Jeremiah · Chapter 21

Verse 1. The word which came unto Jeremiah] The chapters in the remaining parts of this prophecy seem strangely interchanged. This subject has been mentioned in the introduction, and some tables given; and to these the critical reader is requested to refer. The discourse here was delivered about the ninth year or the reign of Zedekiah. This chapter, observes Dr. Blayney, contains the first of those prophecies which were delivered by Jeremiah, subsequent to the revolt of Zedekiah, and the breaking out of the war thereupon; and which are continued on to the taking of Jerusalem, related in Jeremiah 39:1, 2, in the following order:— ch. 21., 34., 37., 32., 33., 38., 39.

Pashur the son of Melchiah] There can be little doubt that this Pashur was a different person from him who was called the son of Immur in the preceding chapter.

Verse 1. The word which came to Jeremiah, when King Zedekiah sent unto him — The occasion of Zedekiah’s sending the message here mentioned to Jeremiah, has, by some commentators, been confounded with that in chap. 37. “But I think,” says Blaney, “they are clearly and undeniably distinct one from the other. From the reply given to that in chapter 37., it is manifest that the Chaldeans, who had been besieging Jerusalem for some time had already raised the siege, and were gone to meet the Egyptian army, leaving the Jews in great hopes that they would never return again. But the terms of this message seem to imply, that the king of Babylon had but just commenced his hostilities against Judah, of which Zedekiah informs the prophet, as of a matter that might not yet have come to his certain knowledge; and desires him to intercede with God, that he would divert the storm by some such extraordinary interposition as he had been wont to manifest in favour of his people. The answer likewise takes no notice of any siege or operations past; but simply regards the future, which it is declared should end unhappily, because God would take an active part against the inhabitants of Judah, and would deliver both their city, and also the king and his people, into the hands of their merciless enemies. The time of this transaction, therefore, I conceive to be the ninth year of Zedekiah, previous to the siege of Jerusalem, which began in the tenth mouth of that year.”

Verse 1. Pashur the son of Melchiah, a different person from the Pashur named in the preseding chapter, who was son of Immer.

THE KING’S QUESTION, 1, 2.

1. The word… from the Lord — The historical heading of the following prediction. For a better view of the historical setting of this whole passage, see chapters 37 and 38, between which this would fall. When King Zedekiah sent — The embassy here mentioned was sent after the siege of the city had actually commenced. That in this time of extremity and peril the king should send distinguished men to consult Jeremiah, shows not only the consternation of the court, but also the recognition vouchsafed to this prophet of evil. Corrupt and wicked men oft-times have in their hearts a conviction deeper and purer than they express with their lips and lives; and under the pressure of a great danger or calamity it will reveal itself. Pashur — Not the Pashur of the previous chapter, and not a priest, but probably a court official. His companion, Zephaniah, held a high position in the priesthood. See Jeremiah 29:25; 37:3; 52:24: and in 38:1, 4, he is mentioned as attempting to persuade the king to put Jeremiah to death.

V. 2. Enquire-Zedekiah, as he was none of the best, so he was none of the worst of the kings of Judah. Having some reverence of God, he sends the prophet to enquire of the Lord.

Verse 2. Inquire, I pray thee] See whether God intends to deliver us into or out of the hand of the Chaldeans.

Verse 2. Inquire, I pray thee, of the Lord for us — As Zedekiah was not one of the best, so he was not one of the worst of the kings of Judah. Having some reverence for God, he sends the prophet to inquire of him. Or, as the word vrd, signifies, to seek or apply to God by prayer and supplication: see Isaiah 55:6. If so be the Lord will deal with us, &c. — If he will show his wonderful power, in giving us a total deliverance from the hands of our enemies, the Chaldeans. If they had attended to the predictions of the prophets they would not have made this inquiry of Jeremiah; for all the things which had happened to them already, had been predicted by the prophets. But perhaps they flattered themselves that all God’s threatenings would not be executed; or that they had been executed already, in great numbers of them being carried into captivity, first in the reign of Jehoiakim, and afterward in that of Jehoiachin.

2. Inquire — Not pray for deliverance, but ask for a revelation. Perhaps the memory of Sennacherib’s miraculous discomfiture inspired the hope of a similar interference. Nebuchadrezzar — This is the common orthography of this name in Jeremiah and Ezekiel, and is closer to the original than our Nebuchadnezzar. According to all his wondrous works — This expression confirms the intimation given above, that they may have had hope of miraculous help.

THE PROPHET’S ANSWER, 3-14.

Verse 4. I will turn back the weapons] Every attempt you make to repel the Chaldeans shall be unsuccessful.

I will assemble them into the midst of this city.] I will deliver the city into their hands.

Verses 4-7. Behold, I will turn back the weapons, &c. — Instead of doing execution upon your enemies, they shall hurt yourselves, and be the occasion of your own destruction. God will as visibly appear against you as if a miraculous wind were to drive back your own darts and arrows, and turn them upon yourselves. And I myself will fight against you — By the executioners of my wrath, the sword, the famine, and the pestilence. I will plainly appear on your enemies’ side, by the success I will give to their arms. And I will smite the inhabitants of this city — I the Lord will do it, and it shall evidently appear to be my work; both man and beast — Even the beasts shall perish, both those that are for food, and those that are for service in war. They shall die of a great pestilence — Which shall rage within the walls, while their enemies are encamped about them. Though the walls and gates of Jerusalem may for a time keep out the Chaldeans, they cannot keep out God’s judgments. His arrows of pestilence can reach those that think themselves safe from other arrows. And I will deliver Zedekiah, &c. — The king himself, and all the people that escape the sword, famine, and pestilence, shall fall into the hands of Nebuchadnezzar and the Chaldeans. And he shall smite them with the edge of the sword — Zedekiah himself was not put to death, but carried to Babylon, where he died: see Jeremiah 24:5. But his sons and his great men were slain by the command of Nebuchadnezzar, 2 Kings 25:7, 8. “It is common in all writers to express that indefinitely which is true of the greater part of the persons concerned.” — Lowth. He shall not spare, neither have pity nor mercy — These three synonymous terms are used by way of emphasis, to express the severe revenge the Babylonians would take of them. The inhabitants of Jerusalem must indeed have been sensible at last, that they could expect little or no mercy, since they had rebelled three times against the king of Babylon.

4. I will turn back, etc. — No help for the king in God. Without the walls, should be joined to ye fight, and not as in the Authorized Version.

Verses 4-7. Behold, I will turn back the weapons, &c. — Instead of doing execution upon your enemies, they shall hurt yourselves, and be the occasion of your own destruction. God will as visibly appear against you as if a miraculous wind were to drive back your own darts and arrows, and turn them upon yourselves. And I myself will fight against you — By the executioners of my wrath, the sword, the famine, and the pestilence. I will plainly appear on your enemies’ side, by the success I will give to their arms. And I will smite the inhabitants of this city — I the Lord will do it, and it shall evidently appear to be my work; both man and beast — Even the beasts shall perish, both those that are for food, and those that are for service in war. They shall die of a great pestilence — Which shall rage within the walls, while their enemies are encamped about them. Though the walls and gates of Jerusalem may for a time keep out the Chaldeans, they cannot keep out God’s judgments. His arrows of pestilence can reach those that think themselves safe from other arrows. And I will deliver Zedekiah, &c. — The king himself, and all the people that escape the sword, famine, and pestilence, shall fall into the hands of Nebuchadnezzar and the Chaldeans. And he shall smite them with the edge of the sword — Zedekiah himself was not put to death, but carried to Babylon, where he died: see Jeremiah 24:5. But his sons and his great men were slain by the command of Nebuchadnezzar, 2 Kings 25:7, 8. “It is common in all writers to express that indefinitely which is true of the greater part of the persons concerned.” — Lowth. He shall not spare, neither have pity nor mercy — These three synonymous terms are used by way of emphasis, to express the severe revenge the Babylonians would take of them. The inhabitants of Jerusalem must indeed have been sensible at last, that they could expect little or no mercy, since they had rebelled three times against the king of Babylon.

5. With an outstretched… arm — The same “arm” which of old was outstretched for their deliverance from Egyptian bondage will be stretched to sweep them into captivity.

Verse 6. They shall die of a great pestilence.] The sword may appear to be that of man, though I have given the Chaldeans their commission; but the pestilence shall appear to be the immediate act of GOD.

Verses 4-7. Behold, I will turn back the weapons, &c. — Instead of doing execution upon your enemies, they shall hurt yourselves, and be the occasion of your own destruction. God will as visibly appear against you as if a miraculous wind were to drive back your own darts and arrows, and turn them upon yourselves. And I myself will fight against you — By the executioners of my wrath, the sword, the famine, and the pestilence. I will plainly appear on your enemies’ side, by the success I will give to their arms. And I will smite the inhabitants of this city — I the Lord will do it, and it shall evidently appear to be my work; both man and beast — Even the beasts shall perish, both those that are for food, and those that are for service in war. They shall die of a great pestilence — Which shall rage within the walls, while their enemies are encamped about them. Though the walls and gates of Jerusalem may for a time keep out the Chaldeans, they cannot keep out God’s judgments. His arrows of pestilence can reach those that think themselves safe from other arrows. And I will deliver Zedekiah, &c. — The king himself, and all the people that escape the sword, famine, and pestilence, shall fall into the hands of Nebuchadnezzar and the Chaldeans. And he shall smite them with the edge of the sword — Zedekiah himself was not put to death, but carried to Babylon, where he died: see Jeremiah 24:5. But his sons and his great men were slain by the command of Nebuchadnezzar, 2 Kings 25:7, 8. “It is common in all writers to express that indefinitely which is true of the greater part of the persons concerned.” — Lowth. He shall not spare, neither have pity nor mercy — These three synonymous terms are used by way of emphasis, to express the severe revenge the Babylonians would take of them. The inhabitants of Jerusalem must indeed have been sensible at last, that they could expect little or no mercy, since they had rebelled three times against the king of Babylon.

Verse 7. Nebuchadrezzar] This name is spelt as above in twenty-six places of this book; and in ten places it is spelt Nebuchadnezzar, which is the common orthography. The difference is only a r resh for a n nun; but the MSS. are various on this point. It is the same person who is intended by both names; and here all the Versions, except the Arabic, which omits the name, have it in the usual form.

Verses 4-7. Behold, I will turn back the weapons, &c. — Instead of doing execution upon your enemies, they shall hurt yourselves, and be the occasion of your own destruction. God will as visibly appear against you as if a miraculous wind were to drive back your own darts and arrows, and turn them upon yourselves. And I myself will fight against you — By the executioners of my wrath, the sword, the famine, and the pestilence. I will plainly appear on your enemies’ side, by the success I will give to their arms. And I will smite the inhabitants of this city — I the Lord will do it, and it shall evidently appear to be my work; both man and beast — Even the beasts shall perish, both those that are for food, and those that are for service in war. They shall die of a great pestilence — Which shall rage within the walls, while their enemies are encamped about them. Though the walls and gates of Jerusalem may for a time keep out the Chaldeans, they cannot keep out God’s judgments. His arrows of pestilence can reach those that think themselves safe from other arrows. And I will deliver Zedekiah, &c. — The king himself, and all the people that escape the sword, famine, and pestilence, shall fall into the hands of Nebuchadnezzar and the Chaldeans. And he shall smite them with the edge of the sword — Zedekiah himself was not put to death, but carried to Babylon, where he died: see Jeremiah 24:5. But his sons and his great men were slain by the command of Nebuchadnezzar, 2 Kings 25:7, 8. “It is common in all writers to express that indefinitely which is true of the greater part of the persons concerned.” — Lowth. He shall not spare, neither have pity nor mercy — These three synonymous terms are used by way of emphasis, to express the severe revenge the Babylonians would take of them. The inhabitants of Jerusalem must indeed have been sensible at last, that they could expect little or no mercy, since they had rebelled three times against the king of Babylon.

7. Deliver — Not “from” but into the hand of their enemies. King… servants… people, and such as are left — Such of them as “are left,” or escape with life from the “pestilence, sword, and famine.”

V. 8. Behold-I tell you the way you should take, if you would save your lives.

Verse 8. Behold, I set before you the way of life, and the way of death.] Meaning escape or destruction in the present instance. This is explained in the next verse.

Verses 8-10. And unto this people thou shalt say, &c. — By the civil message which the king sent to Jeremiah it appeared that both he and the people began to have respect for him; but the reply which God obliged him to make was sufficient to crush that little respect, and to exasperate them against him more than ever. Behold, I set before you the way of life, and the way of death — Both the law and the prophets had often set before them life and death in another sense; life, if they would obey the voice of God; death, if they should persist in disobedience, Deuteronomy 30:19. But they had slighted that way of life which would have made them truly happy; to upbraid them with which the prophet here uses similar expressions, which signify, not as those of Moses, a fair proposal, but a melancholy dilemma, advising them, of two evils, to choose the least. And that lesser evil, a shameful and wretched captivity, is all the life now left for them to propose to themselves. He that abideth in this city — And trusts to it to secure him; shall die by the sword — Without the city; or by the famine, or pestilence within it. But he that goeth out, and falleth to the Chaldeans — Giving up his vain hopes of safety in the city, and bringing his spirit down to his condition; shall live — God had declared it to be his purpose to give up Judea and the neighbouring countries to the dominion of the Chaldeans: so they who would comply with his declared will should have their lives spared, the rest should be destroyed as fighting against God. And his life shall be unto him for a prey — That is, he shall save his life with as much difficulty and hazard as a prey is taken from the mighty: he shall escape but very narrowly. Or, he shall think himself a considerable gainer by escaping with his life in so general a destruction. For I have set my face against this city — To lay it waste and not to protect it; for evil — Which shall have no good mixed with it, no mitigation, or merciful allay; and, therefore, you have no way of safety, but begging quarter of the Chaldeans, and surrendering yourselves prisoners of war. In vain did Rabshakeh persuade the Jews to do this, while they had God for them, Isaiah 36:16. But it was the best course they could take now, God being against them.

Ver. 8. I set before you the way of life, and the way of death. They who believe the prophet might escape the famine and the sword by fleeing out of the city, as in the next verse.

8. Way of life… death — A grim and ghastly echo of Deuteronomy 30:19. Here the alternatives are, life saved by desertion to the enemy, or death by sword, pestilence, and famine.

V. 9. His life-This is a proverbial expression, signifying a man’s possession of his life as a prey, or booty recovered from the enemy.

Verses 8-10. And unto this people thou shalt say, &c. — By the civil message which the king sent to Jeremiah it appeared that both he and the people began to have respect for him; but the reply which God obliged him to make was sufficient to crush that little respect, and to exasperate them against him more than ever. Behold, I set before you the way of life, and the way of death — Both the law and the prophets had often set before them life and death in another sense; life, if they would obey the voice of God; death, if they should persist in disobedience, Deuteronomy 30:19. But they had slighted that way of life which would have made them truly happy; to upbraid them with which the prophet here uses similar expressions, which signify, not as those of Moses, a fair proposal, but a melancholy dilemma, advising them, of two evils, to choose the least. And that lesser evil, a shameful and wretched captivity, is all the life now left for them to propose to themselves. He that abideth in this city — And trusts to it to secure him; shall die by the sword — Without the city; or by the famine, or pestilence within it. But he that goeth out, and falleth to the Chaldeans — Giving up his vain hopes of safety in the city, and bringing his spirit down to his condition; shall live — God had declared it to be his purpose to give up Judea and the neighbouring countries to the dominion of the Chaldeans: so they who would comply with his declared will should have their lives spared, the rest should be destroyed as fighting against God. And his life shall be unto him for a prey — That is, he shall save his life with as much difficulty and hazard as a prey is taken from the mighty: he shall escape but very narrowly. Or, he shall think himself a considerable gainer by escaping with his life in so general a destruction. For I have set my face against this city — To lay it waste and not to protect it; for evil — Which shall have no good mixed with it, no mitigation, or merciful allay; and, therefore, you have no way of safety, but begging quarter of the Chaldeans, and surrendering yourselves prisoners of war. In vain did Rabshakeh persuade the Jews to do this, while they had God for them, Isaiah 36:16. But it was the best course they could take now, God being against them.

9. Falleth to the Chaldeans — That is, goes over to them. This apparently most treasonable intimation is but another way of saying that all resistance is useless. The city is doomed. Inevitable defeat is before them. Life shall be unto him for a prey — The ingenious note of Dean Smith on this phrase is hardly warranted: “A prey is something not a man’s own, upon which he seizes in the midst of danger, and hurries away with it. So must the Jews hurry away with their lives, as something more than they had a right to, and place them in the Chaldean camp as a place of safety.” The simple idea is, he shall preserve this most precious of all his treasures from the rapacious ruin.

Verse 10. He shall burn it with fire.] What a heavy message to all; and especially to them who had any fear of God, or reverence for the temple and its sacred services!

Verses 8-10. And unto this people thou shalt say, &c. — By the civil message which the king sent to Jeremiah it appeared that both he and the people began to have respect for him; but the reply which God obliged him to make was sufficient to crush that little respect, and to exasperate them against him more than ever. Behold, I set before you the way of life, and the way of death — Both the law and the prophets had often set before them life and death in another sense; life, if they would obey the voice of God; death, if they should persist in disobedience, Deuteronomy 30:19. But they had slighted that way of life which would have made them truly happy; to upbraid them with which the prophet here uses similar expressions, which signify, not as those of Moses, a fair proposal, but a melancholy dilemma, advising them, of two evils, to choose the least. And that lesser evil, a shameful and wretched captivity, is all the life now left for them to propose to themselves. He that abideth in this city — And trusts to it to secure him; shall die by the sword — Without the city; or by the famine, or pestilence within it. But he that goeth out, and falleth to the Chaldeans — Giving up his vain hopes of safety in the city, and bringing his spirit down to his condition; shall live — God had declared it to be his purpose to give up Judea and the neighbouring countries to the dominion of the Chaldeans: so they who would comply with his declared will should have their lives spared, the rest should be destroyed as fighting against God. And his life shall be unto him for a prey — That is, he shall save his life with as much difficulty and hazard as a prey is taken from the mighty: he shall escape but very narrowly. Or, he shall think himself a considerable gainer by escaping with his life in so general a destruction. For I have set my face against this city — To lay it waste and not to protect it; for evil — Which shall have no good mixed with it, no mitigation, or merciful allay; and, therefore, you have no way of safety, but begging quarter of the Chaldeans, and surrendering yourselves prisoners of war. In vain did Rabshakeh persuade the Jews to do this, while they had God for them, Isaiah 36:16. But it was the best course they could take now, God being against them.

Verses 11, 12. And touching the house of the king of Judah, &c. — The house of Zedekiah, the court, or those who were magistrates. Hear ye the word of the Lord — These, how great soever, are not excused from the common obligations which lie upon all to listen to and obey the revelations of the divine will. Execute judgment in the morning — Do it diligently, do it quickly, and do not delay to do justice upon appeals made to you, and tire out your poor petitioners as you have done. Those magistrates that would fill their places well, and do their duty, must rise early. This is so expressed because it was usual for kings and judges to sit for the administration of justice in a morning. Lest my fury go out like fire — Many commentators have been of opinion that this prophecy, from the 11th verse, belongs to the same subject with chapter 22., and relates to the time of Jehoiakim. And from these words, lest my fury, &c., they infer, that it was antecedent to the prophecy at the beginning of the chapter, and to that peremptory decree published against the king’s house, mentioned verse 7 of this chapter, “But I cannot help thinking,” says Blaney, “that this latter part is but a continuation of the same prophecy with which the chapter begins; for the house of David was still to be visited with more calamities than those which had befallen it in the days of Jehoiakim. And how peremptory soever the decree may sound, (verse 7,) we must remember the rule laid down concerning such decrees, (Jeremiah 18:7, 8,) none of which, it seems, are irreversible on the condition of a change of conduct. And, though God may well be supposed to know when no such ground of reversal will take place, yet it is agreeable to the justice of his providence repeatedly to admonish sinners of the means by which his judgments may be avoided, that they may have none to blame but themselves when the threatened vengeance overtakes them.”

11, 12. Some regard these verses as entirely independent of the foregoing, but there is no sufficient reason for this. The exhortation to righteousness could never be more appropriate or more forcible than when impressed by the sad lesson of their corruption and the ruin it had procured. Most unfortunately are these verses separated from each other. The word Hear, in verse 11, should go along with the appellative house of David, in verse 12.

V. 12. Execute judgment-That is, justice, without partiality, and do it quickly.

Verse 12. Execute judgment in the morning] Probably the time for dispensing judgment was the morning, when the people were going to their work; but the words may mean, Do justice promptly, do not delay. Let justice be administered as soon as required.

Verses 11, 12. And touching the house of the king of Judah, &c. — The house of Zedekiah, the court, or those who were magistrates. Hear ye the word of the Lord — These, how great soever, are not excused from the common obligations which lie upon all to listen to and obey the revelations of the divine will. Execute judgment in the morning — Do it diligently, do it quickly, and do not delay to do justice upon appeals made to you, and tire out your poor petitioners as you have done. Those magistrates that would fill their places well, and do their duty, must rise early. This is so expressed because it was usual for kings and judges to sit for the administration of justice in a morning. Lest my fury go out like fire — Many commentators have been of opinion that this prophecy, from the 11th verse, belongs to the same subject with chapter 22., and relates to the time of Jehoiakim. And from these words, lest my fury, &c., they infer, that it was antecedent to the prophecy at the beginning of the chapter, and to that peremptory decree published against the king’s house, mentioned verse 7 of this chapter, “But I cannot help thinking,” says Blaney, “that this latter part is but a continuation of the same prophecy with which the chapter begins; for the house of David was still to be visited with more calamities than those which had befallen it in the days of Jehoiakim. And how peremptory soever the decree may sound, (verse 7,) we must remember the rule laid down concerning such decrees, (Jeremiah 18:7, 8,) none of which, it seems, are irreversible on the condition of a change of conduct. And, though God may well be supposed to know when no such ground of reversal will take place, yet it is agreeable to the justice of his providence repeatedly to admonish sinners of the means by which his judgments may be avoided, that they may have none to blame but themselves when the threatened vengeance overtakes them.”

11, 12. Some regard these verses as entirely independent of the foregoing, but there is no sufficient reason for this. The exhortation to righteousness could never be more appropriate or more forcible than when impressed by the sad lesson of their corruption and the ruin it had procured. Most unfortunately are these verses separated from each other. The word Hear, in verse 11, should go along with the appellative house of David, in verse 12.

V. 13. Of the valley-The inhabitants of the city of Jerusalem are here intended. Jerusalem itself was built in part upon the rocky mountain of Zion, but a great part was in the valley, and the higher mountains, about mount Zion, made that mountain itself, in comparison with them, as a valley. The plain-Though also a rock of the plain, that is, near to the plain. Which situation of this place, made the Jews think it to be impregnable.

Verse 13. O inhabitant of the valley, and rock of the plain] Dr. Blayney translates: “O thou inhabitant of the levelled hollow of a rock.” With all his explanation I cannot see the good sense of this translation. Jerusalem itself, though partly on two hills, was also extended in the valley; and Zion, the city of David, was properly a rock, strongly fortified both by nature and art; and by its ancient possessors, the Jebusites, was deemed impregnable. Who shall come down against us?] Probably the words of those courtiers who had persuaded Zedekiah to rebel against the king of Babylon.

Verses 13, 14. Behold, I am against thee, O inhabitant of the valley, and rock of the plain — A description of Jerusalem, which was built in part upon the rocky mountain of Zion, but a great part of it was in the valley; and the higher mountains about mount Zion made that mountain itself, in comparison with them, to appear as a valley. Which say, Who shall come down against us? — They confided in the strength of their situation, as the Jebusites, the ancient inhabitants of the place, had formerly done. “Yet how many times,” says Bishop Newton, “was Jerusalem taken, though it was a very strong place and wonderfully fortified, both by nature and art! It was taken by Shishak king of Egypt, by Nebuchadnezzar, by Antiochus Epiphanes, by Pompey, by Socius, and Herod, before its final destruction by Titus.” I will kindle a fire in the forest thereof — The word forest is often metaphorically taken for a city in the prophetical writings. See Jeremiah 22:7; Ezekiel 20:46; Zechariah 11:1. Or it may mean the forest of Lebanon, or their houses made of wood cut out of that forest, especially those of the royal family, or their idolatrous groves. And it shall devour all things round about it — And this fire shall not end in the destruction of this city, but shall totally destroy all the adjacent country.

Ver. 13. Oh inhabitant of the valley, and rock of the plain. A description of Jerusalem, comprising the lower part of the city, and Zion the rock or impregnable fortress.

13. O inhabitant of the valley — Jerusalem, which is literally a rock in a “valley.” The ravines of Hinnom and Kidron, and the high mountains round about, especially Olivet and Mizpah, justify this description, while at the same time it is still the rock of the plain, Zion being the bold and abrupt southern termination of the tableland which stretches far northward. The two expressions mark the strength of the position — a rocky fortress surrounded on three sides by ravines.

V. 14. The forest-By the forest he either means the forest of Lebanon or their houses, made of wood cut out of that forest. And it-And this fire shall not end in the destruction of this city, but in the total destruction of all the country round Jerusalem.

Verse 14. I will kindle a fire in the forest thereof] I will send destruction into its centre, that shall spread to every part of the circumference, and so consume the whole.

The beginning of the thirty-fourth chapter should follow here. See the arrangement on Jeremiah 21:1.

JEREMIAH

Verses 13, 14. Behold, I am against thee, O inhabitant of the valley, and rock of the plain — A description of Jerusalem, which was built in part upon the rocky mountain of Zion, but a great part of it was in the valley; and the higher mountains about mount Zion made that mountain itself, in comparison with them, to appear as a valley. Which say, Who shall come down against us? — They confided in the strength of their situation, as the Jebusites, the ancient inhabitants of the place, had formerly done. “Yet how many times,” says Bishop Newton, “was Jerusalem taken, though it was a very strong place and wonderfully fortified, both by nature and art! It was taken by Shishak king of Egypt, by Nebuchadnezzar, by Antiochus Epiphanes, by Pompey, by Socius, and Herod, before its final destruction by Titus.” I will kindle a fire in the forest thereof — The word forest is often metaphorically taken for a city in the prophetical writings. See Jeremiah 22:7; Ezekiel 20:46; Zechariah 11:1. Or it may mean the forest of Lebanon, or their houses made of wood cut out of that forest, especially those of the royal family, or their idolatrous groves. And it shall devour all things round about it — And this fire shall not end in the destruction of this city, but shall totally destroy all the adjacent country.

14. In answer to the self-secure question of the preceding verse, “Who shall come down against us?” the terrible answer comes, the Lord! The strong city has no defences against Him, and he it is who will accomplish its overthrow. Forest — The dense mass of houses, built, many of them, of the Lebanon cedar. Hence the expressions in Jeremiah 22:6, “Gilead” and “head of Lebanon.”