiasa katakolouqwn opisw sou, I have not been weary of following thee. Neither have I desired the woful day — Namely, the day of the accomplishment of his prophecies. Though, when it came, it would prove him to have been a true prophet, which they had questioned, and would be the avenging of him upon his persecutors, and therefore, on those accounts, he might have been tempted to desire it; yet, as it would be a woful day to Jerusalem, he deprecated it, and could appeal to God that he wished it might never come. That which came out of my lips was right before thee — That is, it exactly agreed with what I had received from thee. Be not a terror unto me — Amidst all the terrors, with which mine adversaries threaten me, let me still find comfort in thee; and let not any apprehension of being forsaken by thee be added to my other fears. Let them be confounded, &c. — See notes on Jeremiah 11:20, and 16:18.

PRAYER FOR PROTECTION AND SAFETY, 14-18.

14. Heal… save — Here begins the prophet’s prayer for himself, and the paragraph division should come here.

V. 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.

Verse 16. I have not hastened from being a pastor] Dr. Blayney translates thus: “But I have not been in haste to outrun thy guidance.” I was obliged to utter thy prediction; but I have not hastened the evil day. For the credit of my prophecy I have not desired the calamity to come speedily; I have rather pleaded for respite. I have followed thy steps, and proclaimed thy truth. I did not desire to be a prophet; but thou hast commanded, and I obeyed.

Verses 15-18. Behold, they say unto me — Scoffing at me, as if I had denounced threatenings in thy name, without any order or direction from thee: Where is the word of the Lord? — Like the scoffers, mentioned by St. Peter, 2 Peter 3:4, saying, Where is the promise of his coming? This has been the practice of all wicked men, hardened in their sinful courses, and resolved to go on in them: they put the evil day far from them, and scoff at all denunciations of divine wrath. Let it come now — So said these scoffers, daring the vengeance of God, and challenging him to execute the judgments he had threatened. As for me, I have not hastened, &c. — Dr. Waterland translates this clause, “But as for me, I have not forced or intruded myself upon thee for a pastor.” To the same sense the Geneva translation interprets the words. According to which reading the prophet solemnly appeals to God that he had not intruded himself into the office of a prophet, nor had been desirous of an employment that foreboded so much evil to others, and brought a great deal of trouble upon himself. The words in the Hebrew, however, are literally as our translation expresses them, and may be paraphrased thus, “As I did not seek the office of a prophet, so when thou wast pleased to call me to it I did not decline it.” The LXX, render it, egw de ouk ekopiasa katakolouqwn opisw sou, I have not been weary of following thee. Neither have I desired the woful day — Namely, the day of the accomplishment of his prophecies. Though, when it came, it would prove him to have been a true prophet, which they had questioned, and would be the avenging of him upon his persecutors, and therefore, on those accounts, he might have been tempted to desire it; yet, as it would be a woful day to Jerusalem, he deprecated it, and could appeal to God that he wished it might never come. That which came out of my lips was right before thee — That is, it exactly agreed with what I had received from thee. Be not a terror unto me — Amidst all the terrors, with which mine adversaries threaten me, let me still find comfort in thee; and let not any apprehension of being forsaken by thee be added to my other fears. Let them be confounded, &c. — See notes on Jeremiah 11:20, and 16:18.

16. A pastor to follow thee — Better, a shepherd after thee. The woful day — Literally, the day of mortal sickness: the day of judgment and calamity to the city and nation. Was right before thee — Omit the misleading word “right” inserted by the translators. The meaning is: I have spoken as in God’s presence. No higher claim could be set up by an ambassador of heaven. Did every Christian minister always have as realizing and vivid a sense of God’s presence as of the presence of his fellow men, it would elevate and purify the tone and spirit of his utterances as nothing else could.

Verse 17. Be not a terror unto me] Do not command me to predict miseries, and abandon me to them and to my enemies.

Verses 15-18. Behold, they say unto me — Scoffing at me, as if I had denounced threatenings in thy name, without any order or direction from thee: Where is the word of the Lord? — Like the scoffers, mentioned by St. Peter, 2 Peter 3:4, saying, Where is the promise of his coming? This has been the practice of all wicked men, hardened in their sinful courses, and resolved to go on in them: they put the evil day far from them, and scoff at all denunciations of divine wrath. Let it come now — So said these scoffers, daring the vengeance of God, and challenging him to execute the judgments he had threatened. As for me, I have not hastened, &c. — Dr. Waterland translates this clause, “But as for me, I have not forced or intruded myself upon thee for a pastor.” To the same sense the Geneva translation interprets the words. According to which reading the prophet solemnly appeals to God that he had not intruded himself into the office of a prophet, nor had been desirous of an employment that foreboded so much evil to others, and brought a great deal of trouble upon himself. The words in the Hebrew, however, are literally as our translation expresses them, and may be paraphrased thus, “As I did not seek the office of a prophet, so when thou wast pleased to call me to it I did not decline it.” The LXX, render it, egw de ouk ekopiasa katakolouqwn opisw sou, I have not been weary of following thee. Neither have I desired the woful day — Namely, the day of the accomplishment of his prophecies. Though, when it came, it would prove him to have been a true prophet, which they had questioned, and would be the avenging of him upon his persecutors, and therefore, on those accounts, he might have been tempted to desire it; yet, as it would be a woful day to Jerusalem, he deprecated it, and could appeal to God that he wished it might never come. That which came out of my lips was right before thee — That is, it exactly agreed with what I had received from thee. Be not a terror unto me — Amidst all the terrors, with which mine adversaries threaten me, let me still find comfort in thee; and let not any apprehension of being forsaken by thee be added to my other fears. Let them be confounded, &c. — See notes on Jeremiah 11:20, and 16:18.

PRAYER FOR PROTECTION AND SAFETY, 14-18.

14. Heal… save — Here begins the prophet’s prayer for himself, and the paragraph division should come here.

Verse 18. Let them be confounded] They shall be confounded. These words are to be understood as simple predictions, rather than prayers.

Verses 15-18. Behold, they say unto me — Scoffing at me, as if I had denounced threatenings in thy name, without any order or direction from thee: Where is the word of the Lord? — Like the scoffers, mentioned by St. Peter, 2 Peter 3:4, saying, Where is the promise of his coming? This has been the practice of all wicked men, hardened in their sinful courses, and resolved to go on in them: they put the evil day far from them, and scoff at all denunciations of divine wrath. Let it come now — So said these scoffers, daring the vengeance of God, and challenging him to execute the judgments he had threatened. As for me, I have not hastened, &c. — Dr. Waterland translates this clause, “But as for me, I have not forced or intruded myself upon thee for a pastor.” To the same sense the Geneva translation interprets the words. According to which reading the prophet solemnly appeals to God that he had not intruded himself into the office of a prophet, nor had been desirous of an employment that foreboded so much evil to others, and brought a great deal of trouble upon himself. The words in the Hebrew, however, are literally as our translation expresses them, and may be paraphrased thus, “As I did not seek the office of a prophet, so when thou wast pleased to call me to it I did not decline it.” The LXX, render it, egw de ouk ekopiasa katakolouqwn opisw sou, I have not been weary of following thee. Neither have I desired the woful day — Namely, the day of the accomplishment of his prophecies. Though, when it came, it would prove him to have been a true prophet, which they had questioned, and would be the avenging of him upon his persecutors, and therefore, on those accounts, he might have been tempted to desire it; yet, as it would be a woful day to Jerusalem, he deprecated it, and could appeal to God that he wished it might never come. That which came out of my lips was right before thee — That is, it exactly agreed with what I had received from thee. Be not a terror unto me — Amidst all the terrors, with which mine adversaries threaten me, let me still find comfort in thee; and let not any apprehension of being forsaken by thee be added to my other fears. Let them be confounded, &c. — See notes on Jeremiah 11:20, and 16:18.

18. Let not me be confounded — This prayer for himself becomes here a prayer against his enemies, and yet not so much foes of Jeremiah as of Jehovah. It is not personal hate and vindictiveness which breathes through these words, but love for God and jealousy for his honour. EXHORTATION TO HALLOW THE SABBATH 19-27.

Verse 19. The gate of the children of the people] I suppose the most public gate is meant; that through which there was the greatest thoroughfare.

Verses 19-24. Thus saith the Lord, Go, &c. — Here we evidently have a distinct prophecy, which the prophet was commanded to deliver most probably soon, if not immediately, after the foregoing. Stand in the gate of the children of the people — By which It seems is meant the gate most frequented by the people; being that nearest the palace, where the kings of Judah held their most solemn courts of judicature, or by which they ordinarily went out of the city, and returned into it. And say, Hear ye the word of the Lord, ye kings of Judah — The word of the Lord equally concerns the highest and the lowest, the greatest princes as well as the meanest subjects. Thus saith the Lord, Take heed to yourselves — The Hebrew is, Take heed to your souls, intimating that the sanctification of the sabbath is an important thing, wherein the welfare of men’s souls is concerned. Neither carry forth a burden, &c. — See notes on Nehemiah 13:15-22. Neither do ye any work — Servile work was forbidden to be done upon their solemn festivals, Leviticus 23:8, 35, much more upon the sabbath days. But hallow ye the sabbath days — “The sabbath was instituted as a sign or token of God’s covenant with his people, Exodus 31:13, and the observance of it was the distinguishing character of a Jew, whereby he declared himself to be a worshipper of the true God, who made heaven and earth, and ordained the sabbath day as a memorial of the creation. So that for the Jews to profane the sabbath, was in effect to renounce their share in God’s covenant.”

19, 20. The connexion here is certainly not close: but the theme introduced is related to the general drift in that it lays bare another of the causes of Judah’s ruin. Gate of the children of the people — Was this a gate of the city or the temple? As we find elsewhere no intimation of a gate with such a designation, we must fall back on general conjecture. The force of the phrase would seem to be, the people’s gate; and yet it is said that the kings of Judah come in… by these gates. This would suggest a gate into the people’s court of the sanctuary, the priests gaining admission to their court by means of another gate. The “children of the people,” then, must mean the people as distinguished from the priests; or, in other words, the laity. It is possible that even then the traffic by which the temple was defiled in our Lord’s time had commenced, and that there was a violation of the law of the sabbath even at the sanctuary itself.

Verse 20. Ye kings of Judah, and all Judah] This last clause is wanting in eight of Kennicott’s and Deuteronomy Rossi’s MSS., in the Arabic, and some copies of the Septuagint.

Verses 19-24. Thus saith the Lord, Go, &c. — Here we evidently have a distinct prophecy, which the prophet was commanded to deliver most probably soon, if not immediately, after the foregoing. Stand in the gate of the children of the people — By which It seems is meant the gate most frequented by the people; being that nearest the palace, where the kings of Judah held their most solemn courts of judicature, or by which they ordinarily went out of the city, and returned into it. And say, Hear ye the word of the Lord, ye kings of Judah — The word of the Lord equally concerns the highest and the lowest, the greatest princes as well as the meanest subjects. Thus saith the Lord, Take heed to yourselves — The Hebrew is, Take heed to your souls, intimating that the sanctification of the sabbath is an important thing, wherein the welfare of men’s souls is concerned. Neither carry forth a burden, &c. — See notes on Nehemiah 13:15-22. Neither do ye any work — Servile work was forbidden to be done upon their solemn festivals, Leviticus 23:8, 35, much more upon the sabbath days. But hallow ye the sabbath days — “The sabbath was instituted as a sign or token of God’s covenant with his people, Exodus 31:13, and the observance of it was the distinguishing character of a Jew, whereby he declared himself to be a worshipper of the true God, who made heaven and earth, and ordained the sabbath day as a memorial of the creation. So that for the Jews to profane the sabbath, was in effect to renounce their share in God’s covenant.”

19, 20. The connexion here is certainly not close: but the theme introduced is related to the general drift in that it lays bare another of the causes of Judah’s ruin. Gate of the children of the people — Was this a gate of the city or the temple? As we find elsewhere no intimation of a gate with such a designation, we must fall back on general conjecture. The force of the phrase would seem to be, the people’s gate; and yet it is said that the kings of Judah come in… by these gates. This would suggest a gate into the people’s court of the sanctuary, the priests gaining admission to their court by means of another gate. The “children of the people,” then, must mean the people as distinguished from the priests; or, in other words, the laity. It is possible that even then the traffic by which the temple was defiled in our Lord’s time had commenced, and that there was a violation of the law of the sabbath even at the sanctuary itself.

Verse 21. Take heed to yourselves and bear no burden] From this and the following verses we find the ruin of the Jews attributed to the breach of the Sabbath; as this led to a neglect of sacrifice, the ordinances of religion, and all public worship, so it necessarily brought with it all immorality. This breach of the Sabbath was that which let in upon them all the waters of God’s wrath.

Verses 19-24. Thus saith the Lord, Go, &c. — Here we evidently have a distinct prophecy, which the prophet was commanded to deliver most probably soon, if not immediately, after the foregoing. Stand in the gate of the children of the people — By which It seems is meant the gate most frequented by the people; being that nearest the palace, where the kings of Judah held their most solemn courts of judicature, or by which they ordinarily went out of the city, and returned into it. And say, Hear ye the word of the Lord, ye kings of Judah — The word of the Lord equally concerns the highest and the lowest, the greatest princes as well as the meanest subjects. Thus saith the Lord, Take heed to yourselves — The Hebrew is, Take heed to your souls, intimating that the sanctification of the sabbath is an important thing, wherein the welfare of men’s souls is concerned. Neither carry forth a burden, &c. — See notes on Nehemiah 13:15-22. Neither do ye any work — Servile work was forbidden to be done upon their solemn festivals, Leviticus 23:8, 35, much more upon the sabbath days. But hallow ye the sabbath days — “The sabbath was instituted as a sign or token of God’s covenant with his people, Exodus 31:13, and the observance of it was the distinguishing character of a Jew, whereby he declared himself to be a worshipper of the true God, who made heaven and earth, and ordained the sabbath day as a memorial of the creation. So that for the Jews to profane the sabbath, was in effect to renounce their share in God’s covenant.”

21, 22. Take heed to yourselves — Literally, to your souls. Bear no burden… neither do ye any work — These are specifications as to the law of the sabbath, suggested, probably, by violations which were common. The bearing of burdens probably refers to market trade and business. It is not unlikely that the country people, as they came to temple-service, were accustomed to “mingle traffic with their devotions;” and, as has been suggested, the fact that the people of Jerusalem were forbidden to carry burdens out of their houses seems to point to a practice on their part of carrying their wares to the gates for the purpose of traffic with the inhabitants on their holy day.

Verses 19-24. Thus saith the Lord, Go, &c. — Here we evidently have a distinct prophecy, which the prophet was commanded to deliver most probably soon, if not immediately, after the foregoing. Stand in the gate of the children of the people — By which It seems is meant the gate most frequented by the people; being that nearest the palace, where the kings of Judah held their most solemn courts of judicature, or by which they ordinarily went out of the city, and returned into it. And say, Hear ye the word of the Lord, ye kings of Judah — The word of the Lord equally concerns the highest and the lowest, the greatest princes as well as the meanest subjects. Thus saith the Lord, Take heed to yourselves — The Hebrew is, Take heed to your souls, intimating that the sanctification of the sabbath is an important thing, wherein the welfare of men’s souls is concerned. Neither carry forth a burden, &c. — See notes on Nehemiah 13:15-22. Neither do ye any work — Servile work was forbidden to be done upon their solemn festivals, Leviticus 23:8, 35, much more upon the sabbath days. But hallow ye the sabbath days — “The sabbath was instituted as a sign or token of God’s covenant with his people, Exodus 31:13, and the observance of it was the distinguishing character of a Jew, whereby he declared himself to be a worshipper of the true God, who made heaven and earth, and ordained the sabbath day as a memorial of the creation. So that for the Jews to profane the sabbath, was in effect to renounce their share in God’s covenant.”

21, 22. Take heed to yourselves — Literally, to your souls. Bear no burden… neither do ye any work — These are specifications as to the law of the sabbath, suggested, probably, by violations which were common. The bearing of burdens probably refers to market trade and business. It is not unlikely that the country people, as they came to temple-service, were accustomed to “mingle traffic with their devotions;” and, as has been suggested, the fact that the people of Jerusalem were forbidden to carry burdens out of their houses seems to point to a practice on their part of carrying their wares to the gates for the purpose of traffic with the inhabitants on their holy day.

Verses 19-24. Thus saith the Lord, Go, &c. — Here we evidently have a distinct prophecy, which the prophet was commanded to deliver most probably soon, if not immediately, after the foregoing. Stand in the gate of the children of the people — By which It seems is meant the gate most frequented by the people; being that nearest the palace, where the kings of Judah held their most solemn courts of judicature, or by which they ordinarily went out of the city, and returned into it. And say, Hear ye the word of the Lord, ye kings of Judah — The word of the Lord equally concerns the highest and the lowest, the greatest princes as well as the meanest subjects. Thus saith the Lord, Take heed to yourselves — The Hebrew is, Take heed to your souls, intimating that the sanctification of the sabbath is an important thing, wherein the welfare of men’s souls is concerned. Neither carry forth a burden, &c. — See notes on Nehemiah 13:15-22. Neither do ye any work — Servile work was forbidden to be done upon their solemn festivals, Leviticus 23:8, 35, much more upon the sabbath days. But hallow ye the sabbath days — “The sabbath was instituted as a sign or token of God’s covenant with his people, Exodus 31:13, and the observance of it was the distinguishing character of a Jew, whereby he declared himself to be a worshipper of the true God, who made heaven and earth, and ordained the sabbath day as a memorial of the creation. So that for the Jews to profane the sabbath, was in effect to renounce their share in God’s covenant.”

Verse 24. If ye diligently hearken unto me] So we find that though their destruction was positively threatened, yet still there was an unexpressed proviso that, if they did return to the Lord, the calamities should be averted, and a succession of princes would have been continued on the throne of David, Jeremiah 17:25, 26.

Verses 19-24. Thus saith the Lord, Go, &c. — Here we evidently have a distinct prophecy, which the prophet was commanded to deliver most probably soon, if not immediately, after the foregoing. Stand in the gate of the children of the people — By which It seems is meant the gate most frequented by the people; being that nearest the palace, where the kings of Judah held their most solemn courts of judicature, or by which they ordinarily went out of the city, and returned into it. And say, Hear ye the word of the Lord, ye kings of Judah — The word of the Lord equally concerns the highest and the lowest, the greatest princes as well as the meanest subjects. Thus saith the Lord, Take heed to yourselves — The Hebrew is, Take heed to your souls, intimating that the sanctification of the sabbath is an important thing, wherein the welfare of men’s souls is concerned. Neither carry forth a burden, &c. — See notes on Nehemiah 13:15-22. Neither do ye any work — Servile work was forbidden to be done upon their solemn festivals, Leviticus 23:8, 35, much more upon the sabbath days. But hallow ye the sabbath days — “The sabbath was instituted as a sign or token of God’s covenant with his people, Exodus 31:13, and the observance of it was the distinguishing character of a Jew, whereby he declared himself to be a worshipper of the true God, who made heaven and earth, and ordained the sabbath day as a memorial of the creation. So that for the Jews to profane the sabbath, was in effect to renounce their share in God’s covenant.”

Verses 25-27. Then shall there enter into the gates of this city, &c. — “From hence it appears,” says Lowth, “that the judgments denounced against Jerusalem, at least as far as they threatened the city with utter destruction, were not irreversible. And from Jeremiah’s advice to Zedekiah, Jeremiah 38:17, it may be concluded, that if the king had hearkened to that counsel, the city would not have been destroyed, and he himself might have continued a tributary king under Nebuchadnezzar. It is true, that in several other chapters of this prophecy, God, upon foresight of the Jews’ impenitence, pronounces a peremptory sentence upon them. See note on Jeremiah 4:28.” From the land of Benjamin — See notes on Jeremiah 1:1; 6:1. And from the plain, and from the mountain — “These divisions of the country belonging to the tribe of Judah may be found, Joshua 15:21, 33, 48; and these, together with the tribe of Benjamin, made up the whole kingdom of Judah, when taken separate from the kingdom of Israel, or of the ten tribes. See the same enumeration Jeremiah 32:44.” Bringing burnt-offerings and sacrifices, &c. — The sum of these three verses is, that if they would sanctify the Lord’s sabbath, observing also all the other parts of God’s law, which are doubtless included, they should either continue in, or be restored unto, their ancient, civil, and ecclesiastical state. Their city and temple should be preserved; they should have kings and princes in their former order and splendour, and men should come from all parts of the country bringing their usual sacrifices and offerings to the temple, and those of all sorts. But if you will not hearken unto me — Here the Lord denounces a threatening the reverse of the former promise, which should be executed upon their acting contrary to the duty to which that promise was annexed. God would destroy their city by fire; their highest and noblest structures should be burned down: and though the hand of the enemy should do this, yet God should order them to do it; so that it should be a fire of his kindling, and therefore should not be likely to be quenched till it had effected the purpose for which God appointed it.

25. Then shall there enter — A noble picture of national grandeur and prosperity. Sitting upon the throne of David — Such elevation belongs, in strictness, only to kings, but the term princes is associated, perhaps to give the picture a more popular cast. Riding in chariots and on horses, suggests what, in such case, would be the “undiminished splendour of the rule of David’s race.”

Verses 25-27. Then shall there enter into the gates of this city, &c. — “From hence it appears,” says Lowth, “that the judgments denounced against Jerusalem, at least as far as they threatened the city with utter destruction, were not irreversible. And from Jeremiah’s advice to Zedekiah, Jeremiah 38:17, it may be concluded, that if the king had hearkened to that counsel, the city would not have been destroyed, and he himself might have continued a tributary king under Nebuchadnezzar. It is true, that in several other chapters of this prophecy, God, upon foresight of the Jews’ impenitence, pronounces a peremptory sentence upon them. See note on Jeremiah 4:28.” From the land of Benjamin — See notes on Jeremiah 1:1; 6:1. And from the plain, and from the mountain — “These divisions of the country belonging to the tribe of Judah may be found, Joshua 15:21, 33, 48; and these, together with the tribe of Benjamin, made up the whole kingdom of Judah, when taken separate from the kingdom of Israel, or of the ten tribes. See the same enumeration Jeremiah 32:44.” Bringing burnt-offerings and sacrifices, &c. — The sum of these three verses is, that if they would sanctify the Lord’s sabbath, observing also all the other parts of God’s law, which are doubtless included, they should either continue in, or be restored unto, their ancient, civil, and ecclesiastical state. Their city and temple should be preserved; they should have kings and princes in their former order and splendour, and men should come from all parts of the country bringing their usual sacrifices and offerings to the temple, and those of all sorts. But if you will not hearken unto me — Here the Lord denounces a threatening the reverse of the former promise, which should be executed upon their acting contrary to the duty to which that promise was annexed. God would destroy their city by fire; their highest and noblest structures should be burned down: and though the hand of the enemy should do this, yet God should order them to do it; so that it should be a fire of his kindling, and therefore should not be likely to be quenched till it had effected the purpose for which God appointed it.

26. They shall come — An answering description of religious grandeur and prosperity. The specifications are such as give completeness to the picture. As to offerings, the two great classes are mentioned, namely, bloody — burnt offerings and sacrifices, and unbloody — meat offerings and incense. As to localities, we have cities of Judah, places about Jerusalem, land of Benjamin, the plain, the mountains, and the south — showing the universal participation of the people.

Verse 27. But if ye will not hearken] Then their sin lay at their own door. How fully were they warned; and how basely did they reject the counsel of God against themselves!

JEREMIAH

Verses 25-27. Then shall there enter into the gates of this city, &c. — “From hence it appears,” says Lowth, “that the judgments denounced against Jerusalem, at least as far as they threatened the city with utter destruction, were not irreversible. And from Jeremiah’s advice to Zedekiah, Jeremiah 38:17, it may be concluded, that if the king had hearkened to that counsel, the city would not have been destroyed, and he himself might have continued a tributary king under Nebuchadnezzar. It is true, that in several other chapters of this prophecy, God, upon foresight of the Jews’ impenitence, pronounces a peremptory sentence upon them. See note on Jeremiah 4:28.” From the land of Benjamin — See notes on Jeremiah 1:1; 6:1. And from the plain, and from the mountain — “These divisions of the country belonging to the tribe of Judah may be found, Joshua 15:21, 33, 48; and these, together with the tribe of Benjamin, made up the whole kingdom of Judah, when taken separate from the kingdom of Israel, or of the ten tribes. See the same enumeration Jeremiah 32:44.” Bringing burnt-offerings and sacrifices, &c. — The sum of these three verses is, that if they would sanctify the Lord’s sabbath, observing also all the other parts of God’s law, which are doubtless included, they should either continue in, or be restored unto, their ancient, civil, and ecclesiastical state. Their city and temple should be preserved; they should have kings and princes in their former order and splendour, and men should come from all parts of the country bringing their usual sacrifices and offerings to the temple, and those of all sorts. But if you will not hearken unto me — Here the Lord denounces a threatening the reverse of the former promise, which should be executed upon their acting contrary to the duty to which that promise was annexed. God would destroy their city by fire; their highest and noblest structures should be burned down: and though the hand of the enemy should do this, yet God should order them to do it; so that it should be a fire of his kindling, and therefore should not be likely to be quenched till it had effected the purpose for which God appointed it.

27. I kindle a fire in the gates — The very places mentioned as those of disobedience and profanation. God’s punitive judgments always move in the precise path of sin, and will follow it out in all its windings and ramifications.