Jeremiah · Chapter 25

Verse 1. The word that came to Jeremiah-to the fourth year] This prophecy, we see, was delivered in the fourth year of Jehoiakim, and the chapter that contains it is utterly out of its place. It should be between chapters 35. and 36.

The defeat of the Egyptians by Nebuchadnezzar at Carchemish, and the subsequent taking of Jerusalem, occurred in this year, viz., the fourth year of Jehoiakim.

The first year of Nebuchadrezzar] This king was associated with his father two years before the death of the latter. The Jews reckon his reign from this time, and this was the first of those two years; but the Chaldeans date the commencement of his reign two years later, viz., at the death of his father.

Verse 1. The word that came to Jeremiah in the fourth year of Jehoiakim — It is probable this revelation was made to the prophet in the early part of that year; for the defeat of the Egyptians at Carchemish, and the subsequent taking of Jerusalem, are both placed in the same year: but from verse 9 it appears that Nebuchadnezzar had but just entered upon his expedition when the Lord sent this word to Jeremiah, and had not yet carried into execution any of those designs for which God there says he would take and send him. The reader will observe, the fourth year of Jehoiakim was seven years and some months before Jeconiah was carried into captivity, as appears from 2 Kings 23. 36, and 24:8-15, and eighteen years before the taking of the city and the more general captivity; which shows that this prophecy was delivered at least six or seven years before that in the preceding chapter. That was the first year of Nebuchadnezzar — That is, according to the Jewish mode of computing his reign, from the time of his being associated with his father in the empire before he set out on his Syrian expedition. But the Babylonians do not reckon his reign to have begun till two years after, upon his father’s death.

Verse 1. In the fourth year of Jehoiakim—the first year of Nebuchadrezzar. Daniel says the third year, Daniel 1:1. The campaign could not be less than a year; the variation arises from the periods of calculation. Dean Prideaux, with great care places the fall of Nineveh in the twenty ninth year of Josiah, and that Nebuchadrezzar, then a martial prince, joined his forces to those of the Medes in the overthrow of that city. He served under his father about five years, till this expedition against the nations of Syria. This reckoning anticipates the computation of Ptolemy’s canon by two years, which two years Nebuchadrezzar reigned with his father. According to this account, the scriptures reckon his reign to continue five and forty years. See the notes on Jeremiah 52:31. According to the common computation it lasted but forty three. But Daniel 2:1, writing in Chaldee, follows the computation in use among the Chaldeans.

INTRODUCTORY, 1-3.

1. This chapter is dated with unusual exactness, not only the year of Jehoiakim king of Judah, but also that of Nebuchadrezzar king of Babylon, being specified. Other examples of dates similarly complete are Jeremiah 26:1; 28:1; 32:1; 39:1, etc. The mention of Nebuchadrezzar king of Babylon marks the overshadowing influence of this great eastern power. Fourth year of Jehoiakim, etc. — In Daniel 1:1, the third year of Jehoiakim is identified with the first year of Nebuchadnezzar. The explanation of this discrepancy — which is so slight as to be really a confirmation — is, that the fourth year of Jehoiakim was but partly coincident with the first year of Nebuchadrezzar. Hales, in his Chronology, makes Jehoiakim’s reign commence July, 607 B.C., and Nebuchadrezzar’s in January, 604 B.C. It hence appears that the prophecy dates in that memorable year which was the turning point in the history of the East. The decisive battle of Carchemish established the ascendency of Babylonian Syria and Palestine, and sealed the fate of the Jewish nation. Immediately thereafter Jerusalem was taken, and her principal inhabitants carried away captive. Shortly after this capture of Jerusalem, by the death of Nabopolassar, Nebuchadnezzar succeeded to the throne, January, 604 B.C. Thus is the general date of this prophecy most memorable; marking the battle of Carchemish, the capture of Jerusalem, the beginning of the seventy years’ captivity, the accession of Nebuchadnezzar to the Babylonian throne, and the permanent ascendency of the power of the Euphrates over that of the Nile: for never again does Egypt resume her old place among the great nations of the earth.

Verses 2, 3. Which Jeremiah spake to all the people of Judah — That is, the word which he spake concerned them all, and he spake it to as many of them as he met with in any public assembly at Jerusalem or elsewhere. From the thirteenth year of Josiah — In which year, as we read, Jeremiah 1:2, Jeremiah began to prophesy; Josiah reigned thirty-one years, 2 Kings 22:1; so that, taking in the thirteenth year, he prophesied nineteen years during the life of Josiah, to which the four years of Jehoiakim’s reign being added, make the number twenty-three. These twenty-three years, says the prophet, I have been a preacher to you, and I have not been negligent in my work, but, like men that rise early in the morning to despatch their business, I have been attentive and laborious in the discharge of my prophetic office.

INTRODUCTORY, 1-3.

1. This chapter is dated with unusual exactness, not only the year of Jehoiakim king of Judah, but also that of Nebuchadrezzar king of Babylon, being specified. Other examples of dates similarly complete are Jeremiah 26:1; 28:1; 32:1; 39:1, etc. The mention of Nebuchadrezzar king of Babylon marks the overshadowing influence of this great eastern power. Fourth year of Jehoiakim, etc. — In Daniel 1:1, the third year of Jehoiakim is identified with the first year of Nebuchadnezzar. The explanation of this discrepancy — which is so slight as to be really a confirmation — is, that the fourth year of Jehoiakim was but partly coincident with the first year of Nebuchadrezzar. Hales, in his Chronology, makes Jehoiakim’s reign commence July, 607 B.C., and Nebuchadrezzar’s in January, 604 B.C. It hence appears that the prophecy dates in that memorable year which was the turning point in the history of the East. The decisive battle of Carchemish established the ascendency of Babylonian Syria and Palestine, and sealed the fate of the Jewish nation. Immediately thereafter Jerusalem was taken, and her principal inhabitants carried away captive. Shortly after this capture of Jerusalem, by the death of Nabopolassar, Nebuchadnezzar succeeded to the throne, January, 604 B.C. Thus is the general date of this prophecy most memorable; marking the battle of Carchemish, the capture of Jerusalem, the beginning of the seventy years’ captivity, the accession of Nebuchadnezzar to the Babylonian throne, and the permanent ascendency of the power of the Euphrates over that of the Nile: for never again does Egypt resume her old place among the great nations of the earth.

Verses 2, 3. Which Jeremiah spake to all the people of Judah — That is, the word which he spake concerned them all, and he spake it to as many of them as he met with in any public assembly at Jerusalem or elsewhere. From the thirteenth year of Josiah — In which year, as we read, Jeremiah 1:2, Jeremiah began to prophesy; Josiah reigned thirty-one years, 2 Kings 22:1; so that, taking in the thirteenth year, he prophesied nineteen years during the life of Josiah, to which the four years of Jehoiakim’s reign being added, make the number twenty-three. These twenty-three years, says the prophet, I have been a preacher to you, and I have not been negligent in my work, but, like men that rise early in the morning to despatch their business, I have been attentive and laborious in the discharge of my prophetic office.

Ver. 3. From the thirteenth year of Josiah— unto this day, that is the three and twentieth year. For Jeremiah prophesied nineteen years under Josiah, who reigned thirty one years, and this was the beginning of Jehoiakim’s fourth year.

3. From the thirteenth year of Josiah, etc. — Appropriately marking the crisis, the prophet takes a retrospective glance. For twenty-three years he had patiently and persistently preached repentance to this unwilling and persecuting people; and hence they cannot now say that their calamities come without warning. These three and twenty years are made up of nineteen under Josiah and four of Jehoiakim, including the three months’ reign of Jehoahaz.

Verses 4-7. And the Lord hath sent unto you all his servants, &c. — Nor am I the only prophet whom the Lord hath sent you, and whom you have neglected and despised. God hath sent you many more, and you have despised as many as he hath sent. This contempt of the Lord’s messengers is made the proximate cause of God’s wrath coming upon this people, till there was no remedy, 2 Chronicles 36:16. They said, Turn ye again now, &c. — The substance, both of their and my sermons, hath been to persuade you to abandon those sinful courses, wherein you have lived, and which you might have amended, by virtue of that grace which God did not deny you. We have not differed in our doctrine, to the practice of which you have also been encouraged, both by them and me, with an assurance from God, that, if you obeyed it, you should enjoy this good land which the Lord promised, and gave to you and your fathers, and which you have now possessed for many ages. And go not after other gods — Though the Jews were guilty of many other sins, yet their most heinous sin was idolatry, as it was a direct renouncing of God’s authority, who had, by so many miracles of mercy, set them apart for himself and his own service, and had bestowed so many signal privileges and blessings upon them. And provoke me not with the works of your hands — By worshipping, as gods, the images which your own hands have made, or with any works which are contrary to my law. And I will do you no hurt — You shall yet enjoy your own land and prosper. Yet ye have not hearkened unto me — Ye heard me, and other the Lord’s prophets, thus speaking to you, but you have not obeyed; that ye might provoke me, &c. — As if you had disobeyed with a design to incense me against you; to your own hurt — For the sinful actions of men do not affect or injure me, but are to the hurt of those who do them.

THE JUDGMENT ON JUDAH, 4-11.

4. The Lord… sent, etc. — Thus demonstrating his love and long-suffering.

Verses 4-7. And the Lord hath sent unto you all his servants, &c. — Nor am I the only prophet whom the Lord hath sent you, and whom you have neglected and despised. God hath sent you many more, and you have despised as many as he hath sent. This contempt of the Lord’s messengers is made the proximate cause of God’s wrath coming upon this people, till there was no remedy, 2 Chronicles 36:16. They said, Turn ye again now, &c. — The substance, both of their and my sermons, hath been to persuade you to abandon those sinful courses, wherein you have lived, and which you might have amended, by virtue of that grace which God did not deny you. We have not differed in our doctrine, to the practice of which you have also been encouraged, both by them and me, with an assurance from God, that, if you obeyed it, you should enjoy this good land which the Lord promised, and gave to you and your fathers, and which you have now possessed for many ages. And go not after other gods — Though the Jews were guilty of many other sins, yet their most heinous sin was idolatry, as it was a direct renouncing of God’s authority, who had, by so many miracles of mercy, set them apart for himself and his own service, and had bestowed so many signal privileges and blessings upon them. And provoke me not with the works of your hands — By worshipping, as gods, the images which your own hands have made, or with any works which are contrary to my law. And I will do you no hurt — You shall yet enjoy your own land and prosper. Yet ye have not hearkened unto me — Ye heard me, and other the Lord’s prophets, thus speaking to you, but you have not obeyed; that ye might provoke me, &c. — As if you had disobeyed with a design to incense me against you; to your own hurt — For the sinful actions of men do not affect or injure me, but are to the hurt of those who do them.

THE JUDGMENT ON JUDAH, 4-11.

4. The Lord… sent, etc. — Thus demonstrating his love and long-suffering.

Verses 4-7. And the Lord hath sent unto you all his servants, &c. — Nor am I the only prophet whom the Lord hath sent you, and whom you have neglected and despised. God hath sent you many more, and you have despised as many as he hath sent. This contempt of the Lord’s messengers is made the proximate cause of God’s wrath coming upon this people, till there was no remedy, 2 Chronicles 36:16. They said, Turn ye again now, &c. — The substance, both of their and my sermons, hath been to persuade you to abandon those sinful courses, wherein you have lived, and which you might have amended, by virtue of that grace which God did not deny you. We have not differed in our doctrine, to the practice of which you have also been encouraged, both by them and me, with an assurance from God, that, if you obeyed it, you should enjoy this good land which the Lord promised, and gave to you and your fathers, and which you have now possessed for many ages. And go not after other gods — Though the Jews were guilty of many other sins, yet their most heinous sin was idolatry, as it was a direct renouncing of God’s authority, who had, by so many miracles of mercy, set them apart for himself and his own service, and had bestowed so many signal privileges and blessings upon them. And provoke me not with the works of your hands — By worshipping, as gods, the images which your own hands have made, or with any works which are contrary to my law. And I will do you no hurt — You shall yet enjoy your own land and prosper. Yet ye have not hearkened unto me — Ye heard me, and other the Lord’s prophets, thus speaking to you, but you have not obeyed; that ye might provoke me, &c. — As if you had disobeyed with a design to incense me against you; to your own hurt — For the sinful actions of men do not affect or injure me, but are to the hurt of those who do them.

6. Compare Jeremiah 7:6, and 1:16.

Verse 7. That ye might provoke] Ye would not hearken; but chose to provoke me with anger.

Verses 4-7. And the Lord hath sent unto you all his servants, &c. — Nor am I the only prophet whom the Lord hath sent you, and whom you have neglected and despised. God hath sent you many more, and you have despised as many as he hath sent. This contempt of the Lord’s messengers is made the proximate cause of God’s wrath coming upon this people, till there was no remedy, 2 Chronicles 36:16. They said, Turn ye again now, &c. — The substance, both of their and my sermons, hath been to persuade you to abandon those sinful courses, wherein you have lived, and which you might have amended, by virtue of that grace which God did not deny you. We have not differed in our doctrine, to the practice of which you have also been encouraged, both by them and me, with an assurance from God, that, if you obeyed it, you should enjoy this good land which the Lord promised, and gave to you and your fathers, and which you have now possessed for many ages. And go not after other gods — Though the Jews were guilty of many other sins, yet their most heinous sin was idolatry, as it was a direct renouncing of God’s authority, who had, by so many miracles of mercy, set them apart for himself and his own service, and had bestowed so many signal privileges and blessings upon them. And provoke me not with the works of your hands — By worshipping, as gods, the images which your own hands have made, or with any works which are contrary to my law. And I will do you no hurt — You shall yet enjoy your own land and prosper. Yet ye have not hearkened unto me — Ye heard me, and other the Lord’s prophets, thus speaking to you, but you have not obeyed; that ye might provoke me, &c. — As if you had disobeyed with a design to incense me against you; to your own hurt — For the sinful actions of men do not affect or injure me, but are to the hurt of those who do them.

THE JUDGMENT ON JUDAH, 4-11.

4. The Lord… sent, etc. — Thus demonstrating his love and long-suffering.

Verses 8, 9. Therefore, because ye have not heard — That is, because ye have not hearkened to, nor obeyed my words, Behold, I will send and take all the families of the north, &c. — All those kings whose territories lie northward of Judea, and particularly Nebuchadnezzar, who, in this work, shall be my servant; and will bring them against this land, &c. — I will lead, as commander in chief, them and their armies up against this people; and I will deprive you of all hopes of safety from your alliances with other nations, for the king of Babylon shall first subdue them. See 2 Kings 24:7. And will utterly destroy them, and make them an astonishment — Will make these countries, and their inhabitants, the objects of men’s scorn and reproach. See note on Jeremiah 24:9. And a perpetual desolation — It is often observed, that the Hebrew word µlw[, here rendered perpetual, does not always imply eternity, or perpetuity, in a strict sense; but is sometimes taken for such a duration as had a remarkable period to conclude it. Thus it is said of a servant, in a certain case, Exodus 21:6, That he shall serve his master for ever — Which the Jews interpret as meaning, “till the next jubilee.” So here the sense of the word is to be restrained to the period of seventy years, mentioned verse 11.

THE JUDGMENT ON JUDAH, 4-11.

4. The Lord… sent, etc. — Thus demonstrating his love and long-suffering.

V. 9. Nebuchadnezzar-In this work shall be my servant; though you will not be my servants in obeying my commands.

Verse 9. Behold, I will send] At this time Nebuchadrezzar had not invaded the land, according to this Version; but the Hebrew may be translated, “Behold I am sending, and have taken all the families;” that is, all the allies of the king of Babylon.

Instead of law veel, “and TO Nebuchadrezzar,” as in the common Hebrew Bible, seven MSS. of Kennicott’s and Deuteronomy Rossi’s, and one of my own, have taw, veeth, “AND Nebuchadrezzar,” which is undoubtedly the true reading.

Verses 8, 9. Therefore, because ye have not heard — That is, because ye have not hearkened to, nor obeyed my words, Behold, I will send and take all the families of the north, &c. — All those kings whose territories lie northward of Judea, and particularly Nebuchadnezzar, who, in this work, shall be my servant; and will bring them against this land, &c. — I will lead, as commander in chief, them and their armies up against this people; and I will deprive you of all hopes of safety from your alliances with other nations, for the king of Babylon shall first subdue them. See 2 Kings 24:7. And will utterly destroy them, and make them an astonishment — Will make these countries, and their inhabitants, the objects of men’s scorn and reproach. See note on Jeremiah 24:9. And a perpetual desolation — It is often observed, that the Hebrew word µlw[, here rendered perpetual, does not always imply eternity, or perpetuity, in a strict sense; but is sometimes taken for such a duration as had a remarkable period to conclude it. Thus it is said of a servant, in a certain case, Exodus 21:6, That he shall serve his master for ever — Which the Jews interpret as meaning, “till the next jubilee.” So here the sense of the word is to be restrained to the period of seventy years, mentioned verse 11.

Ver. 9. Nebuchadrezzar the king of Babylon my servant. Kings and princes are the great instruments of providence with respect to human affairs. Some of them God raises up to be executioners of his judgments upon a sinful people. Such was Saul, of whom the Lord said, I gave thee a king in mine anger, and took him away in my wrath. Hosea 13:11. Such was Nebuchadrezzar here spoken of, whom God calls his servant, because he wrought for him, and executed his judgments upon Tyre. Ezekiel 19:20. Providence made use of his ambition and desire of conquest, and prospered his arms, in order to punish the neighbouring nations for their sins. See a like instance in the king of Assyria, whom God calls the rod of his anger. Isaiah 10:5. And in later times, Attila the Hun called himself Flagellum Dei, the Scourge of God, ordained to punish that corruption of manners which had overrun christendom in the western part of the Roman empire.

Perpetual desolations. It is a common observation, that the Hebrew word ôlam does not always signify eternity, or perpetuity in a strict sense, but is sometimes taken for such a duration as had a remarkable period to conclude it. Thus it was said of a servant, that he shall serve his master for ever, Exodus 21:6; which the Jews expound as meaning, till the next jubilee. So here the sense of the word is to be restrained to the period of seventy years, mentioned ver. 11.

9. Families of the north — An allusion to the conglomerate character of the Babylonish kingdom, blending, as it did, all the peoples in the great basin of the Tigris and Euphrates. And Nebuchadrezzar, etc. — Literally, and to Nebuchadrezzar, etc., bringing it after send rather than take, in construction. He is called the servant of Jehovah because of his providential mission in executing God’s will on Judah. See also Jeremiah 28:6; 43:10.

V. 10. Moreover-Nay, I will not only deprive you of your mirth, but of those things that are necessary for you, as necessary as bread and light, the millstone shall not move, you shall not have the light so much as of a candle.

Verse 10. I will take from them] See Jeremiah 7:34; 16:9. The sound of the mill-stones, and the light of the candle.] These two are conjoined, because they generally ground the corn before day, by the light of the candle. Sir J. Chardin has remarked, that every where in the morning may be heard the noise of the mills; for they generally grind every day just as much as is necessary for the day’s consumption. Where then the noise of the mill is not heard, nor the light of the candle seen, there must be desolation; because these things are heard and seen in every inhabited country.

Verse 10. Moreover, I will take from them the voice of mirth, &c. — See the note on Jeremiah 7:34; 16:9. The sound of the millstones and the light of the candle — There shall be no longer any marks of trade carried on, even respecting the common necessaries of life, such as the grinding of corn; and there will be no use of candles, where the inhabitants are dispersed and destroyed; nor will there be occasion for such illuminations as are usual on festival solemnities, in the time of general desolation, verse

THE JUDGMENT ON JUDAH, 4-11.

4. The Lord… sent, etc. — Thus demonstrating his love and long-suffering.

Verse 11. Shall serve the king of Babylon seventy years.] As this prophecy was delivered in the fourth year of Jehoiakim, and in the first of Nebuchadnezzar, and began to be accomplished in the same year, (for then Nebuchadnezzar invaded Judea, and took Jerusalem,) seventy years from this time will reach down to the first year of Cyrus, when he made his proclamation for the restoration of the Jews, and the rebuilding of Jerusalem. See the note on Isaiah 13:19, where the subject is farther considered in relation to the reign of Nebuchadnezzar, and the city of Babylon.

11. See the like expressions used, Revelation 18:22; where we may observe that St. John exactly follows the Hebrew text; whereas the LXX., in this place, instead of the sound of the millstones, read osmhn murou, the smell of ointment. From which, and several other places of the New Testament, it appears that the apostles and evangelists did not implicitly follow the Greek translation, but only when they thought it consistent with the original text. See Lowth. Mr. Harmer has an excellent observation on this place, which the reader will be glad to see. “The time for grinding their corn is in the morning; which consideration makes the prophet’s selecting the noise of millstones, and the lighting up of candles, as circumstances belonging to inhabited places, appear in a view which no commentators, that I have examined, have taken any notice of. I am indebted to Sir John Chardin’s MS. for the knowledge of this fact. It informs us that ‘in the East they grind their corn at break of day; and that when one goes out in a morning, he hears everywhere the noise of the mill, and that it is the noise that often awakens people.’ It has been commonly known that they bake every day; and that they usually grind their corn as they want it; but this passage informs us, that it is the first work done in a morning, as well as that this grinding of their mills makes a considerable noise, and attracts every ear; and as the lighting up of candles begins the evening, there is an agreeable contrast observable in these words, I will take from thee, &c., the sound of millstones and the light of the candle. And their whole land shall be a desolation — Gloomy shall be the silence of the morning, melancholy the shadows of the evening; no cheerful noise to animate the one, no enlivening ray to soften the gloom of the other. Desolation shall every where reign. A land may abound with habitations, and furnish an agreeable abode, where the voice of mirth is not heard; none of the songs, the music, and the dances of nuptial solemnities; but in the East, where no millstones are heard in the morning, no light seen in the evening, it must be a dreary dismal solitude.” — Chap. 4. obs. 4. See also chap. 3. obs. 18. Verse 11. These nations shall serve the king of Babylon — That is, Nebuchadnezzar and his successors, collectively considered; seventy years — “This period of the nation’s servitude must be computed from the defeat of the Egyptians at Carchemish, in the same year that this prophecy was given, when Nebuchadnezzar reduced the neighbouring nations of Syria and Palestine, as well as Jerusalem, under his subjection. This was near two years before the heathen chronologers in general begin his reign, his father being still living. After his father’s death, according to Ptolemy’s canon, he reigned forty-three years; Ilverodamus, or Evil-merodach, his son two, Neriglissar four, and Nabonadius, supposed to be Belshazzar, the grandson of Nebuchadnezzar, seventeen; to which, if we add two years of Darius the Mede, who is said, Daniel 9:1, to have been made king over the realm of the Chaldeans, we shall find the nations to have continued all that time, nearly seventy years, in subjection, more or less, to the king of Babylon. But after the accession of Cyrus, who put an end to the Babylonish monarchy, the nations could serve the king of Babylon no longer, because there was no longer a king of Babylon to serve; for the kings of Persia were never called kings of Babylon; but Babylon became itself a subject and dependant province, under a subordinate governor, and began from that instant to experience, in some degree, those divine visitations which terminated at length in what is so justly called, in the next verse, perpetual desolations.” — Blaney. See notes on Jeremiah 29:10; and Ezra 1:1.

Ver. 11. These nations shall serve the king of Babylon. That is, Nebuchadnezzar and his successors. The word king is elsewhere used collectively for a succession of kings in the same family or kingdom. See the note on Isaiah 24:14.

Seventy years. This computation of seventy years captivity, is to be reckoned from the first year of Nebuchadnezzar, which is coincident with the third ending, and the fourth beginning of Jehoiakim, see ver. 1, when the king of Babylon made his first attempt upon Judea. Daniel 1:1-3. From which time to the first year of Cyrus’s reign over the Assyrian monarchy, is just seventy years. Whereas the prophet Zechariah 1:12, who reckons the seventy years captivity completed in the second year of Darius, commences his computation from the besieging of the city; and when he prolongs his computation to the fourth year of Darius, he dates it from the destruction of the city and temple: chap. 7:1-5.

11. Seventy years — Used not as a round number, nor primarily for its symbolical import, but with chronological exactness. The accuracy of this number is attested by both sacred and profane chronology. It begins with the fourth year of Jehoiakim, 606 B.C., and extends to the first year of Cyrus, 536 B.C. The whole period of the Babylonian empire after the fall of Nineveh was about sixty-seven years. Add the two years of Darius the Mede, (Daniel 6:1,) and we have about sixty-nine years for the captivity before the accession of Cyrus, near the beginning of whose reign came the decree of release and restoration. See an excellent resume of the chronological data in Keil’s Commentary.

V. 12. Accomplished-Counted from the time that the Jews were carried away in the time of Jeconiah or Jehoiakim, 2 Kings 24:15,16. Desolations-This was fulfilled by Darius, the king of Persia, Daniel 4:31, of these seventy Nebuchadnezzar reigned thirty six, 2 Kings 25:27. Evil-merodach thirty two, and Belshazzar at least two, Daniel 8:1.

Verse 12. And that nation] awhh ywgh haggoi hahu. Dr. Blayney contends that this should be translated his nation, and that awhh hahu is the substantive pronoun used in the genitive case. It is certainly more clear and definite to read, “I will punish the king of Babylon, and HIS nation.” Will make it perpetual desolations] See Clarke’s note on “Isaiah 13:19”, where the fulfilment of this prophecy is distinctly marked.

Verses 12-14. When seventy years are accomplished, I will punish the king of Babylon — “God often punishes the persons whom he makes instruments of his vengeance upon others for those very things which they did by his appointment, because their intention was merely to carry on their own ambitious and cruel purposes, and not at all to fulfil God’s will, or advance his glory. So that the evil they did was altogether their own, and the good that was brought out of it was to be ascribed solely to God.” — Lowth. See notes on Isaiah 10:5-7. And that nation for their iniquity — For their pride, ambition, luxury, tyranny, and cruelty, as well as for their various idolatries, which, after Daniel’s interpretation of Nebuchadnezzar’s dreams, and the miracles wrought by the God of Israel, in favour of Shadrach and his companions, not to mention the testimony borne to the true religion by many other pious Jews, were greatly aggravated, and without all excuse. And the land of the Chaldeans, and make it perpetual desolations — Chaldee was not reduced to desolation immediately upon the taking of Babylon, and the conquest of the country by the Medes and Persians, but its power was then broken, and the sources of its prosperity greatly diminished, and by degrees the country was turned into a solitude. Of the steps whereby this was effected, see notes on Isaiah 13:19-22, and Jeremiah 50:40. All that is written in this book, which Jeremiah hath prophesied against all nations — Those prophecies are meant which are to be found all together from chap. 46. to chap. 51. inclusively; and which the LXX. have introduced in this place. For many nations, &c., shall serve themselves of them also — Namely, the nations and kings who were confederates with Cyrus. Houbigant renders the clause, For powerful people, and mighty kings, shall reduce even those nations to servitude, and so, &c. And Blaney to nearly the same sense, thus: For of them, even of these, shall many nations and great kings exact service; and I will render, &c.

Ver. 12. When seventy years are accomplished, I will punish the king of Babylon. These years are reckoned from the fourth year of Jehoiakim, when Daniel, with many other Jews, and their nobles were led into captivity. Daniel 1:1-3. Others reckon from the eleventh year of Zedekiah, according to 2 Chronicles 36:11, 20, 21. But the land enjoying her sabbaths does not precisely supersede the former calculation. A third opinion is, that the seventy years should be reckoned from the captivity of Jeconiah, according to Jeremiah 22:24-26. Ezekiel fairly reckons the captivity as begun fourteen years before Jerusalem was destroyed, Ezekiel 40:1; and as this prophet mentions twelve years, the captivity must be reckoned one year prior to Zedekiah, who reigned but eleven years.

JUDGMENT ON BABYLON AND OTHER NATIONS, 12-29.

12. When seventy years are accomplished — Babylon was captured 538 B.C., just sixty-eight years after the capture of Jerusalem. Perpetual desolations — To none other of the great powers of the ancient world do these words apply so impressively and absolutely. The utter nothingness to which this vast empire has returned is not relieved even by interesting and valuable monumental remains, as in the case of Nineveh, and especially of Egypt.

Verses 12-14. When seventy years are accomplished, I will punish the king of Babylon — “God often punishes the persons whom he makes instruments of his vengeance upon others for those very things which they did by his appointment, because their intention was merely to carry on their own ambitious and cruel purposes, and not at all to fulfil God’s will, or advance his glory. So that the evil they did was altogether their own, and the good that was brought out of it was to be ascribed solely to God.” — Lowth. See notes on Isaiah 10:5-7. And that nation for their iniquity — For their pride, ambition, luxury, tyranny, and cruelty, as well as for their various idolatries, which, after Daniel’s interpretation of Nebuchadnezzar’s dreams, and the miracles wrought by the God of Israel, in favour of Shadrach and his companions, not to mention the testimony borne to the true religion by many other pious Jews, were greatly aggravated, and without all excuse. And the land of the Chaldeans, and make it perpetual desolations — Chaldee was not reduced to desolation immediately upon the taking of Babylon, and the conquest of the country by the Medes and Persians, but its power was then broken, and the sources of its prosperity greatly diminished, and by degrees the country was turned into a solitude. Of the steps whereby this was effected, see notes on Isaiah 13:19-22, and Jeremiah 50:40. All that is written in this book, which Jeremiah hath prophesied against all nations — Those prophecies are meant which are to be found all together from chap. 46. to chap. 51. inclusively; and which the LXX. have introduced in this place. For many nations, &c., shall serve themselves of them also — Namely, the nations and kings who were confederates with Cyrus. Houbigant renders the clause, For powerful people, and mighty kings, shall reduce even those nations to servitude, and so, &c. And Blaney to nearly the same sense, thus: For of them, even of these, shall many nations and great kings exact service; and I will render, &c.

13. Written in this book — The difficulties in this verse have been exaggerated. On the one hand, there can be no question that this language implies the existence of a written book of Jeremiah, and is not satisfied with a merely spoken discourse. But words at first spoken more fully are here reduced to a condensed written record, in which the identifying phrase “written in this book” occurs. That the passage directly mentions the prophecies which are to come has been too hastily assumed. Against all the nations is a phrase which is perfectly intelligible in its application to prophecies already recorded. But the Septuagint divides this thirteenth verse differently. Its arrangement is inconsistent with the Masoretic punctuation, but not with the original text, and strongly commends itself to favourable consideration. The preceding passage is made to terminate at book, and the sentence immediately following is the caption of the succeeding passage — What Jeremiah prophesied against the nations — a title which describes the subject-matter of the passage as far as the thirty-fourth verse. And yet, even with the Masoretic pointing, the difficulty is not serious.

Verse 14. Many nations and great kings] The Medes and the Persians, under Cyrus; and several princes, his vassals or allies.

Verses 12-14. When seventy years are accomplished, I will punish the king of Babylon — “God often punishes the persons whom he makes instruments of his vengeance upon others for those very things which they did by his appointment, because their intention was merely to carry on their own ambitious and cruel purposes, and not at all to fulfil God’s will, or advance his glory. So that the evil they did was altogether their own, and the good that was brought out of it was to be ascribed solely to God.” — Lowth. See notes on Isaiah 10:5-7. And that nation for their iniquity — For their pride, ambition, luxury, tyranny, and cruelty, as well as for their various idolatries, which, after Daniel’s interpretation of Nebuchadnezzar’s dreams, and the miracles wrought by the God of Israel, in favour of Shadrach and his companions, not to mention the testimony borne to the true religion by many other pious Jews, were greatly aggravated, and without all excuse. And the land of the Chaldeans, and make it perpetual desolations — Chaldee was not reduced to desolation immediately upon the taking of Babylon, and the conquest of the country by the Medes and Persians, but its power was then broken, and the sources of its prosperity greatly diminished, and by degrees the country was turned into a solitude. Of the steps whereby this was effected, see notes on Isaiah 13:19-22, and Jeremiah 50:40. All that is written in this book, which Jeremiah hath prophesied against all nations — Those prophecies are meant which are to be found all together from chap. 46. to chap. 51. inclusively; and which the LXX. have introduced in this place. For many nations, &c., shall serve themselves of them also — Namely, the nations and kings who were confederates with Cyrus. Houbigant renders the clause, For powerful people, and mighty kings, shall reduce even those nations to servitude, and so, &c. And Blaney to nearly the same sense, thus: For of them, even of these, shall many nations and great kings exact service; and I will render, &c.

Ver. 14. Many nations and great kings shall serve themselves of them also. Those kings and nations who were Cyrus’s confederates. See Jeremiah 1:2, 41. 51:17.

14. Shall serve themselves — Shall make them, namely, the Chaldeans. their slaves. See Jeremiah 50:29; 51:24.

V. 15. The cup-God made Jeremiah to see the appearance of such a cup in a vision.

Verse 15. Take the wine cup of this fury] For an ample illustration of this passage and simile, see Clarke’s note on “Isaiah 51:21”.

Verses 15, 16. Thus saith the Lord, Take the wine-cup of this fury, &c. — “Those circumstances which constitute the good and evil of human life are often represented in Scripture as the ingredients of a cup, which God, as master of a feast, mixes up, and distributes to the several guests as he thinks fit. Hence, when our Saviour asks James and John, whether they were able to drink of the cup which he was to drink of, he means, whether they had resolution and patience to undergo the like sufferings as his Father had allotted for him. And in the like sense he prays, If it be possible let this cup pass from me. Accordingly, by this image of the wine-cup of God’s wrath, we are to understand those dreadful judgments which an incensed God was about to inflict on the objects of his displeasure. And Jeremiah the prophet, who announced them, is considered as acting the part of a cup-bearer, carrying the cup round to those who were appointed to drink of it; the effects of which were to appear in the intoxication, that is, the terror and astonishment, the confusion and desolation, that should prevail among them.” — Blaney. See notes on Psalm 11:6, and 75:8; Isaiah 51:21.

Ver. 15. Take the wine-cup of this fury at my hand, and cause all the nations to whom I send thee to drink it. God’s judgments are metaphorically represented by a cup of intoxicating liquors, because they fill men with astonishment, and bereave them of their common judgment and discretion. See the note on Isaiah 51:17. Compare Psalm 75:8. Jeremiah 48:26. 49:12. 51:31. Habakkuk 2:16. Revelation 14:10. 16:19. In the two last passages St John plainly alludes to this place, and expresses the sense of the original more fully and exactly than the Septuagint do. See the note upon ver. 10.

15. Wine cup — “A flagon filled with wrath.” See Jeremiah 49:12; 51:7; Isaiah 51:17, 22, etc. Cause… the nations… to drink — Not literally the representatives of the nations assembled at Jerusalem, as Michaelis explains, but symbolically, in prophetic vision. “As the wrath of God is no essence that may be drunk by the bodily act, so, manifestly, the cup is no material cup, and the drinking is no act of outer physical reality.” — Keil.

Verses 15, 16. Thus saith the Lord, Take the wine-cup of this fury, &c. — “Those circumstances which constitute the good and evil of human life are often represented in Scripture as the ingredients of a cup, which God, as master of a feast, mixes up, and distributes to the several guests as he thinks fit. Hence, when our Saviour asks James and John, whether they were able to drink of the cup which he was to drink of, he means, whether they had resolution and patience to undergo the like sufferings as his Father had allotted for him. And in the like sense he prays, If it be possible let this cup pass from me. Accordingly, by this image of the wine-cup of God’s wrath, we are to understand those dreadful judgments which an incensed God was about to inflict on the objects of his displeasure. And Jeremiah the prophet, who announced them, is considered as acting the part of a cup-bearer, carrying the cup round to those who were appointed to drink of it; the effects of which were to appear in the intoxication, that is, the terror and astonishment, the confusion and desolation, that should prevail among them.” — Blaney. See notes on Psalm 11:6, and 75:8; Isaiah 51:21.

JUDGMENT ON BABYLON AND OTHER NATIONS, 12-29.

12. When seventy years are accomplished — Babylon was captured 538 B.C., just sixty-eight years after the capture of Jerusalem. Perpetual desolations — To none other of the great powers of the ancient world do these words apply so impressively and absolutely. The utter nothingness to which this vast empire has returned is not relieved even by interesting and valuable monumental remains, as in the case of Nineveh, and especially of Egypt.

Verse 17. Then took I the cup—and made all the nations to drink] This cup of God’s wrath is merely symbolical, and simply means that the prophet should declare to all these people that they shall fall under the Chaldean yoke, and that this is a punishment inflicted on them by God for their iniquities. “Then I took the cup;” I declared publicly the tribulation that God was about to bring on Jerusalem, the cities of Judah, and all the nations.

Verse 17. Then took I the cup — It is not to be imagined that Jeremiah went round in person to all the nations and kings here enumerated, with a cup of wine in his hand, but, doubtless, what is here related passed in a vision, in which it was represented to his view. This, either by writing, or by some special messenger, he communicated to the several kings and nations to which God ordered him to publish it. Or, he himself actually did what is figuratively designed, that is, he publicly announced the judgments of God severally against them, as we find in the chapters mentioned in the note on verse 13.

Ver. 17. Then took I the cup at the Lord’s hand, and made all the nations to drink. The words, in pursuance of the same metaphor, import the prophet’s obeying God’s command, and denouncing his judgments upon all the several nations hereafter mentioned: compare ver. 28. The prophets are said to do that which they declare it is God’s purpose to do: see the note on Jeremiah 10:1. If we explain the words more strictly to the letter, we may suppose the cup of God’s wrath represented to the prophet in a vision, as mystical Babylon was represented to St. John, with a golden cup in her hand, Revelation 17:4, which he was commanded to hand round to the nations here specified.

JUDGMENT ON BABYLON AND OTHER NATIONS, 12-29.

12. When seventy years are accomplished — Babylon was captured 538 B.C., just sixty-eight years after the capture of Jerusalem. Perpetual desolations — To none other of the great powers of the ancient world do these words apply so impressively and absolutely. The utter nothingness to which this vast empire has returned is not relieved even by interesting and valuable monumental remains, as in the case of Nineveh, and especially of Egypt.

Verses 18-21. To wit, Jerusalem and the cities thereof — The Jews are mentioned first, because Jeremiah, as well as the rest of the prophets, was in the first place sent to them, and they were to have the greatest share in the judgments denounced. As it is this day — This clause speaks of the desolation of Judah and Jerusalem; when all that Jeremiah had foretold against them was fulfilled; and therefore must have been added either by Baruch, his amanuensis, or else by Ezra: or whoever it was that collected Jeremiah’s prophecies into one volume, who, it is likely, added the fifty-second chapter. Pharaoh king of Egypt — Whose army Nebuchadnezzar overcame before he took Jerusalem. And all the mingled people — Or, intermingled, as Blaney translates br[h, joining the expression with the preceding verse, and understanding thereby all the foreigners resident in Egypt, who had, by intermarriages, formed connections with the Egyptians. St. Jerome takes the word in the same sense. Our translators, however, seem to have understood by it a mixture of several nations, dwelling either upon the coasts of the Mediterranean, or of the Red sea. And all the kings of the land of Uz — This was the country of Job; but concerning its situation different opinions are entertained. It was most probably on the confines of Idumea, if not a part of it. The daughter of Edom is said to dwell in the land of Uz, Lamentations 4:21: see note on Job 1:1. Those who were leaders, or governors of different tribes or families, seem to have had the name of kings: they are now called emirs. And all the kings of the Philistines — The princes of the different districts, or cities, into which Philistia was divided, namely, Ashkelon and Azzah, &c. And the remnant of Ashdod — Or Azotus, which had been very much ruined by two sieges in which it was taken, the one by Tartan, the Assyrian general, mentioned Isaiah 20:1; the other by Psammitichus, king of Egypt, who retook it after the longest siege that had even been known in those times: Herodot. lib. 2. c. 157. The prophecy respecting the Philistines is contained in chap. 47. Edom — Or rather, And Edom — As the LXX., Syr., and Vul. read, with seven MSS. For the prophecies concerning Edom, Moab, and the Ammonites, see chap. 48. and Jeremiah 49:1-22.

18. Jerusalem — Mentioned first, as being most important, and perhaps, too, most guilty.

Verse 19. Pharaoh king of Egypt] This was Pharaoh-necho, who was the principal cause of instigating the neighbouring nations to form a league against the Chaldeans.

Verses 18-21. To wit, Jerusalem and the cities thereof — The Jews are mentioned first, because Jeremiah, as well as the rest of the prophets, was in the first place sent to them, and they were to have the greatest share in the judgments denounced. As it is this day — This clause speaks of the desolation of Judah and Jerusalem; when all that Jeremiah had foretold against them was fulfilled; and therefore must have been added either by Baruch, his amanuensis, or else by Ezra: or whoever it was that collected Jeremiah’s prophecies into one volume, who, it is likely, added the fifty-second chapter. Pharaoh king of Egypt — Whose army Nebuchadnezzar overcame before he took Jerusalem. And all the mingled people — Or, intermingled, as Blaney translates br[h, joining the expression with the preceding verse, and understanding thereby all the foreigners resident in Egypt, who had, by intermarriages, formed connections with the Egyptians. St. Jerome takes the word in the same sense. Our translators, however, seem to have understood by it a mixture of several nations, dwelling either upon the coasts of the Mediterranean, or of the Red sea. And all the kings of the land of Uz — This was the country of Job; but concerning its situation different opinions are entertained. It was most probably on the confines of Idumea, if not a part of it. The daughter of Edom is said to dwell in the land of Uz, Lamentations 4:21: see note on Job 1:1. Those who were leaders, or governors of different tribes or families, seem to have had the name of kings: they are now called emirs. And all the kings of the Philistines — The princes of the different districts, or cities, into which Philistia was divided, namely, Ashkelon and Azzah, &c. And the remnant of Ashdod — Or Azotus, which had been very much ruined by two sieges in which it was taken, the one by Tartan, the Assyrian general, mentioned Isaiah 20:1; the other by Psammitichus, king of Egypt, who retook it after the longest siege that had even been known in those times: Herodot. lib. 2. c. 157. The prophecy respecting the Philistines is contained in chap. 47. Edom — Or rather, And Edom — As the LXX., Syr., and Vul. read, with seven MSS. For the prophecies concerning Edom, Moab, and the Ammonites, see chap. 48. and Jeremiah 49:1-22.

19. Pharaoh, etc. — The enumeration begins with Egypt and goes northward, mentioning Uz, Edom, Moab, and Ammon on the east, and Philistia, Tyre, Zidon, and the isles of the Mediterranean on the west. Then, to the far east, the kings of Arabia and Elam, with the Medes to the northward; and finally the enumeration terminates with all the kings of the north and all the kingdoms of the world… upon the face of the earth, but mentions last of all the king of Babylon by the name of Sheshach. (Vers. 19-26.)

V. 20. Of Uz-Some part of Arabia Petraea, near to Idumaea. Of the Philistines-Uzzah, Ekron, Ashdod, and Askelon, were four of their cities, the fifth which was Gath is not here named. For before this time it was destroyed, either by Psammeticus, father to Pharaoh Necho, or by Tartan, captain general to Sargon, king of Assyria, of whom read, Isaiah 20:1, that he took Ashdod, which may be the reason that here mention is made of no more than the remnant of Ashdod.

Verse 20. All the mingled people] The strangers and foreigners; Abyssinians and others who had settled in Egypt.

Land of Uz] A part of Arabia near to Idumea. See Clarke on “Job 1:1”.

Verses 18-21. To wit, Jerusalem and the cities thereof — The Jews are mentioned first, because Jeremiah, as well as the rest of the prophets, was in the first place sent to them, and they were to have the greatest share in the judgments denounced. As it is this day — This clause speaks of the desolation of Judah and Jerusalem; when all that Jeremiah had foretold against them was fulfilled; and therefore must have been added either by Baruch, his amanuensis, or else by Ezra: or whoever it was that collected Jeremiah’s prophecies into one volume, who, it is likely, added the fifty-second chapter. Pharaoh king of Egypt — Whose army Nebuchadnezzar overcame before he took Jerusalem. And all the mingled people — Or, intermingled, as Blaney translates br[h, joining the expression with the preceding verse, and understanding thereby all the foreigners resident in Egypt, who had, by intermarriages, formed connections with the Egyptians. St. Jerome takes the word in the same sense. Our translators, however, seem to have understood by it a mixture of several nations, dwelling either upon the coasts of the Mediterranean, or of the Red sea. And all the kings of the land of Uz — This was the country of Job; but concerning its situation different opinions are entertained. It was most probably on the confines of Idumea, if not a part of it. The daughter of Edom is said to dwell in the land of Uz, Lamentations 4:21: see note on Job 1:1. Those who were leaders, or governors of different tribes or families, seem to have had the name of kings: they are now called emirs. And all the kings of the Philistines — The princes of the different districts, or cities, into which Philistia was divided, namely, Ashkelon and Azzah, &c. And the remnant of Ashdod — Or Azotus, which had been very much ruined by two sieges in which it was taken, the one by Tartan, the Assyrian general, mentioned Isaiah 20:1; the other by Psammitichus, king of Egypt, who retook it after the longest siege that had even been known in those times: Herodot. lib. 2. c. 157. The prophecy respecting the Philistines is contained in chap. 47. Edom — Or rather, And Edom — As the LXX., Syr., and Vul. read, with seven MSS. For the prophecies concerning Edom, Moab, and the Ammonites, see chap. 48. and Jeremiah 49:1-22.

Ver. 20. All the kings of the land of the Philistines. The Philistines had five lords over their several divisions. See Joshua 13:3. 1 Samuel 6:6, and the foregoing note. Each division had their particular prince or governor. See Numbers 31:8. This custom is still observed in the more rude and barbarous parts of the world. These prophecies against twenty kings and rulers were all strikingly fulfilled by the Assyrian armies under Nebuchadnezzar. They were an overflowing scourge to all the nations of the west.

Azzah, a noted city of the Philistines, commonly rendered Gaza, according to the Greek pronunciation, which usually expresses the Hebrew letter ain by a gamma.

The remnant of Ashdod. Ashdod or Azotus was first besieged and taken by Tartan, according to the prophecy of Isaiah 20:1. It was afterwards taken by Psammiticus, according to Herodotus, lib. 2. cap. 157. They so far ruined it, and impaired its ancient greatness, that it is here called “the remnant,” or poor remains of Ashdod.

20. Uz — This passage falls in with Lamentations 4:21, in fixing the locality of this land somewhere between the Egyptian border and Palestine, probably in the neighbourhood of Idumea. Philistines — The towns which are mentioned were probably capitals of separate principalities. Gath, which is elsewhere mentioned as one of the five royal cities of the Philistines, (Joshua 13:3; 1 Samuel 6:17,) is not here mentioned, probably because it was no longer a capital city. The remnant of Ashdod was what had survived the twenty-nine years’ siege of Psammeticus, and its capture and destruction. (Herod. 2:157.)

Verses 18-21. To wit, Jerusalem and the cities thereof — The Jews are mentioned first, because Jeremiah, as well as the rest of the prophets, was in the first place sent to them, and they were to have the greatest share in the judgments denounced. As it is this day — This clause speaks of the desolation of Judah and Jerusalem; when all that Jeremiah had foretold against them was fulfilled; and therefore must have been added either by Baruch, his amanuensis, or else by Ezra: or whoever it was that collected Jeremiah’s prophecies into one volume, who, it is likely, added the fifty-second chapter. Pharaoh king of Egypt — Whose army Nebuchadnezzar overcame before he took Jerusalem. And all the mingled people — Or, intermingled, as Blaney translates br[h, joining the expression with the preceding verse, and understanding thereby all the foreigners resident in Egypt, who had, by intermarriages, formed connections with the Egyptians. St. Jerome takes the word in the same sense. Our translators, however, seem to have understood by it a mixture of several nations, dwelling either upon the coasts of the Mediterranean, or of the Red sea. And all the kings of the land of Uz — This was the country of Job; but concerning its situation different opinions are entertained. It was most probably on the confines of Idumea, if not a part of it. The daughter of Edom is said to dwell in the land of Uz, Lamentations 4:21: see note on Job 1:1. Those who were leaders, or governors of different tribes or families, seem to have had the name of kings: they are now called emirs. And all the kings of the Philistines — The princes of the different districts, or cities, into which Philistia was divided, namely, Ashkelon and Azzah, &c. And the remnant of Ashdod — Or Azotus, which had been very much ruined by two sieges in which it was taken, the one by Tartan, the Assyrian general, mentioned Isaiah 20:1; the other by Psammitichus, king of Egypt, who retook it after the longest siege that had even been known in those times: Herodot. lib. 2. c. 157. The prophecy respecting the Philistines is contained in chap. 47. Edom — Or rather, And Edom — As the LXX., Syr., and Vul. read, with seven MSS. For the prophecies concerning Edom, Moab, and the Ammonites, see chap. 48. and Jeremiah 49:1-22.

JUDGMENT ON BABYLON AND OTHER NATIONS, 12-29.

12. When seventy years are accomplished — Babylon was captured 538 B.C., just sixty-eight years after the capture of Jerusalem. Perpetual desolations — To none other of the great powers of the ancient world do these words apply so impressively and absolutely. The utter nothingness to which this vast empire has returned is not relieved even by interesting and valuable monumental remains, as in the case of Nineveh, and especially of Egypt.

V. 22. Beyond the sea-Probably those parts of Syria that coasted upon the mid-land sea.

Verse 22. Tyrus and—Zidon] The most ancient of all the cities of the Phœnicians.

Kings of the isles which are beyond the sea.] As the Mediterranean Sea is most probably meant, and the Phœnicians had numerous colonies on its coasts, I prefer the marginal reading, the kings of the region by the sea side.

Verses 22-24. And all the kings of Tyrus and Zidon — The nobles, or chief men of each city, seem to be meant by kings here, for neither of these cities had more than one king. And the kings of the isles, which are beyond the sea — Cyprus, &c., which Nebuchadnezzar subjected. Or, as the Hebrew, µyh rb[b yah, is rendered in the margin, The region by the sea-side. For that ya, rendered isle in the text, does not always signify an island, properly so called, is manifest from many passages. Dedan, and Tema, and Buz — A person called Dedan was descended from Abraham by Keturah, Genesis 25:3. Probably he founded the city Dedan; which, however, in process of time, seems to have been annexed to Edom: see Jeremiah 49:8; Ezekiel 25:13. Tema was one of the sons of Ishmael, Genesis 25:15, and a city, or district, called after him, was situate near the mountains which separate Arabia from Chaldea. — An. Univ. Hist., vol. 7. p. 230, fol. Buz was the brother of Uz, Genesis 22:21, and settled most probably, in his neighbourhood. Elihu, the wisest of Job’s friends, was a Buzite, Job 32:2. And all that are in the utmost corners — Or, all that have the coast insulated, as Blaney translates it: see note on Jeremiah 9:26. These, he supposes, to be the inhabitants of the peninsula of Arabia, especially those situate toward the bottom, or narrow part of it. And all the kings of Arabia — “The whole country to which we give the general name of Arabia seems to have been thrown, in Scripture, into two great divisions, one of which is called properly hbr[, Arabah, the other µdq, Kedem, according to their respective situations; Arabah, signifying the west, as Kedem does the east. Each of these had their subdivisions; the first, comprehending that which geographers have distinguished by the name of Arabia Petræa, and also, perhaps, those parts along the western coast of the Red sea bordering upon Egypt. The other part, called Kedem, comprehended Arabia Felix, and Arabia Deserta; the former of which the Scripture seems to have distinguished by the name of tap yxwxq, those that have their coast insulated, mentioned in the preceding verse; and the latter in this verse, by the mingled race of those that dwell in the desert, meaning such as inhabited the great desert country, lying between Mesopotamia and Palestine. These may have been so called from the manner of inhabiting the desert promiscuously and in common, without any fixed property or abode, settling, for a time, where they found pasture, and then removing with their flocks to another place; or, from their being made up of people of different descents.” — Blaney.

Ver. 22. The kings of the isles beyond the sea. Or rather, the region by the sea side, as the words are translated in the margin of our bibles, for so the word beneber signifies. The phrase designates the nations living upon the coast of the Mediterranean sea.

22. Kings of Tyrus, etc. The plural is, in verse 18; 19:3; 13:13, used to include the present kings and their successors. Isles, more exactly, as in the margin, region by the sea side, probably including generally the colonies in and upon the Mediterranean.

V. 23. Tema-Tema descended from Ishmael, Genesis 25:15, his posterity inhabited in Arabia, Isaiah 21:13,14, where they are joined with those of Dedan. Buz-Buz was one of the posterity of Nahor, Genesis 22:21. These were people mixed with the Saracens or Arabians.

Verse 23. Dedan] Was son of Abraham, by Keturah, Genesis 25:3. Tema] Was one of the sons of Ishmael, in the north of Arabia, Genesis 36:15.

Buz] Brother of Uz, descendants of Nahor, brother of Abraham, settled in Arabia Deserta, Genesis 22:21.

Verses 22-24. And all the kings of Tyrus and Zidon — The nobles, or chief men of each city, seem to be meant by kings here, for neither of these cities had more than one king. And the kings of the isles, which are beyond the sea — Cyprus, &c., which Nebuchadnezzar subjected. Or, as the Hebrew, µyh rb[b yah, is rendered in the margin, The region by the sea-side. For that ya, rendered isle in the text, does not always signify an island, properly so called, is manifest from many passages. Dedan, and Tema, and Buz — A person called Dedan was descended from Abraham by Keturah, Genesis 25:3. Probably he founded the city Dedan; which, however, in process of time, seems to have been annexed to Edom: see Jeremiah 49:8; Ezekiel 25:13. Tema was one of the sons of Ishmael, Genesis 25:15, and a city, or district, called after him, was situate near the mountains which separate Arabia from Chaldea. — An. Univ. Hist., vol. 7. p. 230, fol. Buz was the brother of Uz, Genesis 22:21, and settled most probably, in his neighbourhood. Elihu, the wisest of Job’s friends, was a Buzite, Job 32:2. And all that are in the utmost corners — Or, all that have the coast insulated, as Blaney translates it: see note on Jeremiah 9:26. These, he supposes, to be the inhabitants of the peninsula of Arabia, especially those situate toward the bottom, or narrow part of it. And all the kings of Arabia — “The whole country to which we give the general name of Arabia seems to have been thrown, in Scripture, into two great divisions, one of which is called properly hbr[, Arabah, the other µdq, Kedem, according to their respective situations; Arabah, signifying the west, as Kedem does the east. Each of these had their subdivisions; the first, comprehending that which geographers have distinguished by the name of Arabia Petræa, and also, perhaps, those parts along the western coast of the Red sea bordering upon Egypt. The other part, called Kedem, comprehended Arabia Felix, and Arabia Deserta; the former of which the Scripture seems to have distinguished by the name of tap yxwxq, those that have their coast insulated, mentioned in the preceding verse; and the latter in this verse, by the mingled race of those that dwell in the desert, meaning such as inhabited the great desert country, lying between Mesopotamia and Palestine. These may have been so called from the manner of inhabiting the desert promiscuously and in common, without any fixed property or abode, settling, for a time, where they found pasture, and then removing with their flocks to another place; or, from their being made up of people of different descents.” — Blaney.

Ver. 23. Dedan was built, it would seem, by Dedan, son of Ishmael. Genesis 25:3. Tema, the same, ver. 15. Buz, by Buz, the brother of Uz. Genesis 22:21. Job 32:2.

23. Dedan… Tema… Buz — Arabian tribes. Utmost corners, as in Jeremiah 9:25, should be hair-corners polled, or who have the corners of their hair shorn.

Verse 24. The mingled people] Probably the Scenite Arabians.

Verses 22-24. And all the kings of Tyrus and Zidon — The nobles, or chief men of each city, seem to be meant by kings here, for neither of these cities had more than one king. And the kings of the isles, which are beyond the sea — Cyprus, &c., which Nebuchadnezzar subjected. Or, as the Hebrew, µyh rb[b yah, is rendered in the margin, The region by the sea-side. For that ya, rendered isle in the text, does not always signify an island, properly so called, is manifest from many passages. Dedan, and Tema, and Buz — A person called Dedan was descended from Abraham by Keturah, Genesis 25:3. Probably he founded the city Dedan; which, however, in process of time, seems to have been annexed to Edom: see Jeremiah 49:8; Ezekiel 25:13. Tema was one of the sons of Ishmael, Genesis 25:15, and a city, or district, called after him, was situate near the mountains which separate Arabia from Chaldea. — An. Univ. Hist., vol. 7. p. 230, fol. Buz was the brother of Uz, Genesis 22:21, and settled most probably, in his neighbourhood. Elihu, the wisest of Job’s friends, was a Buzite, Job 32:2. And all that are in the utmost corners — Or, all that have the coast insulated, as Blaney translates it: see note on Jeremiah 9:26. These, he supposes, to be the inhabitants of the peninsula of Arabia, especially those situate toward the bottom, or narrow part of it. And all the kings of Arabia — “The whole country to which we give the general name of Arabia seems to have been thrown, in Scripture, into two great divisions, one of which is called properly hbr[, Arabah, the other µdq, Kedem, according to their respective situations; Arabah, signifying the west, as Kedem does the east. Each of these had their subdivisions; the first, comprehending that which geographers have distinguished by the name of Arabia Petræa, and also, perhaps, those parts along the western coast of the Red sea bordering upon Egypt. The other part, called Kedem, comprehended Arabia Felix, and Arabia Deserta; the former of which the Scripture seems to have distinguished by the name of tap yxwxq, those that have their coast insulated, mentioned in the preceding verse; and the latter in this verse, by the mingled race of those that dwell in the desert, meaning such as inhabited the great desert country, lying between Mesopotamia and Palestine. These may have been so called from the manner of inhabiting the desert promiscuously and in common, without any fixed property or abode, settling, for a time, where they found pasture, and then removing with their flocks to another place; or, from their being made up of people of different descents.” — Blaney.

24. Arabia — A general name, not for the whole district now known by this name, but for that region occupied by the nomadic peoples descended from Ishmael and Midian.

V. 25. Zimri-Those descended from Zimran, Abraham’s son by Keturah, Genesis 25:2. Elam-The Persians. The Medes-The Medes came from Madai the son of Japhet.

Verse 25. Zimri] Descendants of Abraham, by Keturah, Genesis 25:2, 6.

Elam] Called Elymais by the Greeks, was on the south frontier of Media, to the north of Susiana, not far from Babylon.

Verses 25, 26. All the kings of Zimri — Those descended from Zimran, one of Abraham’s sons, by Keturah; all of whom he sent to settle in the east country, Genesis 25:2, 6. It is probable that these descendants of Zimran were the same that Pliny mentions among the inhabitants of Arabia, by the name of Zamareni. And all the kings of Elam — Namely, of Persia. And all the kings of the Medes — Who were descended from Madai, the son of Japhet. The Medes and Persians were commonly confederates and partakers of the same prosperity or adversity. And all the kings of the north far and near — “By the kings of the north that were near, the kings of Syria are probably meant: see Jeremiah 49:23. Those that were afar off may mean the Hyrcanians and Bactrians, who are reckoned in Xenophon’s Cyropœdia, lib. 1., among them that were subjected or oppressed by the king of Babylon, and perhaps others besides of the neighbouring nations that were compelled to submit to the Babylonian yoke. All these lay to the north of Judea, and at a great distance.” And all the kingdoms of the world, &c. — It is justly observed by Blaney, that this must be understood with a limitation to that part of the continent with which the Jews had some correspondence, or acquaintance; just as Pasa h oikoumenh stands for the whole Roman empire, Luke 2:1. “The ambition of a prince like Nebuchadnezzar, who aimed at universal monarchy, could not but occasion great confusion and distress, both among those who felt, and among those who dreaded, the power of his arms.” And the king of Sheshach shall drink after them — Here the speech of Jehovah is resumed, which was broken off at the end of verse 16. That Sheshach means Babylon, appears clearly from Jeremiah 51:41. “But, among the reasons that have been assigned for this name,” says Blaney,” I have met with none that I think satisfactory. Ëkv, signifies to subside, and sink down; and may perhaps allude to the low situation of Babylon, which did not derive its strength from being built, like many other great cities, upon the heights of a rock, but stood upon a large flat, or plain, cowering, as it were, amidst the waters that surrounded it, and by which it was rendered in some parts inaccessible to an enemy.”

25. Zimri — This name occurs only here; but from the order in which it is introduced we may safely conclude that it represents a people to the extreme east, between the Arabs and the Elamites. Elam — As is common in the Bible this name is not limited to Elymais, but is put for the whole of Persia. Medes — Located still farther to the north and east, and destined to hold a conspicuous place in the history of the near future.

V. 26. The north-All under the government of the Chaldeans. Of Sheshach-And the king of Babylon, who was last of all to drink of this cup of the Lord’s fury.

Verse 26. The kings of the north, far and near] The first may mean Syria; the latter, the Hyrcanians and Bactrians.

And the king of Sheshach shall drink after them.] Sheshach was an ancient king of Babylon, who was deified after his death. Here it means either Babylon, or Nebuchadnezzar the king of it. After it has been the occasion of ruin to so many other nations, Babylon itself shall be destroyed by the Medo-Persians.

Verses 25, 26. All the kings of Zimri — Those descended from Zimran, one of Abraham’s sons, by Keturah; all of whom he sent to settle in the east country, Genesis 25:2, 6. It is probable that these descendants of Zimran were the same that Pliny mentions among the inhabitants of Arabia, by the name of Zamareni. And all the kings of Elam — Namely, of Persia. And all the kings of the Medes — Who were descended from Madai, the son of Japhet. The Medes and Persians were commonly confederates and partakers of the same prosperity or adversity. And all the kings of the north far and near — “By the kings of the north that were near, the kings of Syria are probably meant: see Jeremiah 49:23. Those that were afar off may mean the Hyrcanians and Bactrians, who are reckoned in Xenophon’s Cyropœdia, lib. 1., among them that were subjected or oppressed by the king of Babylon, and perhaps others besides of the neighbouring nations that were compelled to submit to the Babylonian yoke. All these lay to the north of Judea, and at a great distance.” And all the kingdoms of the world, &c. — It is justly observed by Blaney, that this must be understood with a limitation to that part of the continent with which the Jews had some correspondence, or acquaintance; just as Pasa h oikoumenh stands for the whole Roman empire, Luke 2:1. “The ambition of a prince like Nebuchadnezzar, who aimed at universal monarchy, could not but occasion great confusion and distress, both among those who felt, and among those who dreaded, the power of his arms.” And the king of Sheshach shall drink after them — Here the speech of Jehovah is resumed, which was broken off at the end of verse 16. That Sheshach means Babylon, appears clearly from Jeremiah 51:41. “But, among the reasons that have been assigned for this name,” says Blaney,” I have met with none that I think satisfactory. Ëkv, signifies to subside, and sink down; and may perhaps allude to the low situation of Babylon, which did not derive its strength from being built, like many other great cities, upon the heights of a rock, but stood upon a large flat, or plain, cowering, as it were, amidst the waters that surrounded it, and by which it was rendered in some parts inaccessible to an enemy.”

Ver. 26. The king of Sheshach shall drink after them. By Sheshach is meant Babylon, as appears by comparing chap. 51. Some think Sac was the name of an idol worshipped there, from whence the Hebrew name Misael was changed by the Chaldeans into Meshach. This idol gave the name of Saccthea to a public festival celebrated at Babylon, and mentioned by Autheneus, lib. 14. cap. 10. St. Jerome mentions upon the place a sort of cypher commonly used, which consisted in putting the last letter of the alphabet first, and so writing on. By this inverted order of the Hebrew letters, Sheshach is equivalent to Babel. The prophets sometimes express the places they prophesy against by dark circumlocutions. So Babylon is called the desert of the sea. Isaiah 21:1. Jerusalem the valley of vision. Isaiah 21:1. The Roman empire is expressed by that which with-holdeth. 2 Thessalonians 2:6. And some commentators suppose the names mentioned in Micah 1:10-15, to be the names of noted places in Judea, disguised and altered from their true sound.

26. Kings of the north — Completing the survey. Sheshach — See also 51:41. In the opinion of many we have here and in Jeremiah 51:1, an example of that cabalistic figure called the atbash. This consisted in substituting for each letter in a word the letter holding the corresponding place counting from the other end of the alphabet, namely, for a (aleph) t (tav;) for b (beth) v (shin,) etc. On this plan Sheshach would answer to Babel, which it certainly means; and in Jeremiah 51:1, the words rendered “in the midst of them that rise up,” literally, heart of the risers up, would answer to Chasdim, (Chaldea,) which also seems to be the sense intended. Jerome, in the fourth century, gives this explanation, which he had probably derived from his rabbinical teachers. If this explanation is correct, it is doubtless true, as Dean Smith says, that this is the “oldest known cipher.”

But even if this view be taken, it will still be questioned whether this device was originated by Jeremiah for some purpose of his own, or whether he simply appropriated what was formed to his hand. For the former no good reason can be given, as there was evidently no concealment by means of this name. Besides, there is some sense of incongruity between the character and work of a prophet feeling almost insupportably the burden of the Lord’s message of judgment, and such an artificial, not to say puerile, expedient as this. But if these words were already in common use there is no reason why Jeremiah may not have employed them, especially if the baldness of his reference to Babylon might thus be in any measure relieved. And yet it is more than possible that the origin of these words is altogether of a different character. For instance, as Professor Rawlinson suggests, this name Sheshach may belong to a Babylonian divinity, and for that reason be taken for the land.

Verse 27. Be drunken, and spue] Why did we not use the word vomit, less offensive than the other, and yet of the same signification?

Verses 27-29. Drink ye and be drunken — The imperative is here put for the future: see the like mode of speaking, Isaiah 2:9; 6:9; 23:16. The cup being metaphorically put for calamity, to be drunken with it, and fall, &c., must signify extreme calamity, or destruction. If they refuse to take the cup, &c. — “If they either do not believe thy threatenings, or disregard them, as thinking themselves sufficiently provided against any hostile invasion, thou shalt let them know that the judgments denounced against them are God’s irreversible decree,” which shall certainly be executed, and that it will be in vain for them to hope to escape the threatened ruin. For lo, I bring evil on the city called by my name, &c. — “Judgment often begins at the house of God, for the correction of his people, and to be a warning to others; but the heaviest strokes of it are reserved for the ungodly:” see Lowth, and Jeremiah 49:12; 1 Peter 4:17, 18. And should ye be utterly unpunished? — No: if this be done in the green tree, what shall be done in the dry? If they that have some good in them smart so severely for the evil that is found in them, can they expect to escape that have worse evils and no good found among them? If Jerusalem be punished for learning idolatry of the nations, shall not the nations be punished of whom they learned it? No doubt they shall; for, says the Lord, I will call for a sword upon all the inhabitants of the earth — For they have helped to corrupt the inhabitants of Jerusalem.

Ver. 27. Drink ye, and be drunken. See ver. 16. The imperative is here put for the future. See the like figure in Isaiah 2:9. 6:9. 23:16.

27. Drink ye, etc. — Language which sets forth vividly and impressively the helplessness of the people under the divine inflictions.

Verses 27-29. Drink ye and be drunken — The imperative is here put for the future: see the like mode of speaking, Isaiah 2:9; 6:9; 23:16. The cup being metaphorically put for calamity, to be drunken with it, and fall, &c., must signify extreme calamity, or destruction. If they refuse to take the cup, &c. — “If they either do not believe thy threatenings, or disregard them, as thinking themselves sufficiently provided against any hostile invasion, thou shalt let them know that the judgments denounced against them are God’s irreversible decree,” which shall certainly be executed, and that it will be in vain for them to hope to escape the threatened ruin. For lo, I bring evil on the city called by my name, &c. — “Judgment often begins at the house of God, for the correction of his people, and to be a warning to others; but the heaviest strokes of it are reserved for the ungodly:” see Lowth, and Jeremiah 49:12; 1 Peter 4:17, 18. And should ye be utterly unpunished? — No: if this be done in the green tree, what shall be done in the dry? If they that have some good in them smart so severely for the evil that is found in them, can they expect to escape that have worse evils and no good found among them? If Jerusalem be punished for learning idolatry of the nations, shall not the nations be punished of whom they learned it? No doubt they shall; for, says the Lord, I will call for a sword upon all the inhabitants of the earth — For they have helped to corrupt the inhabitants of Jerusalem.

Ver. 28. If they refuse to take the cup at thine hand. If they either do not believe thy threatenings, or else disregard them, as thinking themselves sufficiently provided against any hostile invasion, you shall let them know that the judgments denounced against them are God’s irreversible decree.

JUDGMENT ON BABYLON AND OTHER NATIONS, 12-29.

12. When seventy years are accomplished — Babylon was captured 538 B.C., just sixty-eight years after the capture of Jerusalem. Perpetual desolations — To none other of the great powers of the ancient world do these words apply so impressively and absolutely. The utter nothingness to which this vast empire has returned is not relieved even by interesting and valuable monumental remains, as in the case of Nineveh, and especially of Egypt.

Verse 29. The city which is called by my name] Jerusalem, which should be first given up to the destruction.

Verses 27-29. Drink ye and be drunken — The imperative is here put for the future: see the like mode of speaking, Isaiah 2:9; 6:9; 23:16. The cup being metaphorically put for calamity, to be drunken with it, and fall, &c., must signify extreme calamity, or destruction. If they refuse to take the cup, &c. — “If they either do not believe thy threatenings, or disregard them, as thinking themselves sufficiently provided against any hostile invasion, thou shalt let them know that the judgments denounced against them are God’s irreversible decree,” which shall certainly be executed, and that it will be in vain for them to hope to escape the threatened ruin. For lo, I bring evil on the city called by my name, &c. — “Judgment often begins at the house of God, for the correction of his people, and to be a warning to others; but the heaviest strokes of it are reserved for the ungodly:” see Lowth, and Jeremiah 49:12; 1 Peter 4:17, 18. And should ye be utterly unpunished? — No: if this be done in the green tree, what shall be done in the dry? If they that have some good in them smart so severely for the evil that is found in them, can they expect to escape that have worse evils and no good found among them? If Jerusalem be punished for learning idolatry of the nations, shall not the nations be punished of whom they learned it? No doubt they shall; for, says the Lord, I will call for a sword upon all the inhabitants of the earth — For they have helped to corrupt the inhabitants of Jerusalem.

Ver. 29. For lo, I begin to bring evil on the city which is called by my name; and should ye be utterly unpunished? Judgment often begins at the house of God, for the correction of his people, and to be a warning to others: but the heaviest strokes of it are reserved for the ungodly. Compare Jeremiah 49:12. 1 Peter 4:17, 18. Luke 23:31.

JUDGMENT ON BABYLON AND OTHER NATIONS, 12-29.

12. When seventy years are accomplished — Babylon was captured 538 B.C., just sixty-eight years after the capture of Jerusalem. Perpetual desolations — To none other of the great powers of the ancient world do these words apply so impressively and absolutely. The utter nothingness to which this vast empire has returned is not relieved even by interesting and valuable monumental remains, as in the case of Nineveh, and especially of Egypt.

Verses 30-33. The Lord shall roar from on high — Shall manifest his anger from heaven. God speaks by his judgments, and those, when they are very terrible, may be fitly compared to the roaring of a lion, which strikes a consternation into those that hear it. He shall mightily roar upon his habitation — He shall pronounce and execute a terrible judgment upon his temple, the place on earth which he hath chosen for his residence: see 1 Kings 8:29. He shall give a shout as they that tread the grapes — That is, He shall utter his voice before his army, as Joel expresses it, Joel 2:11. Like a leader or general, he shall encourage them to give the onset upon their enemies, which is usually performed with a shout, as great as that which the treaders of grapes use at the time of the vintage. A noise shall come to the ends of the earth — The report of these calamities and confusions shall reach the most distant countries. For the Lord hath a controversy with the nations — God enters into judgment with men for their impieties, as being so many injuries to his honour, for which he demands satisfaction, Hosea 4:1; Micah 6:2. He will plead with all flesh — Namely, with fire and sword, as Isaiah expresses it, Isaiah 66:16. He will give the wicked to the sword — His quarrel with men is for their wickedness, for their contempt of him, of his authority over them, and kindness to them. They have provoked him to anger, and thence comes all this destruction. Behold, evil shall go forth from nation to nation — As the cup of God’s wrath goes round, every nation shall have its share, and take its turn, because one doth not take warning, by the calamities of another, to repent and reform. A great whirlwind shall be raised up, &c. — The Chaldean army shall come like a hurricane, raised in the north, and thence carried forward with incredible fierceness and swiftness, bearing down all before it. God’s vengeance is often compared to a whirlwind, and is here said to come from the coasts, or sides of the earth, because Chaldea was, at that time, thought to be one of the most remote regions. And the slain of the Lord, &c. — Multitudes shall fall by the sword of the merciless Chaldeans, so that the dead shall be everywhere found, here termed, the slain of the Lord, because slain by commission from him, and sacrificed to his justice. They shall not be lamented — They shall fall in such great numbers that the usual funeral rites and lamentations shall not be paid them, and many of them will lie unburied.

Ver. 30. The Lord shall roar from on high, and utter his voice from his holy habitation. God speaks by his judgments, and when they are very terrible, they may fitly be compared to the roaring of a lion, which strikes a consternation into those that hear it. Compare Amos 1:2. 3:8. Joel 2:11. 3:16.

THE JUDGMENT ON THE WORLD, 30-38.

30. The Lord shall roar — As a lion furious for his prey, (see Joel 3:16; Amos 1:2,) before whom sheep and shepherds (verses 34-36) fall helplessly on the ground in consternation and despair. They that tread the grapes — Who raise the vintage-shout, keeping time, as was the custom, by the alternate raising and pushing down of the feet.

Verses 30-33. The Lord shall roar from on high — Shall manifest his anger from heaven. God speaks by his judgments, and those, when they are very terrible, may be fitly compared to the roaring of a lion, which strikes a consternation into those that hear it. He shall mightily roar upon his habitation — He shall pronounce and execute a terrible judgment upon his temple, the place on earth which he hath chosen for his residence: see 1 Kings 8:29. He shall give a shout as they that tread the grapes — That is, He shall utter his voice before his army, as Joel expresses it, Joel 2:11. Like a leader or general, he shall encourage them to give the onset upon their enemies, which is usually performed with a shout, as great as that which the treaders of grapes use at the time of the vintage. A noise shall come to the ends of the earth — The report of these calamities and confusions shall reach the most distant countries. For the Lord hath a controversy with the nations — God enters into judgment with men for their impieties, as being so many injuries to his honour, for which he demands satisfaction, Hosea 4:1; Micah 6:2. He will plead with all flesh — Namely, with fire and sword, as Isaiah expresses it, Isaiah 66:16. He will give the wicked to the sword — His quarrel with men is for their wickedness, for their contempt of him, of his authority over them, and kindness to them. They have provoked him to anger, and thence comes all this destruction. Behold, evil shall go forth from nation to nation — As the cup of God’s wrath goes round, every nation shall have its share, and take its turn, because one doth not take warning, by the calamities of another, to repent and reform. A great whirlwind shall be raised up, &c. — The Chaldean army shall come like a hurricane, raised in the north, and thence carried forward with incredible fierceness and swiftness, bearing down all before it. God’s vengeance is often compared to a whirlwind, and is here said to come from the coasts, or sides of the earth, because Chaldea was, at that time, thought to be one of the most remote regions. And the slain of the Lord, &c. — Multitudes shall fall by the sword of the merciless Chaldeans, so that the dead shall be everywhere found, here termed, the slain of the Lord, because slain by commission from him, and sacrificed to his justice. They shall not be lamented — They shall fall in such great numbers that the usual funeral rites and lamentations shall not be paid them, and many of them will lie unburied.

31. A noise — The din of war, the noise of great armies; hence full of terror and danger.

Verse 32. Evil shall go forth from nation to nation] One nation after another shall fall before the Chaldeans.

Verses 30-33. The Lord shall roar from on high — Shall manifest his anger from heaven. God speaks by his judgments, and those, when they are very terrible, may be fitly compared to the roaring of a lion, which strikes a consternation into those that hear it. He shall mightily roar upon his habitation — He shall pronounce and execute a terrible judgment upon his temple, the place on earth which he hath chosen for his residence: see 1 Kings 8:29. He shall give a shout as they that tread the grapes — That is, He shall utter his voice before his army, as Joel expresses it, Joel 2:11. Like a leader or general, he shall encourage them to give the onset upon their enemies, which is usually performed with a shout, as great as that which the treaders of grapes use at the time of the vintage. A noise shall come to the ends of the earth — The report of these calamities and confusions shall reach the most distant countries. For the Lord hath a controversy with the nations — God enters into judgment with men for their impieties, as being so many injuries to his honour, for which he demands satisfaction, Hosea 4:1; Micah 6:2. He will plead with all flesh — Namely, with fire and sword, as Isaiah expresses it, Isaiah 66:16. He will give the wicked to the sword — His quarrel with men is for their wickedness, for their contempt of him, of his authority over them, and kindness to them. They have provoked him to anger, and thence comes all this destruction. Behold, evil shall go forth from nation to nation — As the cup of God’s wrath goes round, every nation shall have its share, and take its turn, because one doth not take warning, by the calamities of another, to repent and reform. A great whirlwind shall be raised up, &c. — The Chaldean army shall come like a hurricane, raised in the north, and thence carried forward with incredible fierceness and swiftness, bearing down all before it. God’s vengeance is often compared to a whirlwind, and is here said to come from the coasts, or sides of the earth, because Chaldea was, at that time, thought to be one of the most remote regions. And the slain of the Lord, &c. — Multitudes shall fall by the sword of the merciless Chaldeans, so that the dead shall be everywhere found, here termed, the slain of the Lord, because slain by commission from him, and sacrificed to his justice. They shall not be lamented — They shall fall in such great numbers that the usual funeral rites and lamentations shall not be paid them, and many of them will lie unburied.

32. Evil shall go forth — As a fierce and destructive storm travels on from nation to nation.

Verse 33. From one end of the earth] From one end of the land to the other. All Palestine shall be desolated by it.

Verses 30-33. The Lord shall roar from on high — Shall manifest his anger from heaven. God speaks by his judgments, and those, when they are very terrible, may be fitly compared to the roaring of a lion, which strikes a consternation into those that hear it. He shall mightily roar upon his habitation — He shall pronounce and execute a terrible judgment upon his temple, the place on earth which he hath chosen for his residence: see 1 Kings 8:29. He shall give a shout as they that tread the grapes — That is, He shall utter his voice before his army, as Joel expresses it, Joel 2:11. Like a leader or general, he shall encourage them to give the onset upon their enemies, which is usually performed with a shout, as great as that which the treaders of grapes use at the time of the vintage. A noise shall come to the ends of the earth — The report of these calamities and confusions shall reach the most distant countries. For the Lord hath a controversy with the nations — God enters into judgment with men for their impieties, as being so many injuries to his honour, for which he demands satisfaction, Hosea 4:1; Micah 6:2. He will plead with all flesh — Namely, with fire and sword, as Isaiah expresses it, Isaiah 66:16. He will give the wicked to the sword — His quarrel with men is for their wickedness, for their contempt of him, of his authority over them, and kindness to them. They have provoked him to anger, and thence comes all this destruction. Behold, evil shall go forth from nation to nation — As the cup of God’s wrath goes round, every nation shall have its share, and take its turn, because one doth not take warning, by the calamities of another, to repent and reform. A great whirlwind shall be raised up, &c. — The Chaldean army shall come like a hurricane, raised in the north, and thence carried forward with incredible fierceness and swiftness, bearing down all before it. God’s vengeance is often compared to a whirlwind, and is here said to come from the coasts, or sides of the earth, because Chaldea was, at that time, thought to be one of the most remote regions. And the slain of the Lord, &c. — Multitudes shall fall by the sword of the merciless Chaldeans, so that the dead shall be everywhere found, here termed, the slain of the Lord, because slain by commission from him, and sacrificed to his justice. They shall not be lamented — They shall fall in such great numbers that the usual funeral rites and lamentations shall not be paid them, and many of them will lie unburied.

THE JUDGMENT ON THE WORLD, 30-38.

30. The Lord shall roar — As a lion furious for his prey, (see Joel 3:16; Amos 1:2,) before whom sheep and shepherds (verses 34-36) fall helplessly on the ground in consternation and despair. They that tread the grapes — Who raise the vintage-shout, keeping time, as was the custom, by the alternate raising and pushing down of the feet.

V. 34. Shepherds-Shepherds and the principal of the flock, in this place mean civil rulers. A pleasant vessel-Like a crystal glass, or some delicate vessel, which breaks in pieces and cannot again be set together.

Verse 34. Howl, ye shepherds] Ye kings and chiefs of the people. Ye shall fall like a pleasant vessel.] As a fall will break and utterly ruin a precious vessel of crystal, agate, &c., so your overthrow will be to you irreparable ruin.

Verses 34, 35. Howl, ye shepherds, and cry — The imperative is here also put for the future: see ver. 27. Shepherds are here the same with kings, princes, or generals. In pursuance of the same metaphor, by the principal of the flock are meant the great and rich men of each nation. Though such are wont to be the most courageous and secure, yet of these it is foretold, that their hearts should so fail them that they should howl, and cry, and wallow in ashes. Seeing themselves utterly unable to make head against the enemy, and seeing their country, which they had the charge of, and for the protection and prosperity of which they were concerned, inevitably ruined, they should abandon themselves to despair, sorrow, and lamentation. For the days of your slaughter, &c., are accomplished — The time fixed in the divine counsel for the slaughter of some, and the dispersion of the rest, is fully come. And ye shall fall like a pleasant vessel — Ye shall be utterly destroyed, as a crystal glass when it is dashed against the ground. The shepherds shall have no way to flee, &c. — The enemy will be so numerous, so furious, so sedulous, and the extent of their army so vast, that it will be impossible to avoid falling into their hands.

34. Howl, ye shepherds — Thrown into consternation by both the lion and the storm. Wallow yourselves — Roll yourselves.

Verses 34, 35. Howl, ye shepherds, and cry — The imperative is here also put for the future: see ver. 27. Shepherds are here the same with kings, princes, or generals. In pursuance of the same metaphor, by the principal of the flock are meant the great and rich men of each nation. Though such are wont to be the most courageous and secure, yet of these it is foretold, that their hearts should so fail them that they should howl, and cry, and wallow in ashes. Seeing themselves utterly unable to make head against the enemy, and seeing their country, which they had the charge of, and for the protection and prosperity of which they were concerned, inevitably ruined, they should abandon themselves to despair, sorrow, and lamentation. For the days of your slaughter, &c., are accomplished — The time fixed in the divine counsel for the slaughter of some, and the dispersion of the rest, is fully come. And ye shall fall like a pleasant vessel — Ye shall be utterly destroyed, as a crystal glass when it is dashed against the ground. The shepherds shall have no way to flee, &c. — The enemy will be so numerous, so furious, so sedulous, and the extent of their army so vast, that it will be impossible to avoid falling into their hands.

THE JUDGMENT ON THE WORLD, 30-38.

30. The Lord shall roar — As a lion furious for his prey, (see Joel 3:16; Amos 1:2,) before whom sheep and shepherds (verses 34-36) fall helplessly on the ground in consternation and despair. They that tread the grapes — Who raise the vintage-shout, keeping time, as was the custom, by the alternate raising and pushing down of the feet.

Verses 36-38. A voice of the cry of the shepherds — Those are great calamities indeed that strike such a terror upon great men, and put them into this mighty consternation. For the Lord hath spoiled their pasture — In which they fed their flock, and out of which they fed themselves; the spoiling of this makes them cry out thus. Carrying on the metaphor of a lion roaring, the prophet alludes to the great fright into which shepherds are put when they hear a roaring lion coming toward them, and find that neither they nor their flocks can escape. And the peaceable habitations are cut down — Those that used to be quiet and not molested, who had long dwelt in peace and safety, shall now be exposed to all the calamities of war, and shall be thereby destroyed; or, those that used to be peaceable, and not to molest any of their neighbours, nor give provocation to any, shall yet not escape. This is one of the direful effects of war, that even those that are most harmless and inoffensive, often suffer hard things. Blessed be God, there is a peaceable habitation above for all the sons of peace, which is out of the reach of fire and sword.

THE JUDGMENT ON THE WORLD, 30-38.

30. The Lord shall roar — As a lion furious for his prey, (see Joel 3:16; Amos 1:2,) before whom sheep and shepherds (verses 34-36) fall helplessly on the ground in consternation and despair. They that tread the grapes — Who raise the vintage-shout, keeping time, as was the custom, by the alternate raising and pushing down of the feet.

Verses 36-38. A voice of the cry of the shepherds — Those are great calamities indeed that strike such a terror upon great men, and put them into this mighty consternation. For the Lord hath spoiled their pasture — In which they fed their flock, and out of which they fed themselves; the spoiling of this makes them cry out thus. Carrying on the metaphor of a lion roaring, the prophet alludes to the great fright into which shepherds are put when they hear a roaring lion coming toward them, and find that neither they nor their flocks can escape. And the peaceable habitations are cut down — Those that used to be quiet and not molested, who had long dwelt in peace and safety, shall now be exposed to all the calamities of war, and shall be thereby destroyed; or, those that used to be peaceable, and not to molest any of their neighbours, nor give provocation to any, shall yet not escape. This is one of the direful effects of war, that even those that are most harmless and inoffensive, often suffer hard things. Blessed be God, there is a peaceable habitation above for all the sons of peace, which is out of the reach of fire and sword.

37. The peaceable habitations — Literally, the pastures of peace, where the flocks feed and lie down without fear or disturbance.

V. 38. Because-The effects of this rising up of God out of his covert is the desolation of the land through the fierceness of the enemy, caused by the fierce anger of God.

Verse 38. As the lion] Leaving the banks of Jordan when overflowed, and coming with ravening fierceness to the champaign country. JEREMIAH

Verses 36-38. A voice of the cry of the shepherds — Those are great calamities indeed that strike such a terror upon great men, and put them into this mighty consternation. For the Lord hath spoiled their pasture — In which they fed their flock, and out of which they fed themselves; the spoiling of this makes them cry out thus. Carrying on the metaphor of a lion roaring, the prophet alludes to the great fright into which shepherds are put when they hear a roaring lion coming toward them, and find that neither they nor their flocks can escape. And the peaceable habitations are cut down — Those that used to be quiet and not molested, who had long dwelt in peace and safety, shall now be exposed to all the calamities of war, and shall be thereby destroyed; or, those that used to be peaceable, and not to molest any of their neighbours, nor give provocation to any, shall yet not escape. This is one of the direful effects of war, that even those that are most harmless and inoffensive, often suffer hard things. Blessed be God, there is a peaceable habitation above for all the sons of peace, which is out of the reach of fire and sword.

Ver. 38. The fierceness of the oppressor. hnwy jovonah, feminine of dove. Though it generally denotes oppression, yet some contend, that as mythology transformed Semiramis into a dove, the Assyrians carried a dove on their ensigns. Her reign was that of a falcon; happy if she became a dove at last.

38. Forsaken his covert — Here the prophet returns to his original figure of a fierce and terrible lion stalking forth for his prey.