Jeremiah · Chapter 18

Verse 1. The word which came to Jeremiah] This discourse is supposed to have been delivered some time in the reign of Jehoiakim, probably within the first three years.

Verses 1-4. The word which came to Jeremiah, &c. — We have here the beginning of a new discourse of Jeremiah, which, if introduced in its proper place, as we have reason to think it is, was probably also, as well as the foregoing, delivered in some part of the first three years of Jehoiakim’s reign. Arise, and go down to the potter’s house — Some well-known place where pots were made; and there I will cause thee to hear my words — I will further reveal my mind to thee, that thou mayest make it known to this people. God has frequently condescended to teach us his will by very familiar and striking images. Then I went, &c. — Not being disobedient to the heavenly vision. And behold he wrought a work on the wheels — Hebrew, µynbah l[, literally, upon the stones. Thus also the LXX., epi twn liqwn. “There can be no doubt,” says Blaney, “that the machine is intended on which the potters formed their earthen vessels; and the appellation, oi liqoi, the stones, will appear very proper, if we consider this machine as consisting of a pair of circular stones placed one upon another like millstones; of which the lower was immoveable, but the upper one turned upon the foot of a spindle or axis, and had motion communicated to it by the feet of the potter sitting at his work; as may be learned from Ecclus. 38:29. Upon the top of this upper stone, which was flat, the clay was placed, which the potter, having given the stone the due velocity, formed into shape with his hand.” And the vessel that he made of clay — Hebrew, rmjk, as clay, that is, while it was yet clay, was marred, was spoiled in the potter’s hand, so that he did not think fit to go on with his design, as to the form of the vessel, but turned the same clay into a vessel of another form: as he judged best. Nothing can more strongly represent the absolute dominion God has over us than this image of the potter fashioning his clay into what form or vessel he pleased.

THE FIGURE OF THE POTTER, 1-4.

1. The word which came, etc. — A general title of the ensuing three chapters, which should be taken together as constituting a single section. This section consists of two parts; distinct, but mutually complementary. The first (chap. 18) contains the parable of the potter and the misshapen vessel; the second (chapters 19, 20) gives an account of the breaking of the pitcher, and of the warnings and persecutions which followed.

Verse 2. Go down to the potter’s house] By this similitude God shows the absolute state of dependence on himself in which he has placed mankind. They are as clay in the hands of the potter; and in reference to every thing here below, he can shape their destinies as he pleases. Again; though while under the providential care of God they may go morally astray, and pervert themselves, yet they can be reclaimed by the almighty and all-wise Operator, and become such vessels as seemeth good for him to make. In considering this parable we must take heed that in running parallels we do not destroy the free agency of man, nor disgrace the goodness and supremacy of God.

Verses 1-4. The word which came to Jeremiah, &c. — We have here the beginning of a new discourse of Jeremiah, which, if introduced in its proper place, as we have reason to think it is, was probably also, as well as the foregoing, delivered in some part of the first three years of Jehoiakim’s reign. Arise, and go down to the potter’s house — Some well-known place where pots were made; and there I will cause thee to hear my words — I will further reveal my mind to thee, that thou mayest make it known to this people. God has frequently condescended to teach us his will by very familiar and striking images. Then I went, &c. — Not being disobedient to the heavenly vision. And behold he wrought a work on the wheels — Hebrew, µynbah l[, literally, upon the stones. Thus also the LXX., epi twn liqwn. “There can be no doubt,” says Blaney, “that the machine is intended on which the potters formed their earthen vessels; and the appellation, oi liqoi, the stones, will appear very proper, if we consider this machine as consisting of a pair of circular stones placed one upon another like millstones; of which the lower was immoveable, but the upper one turned upon the foot of a spindle or axis, and had motion communicated to it by the feet of the potter sitting at his work; as may be learned from Ecclus. 38:29. Upon the top of this upper stone, which was flat, the clay was placed, which the potter, having given the stone the due velocity, formed into shape with his hand.” And the vessel that he made of clay — Hebrew, rmjk, as clay, that is, while it was yet clay, was marred, was spoiled in the potter’s hand, so that he did not think fit to go on with his design, as to the form of the vessel, but turned the same clay into a vessel of another form: as he judged best. Nothing can more strongly represent the absolute dominion God has over us than this image of the potter fashioning his clay into what form or vessel he pleased.

2. Go down — Suggesting the location of the potter’s house or workshop in some valley near the city. The precise spot was in the valley of Hinnom, south of Jerusalem, the place made famous forever by the prophecy of Zechariah, (Zechariah 11:13,) the fulfilment of which is recorded by Matthew.

Verse 3. He wrought a work on the wheels.] האבנים la al haabnayim, upon the stones, the potter’s wheel being usually made of such; the spindle of the moving stone being placed on a stone below, on which it turned, and supported the stone above, on which the vessel was manufactured, and which alone had a rotatory motion. The potter’s wheel in the present day seems to differ very little from that which was in use between two and three thousand years ago.

Verses 1-4. The word which came to Jeremiah, &c. — We have here the beginning of a new discourse of Jeremiah, which, if introduced in its proper place, as we have reason to think it is, was probably also, as well as the foregoing, delivered in some part of the first three years of Jehoiakim’s reign. Arise, and go down to the potter’s house — Some well-known place where pots were made; and there I will cause thee to hear my words — I will further reveal my mind to thee, that thou mayest make it known to this people. God has frequently condescended to teach us his will by very familiar and striking images. Then I went, &c. — Not being disobedient to the heavenly vision. And behold he wrought a work on the wheels — Hebrew, µynbah l[, literally, upon the stones. Thus also the LXX., epi twn liqwn. “There can be no doubt,” says Blaney, “that the machine is intended on which the potters formed their earthen vessels; and the appellation, oi liqoi, the stones, will appear very proper, if we consider this machine as consisting of a pair of circular stones placed one upon another like millstones; of which the lower was immoveable, but the upper one turned upon the foot of a spindle or axis, and had motion communicated to it by the feet of the potter sitting at his work; as may be learned from Ecclus. 38:29. Upon the top of this upper stone, which was flat, the clay was placed, which the potter, having given the stone the due velocity, formed into shape with his hand.” And the vessel that he made of clay — Hebrew, rmjk, as clay, that is, while it was yet clay, was marred, was spoiled in the potter’s hand, so that he did not think fit to go on with his design, as to the form of the vessel, but turned the same clay into a vessel of another form: as he judged best. Nothing can more strongly represent the absolute dominion God has over us than this image of the potter fashioning his clay into what form or vessel he pleased.

3. Wheels — Literally, the two wheels. The potter’s lathe consisted of two frames or wheels revolving horizontally. Of these the lower was the larger, and was worked by the foot to give motion to the upper one. Upon this the potter placed his clay, and shaped it, as it rapidly revolved, with his fingers.

Verse 4. The vessel—was marred in the hands of the potter] It did not stand in the working; it got out of shape; or some gravel or small stone having been incorporated with the mass of clay, made a breach in that part where it was found, so that the potter was obliged to knead up the clay afresh, place it on the wheel, and form it anew; and then it was such a vessel as seemed good to the potter to make it.

Verses 1-4. The word which came to Jeremiah, &c. — We have here the beginning of a new discourse of Jeremiah, which, if introduced in its proper place, as we have reason to think it is, was probably also, as well as the foregoing, delivered in some part of the first three years of Jehoiakim’s reign. Arise, and go down to the potter’s house — Some well-known place where pots were made; and there I will cause thee to hear my words — I will further reveal my mind to thee, that thou mayest make it known to this people. God has frequently condescended to teach us his will by very familiar and striking images. Then I went, &c. — Not being disobedient to the heavenly vision. And behold he wrought a work on the wheels — Hebrew, µynbah l[, literally, upon the stones. Thus also the LXX., epi twn liqwn. “There can be no doubt,” says Blaney, “that the machine is intended on which the potters formed their earthen vessels; and the appellation, oi liqoi, the stones, will appear very proper, if we consider this machine as consisting of a pair of circular stones placed one upon another like millstones; of which the lower was immoveable, but the upper one turned upon the foot of a spindle or axis, and had motion communicated to it by the feet of the potter sitting at his work; as may be learned from Ecclus. 38:29. Upon the top of this upper stone, which was flat, the clay was placed, which the potter, having given the stone the due velocity, formed into shape with his hand.” And the vessel that he made of clay — Hebrew, rmjk, as clay, that is, while it was yet clay, was marred, was spoiled in the potter’s hand, so that he did not think fit to go on with his design, as to the form of the vessel, but turned the same clay into a vessel of another form: as he judged best. Nothing can more strongly represent the absolute dominion God has over us than this image of the potter fashioning his clay into what form or vessel he pleased.

4. The vessel… was marred, etc. — The meaning simply is: If the vessel was marred, he made again another vessel of it. Some MSS., instead of the reading of clay — literally, in clay — have as clay, and this reading, which is given in the margin of the Authorized Version, is adopted by Nagelsbach. But on no ground whatever is it to be preferred.

INTERPRETATION OF THE PARABLE, 5-10.

5, 6. Cannot I do… as this potter — In the application of the emblem used, God refutes the dependence of the Jews on their outward election. As the potter crushes the misshapen vessel in order that it may be refashioned, so Jehovah crushes by affliction his wayward and rebellious people, in order that his purpose as to their mission may not be frustrated.

V. 6. Cannot I do-That God hath an absolute sovereign power to do what he pleases with the work of his hands: but he acts as a just judge, rendering to every man according to his works.

Verse 6. Cannot I do with you as this potter?] Have I not a right to do with a people whom I have created as reason and justice may require? If they do not answer my intentions, may I not reject and destroy them; and act as this potter, make a new vessel out of that which at first did not succeed in his hands?

It is generally supposed that St. Paul has made a very different use of this similitude from that mentioned above. See Romans 9:20, &c. His words are, “Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?” To this every sensible and pious man will answer, Undoubtedly he has. But would any potter make an exceedingly fair and good vessel on purpose to dash it to pieces when he had done? Surely no! And would or could, the God of infinite perfection and love make millions of immortal souls on purpose for eternal perdition, as the horrible decree of reprobation states? No! This is a lie against all the attributes of God. But does not the text state that he can, out of the same lump, the same mass of human nature, make one vessel to honour, and another to dishonour? Yes. But the text does not say, what the horrible decree says, that he makes one part, and indeed the greater, for eternal perdition. But what then is the meaning of the text? Why evidently this: As out of the same mass of clay a potter may make a flagon for the table and a certain utensil for the chamber, the one for a more honourable, the other for a less honourable use, though both equally necessary to the owner; so God, out of the same flesh and blood, may make the tiller of the field and the prophet of the Most High; the one in a more honourable, the other in a less honourable employ; yet both equally necessary in the world, and equally capable of bringing glory to God in their respective places. But if the vessel be marred in his hand, under his providential and gracious dealings, he may reject it as he did the Jews, and make another vessel, such as he is pleased with, of the Gentiles; yet even these marred vessels, the reprobate Jews, are not finally rejected; for all Israel shall be saved in (through) the Lord, i.e., Jesus Christ. And should the Gentiles act as the Jews have done, then they also shall be cut off, and God will call his Church by another name. See Clarke on “Ro 9:22” and below.

Verse 6. Cannot I do with you as this potter? — Have I not as absolute an authority and power over you? Nay, God has an infinitely clearer title to dominion over us than the potter has over the clay, for the potter only gives the clay its form; whereas we have both matter and form from God. As the work of his hands, made and preserved by him, and yet more as sinners redeemed by him, we are entirely in his hands, and at his disposal, and he has an undoubted right to do with us what he pleases. But as a being infinitely holy, just, and gracious, in all his conduct toward his intelligent, free, and immortal offspring, he acts by fixed rules of perfect equity and infinite goodness. He frequently dispenses favours, indeed, to individuals, families, and nations, in a way of sovereignty, but never punishes by arbitrary power. Strong is his hand, and high is his right hand, (Psalm 89:13,) but, as it there follows, justice and judgment are the habitation of his throne. He asserts his absolute power, and tells us what he might do; but at the same time assures us that he will act as a merciful and righteous judge.

Verse 6. As the clay is in the potter’s hand, so are ye in my hand. The sense is given in the next words; the exaltation, or the degradation of a nation, is wholly with the Lord. If they, under the warning, shall repent, and implore mercy, then the Lord will repent, or turn away from the judgments he was about to inflict, and will do them good. How strange, how lamentable then is it that any one should dream here of the personal and eternal election of each individual of the whole human race to happiness and misery! Oh when shall we see our theology purified from all those idle and painful dreams! See on Romans 9:21.

INTERPRETATION OF THE PARABLE, 5-10.

5, 6. Cannot I do… as this potter — In the application of the emblem used, God refutes the dependence of the Jews on their outward election. As the potter crushes the misshapen vessel in order that it may be refashioned, so Jehovah crushes by affliction his wayward and rebellious people, in order that his purpose as to their mission may not be frustrated.

Verses 7. - 10. At what instant I shall speak concerning a nation, &c.— If that nation, against whom, &c.—And at what instant, &c.—If it do evil, &c.] These verses contain what may be called God’s decree by which the whole of his conduct towards man is regulated. If he purpose destruction against an offending person, if that person repent and turn to God, he shall live and not die.

If he purpose peace and salvation to him that walketh uprightly, if he turn from God to the world and sin, he shall die and not live.

Verses 7, 8. At what instant I shall speak concerning a nation, &c. — God speaks thus concerning nations and kingdoms in his word, and by his prophets and ministers. Thus he told Jeremiah 1:10, that he had set him over the nations, to root out and pull down — That is, to declare they should be rooted out and pulled down, or to make known the divine purposes concerning them. If that nation, against whom 1 have pronounced, turn, &c., I will repent, &c. — Repentance in man produces repentance in God. The threatenings of God being conditional, when they are suspended by his long-suffering and mercy, or prevented by the amendment of the persons against whom they are denounced, he is said, in Scripture, to repent; not that the phrase implies that there is any change in him, but that there is a change in us; and that his conduct toward us, provided his denunciations were not conditional, is the same as if he repented or changed his mind. But the reader is desired to see what is said on this subject, Genesis 6:6.

7, 9. At what instant… at what instant — These phrases are correlative, like the now… now, of verse 11.

Verses 7. - 10. At what instant I shall speak concerning a nation, &c.— If that nation, against whom, &c.—And at what instant, &c.—If it do evil, &c.] These verses contain what may be called God’s decree by which the whole of his conduct towards man is regulated. If he purpose destruction against an offending person, if that person repent and turn to God, he shall live and not die.

If he purpose peace and salvation to him that walketh uprightly, if he turn from God to the world and sin, he shall die and not live.

Verses 7, 8. At what instant I shall speak concerning a nation, &c. — God speaks thus concerning nations and kingdoms in his word, and by his prophets and ministers. Thus he told Jeremiah 1:10, that he had set him over the nations, to root out and pull down — That is, to declare they should be rooted out and pulled down, or to make known the divine purposes concerning them. If that nation, against whom 1 have pronounced, turn, &c., I will repent, &c. — Repentance in man produces repentance in God. The threatenings of God being conditional, when they are suspended by his long-suffering and mercy, or prevented by the amendment of the persons against whom they are denounced, he is said, in Scripture, to repent; not that the phrase implies that there is any change in him, but that there is a change in us; and that his conduct toward us, provided his denunciations were not conditional, is the same as if he repented or changed his mind. But the reader is desired to see what is said on this subject, Genesis 6:6.

8. Repent — The strongest type of anthropopathic language applied to God, just as we ascribe the qualities of animate beings to inanimate; as “The sun rises;” “The shore recedes.”

Verses 7. - 10. At what instant I shall speak concerning a nation, &c.— If that nation, against whom, &c.—And at what instant, &c.—If it do evil, &c.] These verses contain what may be called God’s decree by which the whole of his conduct towards man is regulated. If he purpose destruction against an offending person, if that person repent and turn to God, he shall live and not die.

If he purpose peace and salvation to him that walketh uprightly, if he turn from God to the world and sin, he shall die and not live.

Verses 9, 10. If I shall speak concerning a nation to build and to plant — That is, To advance and establish all the true interests of it; if it do evil in my sight, &c. — If it lose its piety and virtue, and become profane and vicious; then will I repent of the good, &c. — I will not proceed with the good work which I was performing in its behalf, but it shall be intermitted; and what favours were further designed it shall be withheld. Thus God changed his purpose concerning Eli’s house, 1 Samuel 2:30; and hurried Israel back into the wilderness, when he had brought them within sight of Canaan; and thus he rejected those lost sheep of the house of Israel who refused to embrace the gospel, notwithstanding the general promises he had made to that people, and even after he had sent his Son to seek and save them. In like manner neither can any particular Christians, nor Christian churches, lay any claim to God’s general promise of preserving and finally saving them, any further than they keep close to that rule of faith and manners which he hath prescribed to them in the New Testament.

7, 9. At what instant… at what instant — These phrases are correlative, like the now… now, of verse 11.

Verses 7. - 10. At what instant I shall speak concerning a nation, &c.— If that nation, against whom, &c.—And at what instant, &c.—If it do evil, &c.] These verses contain what may be called God’s decree by which the whole of his conduct towards man is regulated. If he purpose destruction against an offending person, if that person repent and turn to God, he shall live and not die.

If he purpose peace and salvation to him that walketh uprightly, if he turn from God to the world and sin, he shall die and not live.

Verses 9, 10. If I shall speak concerning a nation to build and to plant — That is, To advance and establish all the true interests of it; if it do evil in my sight, &c. — If it lose its piety and virtue, and become profane and vicious; then will I repent of the good, &c. — I will not proceed with the good work which I was performing in its behalf, but it shall be intermitted; and what favours were further designed it shall be withheld. Thus God changed his purpose concerning Eli’s house, 1 Samuel 2:30; and hurried Israel back into the wilderness, when he had brought them within sight of Canaan; and thus he rejected those lost sheep of the house of Israel who refused to embrace the gospel, notwithstanding the general promises he had made to that people, and even after he had sent his Son to seek and save them. In like manner neither can any particular Christians, nor Christian churches, lay any claim to God’s general promise of preserving and finally saving them, any further than they keep close to that rule of faith and manners which he hath prescribed to them in the New Testament.

10. I will repent of the good — How fearful an illustration of this did God furnish in this very place. They who bought this potter’s field with the price of innocent and holy blood, furnish by so doing an historically perpetual and most sad and impressive instance of a potter’s vessel dashed to destruction.

Verses 11, 12. Now therefore speak to the men of Judah — The Lord now commands his prophet to make a particular application of the more general doctrine which he had before delivered. Thus saith the Lord, Behold, I frame evil against you — I have a work upon the wheel, which, when finished, will effect your ruin; it is therefore your wisdom now to return from your evil ways, and make your doings good. And they said, There is no hope — Thou dost but labour in vain in talking to us. We will walk after our own devices — We will proceed forward in our old course; and we will every one do the imagination of his evil heart — It cannot be supposed that they would call the imaginations of their hearts evil; nor does the prophet mean that they actually expressed themselves in these words; but this was the language of their conduct. They gave evident proof that they were determined to continue in their sins.

APPLICATION OF THE PARABLE, 11-17.

11. Frame — The Hebrew word here is kindred with that for potter, so that the continued reference to the illustration already given is more specific than appears in the Authorized Version.

Verse 12. There is no hope] See Jeremiah 2:25.

Verses 11, 12. Now therefore speak to the men of Judah — The Lord now commands his prophet to make a particular application of the more general doctrine which he had before delivered. Thus saith the Lord, Behold, I frame evil against you — I have a work upon the wheel, which, when finished, will effect your ruin; it is therefore your wisdom now to return from your evil ways, and make your doings good. And they said, There is no hope — Thou dost but labour in vain in talking to us. We will walk after our own devices — We will proceed forward in our old course; and we will every one do the imagination of his evil heart — It cannot be supposed that they would call the imaginations of their hearts evil; nor does the prophet mean that they actually expressed themselves in these words; but this was the language of their conduct. They gave evident proof that they were determined to continue in their sins.

12. No hope — See on Jeremiah 2:25.

Verse 13. The virgin of Israel] Instead of larcy Yisrael, three of Kennicott’s and Deuteronomy Rossi’s MSS., with the Alexandrian copy of the Septuagint, have µlcwry Yerushalem, Jerusalem.

Verses 13, 14. Ask ye now among the heathen — Such an apostacy as you are guilty of (see verse 15) is not to be paralleled among the heathen. Compare Jeremiah 2:10. Who hath heard such things — When did people ever behave toward their idols, which yet were no gods, as my people have behaved toward me? The virgin of Israel — That people who were dedicated to me as a chaste virgin, have since corrupted themselves, and gone a whoring after idols. Will a man leave the snow of Lebanon, &c. — “The two similitudes in this verse are evidently designed to illustrate the unnatural and absurd conduct of the Jewish nation in deserting their own God, and adopting the superstitions of a strange idolatry, in preference to the good old paths which God had ordained for them to walk in. As to the first, Lebanon, it must be observed, was the highest mountain in Israel, lying to the north of it, and having its summit almost always covered with snow; from the whiteness of which it is supposed to have derived its name.” See Ancient Univ. Hist. vol. 1. book 1. p. 570, fol. The same circumstance is also recorded by Tacitus, Hist. lib. 5. c. 6. “Præcipuum montium Libanum erigit, mirum dictu, tantos inter ardores opacum fidumque nivibus.” If we follow the translation in our text, the sense is, It is as strange and unreasonable for men to forsake the true God for idols, as it would be for a thirsty traveller to forego the cold refreshing streams that come in his way, flowing from the melting snows of Lebanon, or the clear waters issuing from a pure spring, in order that he might drink of the stagnant waters of some muddy pool. But, it is to be observed, the words a man, and which cometh, are not in the Hebrew, but supplied by our translators, and considerably alter the sense, which literally is, Will the snow of Lebanon cease from the rock of the field? That is, Will it cease to flow, &c. And by the rock of the field, may be meant the rocks on the level ground on the very top of Lebanon; from which the snow, being melted, flowed down into the vales at the bottom of the mountain. Or, shall the cold overflowing waters, running down, fail? The Vulgate translates the verse to exactly the same sense, “Nunquid deficiet de petra agri nix Libani; aut evelli possunt aquæ erumpentes frigidæ, et defluentes?” And the LXX. to nearly that sense, Mh ekleiyousin apo petrav masoi, h ciwn apo tou Libanou; mh ekklinh udwr biaiwv anemw feromenon; Shall the breasts (that is, the springs) fail from the rock, or snow from Lebanon? Shall water, borne along violently by the wind, turn aside? The sense of the verse seems to be, that the Jews ought no more to have failed in their adherence to the true God, and his service, than the snow on mount Lebanon, or the waters which flow from that mountain into the fields under it, ever fail; in other words, That, as the works of nature preserve their order, and fail not of answering the ends for which they were appointed; so the Jews ought not to have failed of performing their duty to, and showing forth the praises of, Him who chose them to be his peculiar people, and conferred singular privileges upon them in order to these very ends.

13. Heathen — Literally, nations. The word is steadily used as standing over against Israel. Hence the version is good. Virgin of Israel — See on Isaiah 1:8; Jeremiah 14:17.

V. 14. Of Lebanon-Lebanon had rocks, and also fruitful valleys; snow fell upon these rocks, and upon a thaw ran down into the lower places. Reason teaches men not to forsake a greater good for a less, tho’ that greater good was but a poor creature comfort, not to be compared with God.

Verse 14. Will a man leave the snow of Lebanon] Lebanon was the highest mountain in Judea. Would any man in his senses abandon a farm that was always watered by the melted snows of Lebanon, and take a barren rock in its place? How stupid therefore and absurd are my people, who abandon the everlasting God for the worship of idols!

Verses 13, 14. Ask ye now among the heathen — Such an apostacy as you are guilty of (see verse 15) is not to be paralleled among the heathen. Compare Jeremiah 2:10. Who hath heard such things — When did people ever behave toward their idols, which yet were no gods, as my people have behaved toward me? The virgin of Israel — That people who were dedicated to me as a chaste virgin, have since corrupted themselves, and gone a whoring after idols. Will a man leave the snow of Lebanon, &c. — “The two similitudes in this verse are evidently designed to illustrate the unnatural and absurd conduct of the Jewish nation in deserting their own God, and adopting the superstitions of a strange idolatry, in preference to the good old paths which God had ordained for them to walk in. As to the first, Lebanon, it must be observed, was the highest mountain in Israel, lying to the north of it, and having its summit almost always covered with snow; from the whiteness of which it is supposed to have derived its name.” See Ancient Univ. Hist. vol. 1. book 1. p. 570, fol. The same circumstance is also recorded by Tacitus, Hist. lib. 5. c. 6. “Præcipuum montium Libanum erigit, mirum dictu, tantos inter ardores opacum fidumque nivibus.” If we follow the translation in our text, the sense is, It is as strange and unreasonable for men to forsake the true God for idols, as it would be for a thirsty traveller to forego the cold refreshing streams that come in his way, flowing from the melting snows of Lebanon, or the clear waters issuing from a pure spring, in order that he might drink of the stagnant waters of some muddy pool. But, it is to be observed, the words a man, and which cometh, are not in the Hebrew, but supplied by our translators, and considerably alter the sense, which literally is, Will the snow of Lebanon cease from the rock of the field? That is, Will it cease to flow, &c. And by the rock of the field, may be meant the rocks on the level ground on the very top of Lebanon; from which the snow, being melted, flowed down into the vales at the bottom of the mountain. Or, shall the cold overflowing waters, running down, fail? The Vulgate translates the verse to exactly the same sense, “Nunquid deficiet de petra agri nix Libani; aut evelli possunt aquæ erumpentes frigidæ, et defluentes?” And the LXX. to nearly that sense, Mh ekleiyousin apo petrav masoi, h ciwn apo tou Libanou; mh ekklinh udwr biaiwv anemw feromenon; Shall the breasts (that is, the springs) fail from the rock, or snow from Lebanon? Shall water, borne along violently by the wind, turn aside? The sense of the verse seems to be, that the Jews ought no more to have failed in their adherence to the true God, and his service, than the snow on mount Lebanon, or the waters which flow from that mountain into the fields under it, ever fail; in other words, That, as the works of nature preserve their order, and fail not of answering the ends for which they were appointed; so the Jews ought not to have failed of performing their duty to, and showing forth the praises of, Him who chose them to be his peculiar people, and conferred singular privileges upon them in order to these very ends.

Ver. 14. Will a man leave the snow of Lebanon? The supplementary words in the text destroy the sense. It should read, Will the snow thaw on Lebanon, while it covers the rocks on the lower fields? How absurd then must it be, as the prophet infers, for the Jews to leave the Lord for the worship of dumb idols. It is like fetching water afar, when he has a better fountain at his own door; sweet fountains springing at the foot of Lebanon, while the snow melts on its hills.

14. Will a man leave the snow of Lebanon… from the rock of the field? etc. — Two questions arise on this passage: How shall it be translated, and how interpreted?

I. Two translations have been proposed which are worthy of notice: —

1. That of Noyes, after Michaelis, Rosenmuller, Neumann, Maurer, and others: Shall the snow from the rock of Lebanon (snow of Lebanon from the rock) forsake my fields? 1) But in this the phrase, “from the rock,” is harsh and unmeaning. It adds nothing to the sense, and is, certainly, a clumsy expression for “rock of Lebanon.” 2) It mentions Lebanon as the source of the water supply of Palestine, while, in other passages, the sea is so mentioned.

2. That of Keil and Nagelsbach: Will the snow of Lebanon cease from the rock of the field? This is the simplest and most strictly grammatical rendering, and is clearly to be preferred.

II. Two interpretations of this last translation have been given.

1. By “the rock of the field” Mount Zion is meant. In favour of this may be considered: 1) Mount Zion is so called in Jeremiah 17:3, while in Jeremiah 21:13, the kindred phrase, “rock of the plain,” is applied to it. 2) In Psalm 133:8, the “dew of Hermon,” the conspicuous and representative mountain of the Lebanon group is spoken of as “descending upon the mountains of Zion.” 3) The structure of the sentence clearly forbids us to identify the “rock of the field” with Lebanon. But, as bearing against this view, we should note: 1) The application of this phrase to Mount Zion, in another passage, is not conclusive as to its meaning here, though it does create an affirmative presumption. 2) The bold figure in Psalm 133, in which the dew of Hermon is said to come down upon the mountains of Zion, is no sufficient justification of the assumption that there was supposed to be a connexion between the snow of Lebanon and the springs of Jerusalem. If such a notion as this prevailed, either among the many or the few, we ought to find some notice of it in other places. 3) The word “Lebanon” in this place, is rather an appellative than the name of a locality: As the Lebanon snow, etc. The same remark also applies to the passage above alluded to, in which the “dew of Hermon” is mentioned.

2. By the phrase “rock of the field,” Lebanon is meant. 1) This is the natural interpretation. The snow of Lebanon is the snow that rests on Lebanon, and gives it its name — Lebanon=white mountain — and it can leave only the place where it is. Hence, the “rock of the field” is “Lebanon.” 2) This being the natural view, it is in order now to note that no considerations such as are mentioned above bear with conclusive force against it and in favour of any other. 3) This gives a sense at once intelligible and impressive. Just as appeal was once made to the bow in the heavens, which was not a symbol but only a sign of God’s covenant, so here “the prophet appeals to the unchangeableness of one of nature’s most beautiful phenomena — the perpetual snow on the summits of Lebanon” — as a fit token of man’s unchanging faithfulness to God, the source of all gracious supply. 4) This view is strongly confirmed by the remainder of the verse, with which it is in perfect harmony.

Or shall the cold flowing waters, etc.? — Literally, shall the strange, cool, trickling waters be plucked up? (dried up?) By “strange” waters are meant those that come from afar, whose sources are hidden — a phrase seemingly appropriate to the wealth of springs in Lebanon. The epithet “cold” is also suggestive of these. The general idea is that of faithfulness or constancy. The cool, perennial mountain springs, that seem to flow forth from an unwasting fulness, stand in vivid contrast with the deceitful brooks which are so characteristic of Palestine, and which have already been referred to as a symbol of idolatrous trusts. No fitter emblem of the ever-flowing stream of God’s bounty can be found in the range of material nature than the strange, cool, trickling waters of the Lebanon springs. Thus do both members of this difficult verse blend in a most appropriate and expressive symbolism. The “rock of the field” points to the Rock of eternity. The sublime vision of perpetual snow resting on its summit symbolizes that glory which the Eternal as a garment wears. And that equally characteristic feature, the mountain stream, whose waters flow on ever conscious of their distant snowy fountains, is happily expressive of the never-failing stream of the divine beneficence. The appeal is to the constancy of these. Is not nature true in her friendships? Does she not stand always visible and always faithful? Do not her streams of beneficent supply pour forth unceasingly? Even so is God to his people; but they turn away from him to follow after vanity, and “make their land desolate and a perpetual hissing.”

V. 15. Vanity-Idols. Ancient paths-The ways wherein Noah, Abraham, Isaac, and Jacob, and all the ancient patriarchs walked. To walk-In a way not cast up, not fit for God’s people to walk in.

Verses 15-17. Because my people have forgotten me — The fountain of living waters; have forgotten what I am in myself, and what I have been, and am still ready to be to them; have lost their knowledge of me, and their remembrance of what I have done for them; they have burned incense to vanity — To vain idols, the products of men’s vain imaginations, and serving no good purpose whatever; and they have caused them to stumble, &c. — “The worship of idols hath perverted them from following the old, beaten track, plainly set forth in the law of Moses, and in the examples of former ages; (see Jeremiah 6:16;) and hath engaged them in such new and untried ways of worship as will end in their ruin.” — Lowth. To make their land desolate — Though the Jews did not practise idolatry and other sins with this view for they wished nothing less than the desolation of their country; yet they acted as if they wished it, and God had sufficiently warned them it was an effect which would follow upon their conduct. And a perpetual hissing — To be hissed at perpetually by way of insult and scorn, by those who pass by. I will scatter them as with an east wind, &c. — The east wind, being dry and blasting, is commonly used to express the calamities of war, and such like wasting judgments. But the words may perhaps be more intelligibly rendered, As the east wind the stubble, so will I scatter them before the enemy. And I will show them the back and not the face — I will manifest the same aversion from them which they have shown from me; I will not favour but be against them. The metaphor is taken from the custom of kings and princes, which is, to turn their backs on, or go away from, those supplicants whose petitions they will not grant.

15. They have caused — The construction here is impersonal — men have caused, etc. In all probability the reference is to Judah’s false prophets and false priests who really made her to err. Jeremiah 5:31. The idols in themselves were powerless for either good or evil. Ancient paths — Literally, paths of eternity: those ways which are laid in truth and so are changeless. Not cast up — Raised up so as to be above the reach of the floods.

V. 16. Desolate-Not that this was the end they aimed at, but it was the end these courses would certainly issue in.

Verse 16. A perpetual hissing] twqyrv sherikoth, a shrieking, hissing; an expression of contempt.

Verses 15-17. Because my people have forgotten me — The fountain of living waters; have forgotten what I am in myself, and what I have been, and am still ready to be to them; have lost their knowledge of me, and their remembrance of what I have done for them; they have burned incense to vanity — To vain idols, the products of men’s vain imaginations, and serving no good purpose whatever; and they have caused them to stumble, &c. — “The worship of idols hath perverted them from following the old, beaten track, plainly set forth in the law of Moses, and in the examples of former ages; (see Jeremiah 6:16;) and hath engaged them in such new and untried ways of worship as will end in their ruin.” — Lowth. To make their land desolate — Though the Jews did not practise idolatry and other sins with this view for they wished nothing less than the desolation of their country; yet they acted as if they wished it, and God had sufficiently warned them it was an effect which would follow upon their conduct. And a perpetual hissing — To be hissed at perpetually by way of insult and scorn, by those who pass by. I will scatter them as with an east wind, &c. — The east wind, being dry and blasting, is commonly used to express the calamities of war, and such like wasting judgments. But the words may perhaps be more intelligibly rendered, As the east wind the stubble, so will I scatter them before the enemy. And I will show them the back and not the face — I will manifest the same aversion from them which they have shown from me; I will not favour but be against them. The metaphor is taken from the custom of kings and princes, which is, to turn their backs on, or go away from, those supplicants whose petitions they will not grant.

16. Wag his head — Rather, shake his head, a sign, not of contempt, but pity.

V. 17. East wind-The east wind was in those parts the fiercest wind. As the east-wind scatters the chaff, so saith God, I will scatter them. In their calamity-And when they shall be in great calamity, I will turn my back upon them, I will not regard their prayers.

Verse 17. I will scatter them as with an east wind] It is the property of this wind, almost every where, to parch up, blast, and destroy grain and trees, and even cattle and men suffer from it. Hence the old metrical proverb:—

“When the wind blows from the east,

‘Tis good for neither man nor beast.”

Verses 15-17. Because my people have forgotten me — The fountain of living waters; have forgotten what I am in myself, and what I have been, and am still ready to be to them; have lost their knowledge of me, and their remembrance of what I have done for them; they have burned incense to vanity — To vain idols, the products of men’s vain imaginations, and serving no good purpose whatever; and they have caused them to stumble, &c. — “The worship of idols hath perverted them from following the old, beaten track, plainly set forth in the law of Moses, and in the examples of former ages; (see Jeremiah 6:16;) and hath engaged them in such new and untried ways of worship as will end in their ruin.” — Lowth. To make their land desolate — Though the Jews did not practise idolatry and other sins with this view for they wished nothing less than the desolation of their country; yet they acted as if they wished it, and God had sufficiently warned them it was an effect which would follow upon their conduct. And a perpetual hissing — To be hissed at perpetually by way of insult and scorn, by those who pass by. I will scatter them as with an east wind, &c. — The east wind, being dry and blasting, is commonly used to express the calamities of war, and such like wasting judgments. But the words may perhaps be more intelligibly rendered, As the east wind the stubble, so will I scatter them before the enemy. And I will show them the back and not the face — I will manifest the same aversion from them which they have shown from me; I will not favour but be against them. The metaphor is taken from the custom of kings and princes, which is, to turn their backs on, or go away from, those supplicants whose petitions they will not grant.

Ver. 17. An east wind, an expression of God’s terrible anger. See on Psalm 48:7. It was connected with drought, and figuratively denotes the visitations of heaven on the land.

APPLICATION OF THE PARABLE, 11-17.

11. Frame — The Hebrew word here is kindred with that for potter, so that the continued reference to the illustration already given is more specific than appears in the Authorized Version.

V. 18. For-We have the church on our side; the regular priests and the prophets, they know God’s mind as well as he. Let us smite him with the tongue-Expose him, representing him to be what the people hate.

Verse 18. Come, and let us devise devices] Let us form a conspiracy against him, accuse him of being a false prophet, and a contradicter of the words of God, for God has promised us protection, and he says we shall be destroyed, and that God will forsake his people.

Let us smite him with the tongue] ON the tongue; so it should be rendered. Lying and false testimony are punished in the eastern countries, to the present day, by smiting the person on the mouth with a strong piece of leather like the sole of a shoe. Sometimes a bodkin is run through the tongue. Blasphemy, calumny, and cursing of parents, are usually punished in that way among the Chinese.

Verse 18. Then said they, Come, &c. — Namely, after they had heard from Jeremiah what God had ordered him to say to them concerning their destruction; for this seems to be understood. Let us devise devices against Jeremiah — Let us accuse him of being a false prophet; for the law shall not perish from the priest, &c. — For his threatenings plainly contradict God’s promises made to his people. “They seem to have been incensed against him on much the same ground as the Jews, in aftertimes, were against our Saviour and his apostles. They had persuaded themselves, that God had intended for them a perpetual establishment; and would accordingly provide them with a constant succession of man, in all departments, to preserve and maintain the general welfare; namely, priests to direct in all matters of law and religion; wise statesmen to manage their civil concerns; and prophets to make known to them the immediate will of God on all important and extraordinary occasions. Upon this presumption they inferred, that Jeremiah, who foretold the contrary, was a false prophet, and, as such, they determined to punish him.” — Blaney. Let us smite him with the tongue — Let us calumniate and disparage him, traducing him as an enemy to his country. Let us accuse him of crimes against the state, and by that means take away his life; then all his prophecies will die with him. In the margin we read, for the tongue, which may signify, “Let us punish him for his malignant speeches.” “But I rather think,” says Blaney, “we should render it, Let us smite him on the tongue, that is, on the offending part; alluding to a very significant mode of inflicting punishment, by directing it to that particular member which had the most immediate share in the offence, although here it may possibly carry this general import only, ‘Let us punish him so as effectually to silence him.’“

Ver. 18. Let us smite him with the tongue; or on the tongue, as Pashur did: Jeremiah 20:2. The Chaldaic reads, “Let us bear false witness against him.” The hard lot of faithful men when called to deliver the denunciations of heaven against the guilty; and sometimes they have to seal their testimony with their blood.

THE RECEPTION OF THIS DISCOURSE, 18-23.

18. This verse sets forth the effect of Jeremiah’s words on the people. Law shall not perish, etc. — We have no need of this prophet of evil; we have the law and our priests. Smite him with the tongue — A really characteristic Hebrew phrase.

Verses 19-23. Give heed to me, O Lord — The people had determined not to give heed to any of his words, (verse 18,) nor to admit any of his complaints, nor take the least notice of his grievances; therefore he appeals to God, as an impartial judge, that would hear both sides, as every judge ought to do. It is a matter of comfort to faithful ministers that, if men will not give heed to their preaching, yet God will give heed to their praying. And hearken to the voice of them that contend with me — Hear what they have to say against me, and for themselves, and then make it appear that thou sittest upon the throne judging right. Shall evil be recompensed for good? — And shall it go unpunished? Wilt not thou recompense me good for that evil? see 2 Samuel 16:12. “To render good for good,” says Henry, “is human, evil for evil is brutish, good for evil is Christian, but evil for good is devilish; it is so very absurd and wicked a thing that we cannot think but God will avenge it.” They have digged a pit for my soul — That is, They have laid snares for me as for a wild beast; for pits are digged for wild beasts to fall into, that so they may be taken. Therefore the sense is, They have formed a design against my life, and that not in a generous way, by an open assault, against which I might have had an opportunity of defending myself; but in a base, cowardly, clandestine way. Such was the evil they did or devised against him. But see how great the good was which he had done for them: Remember, he says, that I stood before thee to speak good for them — That is, in the execution of my prophetical office, I always interposed, with my prayers, in their behalf, to avert those judgments which, by thy command, I denounced against them. Therefore deliver up their children, &c. — Since they are thus incorrigible, I shall not any more intercede for them, but let those calamities of famine and sword, with which thou hast threatened them, overtake them. Let a cry be heard from their houses, &c. — When they are unexpectedly assaulted by a troop of their enemies, that come to plunder and destroy them. Yet Lord, or, rather, For Lord, thou knowest all their counsel against me, to slay me; forgive not their iniquity, &c. — Compare chap. 11:20; 15:15; Psalm 59:5; on which passages see the notes. Although it redounds to the glory of God’s justice that incorrigible sinners should meet with exemplary punishment; yet these strong imprecations are not to be considered as the effusions of an unholy zeal, but as simple prophecies, in which light, we have shown, in our commentary on the Psalms, many similar expressions occurring there are to be considered.

THE RECEPTION OF THIS DISCOURSE, 18-23.

18. This verse sets forth the effect of Jeremiah’s words on the people. Law shall not perish, etc. — We have no need of this prophet of evil; we have the law and our priests. Smite him with the tongue — A really characteristic Hebrew phrase.

Verse 20. They have digged a pit for my soul.] For my life; this they wish to take away.

Stood before thee to speak good for them] I was their continual intercessor.

Verses 19-23. Give heed to me, O Lord — The people had determined not to give heed to any of his words, (verse 18,) nor to admit any of his complaints, nor take the least notice of his grievances; therefore he appeals to God, as an impartial judge, that would hear both sides, as every judge ought to do. It is a matter of comfort to faithful ministers that, if men will not give heed to their preaching, yet God will give heed to their praying. And hearken to the voice of them that contend with me — Hear what they have to say against me, and for themselves, and then make it appear that thou sittest upon the throne judging right. Shall evil be recompensed for good? — And shall it go unpunished? Wilt not thou recompense me good for that evil? see 2 Samuel 16:12. “To render good for good,” says Henry, “is human, evil for evil is brutish, good for evil is Christian, but evil for good is devilish; it is so very absurd and wicked a thing that we cannot think but God will avenge it.” They have digged a pit for my soul — That is, They have laid snares for me as for a wild beast; for pits are digged for wild beasts to fall into, that so they may be taken. Therefore the sense is, They have formed a design against my life, and that not in a generous way, by an open assault, against which I might have had an opportunity of defending myself; but in a base, cowardly, clandestine way. Such was the evil they did or devised against him. But see how great the good was which he had done for them: Remember, he says, that I stood before thee to speak good for them — That is, in the execution of my prophetical office, I always interposed, with my prayers, in their behalf, to avert those judgments which, by thy command, I denounced against them. Therefore deliver up their children, &c. — Since they are thus incorrigible, I shall not any more intercede for them, but let those calamities of famine and sword, with which thou hast threatened them, overtake them. Let a cry be heard from their houses, &c. — When they are unexpectedly assaulted by a troop of their enemies, that come to plunder and destroy them. Yet Lord, or, rather, For Lord, thou knowest all their counsel against me, to slay me; forgive not their iniquity, &c. — Compare chap. 11:20; 15:15; Psalm 59:5; on which passages see the notes. Although it redounds to the glory of God’s justice that incorrigible sinners should meet with exemplary punishment; yet these strong imprecations are not to be considered as the effusions of an unholy zeal, but as simple prophecies, in which light, we have shown, in our commentary on the Psalms, many similar expressions occurring there are to be considered.

THE RECEPTION OF THIS DISCOURSE, 18-23.

18. This verse sets forth the effect of Jeremiah’s words on the people. Law shall not perish, etc. — We have no need of this prophet of evil; we have the law and our priests. Smite him with the tongue — A really characteristic Hebrew phrase.

V. 21. Therefore-But is it lawful for God’s servants to pray for evil against their enemies? It is not lawful for Christians. It is doubtless our duty, to pray for the conversion, forgiveness, and eternal salvation of our worst enemies.

Verse 21. Therefore deliver up their children] The execrations in these verses should be considered as simply prophetic declarations of the judgments which God was about to pour out on them.

If we consider them in their grammatical meaning, then they are not directions to us, to whom our Lawgiver has said, “Love your enemies.” JEREMIAH

Verses 19-23. Give heed to me, O Lord — The people had determined not to give heed to any of his words, (verse 18,) nor to admit any of his complaints, nor take the least notice of his grievances; therefore he appeals to God, as an impartial judge, that would hear both sides, as every judge ought to do. It is a matter of comfort to faithful ministers that, if men will not give heed to their preaching, yet God will give heed to their praying. And hearken to the voice of them that contend with me — Hear what they have to say against me, and for themselves, and then make it appear that thou sittest upon the throne judging right. Shall evil be recompensed for good? — And shall it go unpunished? Wilt not thou recompense me good for that evil? see 2 Samuel 16:12. “To render good for good,” says Henry, “is human, evil for evil is brutish, good for evil is Christian, but evil for good is devilish; it is so very absurd and wicked a thing that we cannot think but God will avenge it.” They have digged a pit for my soul — That is, They have laid snares for me as for a wild beast; for pits are digged for wild beasts to fall into, that so they may be taken. Therefore the sense is, They have formed a design against my life, and that not in a generous way, by an open assault, against which I might have had an opportunity of defending myself; but in a base, cowardly, clandestine way. Such was the evil they did or devised against him. But see how great the good was which he had done for them: Remember, he says, that I stood before thee to speak good for them — That is, in the execution of my prophetical office, I always interposed, with my prayers, in their behalf, to avert those judgments which, by thy command, I denounced against them. Therefore deliver up their children, &c. — Since they are thus incorrigible, I shall not any more intercede for them, but let those calamities of famine and sword, with which thou hast threatened them, overtake them. Let a cry be heard from their houses, &c. — When they are unexpectedly assaulted by a troop of their enemies, that come to plunder and destroy them. Yet Lord, or, rather, For Lord, thou knowest all their counsel against me, to slay me; forgive not their iniquity, &c. — Compare chap. 11:20; 15:15; Psalm 59:5; on which passages see the notes. Although it redounds to the glory of God’s justice that incorrigible sinners should meet with exemplary punishment; yet these strong imprecations are not to be considered as the effusions of an unholy zeal, but as simple prophecies, in which light, we have shown, in our commentary on the Psalms, many similar expressions occurring there are to be considered.

Ver. 21. Therefore deliver up their children to the famine. God had invested Jeremiah with the sentences of nations, which he held in his hands, Jeremiah 1:10; therefore he foretold in this instance by the Spirit, though not absolutely, what was coming upon them.

21. Pour out their blood, etc. — Literally, pour them out upon thee hands of the sword; that is, give them up to its power.

Verses 19-23. Give heed to me, O Lord — The people had determined not to give heed to any of his words, (verse 18,) nor to admit any of his complaints, nor take the least notice of his grievances; therefore he appeals to God, as an impartial judge, that would hear both sides, as every judge ought to do. It is a matter of comfort to faithful ministers that, if men will not give heed to their preaching, yet God will give heed to their praying. And hearken to the voice of them that contend with me — Hear what they have to say against me, and for themselves, and then make it appear that thou sittest upon the throne judging right. Shall evil be recompensed for good? — And shall it go unpunished? Wilt not thou recompense me good for that evil? see 2 Samuel 16:12. “To render good for good,” says Henry, “is human, evil for evil is brutish, good for evil is Christian, but evil for good is devilish; it is so very absurd and wicked a thing that we cannot think but God will avenge it.” They have digged a pit for my soul — That is, They have laid snares for me as for a wild beast; for pits are digged for wild beasts to fall into, that so they may be taken. Therefore the sense is, They have formed a design against my life, and that not in a generous way, by an open assault, against which I might have had an opportunity of defending myself; but in a base, cowardly, clandestine way. Such was the evil they did or devised against him. But see how great the good was which he had done for them: Remember, he says, that I stood before thee to speak good for them — That is, in the execution of my prophetical office, I always interposed, with my prayers, in their behalf, to avert those judgments which, by thy command, I denounced against them. Therefore deliver up their children, &c. — Since they are thus incorrigible, I shall not any more intercede for them, but let those calamities of famine and sword, with which thou hast threatened them, overtake them. Let a cry be heard from their houses, &c. — When they are unexpectedly assaulted by a troop of their enemies, that come to plunder and destroy them. Yet Lord, or, rather, For Lord, thou knowest all their counsel against me, to slay me; forgive not their iniquity, &c. — Compare chap. 11:20; 15:15; Psalm 59:5; on which passages see the notes. Although it redounds to the glory of God’s justice that incorrigible sinners should meet with exemplary punishment; yet these strong imprecations are not to be considered as the effusions of an unholy zeal, but as simple prophecies, in which light, we have shown, in our commentary on the Psalms, many similar expressions occurring there are to be considered.

22. From their houses — To the terrors of war and famine are added the sack and pillage of the city.

Verses 19-23. Give heed to me, O Lord — The people had determined not to give heed to any of his words, (verse 18,) nor to admit any of his complaints, nor take the least notice of his grievances; therefore he appeals to God, as an impartial judge, that would hear both sides, as every judge ought to do. It is a matter of comfort to faithful ministers that, if men will not give heed to their preaching, yet God will give heed to their praying. And hearken to the voice of them that contend with me — Hear what they have to say against me, and for themselves, and then make it appear that thou sittest upon the throne judging right. Shall evil be recompensed for good? — And shall it go unpunished? Wilt not thou recompense me good for that evil? see 2 Samuel 16:12. “To render good for good,” says Henry, “is human, evil for evil is brutish, good for evil is Christian, but evil for good is devilish; it is so very absurd and wicked a thing that we cannot think but God will avenge it.” They have digged a pit for my soul — That is, They have laid snares for me as for a wild beast; for pits are digged for wild beasts to fall into, that so they may be taken. Therefore the sense is, They have formed a design against my life, and that not in a generous way, by an open assault, against which I might have had an opportunity of defending myself; but in a base, cowardly, clandestine way. Such was the evil they did or devised against him. But see how great the good was which he had done for them: Remember, he says, that I stood before thee to speak good for them — That is, in the execution of my prophetical office, I always interposed, with my prayers, in their behalf, to avert those judgments which, by thy command, I denounced against them. Therefore deliver up their children, &c. — Since they are thus incorrigible, I shall not any more intercede for them, but let those calamities of famine and sword, with which thou hast threatened them, overtake them. Let a cry be heard from their houses, &c. — When they are unexpectedly assaulted by a troop of their enemies, that come to plunder and destroy them. Yet Lord, or, rather, For Lord, thou knowest all their counsel against me, to slay me; forgive not their iniquity, &c. — Compare chap. 11:20; 15:15; Psalm 59:5; on which passages see the notes. Although it redounds to the glory of God’s justice that incorrigible sinners should meet with exemplary punishment; yet these strong imprecations are not to be considered as the effusions of an unholy zeal, but as simple prophecies, in which light, we have shown, in our commentary on the Psalms, many similar expressions occurring there are to be considered.

23. Thou knowest all their counsel — A comprehensive summing up of the whole prayer. For some excellent observations on Jeremiah’s imprecatory prayers, see Keil in his Commentary on this place.