Jeremiah · Chapter 32

Verse 1. The word that came] This prophecy bears its own date: it was delivered in the tenth year of Zedekiah, which answered to the eighteenth of Nebuchadnezzar. It appears from 2 Kings 25:8, that the eleventh year of Zedekiah was the nineteenth of Nebuchadnezzar; and consequently, that the eighteenth of that monarch must have been the tenth of the Jewish king.

Verse 1. The word that came to Jeremiah — As the date of the following transaction and prophecy is here stated to have been in the tenth year of Zedekiah’s reign, while the Chaldeans invested the city, and Jeremiah was confined in the court of the prison, it must have been after the Egyptians had retreated back to their own land, and the Chaldeans had renewed the siege a second time. Jeremiah at the beginning, it seems, of the siege foretold to Zedekiah that the city should be taken, and the king sent captive to Babylon, Jeremiah 34:1, 7. The king, or his princes rather, irritated at his freedom, put him in prison, or, at least, in the court of the prison, which was in the palace. And it was in this place that the transaction here recorded happened. As Nebuchadnezzar came to besiege Jerusalem in the ninth year of Zedekiah, it is probable Jeremiah had now been confined a year or more in prison. The siege, it may be observed, lasted from the tenth month of that year to the fourth month of the eleventh year of that king’s reign.

Verse 1. The eighteenth year of Nebuchadrezzar. This name, which in Hebrew signifies groaning and complaint, aptly describes the miseries he inflicted on the nations. Like an inundation he ravaged all the conquered states, instead of watering them. He was son of Merodach, and founder of the Babylonian empire. Daniel 2:7. He is called the head of gold, and the flying eagle. In the first year of his military career, which was the twenty ninth of king Josiah, he ruined Nineveh, and put a final end to the Assyrian empire, which had continued one thousand three hundred years. He defeated Pharaoh Necho in the fourth year of king Jehoiakim, and subdued Egypt. Jeremiah 46:2. In the twelfth year of his reign he subdued Arphaxad, who is thought to be Astyages, king of the Medes, who had founded Ecbatana, the capital of Media. Judith 1. After this he subdued all the kingdoms of the west; though for one year, the immortal Judith stopped his whole army by cutting off the head of Holofernes. But having appointed Nebuzaradan to succeed, in the nineteenth year of his reign, he burned Jerusalem and its temple. In four years more he spread his conquests as far as Egypt, Ethiopia, Libya, and even to Gibraltar, called by the ancients the pillar of Hercules. These authorities are collected from Berosus, as in Josephus. Eusebius Præp. lib. 5. Strabo, lib. 15. Nebuchadrezzar reigned forty five years, not including the five years he conquered under his father.

INTRODUCTORY, 1-5.

1. The tenth year of Zedekiah — In Jeremiah 1:3, “the eleventh year of Zedekiah” is mentioned as the terminus ad quem of Jeremiah’s prophecies. This chapter, then, is comprehended in the general title comprised in the first three verses of the first chapter. The siege of Jerusalem had now been in progress a year. (Jeremiah 39:1.) The coming of the Egyptian army had interrupted it, but upon the defeat of the Egyptians it was immediately resumed.

Verse 2. Then the king of Babylon’s army besieged Jerusalem] The siege had commenced the year before, and continued a year after, ending in the fifth month of the following year; consequently, the siege must have lasted about eighteen months and twenty-seven days. See 2 Kings 25:18.

2. Jeremiah the prophet was shut up — He had been arrested in an attempt to flee from Jerusalem, (Jeremiah 37:13,) and was kept in custody until the end of the siege. He seems, however, to have enjoyed considerable liberty, being kept, not in the “dungeon,” (Jeremiah 38:13,) but in the “court of the prison,” (Jeremiah 37:21,) where his friends were permitted access to him. So far from contradicting the thirty-seventh chapter as to the cause of Jeremiah’s imprisonment, this account is fully confirmatory, differing indeed in form and in fulness, but harmonizing perfectly in spirit and substance.

Verses 3-5. Jeremiah was shut up in the court of the prison — He was afterward put in the dungeon, Jeremiah 37:16; and 38:6. But now he was not under so severe a restraint. Compare verses 26 and 28 of that chapter. For Zedekiah had shut him up, saying, Wherefore dost thou prophesy and say, &c. — This refers to the prophecy recorded Jeremiah 34:2, &c., the particulars there mentioned being, in order of time, before the passages related in this chapter. We nowhere read that Zedekiah himself immediately commanded Jeremiah to be imprisoned: he seems rather to have been favourable to him, and to have been averse to his confinement; but God accounts princes to do that which their ministers or subordinate magistrates do with their connivance, or without their prohibition. Behold, I will give this city, &c., and Zedekiah shall not escape — Jeremiah prophesies that both the city and the court should fall into the hands of the king of Babylon: for God, whose city it was, in a peculiar manner would put it out of his protection, and give it into their hands; that, though Zedekiah should attempt to make his escape, he should be overtaken, and brought as a prisoner into Nebuchadnezzar’s presence, to his great confusion and terror, he having made himself particularly obnoxious to him by breaking his faith with him; that he should hear the king of Babylon pronounce his doom, and see with what fury and indignation he should look upon him, his eyes, as it is expressed, beholding Nebuchadnezzar’s eyes. He further prophesies that Zedekiah should be carried to Babylon, and continue a miserable captive there until God should visit him — That is, till God should put an end to his life by a natural death, as Nebuchadnezzar had long before put an end to every comfort of his life by putting out his eyes. And, lastly, he foretels that all their attempts to force the besiegers from their trenches would be ineffectual; for though they should fight with the Chaldeans, they should not prosper. For prophesying thus, that is, for bearing testimony to the truth, and giving them faithful warning of impending judgments, he is imprisoned.

INTRODUCTORY, 1-5.

1. The tenth year of Zedekiah — In Jeremiah 1:3, “the eleventh year of Zedekiah” is mentioned as the terminus ad quem of Jeremiah’s prophecies. This chapter, then, is comprehended in the general title comprised in the first three verses of the first chapter. The siege of Jerusalem had now been in progress a year. (Jeremiah 39:1.) The coming of the Egyptian army had interrupted it, but upon the defeat of the Egyptians it was immediately resumed.

Verse 4. And shall speak with him mouth to mouth] He shall be reduced to a state of the most abject servitude. The slave was obliged to fix his eyes on every motion of the master whilst giving his orders, who often condescended to give them only by dumb signs.

Verses 3-5. Jeremiah was shut up in the court of the prison — He was afterward put in the dungeon, Jeremiah 37:16; and 38:6. But now he was not under so severe a restraint. Compare verses 26 and 28 of that chapter. For Zedekiah had shut him up, saying, Wherefore dost thou prophesy and say, &c. — This refers to the prophecy recorded Jeremiah 34:2, &c., the particulars there mentioned being, in order of time, before the passages related in this chapter. We nowhere read that Zedekiah himself immediately commanded Jeremiah to be imprisoned: he seems rather to have been favourable to him, and to have been averse to his confinement; but God accounts princes to do that which their ministers or subordinate magistrates do with their connivance, or without their prohibition. Behold, I will give this city, &c., and Zedekiah shall not escape — Jeremiah prophesies that both the city and the court should fall into the hands of the king of Babylon: for God, whose city it was, in a peculiar manner would put it out of his protection, and give it into their hands; that, though Zedekiah should attempt to make his escape, he should be overtaken, and brought as a prisoner into Nebuchadnezzar’s presence, to his great confusion and terror, he having made himself particularly obnoxious to him by breaking his faith with him; that he should hear the king of Babylon pronounce his doom, and see with what fury and indignation he should look upon him, his eyes, as it is expressed, beholding Nebuchadnezzar’s eyes. He further prophesies that Zedekiah should be carried to Babylon, and continue a miserable captive there until God should visit him — That is, till God should put an end to his life by a natural death, as Nebuchadnezzar had long before put an end to every comfort of his life by putting out his eyes. And, lastly, he foretels that all their attempts to force the besiegers from their trenches would be ineffectual; for though they should fight with the Chaldeans, they should not prosper. For prophesying thus, that is, for bearing testimony to the truth, and giving them faithful warning of impending judgments, he is imprisoned.

INTRODUCTORY, 1-5.

1. The tenth year of Zedekiah — In Jeremiah 1:3, “the eleventh year of Zedekiah” is mentioned as the terminus ad quem of Jeremiah’s prophecies. This chapter, then, is comprehended in the general title comprised in the first three verses of the first chapter. The siege of Jerusalem had now been in progress a year. (Jeremiah 39:1.) The coming of the Egyptian army had interrupted it, but upon the defeat of the Egyptians it was immediately resumed.

V. 5. Until I visit him-Perhaps in mercy; it is certain Zedekiah was not put to death, only carried to Babylon, where some think he afterward found favour with the king of Babylon.

Verses 3-5. Jeremiah was shut up in the court of the prison — He was afterward put in the dungeon, Jeremiah 37:16; and 38:6. But now he was not under so severe a restraint. Compare verses 26 and 28 of that chapter. For Zedekiah had shut him up, saying, Wherefore dost thou prophesy and say, &c. — This refers to the prophecy recorded Jeremiah 34:2, &c., the particulars there mentioned being, in order of time, before the passages related in this chapter. We nowhere read that Zedekiah himself immediately commanded Jeremiah to be imprisoned: he seems rather to have been favourable to him, and to have been averse to his confinement; but God accounts princes to do that which their ministers or subordinate magistrates do with their connivance, or without their prohibition. Behold, I will give this city, &c., and Zedekiah shall not escape — Jeremiah prophesies that both the city and the court should fall into the hands of the king of Babylon: for God, whose city it was, in a peculiar manner would put it out of his protection, and give it into their hands; that, though Zedekiah should attempt to make his escape, he should be overtaken, and brought as a prisoner into Nebuchadnezzar’s presence, to his great confusion and terror, he having made himself particularly obnoxious to him by breaking his faith with him; that he should hear the king of Babylon pronounce his doom, and see with what fury and indignation he should look upon him, his eyes, as it is expressed, beholding Nebuchadnezzar’s eyes. He further prophesies that Zedekiah should be carried to Babylon, and continue a miserable captive there until God should visit him — That is, till God should put an end to his life by a natural death, as Nebuchadnezzar had long before put an end to every comfort of his life by putting out his eyes. And, lastly, he foretels that all their attempts to force the besiegers from their trenches would be ineffectual; for though they should fight with the Chaldeans, they should not prosper. For prophesying thus, that is, for bearing testimony to the truth, and giving them faithful warning of impending judgments, he is imprisoned.

Ver. 5. Until I visit him. The Vatican copy of the LXX reads, “And there he shall abide.” Two other Versions of the LXX read, “And there he shall die.” But others give this gloss; “Until I shall deprive him of life by the visitation of death,” as in Numbers 16:29.

5. Until I visit him — What a fearfully pregnant meaning had this word “visit!” and how mercifully concealed from this man, who was coming to a fate darker than he could well conceive — of the murder of his sons, the putting out of his own eyes, and the sufferings and ignominy of hopeless confinement in a Babylonian prison to the day of his death. See Jeremiah 39:6, 7; 52:11.

JEREMIAH BUYS THE FIELD IN ANATHOTH, 6-15.

Verses 6-8. The word of the Lord came unto me — “Jeremiah, after having just informed us why he was put in prison, returns to his design, and tells us that God had advised him, probably in a dream or vision, that Hanameel, his cousin, should come to him with the offer of a field in Anathoth; the right of redeeming whereof was in him. Jeremiah might have given up this right, as not being in a situation to make the purchase; but, understanding from the revelation of the Lord, that this affair had a mystical reference, and that he ought to accept the offer of his cousin, he purchased the field, as is afterward related, with the full process and meaning of the affair.” — Dodd. The field, being in Anathoth, near Jerusalem, was consequently at this time actually in the possession of the Chaldean army. And the design of God in directing Jeremiah to purchase it was to signify, that though Jerusalem was now besieged, and the whole country was likely to be laid waste, yet the time should come when houses, and fields, and vineyards should be again possessed in that land, verse 15. As God appointed Jeremiah to confirm his predictions of the approaching destruction of Jerusalem by his own practice in living unmarried, so he now appointed him to confirm his predictions of the future restoration of Jerusalem by his own practice in purchasing this field. The Roman historian, Florus, relates, as a great instance of the bravery of the Roman citizens, that in the time of the second Punic war, when Hannibal besieged Rome, and was very near making himself master of it, a field, on which part of his army lay, being offered for sale at that time, was presently purchased, in a firm belief that the Roman valour would raise the siege, lib. 2. cap. 6. And have not we much more reason to venture our all upon the word of God, and to embark in Zion’s interests, which will undoubtedly be the prevailing interests at last?

Verse 7. The right of redemption is thine] The law had established that the estates of a family should never be alienated. If, therefore, a man through poverty was obliged to sell his patrimony, the nearest relative had a right to purchase it before all others, and even to redeem it, if it had been sold to another. This is what is called the right of goel, or kinsman, Leviticus 25:25. And in the year of jubilee the whole reverted to its ancient master Leviticus 25:13.

Verses 6-8. The word of the Lord came unto me — “Jeremiah, after having just informed us why he was put in prison, returns to his design, and tells us that God had advised him, probably in a dream or vision, that Hanameel, his cousin, should come to him with the offer of a field in Anathoth; the right of redeeming whereof was in him. Jeremiah might have given up this right, as not being in a situation to make the purchase; but, understanding from the revelation of the Lord, that this affair had a mystical reference, and that he ought to accept the offer of his cousin, he purchased the field, as is afterward related, with the full process and meaning of the affair.” — Dodd. The field, being in Anathoth, near Jerusalem, was consequently at this time actually in the possession of the Chaldean army. And the design of God in directing Jeremiah to purchase it was to signify, that though Jerusalem was now besieged, and the whole country was likely to be laid waste, yet the time should come when houses, and fields, and vineyards should be again possessed in that land, verse 15. As God appointed Jeremiah to confirm his predictions of the approaching destruction of Jerusalem by his own practice in living unmarried, so he now appointed him to confirm his predictions of the future restoration of Jerusalem by his own practice in purchasing this field. The Roman historian, Florus, relates, as a great instance of the bravery of the Roman citizens, that in the time of the second Punic war, when Hannibal besieged Rome, and was very near making himself master of it, a field, on which part of his army lay, being offered for sale at that time, was presently purchased, in a firm belief that the Roman valour would raise the siege, lib. 2. cap. 6. And have not we much more reason to venture our all upon the word of God, and to embark in Zion’s interests, which will undoubtedly be the prevailing interests at last?

7. Thine uncle — This, as we learn from the following verse, refers to Shallum, and not Hanameel, to which name, according to the laws of Hebrew construction, it is also applicable. The original word for “uncle” is very general in its import, being sometimes rendered “beloved,” as for instance in Isaiah 5:1, which is literally, “I will sing to my well beloved a song of my uncle (beloved) touching his vineyard.” The right of redemption — See Leviticus 25:25. He who had the right of redemption had also the right of pre-emption, both having the same object, namely, to preserve the possession for the family.

Verse 8. This was the word of the Lord.] It was by his appointment that I was to make this purchase. The whole was designed as a symbolical act, to show the people that there would be a return from Babylon, that each family should re-enter on its former possessions, and that a man might safely purchase on the certainty of this event.

Verses 6-8. The word of the Lord came unto me — “Jeremiah, after having just informed us why he was put in prison, returns to his design, and tells us that God had advised him, probably in a dream or vision, that Hanameel, his cousin, should come to him with the offer of a field in Anathoth; the right of redeeming whereof was in him. Jeremiah might have given up this right, as not being in a situation to make the purchase; but, understanding from the revelation of the Lord, that this affair had a mystical reference, and that he ought to accept the offer of his cousin, he purchased the field, as is afterward related, with the full process and meaning of the affair.” — Dodd. The field, being in Anathoth, near Jerusalem, was consequently at this time actually in the possession of the Chaldean army. And the design of God in directing Jeremiah to purchase it was to signify, that though Jerusalem was now besieged, and the whole country was likely to be laid waste, yet the time should come when houses, and fields, and vineyards should be again possessed in that land, verse 15. As God appointed Jeremiah to confirm his predictions of the approaching destruction of Jerusalem by his own practice in living unmarried, so he now appointed him to confirm his predictions of the future restoration of Jerusalem by his own practice in purchasing this field. The Roman historian, Florus, relates, as a great instance of the bravery of the Roman citizens, that in the time of the second Punic war, when Hannibal besieged Rome, and was very near making himself master of it, a field, on which part of his army lay, being offered for sale at that time, was presently purchased, in a firm belief that the Roman valour would raise the siege, lib. 2. cap. 6. And have not we much more reason to venture our all upon the word of God, and to embark in Zion’s interests, which will undoubtedly be the prevailing interests at last?

8. The right of inheritance — See Numbers 27:11. It would seem that Jeremiah was the lawful heir. According to Numbers 35:5, it must have been within the distance of 2,000 cubits of Anathoth.

V. 9. The money-The price of land was strangely fallen at this time, when the enemy was besieging the chief city of the country.

Verse 9. Weighed him the money] It does not appear that there was any coined or stamped money among the Jews before the captivity; the Scripture, therefore, never speaks of counting money, but of weighing it. Seventeen shekels of silver.] The shekel at this time must have been a nominal coin; it was a thing of a certain weight, or a certain worth. Seventeen shekels was the weight of the silver paid: but it might have been in one ingot, or piece. The shekel has been valued at from two shillings and threepence to two shillings and sixpence, and even at three shillings; taking the purchase-money at a medium of the value of the shekel, it would amount only to about two pounds two shillings and sixpence. But as estates bore value only in proportion to the number of years before the jubilee, and the field in question was then in the hands of the Chaldeans, and this cousin of Jeremiah was not likely to come back to enjoy it after seventy years, (nor could he then have it, as a jubilee would intervene and restore it to the original family,) and money must now be very scarce and high in its value, the seventeen shekels might have been a sufficient sum for a field in those circumstances, and one probably not large in its dimensions.

Verse 9. I weighed him the money — In ancient times all money was paid by weight, a custom still used in several countries; even seventeen shekels of silver — A sum which, in our money, is not much above forty shillings; a small price for a field or piece of ground. It must be considered, however, “that the quantity of land is uncertain, and that the circumstances of the times must have greatly tended to lessen the value of land. The field in question was at the time of the purchase in the enemy’s possession; and the purchaser well knew that he or his heirs had no chance of entering upon it till after the expiration of the seventy years’ captivity. Besides, the seller, it is likely, was in the immediate want of the money, and could get no one else to purchase in the precarious situation things were in. He might therefore be glad to take what the prophet, who, doubtless, was not rich, was able to give, and who would not have thought of making the purchase at any rate had he not acted under the divine direction for a special purpose.” — Blaney.

Ver. 9. Seventeen shekels of silver, which are less than two guineas of our money. The Hebrew word is shekels; but the Chaldaic reads minas, viz. seven minus, and ten pieces of silver, which sum our Prideaux estimates at sixty eight pounds.

9. Seventeen shekels — Two things arrest attention in this price: 1) The peculiar form, literally “seven shekels and ten of silver.” 2) Its smallness, about ten dollars. Possibly the first may be explained as a legal formula, while the second may be due to the consideration that the sale of land was, correctly speaking, only the sale of the use of it up to the year of jubilee. And then, the value of land depends largely on the state of society and the political prospects of the country. Other cases in which the price of land in Palestine is mentioned are the sale of Araunah’s threshing-floor with the oxen and implements for fifty shekels, (2 Samuel 24:24,) and the potter’s field to the chief priests for thirty shekels. Matthew 27:7.

Verse 10. I subscribed the evidence] We have here all the circumstances of this legal act: 1. An offer is made of the reversion of the ground, till the jubilee, to him who would then of right come into possession. 2. The price is agreed on, and the silver weighed in the balances. 3. A contract or deed of sale is drawn up, to which both parties agreeing, 4. Witnesses are brought forward to see it signed and sealed; for the contract was both subscribed and sealed. 5. A duplicate of the deed was drawn, which was not to be sealed, but to lie open for the inspection of those concerned, in some public place where it might be safe, and always to be seen. 6. The original, which was sealed up, was put in an earthen pitcher, in order to be preserved from accidents. 7. This was delivered by the purchaser into the hands of a third party, to be preserved for the use of the purchaser, and witnesses were called to attest this delivery. 8. They subscribed the book of the purchase, perhaps a town book, or register, where such purchases were entered. Baruch was a scribe by profession; and the deeds were delivered into his hands, before witnesses, to be preserved as above. Perhaps the law, in this case, required that the instrument should be thus lodged. But, in the present case, both the deeds, the original and the duplicate, were put into the earthen pitcher, because the city was about to be burnt; and if lodged as usual, they would be destroyed in the general conflagration. See Jeremiah 32:14.

Verses 10-14. I subscribed the evidence, and sealed it — I wrote down an account of the transaction in a book. The method it appears then in use among the Jews when any purchase was made was, that the purchaser, as well as those who sold, testified his consent by some writing signed before witnesses. I took the evidence, both that which was sealed and that which was open — The open, or unsealed writing, was either a copy of the sealed one, or else a certificate of the witnesses, in whose presence the deed of purchase was signed and sealed. I gave the evidence of the purchase unto Baruch — “Baruch was a scribe by profession, and it may be concluded that the attendance of such a one, skilled in the forms of law, was necessary on those occasions, both to draw up the writings and to officiate in the character of a notary public. And to his custody, as being a public officer, the custody of the title-deeds was intrusted.” I charged Baruch, to put them in an earthen vessel — To preserve them from fire and moisture. It was common with the ancients to put their writings into earthen vessels. Origen found at Jericho a version of the Scriptures hid in an earthen pot. That they may continue many days — When hid under ground for greater security, to be produced when the land should be re-inhabited.

10. I subscribed the evidence, etc. — The marginal reading is better, “I wrote in the book,” that is, the particulars of the transaction. Here we have, with unusual fulness, the description of an important business transaction. Written documents, witnesses, the weighing of money, and the sealing up of one of the copies of the bill of purchase for public use and permanent preservation. All this points unmistakably to a well-organized state of society. These deeds of purchase were to be put in an earthen vessel to preserve them from decay and destruction during the long years of exile. Sealed, in this passage, means “fastened together by a seal,” and not “attested by a seal,” as is the common sense in modern business documents.

V. 11. I took-It is probable, that upon such sales among the Jews, two instruments were made, the one sealed up, to be kept by the purchaser, the other open, to be shewed to the judges, and by them ratified.

Verses 10-14. I subscribed the evidence, and sealed it — I wrote down an account of the transaction in a book. The method it appears then in use among the Jews when any purchase was made was, that the purchaser, as well as those who sold, testified his consent by some writing signed before witnesses. I took the evidence, both that which was sealed and that which was open — The open, or unsealed writing, was either a copy of the sealed one, or else a certificate of the witnesses, in whose presence the deed of purchase was signed and sealed. I gave the evidence of the purchase unto Baruch — “Baruch was a scribe by profession, and it may be concluded that the attendance of such a one, skilled in the forms of law, was necessary on those occasions, both to draw up the writings and to officiate in the character of a notary public. And to his custody, as being a public officer, the custody of the title-deeds was intrusted.” I charged Baruch, to put them in an earthen vessel — To preserve them from fire and moisture. It was common with the ancients to put their writings into earthen vessels. Origen found at Jericho a version of the Scriptures hid in an earthen pot. That they may continue many days — When hid under ground for greater security, to be produced when the land should be re-inhabited.

V. 12. Baruch-This Baruch (Jeremiah 46:4,26,) was a scribe, and an attendant upon Jeremiah. Witnesses-He made this purchase with all the usual formalities; he signed and sealed it before witnesses, and delivered it to Baruch to keep, in the presence of all the Jews.

Verses 10-14. I subscribed the evidence, and sealed it — I wrote down an account of the transaction in a book. The method it appears then in use among the Jews when any purchase was made was, that the purchaser, as well as those who sold, testified his consent by some writing signed before witnesses. I took the evidence, both that which was sealed and that which was open — The open, or unsealed writing, was either a copy of the sealed one, or else a certificate of the witnesses, in whose presence the deed of purchase was signed and sealed. I gave the evidence of the purchase unto Baruch — “Baruch was a scribe by profession, and it may be concluded that the attendance of such a one, skilled in the forms of law, was necessary on those occasions, both to draw up the writings and to officiate in the character of a notary public. And to his custody, as being a public officer, the custody of the title-deeds was intrusted.” I charged Baruch, to put them in an earthen vessel — To preserve them from fire and moisture. It was common with the ancients to put their writings into earthen vessels. Origen found at Jericho a version of the Scriptures hid in an earthen pot. That they may continue many days — When hid under ground for greater security, to be produced when the land should be re-inhabited.

Verses 10-14. I subscribed the evidence, and sealed it — I wrote down an account of the transaction in a book. The method it appears then in use among the Jews when any purchase was made was, that the purchaser, as well as those who sold, testified his consent by some writing signed before witnesses. I took the evidence, both that which was sealed and that which was open — The open, or unsealed writing, was either a copy of the sealed one, or else a certificate of the witnesses, in whose presence the deed of purchase was signed and sealed. I gave the evidence of the purchase unto Baruch — “Baruch was a scribe by profession, and it may be concluded that the attendance of such a one, skilled in the forms of law, was necessary on those occasions, both to draw up the writings and to officiate in the character of a notary public. And to his custody, as being a public officer, the custody of the title-deeds was intrusted.” I charged Baruch, to put them in an earthen vessel — To preserve them from fire and moisture. It was common with the ancients to put their writings into earthen vessels. Origen found at Jericho a version of the Scriptures hid in an earthen pot. That they may continue many days — When hid under ground for greater security, to be produced when the land should be re-inhabited.

Verses 10-14. I subscribed the evidence, and sealed it — I wrote down an account of the transaction in a book. The method it appears then in use among the Jews when any purchase was made was, that the purchaser, as well as those who sold, testified his consent by some writing signed before witnesses. I took the evidence, both that which was sealed and that which was open — The open, or unsealed writing, was either a copy of the sealed one, or else a certificate of the witnesses, in whose presence the deed of purchase was signed and sealed. I gave the evidence of the purchase unto Baruch — “Baruch was a scribe by profession, and it may be concluded that the attendance of such a one, skilled in the forms of law, was necessary on those occasions, both to draw up the writings and to officiate in the character of a notary public. And to his custody, as being a public officer, the custody of the title-deeds was intrusted.” I charged Baruch, to put them in an earthen vessel — To preserve them from fire and moisture. It was common with the ancients to put their writings into earthen vessels. Origen found at Jericho a version of the Scriptures hid in an earthen pot. That they may continue many days — When hid under ground for greater security, to be produced when the land should be re-inhabited.

Verse 15. Houses and fields—shall be possessed again] That is, this is an evidence that the captivity shall not last long: houses, &c., shall here be possessed again, either by their present owners or immediate descendants. The young might return; at least, all under ten years of age: there was no natural impossibility that they should not live till they should be fourscore.

15. Possessed — Literally, bought. The impending ruin would not be permanent, but there would be a restoration, and hence title deeds would be important.

Verse 16. I prayed unto the Lord] And what a prayer! What weight of matter, sublimity of expression, profound veneration, just conception, Divine unction, powerful pleading, and strength of faith! Historical, without flatness; condensed, without obscurity; confessing the greatest of crimes against the most righteous of Beings, without despairing of his mercy, or presuming on his goodness: a confession that, in fact, acknowledges that God’s justice should smite and destroy, had not his infinite goodness said, I will pardon and spare.

Verses 16-22. When I had delivered the evidence, I prayed unto the Lord — What he prayed for we learn in the following verses: by which it appears that he was not without some doubts and perplexities in this business. And though he yielded a ready and absolute obedience to God’s command, yet he prays for a clearer revelation of his meaning in the matter. Saying, Ah Lord God! &c. — He begins his prayer with an

acknowledgment of God’s infinite power, made manifest in his works, both of creation and providence, whereby he shows himself wonderful in his mercies, and terrible in his judgments. It is observable that God himself makes use of these instances to confirm his people’s faith in his ability to do whatever he pleases, Jeremiah 27:5. And the servants of God are often represented in holy writ as giving God such names and titles, and ascribing to him such attributes, as were calculated to strengthen their faith in prayer. And there is nothing too hard for thee — Hebrew, Ëam Algy al, too wonderful for thee, or, hidden from thee, as some render the clause: that is, out of the reach of thy wisdom and power to bring to pass. Thou showest loving-kindness unto thousands, and recompensed, &c. — This name God gave himself, Exodus 34:7; Deuteronomy 5:9, 10, where see the notes; and concerning the latter clause, the note on Jeremiah 31:29, 30. The great, the mighty God, the Lord of hosts — The God of infinite majesty, of boundless power, and of universal dominion, and therefore worthy of all adoration and praise, of all reverence and fear, of all subjection and obedience. Great in counsel, and mighty in work — Who art infinitely wise in ordering all events, and powerful in putting thy decrees in execution. Thine eyes are open upon all the ways, &c. — Beholding the evil and the good, and that not as an unconcerned spectator, but as an observing judge; to give every one according to his ways — To reward or punish men according to their actions, and the principles from which they proceed. Who hast set signs and wonders in the land of Egypt — Who didst wonders of justice in the land of Egypt, which remain, if not in the marks, yet in the memorials of them, unto this day. And in Israel — And wroughtest wonders of mercy in Israel, bringing them out of Egypt through the Red sea, raining down manna upon them, and quails from heaven, and fetching water out of the rock for them; and among other men — And hast also done many wondrous works in other places, by which thou hast made thyself a glorious name.

JEREMIAH’S PRAYER FOR FULLER REVELATION, 16-23.

16. The transaction was in itself very simple and intelligible, and the reason for it is plainly set forth. But what was predicted for the future seemed so utterly improbable that Jeremiah, for himself and for the people, makes appeal to God in a prayer which gathers up into itself the essence of Hebrew theology and history. The grand and glorious background of this prayer — changeless and stainless as the very heavens themselves — is God in his eternity, infinity, omnipotence, and righteousness; against which is placed his good providence over Israel, and her sin and punishment. And in view of the determination to give over the city and land to their enemies he seems to plead the difficulty of the command to buy the land.

Verses 16-22. When I had delivered the evidence, I prayed unto the Lord — What he prayed for we learn in the following verses: by which it appears that he was not without some doubts and perplexities in this business. And though he yielded a ready and absolute obedience to God’s command, yet he prays for a clearer revelation of his meaning in the matter. Saying, Ah Lord God! &c. — He begins his prayer with an

acknowledgment of God’s infinite power, made manifest in his works, both of creation and providence, whereby he shows himself wonderful in his mercies, and terrible in his judgments. It is observable that God himself makes use of these instances to confirm his people’s faith in his ability to do whatever he pleases, Jeremiah 27:5. And the servants of God are often represented in holy writ as giving God such names and titles, and ascribing to him such attributes, as were calculated to strengthen their faith in prayer. And there is nothing too hard for thee — Hebrew, Ëam Algy al, too wonderful for thee, or, hidden from thee, as some render the clause: that is, out of the reach of thy wisdom and power to bring to pass. Thou showest loving-kindness unto thousands, and recompensed, &c. — This name God gave himself, Exodus 34:7; Deuteronomy 5:9, 10, where see the notes; and concerning the latter clause, the note on Jeremiah 31:29, 30. The great, the mighty God, the Lord of hosts — The God of infinite majesty, of boundless power, and of universal dominion, and therefore worthy of all adoration and praise, of all reverence and fear, of all subjection and obedience. Great in counsel, and mighty in work — Who art infinitely wise in ordering all events, and powerful in putting thy decrees in execution. Thine eyes are open upon all the ways, &c. — Beholding the evil and the good, and that not as an unconcerned spectator, but as an observing judge; to give every one according to his ways — To reward or punish men according to their actions, and the principles from which they proceed. Who hast set signs and wonders in the land of Egypt — Who didst wonders of justice in the land of Egypt, which remain, if not in the marks, yet in the memorials of them, unto this day. And in Israel — And wroughtest wonders of mercy in Israel, bringing them out of Egypt through the Red sea, raining down manna upon them, and quails from heaven, and fetching water out of the rock for them; and among other men — And hast also done many wondrous works in other places, by which thou hast made thyself a glorious name.

17. Too hard — Literally, too wonderful.

Verses 16-22. When I had delivered the evidence, I prayed unto the Lord — What he prayed for we learn in the following verses: by which it appears that he was not without some doubts and perplexities in this business. And though he yielded a ready and absolute obedience to God’s command, yet he prays for a clearer revelation of his meaning in the matter. Saying, Ah Lord God! &c. — He begins his prayer with an

acknowledgment of God’s infinite power, made manifest in his works, both of creation and providence, whereby he shows himself wonderful in his mercies, and terrible in his judgments. It is observable that God himself makes use of these instances to confirm his people’s faith in his ability to do whatever he pleases, Jeremiah 27:5. And the servants of God are often represented in holy writ as giving God such names and titles, and ascribing to him such attributes, as were calculated to strengthen their faith in prayer. And there is nothing too hard for thee — Hebrew, Ëam Algy al, too wonderful for thee, or, hidden from thee, as some render the clause: that is, out of the reach of thy wisdom and power to bring to pass. Thou showest loving-kindness unto thousands, and recompensed, &c. — This name God gave himself, Exodus 34:7; Deuteronomy 5:9, 10, where see the notes; and concerning the latter clause, the note on Jeremiah 31:29, 30. The great, the mighty God, the Lord of hosts — The God of infinite majesty, of boundless power, and of universal dominion, and therefore worthy of all adoration and praise, of all reverence and fear, of all subjection and obedience. Great in counsel, and mighty in work — Who art infinitely wise in ordering all events, and powerful in putting thy decrees in execution. Thine eyes are open upon all the ways, &c. — Beholding the evil and the good, and that not as an unconcerned spectator, but as an observing judge; to give every one according to his ways — To reward or punish men according to their actions, and the principles from which they proceed. Who hast set signs and wonders in the land of Egypt — Who didst wonders of justice in the land of Egypt, which remain, if not in the marks, yet in the memorials of them, unto this day. And in Israel — And wroughtest wonders of mercy in Israel, bringing them out of Egypt through the Red sea, raining down manna upon them, and quails from heaven, and fetching water out of the rock for them; and among other men — And hast also done many wondrous works in other places, by which thou hast made thyself a glorious name.

Ver. 18. The iniquity of the fathers. See Exodus 20:5.

18. Recompensest… into the bosom — “The recompense is placed in the bosom because, in the East, the garments are so arranged as to form a pocket there. Thus, then, men must receive and carry with them God’s requital for their deeds.”-Dean Smith.

Verse 19. Thine eyes are open upon all the ways of—men] Thou art omniscient, and knowest all things; thou art omnipresent, and seest all things.

Verses 16-22. When I had delivered the evidence, I prayed unto the Lord — What he prayed for we learn in the following verses: by which it appears that he was not without some doubts and perplexities in this business. And though he yielded a ready and absolute obedience to God’s command, yet he prays for a clearer revelation of his meaning in the matter. Saying, Ah Lord God! &c. — He begins his prayer with an

acknowledgment of God’s infinite power, made manifest in his works, both of creation and providence, whereby he shows himself wonderful in his mercies, and terrible in his judgments. It is observable that God himself makes use of these instances to confirm his people’s faith in his ability to do whatever he pleases, Jeremiah 27:5. And the servants of God are often represented in holy writ as giving God such names and titles, and ascribing to him such attributes, as were calculated to strengthen their faith in prayer. And there is nothing too hard for thee — Hebrew, Ëam Algy al, too wonderful for thee, or, hidden from thee, as some render the clause: that is, out of the reach of thy wisdom and power to bring to pass. Thou showest loving-kindness unto thousands, and recompensed, &c. — This name God gave himself, Exodus 34:7; Deuteronomy 5:9, 10, where see the notes; and concerning the latter clause, the note on Jeremiah 31:29, 30. The great, the mighty God, the Lord of hosts — The God of infinite majesty, of boundless power, and of universal dominion, and therefore worthy of all adoration and praise, of all reverence and fear, of all subjection and obedience. Great in counsel, and mighty in work — Who art infinitely wise in ordering all events, and powerful in putting thy decrees in execution. Thine eyes are open upon all the ways, &c. — Beholding the evil and the good, and that not as an unconcerned spectator, but as an observing judge; to give every one according to his ways — To reward or punish men according to their actions, and the principles from which they proceed. Who hast set signs and wonders in the land of Egypt — Who didst wonders of justice in the land of Egypt, which remain, if not in the marks, yet in the memorials of them, unto this day. And in Israel — And wroughtest wonders of mercy in Israel, bringing them out of Egypt through the Red sea, raining down manna upon them, and quails from heaven, and fetching water out of the rock for them; and among other men — And hast also done many wondrous works in other places, by which thou hast made thyself a glorious name.

JEREMIAH’S PRAYER FOR FULLER REVELATION, 16-23.

16. The transaction was in itself very simple and intelligible, and the reason for it is plainly set forth. But what was predicted for the future seemed so utterly improbable that Jeremiah, for himself and for the people, makes appeal to God in a prayer which gathers up into itself the essence of Hebrew theology and history. The grand and glorious background of this prayer — changeless and stainless as the very heavens themselves — is God in his eternity, infinity, omnipotence, and righteousness; against which is placed his good providence over Israel, and her sin and punishment. And in view of the determination to give over the city and land to their enemies he seems to plead the difficulty of the command to buy the land.

V. 20. Who hast set signs-Who didst wonders of justice in the land of Egypt, such as are remembered even to this day.

Verses 16-22. When I had delivered the evidence, I prayed unto the Lord — What he prayed for we learn in the following verses: by which it appears that he was not without some doubts and perplexities in this business. And though he yielded a ready and absolute obedience to God’s command, yet he prays for a clearer revelation of his meaning in the matter. Saying, Ah Lord God! &c. — He begins his prayer with an

acknowledgment of God’s infinite power, made manifest in his works, both of creation and providence, whereby he shows himself wonderful in his mercies, and terrible in his judgments. It is observable that God himself makes use of these instances to confirm his people’s faith in his ability to do whatever he pleases, Jeremiah 27:5. And the servants of God are often represented in holy writ as giving God such names and titles, and ascribing to him such attributes, as were calculated to strengthen their faith in prayer. And there is nothing too hard for thee — Hebrew, Ëam Algy al, too wonderful for thee, or, hidden from thee, as some render the clause: that is, out of the reach of thy wisdom and power to bring to pass. Thou showest loving-kindness unto thousands, and recompensed, &c. — This name God gave himself, Exodus 34:7; Deuteronomy 5:9, 10, where see the notes; and concerning the latter clause, the note on Jeremiah 31:29, 30. The great, the mighty God, the Lord of hosts — The God of infinite majesty, of boundless power, and of universal dominion, and therefore worthy of all adoration and praise, of all reverence and fear, of all subjection and obedience. Great in counsel, and mighty in work — Who art infinitely wise in ordering all events, and powerful in putting thy decrees in execution. Thine eyes are open upon all the ways, &c. — Beholding the evil and the good, and that not as an unconcerned spectator, but as an observing judge; to give every one according to his ways — To reward or punish men according to their actions, and the principles from which they proceed. Who hast set signs and wonders in the land of Egypt — Who didst wonders of justice in the land of Egypt, which remain, if not in the marks, yet in the memorials of them, unto this day. And in Israel — And wroughtest wonders of mercy in Israel, bringing them out of Egypt through the Red sea, raining down manna upon them, and quails from heaven, and fetching water out of the rock for them; and among other men — And hast also done many wondrous works in other places, by which thou hast made thyself a glorious name.

20. Unto this day — The construction is a pregnant one, and implies hast continued working signs and wonders among men “unto this day.”

Verses 16-22. When I had delivered the evidence, I prayed unto the Lord — What he prayed for we learn in the following verses: by which it appears that he was not without some doubts and perplexities in this business. And though he yielded a ready and absolute obedience to God’s command, yet he prays for a clearer revelation of his meaning in the matter. Saying, Ah Lord God! &c. — He begins his prayer with an

acknowledgment of God’s infinite power, made manifest in his works, both of creation and providence, whereby he shows himself wonderful in his mercies, and terrible in his judgments. It is observable that God himself makes use of these instances to confirm his people’s faith in his ability to do whatever he pleases, Jeremiah 27:5. And the servants of God are often represented in holy writ as giving God such names and titles, and ascribing to him such attributes, as were calculated to strengthen their faith in prayer. And there is nothing too hard for thee — Hebrew, Ëam Algy al, too wonderful for thee, or, hidden from thee, as some render the clause: that is, out of the reach of thy wisdom and power to bring to pass. Thou showest loving-kindness unto thousands, and recompensed, &c. — This name God gave himself, Exodus 34:7; Deuteronomy 5:9, 10, where see the notes; and concerning the latter clause, the note on Jeremiah 31:29, 30. The great, the mighty God, the Lord of hosts — The God of infinite majesty, of boundless power, and of universal dominion, and therefore worthy of all adoration and praise, of all reverence and fear, of all subjection and obedience. Great in counsel, and mighty in work — Who art infinitely wise in ordering all events, and powerful in putting thy decrees in execution. Thine eyes are open upon all the ways, &c. — Beholding the evil and the good, and that not as an unconcerned spectator, but as an observing judge; to give every one according to his ways — To reward or punish men according to their actions, and the principles from which they proceed. Who hast set signs and wonders in the land of Egypt — Who didst wonders of justice in the land of Egypt, which remain, if not in the marks, yet in the memorials of them, unto this day. And in Israel — And wroughtest wonders of mercy in Israel, bringing them out of Egypt through the Red sea, raining down manna upon them, and quails from heaven, and fetching water out of the rock for them; and among other men — And hast also done many wondrous works in other places, by which thou hast made thyself a glorious name.

JEREMIAH’S PRAYER FOR FULLER REVELATION, 16-23.

16. The transaction was in itself very simple and intelligible, and the reason for it is plainly set forth. But what was predicted for the future seemed so utterly improbable that Jeremiah, for himself and for the people, makes appeal to God in a prayer which gathers up into itself the essence of Hebrew theology and history. The grand and glorious background of this prayer — changeless and stainless as the very heavens themselves — is God in his eternity, infinity, omnipotence, and righteousness; against which is placed his good providence over Israel, and her sin and punishment. And in view of the determination to give over the city and land to their enemies he seems to plead the difficulty of the command to buy the land.

Verses 16-22. When I had delivered the evidence, I prayed unto the Lord — What he prayed for we learn in the following verses: by which it appears that he was not without some doubts and perplexities in this business. And though he yielded a ready and absolute obedience to God’s command, yet he prays for a clearer revelation of his meaning in the matter. Saying, Ah Lord God! &c. — He begins his prayer with an

acknowledgment of God’s infinite power, made manifest in his works, both of creation and providence, whereby he shows himself wonderful in his mercies, and terrible in his judgments. It is observable that God himself makes use of these instances to confirm his people’s faith in his ability to do whatever he pleases, Jeremiah 27:5. And the servants of God are often represented in holy writ as giving God such names and titles, and ascribing to him such attributes, as were calculated to strengthen their faith in prayer. And there is nothing too hard for thee — Hebrew, Ëam Algy al, too wonderful for thee, or, hidden from thee, as some render the clause: that is, out of the reach of thy wisdom and power to bring to pass. Thou showest loving-kindness unto thousands, and recompensed, &c. — This name God gave himself, Exodus 34:7; Deuteronomy 5:9, 10, where see the notes; and concerning the latter clause, the note on Jeremiah 31:29, 30. The great, the mighty God, the Lord of hosts — The God of infinite majesty, of boundless power, and of universal dominion, and therefore worthy of all adoration and praise, of all reverence and fear, of all subjection and obedience. Great in counsel, and mighty in work — Who art infinitely wise in ordering all events, and powerful in putting thy decrees in execution. Thine eyes are open upon all the ways, &c. — Beholding the evil and the good, and that not as an unconcerned spectator, but as an observing judge; to give every one according to his ways — To reward or punish men according to their actions, and the principles from which they proceed. Who hast set signs and wonders in the land of Egypt — Who didst wonders of justice in the land of Egypt, which remain, if not in the marks, yet in the memorials of them, unto this day. And in Israel — And wroughtest wonders of mercy in Israel, bringing them out of Egypt through the Red sea, raining down manna upon them, and quails from heaven, and fetching water out of the rock for them; and among other men — And hast also done many wondrous works in other places, by which thou hast made thyself a glorious name.

JEREMIAH’S PRAYER FOR FULLER REVELATION, 16-23.

16. The transaction was in itself very simple and intelligible, and the reason for it is plainly set forth. But what was predicted for the future seemed so utterly improbable that Jeremiah, for himself and for the people, makes appeal to God in a prayer which gathers up into itself the essence of Hebrew theology and history. The grand and glorious background of this prayer — changeless and stainless as the very heavens themselves — is God in his eternity, infinity, omnipotence, and righteousness; against which is placed his good providence over Israel, and her sin and punishment. And in view of the determination to give over the city and land to their enemies he seems to plead the difficulty of the command to buy the land.

Verses 23-25. And they came in and possessed it — In the former two verses he acknowledges God’s goodness to Israel, here he owns his truth and faithfulness in bringing them into the land which he had promised them. But they obeyed not thy voice — Having borne testimony to God’s power, wisdom, and faithfulness, he comes now to own his justice, confessing that this people for whom he had done so much, had very ill requited him. They have done nothing at all that thou commandedst them, &c. — They have not only broken some particular laws, but thy whole law. Therefore thou hast caused all this evil, &c. — Therefore thou art righteous in bringing these judgments upon them. Behold the mounts — The ramparts raised against the walls for placing battering engines on, and engines to cast weapons against the defenders, or for the purpose of making a general assault and taking the city. And the city is given — Is ready to be given; into the hand of the Chaldeans, because of the sword, &c. — Such is the havoc that the sword, the famine, and the pestilence make among the people, that they cannot make head against the besiegers, but must be overcome by them. And thou hast said unto me, Buy thee the field for money — In this posture of affairs, when the city, and the country round about it, are in the power of the enemy, thou hast commanded me to make this purchase, which I have no prospect of ever enjoying. As if he had said, Lord I expound thy meaning to me, why thou shouldest set me to make purchases for thine enemies to possess.

23. Law — Literally, in Hebrew text, laws; but the text here is probably corrupt.

V. 24. The mounts-Rather engines of war with which those nations used to batter walls, or to shoot great stones into places besieged.

Verse 24. Behold the mounts] The huge terraces raised up to plant their engines on, that they might throw darts, stones, &c., into the city. Because of the sword, and of the famine, and of the pestilence] The city was now reduced to extreme necessity; and from the siege continuing nearly a year longer, we may conclude that the besieged made a noble defense.

Verses 23-25. And they came in and possessed it — In the former two verses he acknowledges God’s goodness to Israel, here he owns his truth and faithfulness in bringing them into the land which he had promised them. But they obeyed not thy voice — Having borne testimony to God’s power, wisdom, and faithfulness, he comes now to own his justice, confessing that this people for whom he had done so much, had very ill requited him. They have done nothing at all that thou commandedst them, &c. — They have not only broken some particular laws, but thy whole law. Therefore thou hast caused all this evil, &c. — Therefore thou art righteous in bringing these judgments upon them. Behold the mounts — The ramparts raised against the walls for placing battering engines on, and engines to cast weapons against the defenders, or for the purpose of making a general assault and taking the city. And the city is given — Is ready to be given; into the hand of the Chaldeans, because of the sword, &c. — Such is the havoc that the sword, the famine, and the pestilence make among the people, that they cannot make head against the besiegers, but must be overcome by them. And thou hast said unto me, Buy thee the field for money — In this posture of affairs, when the city, and the country round about it, are in the power of the enemy, thou hast commanded me to make this purchase, which I have no prospect of ever enjoying. As if he had said, Lord I expound thy meaning to me, why thou shouldest set me to make purchases for thine enemies to possess.

24. Mounts — The ramparts of the besieging army. Is given — Not merely a prophetic present, as implying God’s purpose, but rhetorical present, implying a certainty because it was as good as done.

Verses 23-25. And they came in and possessed it — In the former two verses he acknowledges God’s goodness to Israel, here he owns his truth and faithfulness in bringing them into the land which he had promised them. But they obeyed not thy voice — Having borne testimony to God’s power, wisdom, and faithfulness, he comes now to own his justice, confessing that this people for whom he had done so much, had very ill requited him. They have done nothing at all that thou commandedst them, &c. — They have not only broken some particular laws, but thy whole law. Therefore thou hast caused all this evil, &c. — Therefore thou art righteous in bringing these judgments upon them. Behold the mounts — The ramparts raised against the walls for placing battering engines on, and engines to cast weapons against the defenders, or for the purpose of making a general assault and taking the city. And the city is given — Is ready to be given; into the hand of the Chaldeans, because of the sword, &c. — Such is the havoc that the sword, the famine, and the pestilence make among the people, that they cannot make head against the besiegers, but must be overcome by them. And thou hast said unto me, Buy thee the field for money — In this posture of affairs, when the city, and the country round about it, are in the power of the enemy, thou hast commanded me to make this purchase, which I have no prospect of ever enjoying. As if he had said, Lord I expound thy meaning to me, why thou shouldest set me to make purchases for thine enemies to possess.

25. And thou hast said — An appeal to God for relief. Not to doubt the propriety of the command, but to indicate an oppressive sense of incongruity between it and the conditions, are these words spoken.

Verses 26-35. Then came the word of the Lord unto Jeremiah — To this difficulty of Jeremiah, between what was commanded him, and the prospect of its being, not only useless, but disadvantageous to him, the Lord answered, Behold, I am the God of all flesh — Of all men: is any thing too hard for me? — The difficulties which thou thinkest are not to be surmounted are not difficulties to me, who can do all things, and have the lives and actions of men wholly at my disposal. Therefore, thus saith the Lord — The Lord now proceeds to confirm again the predictions so frequently given, concerning both the destruction and the restoration of Jerusalem; and to explain more fully the reasons of his conduct toward the Jews and Israelites. The Chaldeans, that fight against this city shall burn it — Thou judgest right: this city shall be taken, and that by this very army of Chaldeans which now besieges it; who shall destroy it by fire; with the houses, upon whose roofs they have offered incense, &c. — As if he had said, In the execution of my vengeance I shall not act by absolute power, but as a just and righteous judge, vindicating the honour of my violated laws. For they have polluted their houses by idolatrous worship upon the roofs of them, openly and publicly, in contempt of my authority, and defiance of my justice. For the children of Israel and Judah have only done evil before me, &c. — If they had offended me only by some particular acts of sin, or by omitting their duty in only some few instances, or but for a short time, I might have been thought to act with severity toward them; but from the time they first began to be a nation they have only provoked me to anger with the works of their hands — Passing from one course of sin, and from one species of idolatry, to another. For this city hath been a provocation of mine anger, &c. — The conduct of its inhabitants has been generally and long provoking: they began betimes, and have continued in the commission of the most daring wickedness from age to age. From the day that they built it — Or, that it was built, the verb personal being often used for the impersonal. Solomon completed the building of Jerusalem, having greatly enlarged and beautified it with the temple and other stately buildings, and he afterward greatly defiled it by idolatry, the sin here spoken of. See 1 Kings 11:7, compared with 2 Kings 23:13. And, except in David’s time, the worship of God could hardly be said to be preserved pure through the entire reign of any one king. That I should remove it from before my face — As if they had pursued these idolatrous practices on purpose to provoke me to destroy the city, and to cast its inhabitants out of it. As nothing can be more easy than for people to keep close to the divine rule, as to external acts of worship, so nothing is more provoking to God than their not doing so. And yet nothing has been more rarely done in any nation; as if men had set themselves to bid defiance to a jealous God. Because of all the evil of the children of Israel — Still God makes their destruction to be of themselves, provoking him to that wrath which he executed upon them. They, their kings, their princes, &c. — The whole head was sick, the whole heart faint. All orders of men were so corrupted that there was no hope of their reformation or amendment. They have turned unto me the back and not the face — They have behaved themselves contemptuously toward me, like men who, when they are admonished or instructed, instead of looking toward those who instruct or admonish them, turn their backs upon them: see note on Jeremiah 2:27. Though I taught them, rising up early. &c. — Their sin would not have been so great and heinous if I, by my prophets, had not so continually instructed and reproved them; and they as stubbornly refused to hearken to the instruction, and to be amended by the reproofs. They set their abominations — Their idols, which, above all things, the jealous God abhors; in the house which is called by my name — That is, in the temple, which was ordinarily called the house of the Lord. This they did under some of the idolatrous kings. And they built the high places of Baal, &c. — See the notes on Jeremiah 19:5, 6, where all the clauses of this verse are explained.

JEHOVAH’S GRACIOUS ANSWER, 26-44.

26. Then came the word of the Lord unto Jeremiah — This answer consists of three divisions: 1) It affirms the fearfulness of the calamities impending: 2) It refers them all to the sins of the people: 3) But also states that this is not for final destruction but for discipline, and so will be followed by restoration.

Verses 26-35. Then came the word of the Lord unto Jeremiah — To this difficulty of Jeremiah, between what was commanded him, and the prospect of its being, not only useless, but disadvantageous to him, the Lord answered, Behold, I am the God of all flesh — Of all men: is any thing too hard for me? — The difficulties which thou thinkest are not to be surmounted are not difficulties to me, who can do all things, and have the lives and actions of men wholly at my disposal. Therefore, thus saith the Lord — The Lord now proceeds to confirm again the predictions so frequently given, concerning both the destruction and the restoration of Jerusalem; and to explain more fully the reasons of his conduct toward the Jews and Israelites. The Chaldeans, that fight against this city shall burn it — Thou judgest right: this city shall be taken, and that by this very army of Chaldeans which now besieges it; who shall destroy it by fire; with the houses, upon whose roofs they have offered incense, &c. — As if he had said, In the execution of my vengeance I shall not act by absolute power, but as a just and righteous judge, vindicating the honour of my violated laws. For they have polluted their houses by idolatrous worship upon the roofs of them, openly and publicly, in contempt of my authority, and defiance of my justice. For the children of Israel and Judah have only done evil before me, &c. — If they had offended me only by some particular acts of sin, or by omitting their duty in only some few instances, or but for a short time, I might have been thought to act with severity toward them; but from the time they first began to be a nation they have only provoked me to anger with the works of their hands — Passing from one course of sin, and from one species of idolatry, to another. For this city hath been a provocation of mine anger, &c. — The conduct of its inhabitants has been generally and long provoking: they began betimes, and have continued in the commission of the most daring wickedness from age to age. From the day that they built it — Or, that it was built, the verb personal being often used for the impersonal. Solomon completed the building of Jerusalem, having greatly enlarged and beautified it with the temple and other stately buildings, and he afterward greatly defiled it by idolatry, the sin here spoken of. See 1 Kings 11:7, compared with 2 Kings 23:13. And, except in David’s time, the worship of God could hardly be said to be preserved pure through the entire reign of any one king. That I should remove it from before my face — As if they had pursued these idolatrous practices on purpose to provoke me to destroy the city, and to cast its inhabitants out of it. As nothing can be more easy than for people to keep close to the divine rule, as to external acts of worship, so nothing is more provoking to God than their not doing so. And yet nothing has been more rarely done in any nation; as if men had set themselves to bid defiance to a jealous God. Because of all the evil of the children of Israel — Still God makes their destruction to be of themselves, provoking him to that wrath which he executed upon them. They, their kings, their princes, &c. — The whole head was sick, the whole heart faint. All orders of men were so corrupted that there was no hope of their reformation or amendment. They have turned unto me the back and not the face — They have behaved themselves contemptuously toward me, like men who, when they are admonished or instructed, instead of looking toward those who instruct or admonish them, turn their backs upon them: see note on Jeremiah 2:27. Though I taught them, rising up early. &c. — Their sin would not have been so great and heinous if I, by my prophets, had not so continually instructed and reproved them; and they as stubbornly refused to hearken to the instruction, and to be amended by the reproofs. They set their abominations — Their idols, which, above all things, the jealous God abhors; in the house which is called by my name — That is, in the temple, which was ordinarily called the house of the Lord. This they did under some of the idolatrous kings. And they built the high places of Baal, &c. — See the notes on Jeremiah 19:5, 6, where all the clauses of this verse are explained.

27. The God of all flesh — The supremacy and universality of the divine dominion is here, as everywhere, a ground condition of the Old Testament relations. See Numbers 16:22; 27:16. Too hard — Literally, too wonderful.

Verses 26-35. Then came the word of the Lord unto Jeremiah — To this difficulty of Jeremiah, between what was commanded him, and the prospect of its being, not only useless, but disadvantageous to him, the Lord answered, Behold, I am the God of all flesh — Of all men: is any thing too hard for me? — The difficulties which thou thinkest are not to be surmounted are not difficulties to me, who can do all things, and have the lives and actions of men wholly at my disposal. Therefore, thus saith the Lord — The Lord now proceeds to confirm again the predictions so frequently given, concerning both the destruction and the restoration of Jerusalem; and to explain more fully the reasons of his conduct toward the Jews and Israelites. The Chaldeans, that fight against this city shall burn it — Thou judgest right: this city shall be taken, and that by this very army of Chaldeans which now besieges it; who shall destroy it by fire; with the houses, upon whose roofs they have offered incense, &c. — As if he had said, In the execution of my vengeance I shall not act by absolute power, but as a just and righteous judge, vindicating the honour of my violated laws. For they have polluted their houses by idolatrous worship upon the roofs of them, openly and publicly, in contempt of my authority, and defiance of my justice. For the children of Israel and Judah have only done evil before me, &c. — If they had offended me only by some particular acts of sin, or by omitting their duty in only some few instances, or but for a short time, I might have been thought to act with severity toward them; but from the time they first began to be a nation they have only provoked me to anger with the works of their hands — Passing from one course of sin, and from one species of idolatry, to another. For this city hath been a provocation of mine anger, &c. — The conduct of its inhabitants has been generally and long provoking: they began betimes, and have continued in the commission of the most daring wickedness from age to age. From the day that they built it — Or, that it was built, the verb personal being often used for the impersonal. Solomon completed the building of Jerusalem, having greatly enlarged and beautified it with the temple and other stately buildings, and he afterward greatly defiled it by idolatry, the sin here spoken of. See 1 Kings 11:7, compared with 2 Kings 23:13. And, except in David’s time, the worship of God could hardly be said to be preserved pure through the entire reign of any one king. That I should remove it from before my face — As if they had pursued these idolatrous practices on purpose to provoke me to destroy the city, and to cast its inhabitants out of it. As nothing can be more easy than for people to keep close to the divine rule, as to external acts of worship, so nothing is more provoking to God than their not doing so. And yet nothing has been more rarely done in any nation; as if men had set themselves to bid defiance to a jealous God. Because of all the evil of the children of Israel — Still God makes their destruction to be of themselves, provoking him to that wrath which he executed upon them. They, their kings, their princes, &c. — The whole head was sick, the whole heart faint. All orders of men were so corrupted that there was no hope of their reformation or amendment. They have turned unto me the back and not the face — They have behaved themselves contemptuously toward me, like men who, when they are admonished or instructed, instead of looking toward those who instruct or admonish them, turn their backs upon them: see note on Jeremiah 2:27. Though I taught them, rising up early. &c. — Their sin would not have been so great and heinous if I, by my prophets, had not so continually instructed and reproved them; and they as stubbornly refused to hearken to the instruction, and to be amended by the reproofs. They set their abominations — Their idols, which, above all things, the jealous God abhors; in the house which is called by my name — That is, in the temple, which was ordinarily called the house of the Lord. This they did under some of the idolatrous kings. And they built the high places of Baal, &c. — See the notes on Jeremiah 19:5, 6, where all the clauses of this verse are explained.

28. Will give — Literally, am giving.

Verse 29. With the houses, upon whose roofs] As it is most probable that Baal was the sun, they might have chosen the tops of the houses, which were always flat, with battlements around, to offer incense and sacrifice to him at his rising, and while he was in sight above the horizon.

Verses 26-35. Then came the word of the Lord unto Jeremiah — To this difficulty of Jeremiah, between what was commanded him, and the prospect of its being, not only useless, but disadvantageous to him, the Lord answered, Behold, I am the God of all flesh — Of all men: is any thing too hard for me? — The difficulties which thou thinkest are not to be surmounted are not difficulties to me, who can do all things, and have the lives and actions of men wholly at my disposal. Therefore, thus saith the Lord — The Lord now proceeds to confirm again the predictions so frequently given, concerning both the destruction and the restoration of Jerusalem; and to explain more fully the reasons of his conduct toward the Jews and Israelites. The Chaldeans, that fight against this city shall burn it — Thou judgest right: this city shall be taken, and that by this very army of Chaldeans which now besieges it; who shall destroy it by fire; with the houses, upon whose roofs they have offered incense, &c. — As if he had said, In the execution of my vengeance I shall not act by absolute power, but as a just and righteous judge, vindicating the honour of my violated laws. For they have polluted their houses by idolatrous worship upon the roofs of them, openly and publicly, in contempt of my authority, and defiance of my justice. For the children of Israel and Judah have only done evil before me, &c. — If they had offended me only by some particular acts of sin, or by omitting their duty in only some few instances, or but for a short time, I might have been thought to act with severity toward them; but from the time they first began to be a nation they have only provoked me to anger with the works of their hands — Passing from one course of sin, and from one species of idolatry, to another. For this city hath been a provocation of mine anger, &c. — The conduct of its inhabitants has been generally and long provoking: they began betimes, and have continued in the commission of the most daring wickedness from age to age. From the day that they built it — Or, that it was built, the verb personal being often used for the impersonal. Solomon completed the building of Jerusalem, having greatly enlarged and beautified it with the temple and other stately buildings, and he afterward greatly defiled it by idolatry, the sin here spoken of. See 1 Kings 11:7, compared with 2 Kings 23:13. And, except in David’s time, the worship of God could hardly be said to be preserved pure through the entire reign of any one king. That I should remove it from before my face — As if they had pursued these idolatrous practices on purpose to provoke me to destroy the city, and to cast its inhabitants out of it. As nothing can be more easy than for people to keep close to the divine rule, as to external acts of worship, so nothing is more provoking to God than their not doing so. And yet nothing has been more rarely done in any nation; as if men had set themselves to bid defiance to a jealous God. Because of all the evil of the children of Israel — Still God makes their destruction to be of themselves, provoking him to that wrath which he executed upon them. They, their kings, their princes, &c. — The whole head was sick, the whole heart faint. All orders of men were so corrupted that there was no hope of their reformation or amendment. They have turned unto me the back and not the face — They have behaved themselves contemptuously toward me, like men who, when they are admonished or instructed, instead of looking toward those who instruct or admonish them, turn their backs upon them: see note on Jeremiah 2:27. Though I taught them, rising up early. &c. — Their sin would not have been so great and heinous if I, by my prophets, had not so continually instructed and reproved them; and they as stubbornly refused to hearken to the instruction, and to be amended by the reproofs. They set their abominations — Their idols, which, above all things, the jealous God abhors; in the house which is called by my name — That is, in the temple, which was ordinarily called the house of the Lord. This they did under some of the idolatrous kings. And they built the high places of Baal, &c. — See the notes on Jeremiah 19:5, 6, where all the clauses of this verse are explained.

JEHOVAH’S GRACIOUS ANSWER, 26-44.

26. Then came the word of the Lord unto Jeremiah — This answer consists of three divisions: 1) It affirms the fearfulness of the calamities impending: 2) It refers them all to the sins of the people: 3) But also states that this is not for final destruction but for discipline, and so will be followed by restoration.

Verse 30. For the children of Israel and the children of Judah have only done evil] They have all been transgressors from their earliest history. For the children of Israel] The ten tribes.

Have only provoked me to anger with the work of their hands] They have been sinners beyond all others, being excessive idolaters. Their hands have formed the objects of their worship.

Verses 26-35. Then came the word of the Lord unto Jeremiah — To this difficulty of Jeremiah, between what was commanded him, and the prospect of its being, not only useless, but disadvantageous to him, the Lord answered, Behold, I am the God of all flesh — Of all men: is any thing too hard for me? — The difficulties which thou thinkest are not to be surmounted are not difficulties to me, who can do all things, and have the lives and actions of men wholly at my disposal. Therefore, thus saith the Lord — The Lord now proceeds to confirm again the predictions so frequently given, concerning both the destruction and the restoration of Jerusalem; and to explain more fully the reasons of his conduct toward the Jews and Israelites. The Chaldeans, that fight against this city shall burn it — Thou judgest right: this city shall be taken, and that by this very army of Chaldeans which now besieges it; who shall destroy it by fire; with the houses, upon whose roofs they have offered incense, &c. — As if he had said, In the execution of my vengeance I shall not act by absolute power, but as a just and righteous judge, vindicating the honour of my violated laws. For they have polluted their houses by idolatrous worship upon the roofs of them, openly and publicly, in contempt of my authority, and defiance of my justice. For the children of Israel and Judah have only done evil before me, &c. — If they had offended me only by some particular acts of sin, or by omitting their duty in only some few instances, or but for a short time, I might have been thought to act with severity toward them; but from the time they first began to be a nation they have only provoked me to anger with the works of their hands — Passing from one course of sin, and from one species of idolatry, to another. For this city hath been a provocation of mine anger, &c. — The conduct of its inhabitants has been generally and long provoking: they began betimes, and have continued in the commission of the most daring wickedness from age to age. From the day that they built it — Or, that it was built, the verb personal being often used for the impersonal. Solomon completed the building of Jerusalem, having greatly enlarged and beautified it with the temple and other stately buildings, and he afterward greatly defiled it by idolatry, the sin here spoken of. See 1 Kings 11:7, compared with 2 Kings 23:13. And, except in David’s time, the worship of God could hardly be said to be preserved pure through the entire reign of any one king. That I should remove it from before my face — As if they had pursued these idolatrous practices on purpose to provoke me to destroy the city, and to cast its inhabitants out of it. As nothing can be more easy than for people to keep close to the divine rule, as to external acts of worship, so nothing is more provoking to God than their not doing so. And yet nothing has been more rarely done in any nation; as if men had set themselves to bid defiance to a jealous God. Because of all the evil of the children of Israel — Still God makes their destruction to be of themselves, provoking him to that wrath which he executed upon them. They, their kings, their princes, &c. — The whole head was sick, the whole heart faint. All orders of men were so corrupted that there was no hope of their reformation or amendment. They have turned unto me the back and not the face — They have behaved themselves contemptuously toward me, like men who, when they are admonished or instructed, instead of looking toward those who instruct or admonish them, turn their backs upon them: see note on Jeremiah 2:27. Though I taught them, rising up early. &c. — Their sin would not have been so great and heinous if I, by my prophets, had not so continually instructed and reproved them; and they as stubbornly refused to hearken to the instruction, and to be amended by the reproofs. They set their abominations — Their idols, which, above all things, the jealous God abhors; in the house which is called by my name — That is, in the temple, which was ordinarily called the house of the Lord. This they did under some of the idolatrous kings. And they built the high places of Baal, &c. — See the notes on Jeremiah 19:5, 6, where all the clauses of this verse are explained.

30. Children of Israel — Israel is mentioned here for two reasons: 1) The name is generic, and so suggests the whole sweep of Jewish history, even from the time when they came forth from Egypt; 2) The fate of Israel would serve as an illustrative example of what awaited Judah.

Verses 26-35. Then came the word of the Lord unto Jeremiah — To this difficulty of Jeremiah, between what was commanded him, and the prospect of its being, not only useless, but disadvantageous to him, the Lord answered, Behold, I am the God of all flesh — Of all men: is any thing too hard for me? — The difficulties which thou thinkest are not to be surmounted are not difficulties to me, who can do all things, and have the lives and actions of men wholly at my disposal. Therefore, thus saith the Lord — The Lord now proceeds to confirm again the predictions so frequently given, concerning both the destruction and the restoration of Jerusalem; and to explain more fully the reasons of his conduct toward the Jews and Israelites. The Chaldeans, that fight against this city shall burn it — Thou judgest right: this city shall be taken, and that by this very army of Chaldeans which now besieges it; who shall destroy it by fire; with the houses, upon whose roofs they have offered incense, &c. — As if he had said, In the execution of my vengeance I shall not act by absolute power, but as a just and righteous judge, vindicating the honour of my violated laws. For they have polluted their houses by idolatrous worship upon the roofs of them, openly and publicly, in contempt of my authority, and defiance of my justice. For the children of Israel and Judah have only done evil before me, &c. — If they had offended me only by some particular acts of sin, or by omitting their duty in only some few instances, or but for a short time, I might have been thought to act with severity toward them; but from the time they first began to be a nation they have only provoked me to anger with the works of their hands — Passing from one course of sin, and from one species of idolatry, to another. For this city hath been a provocation of mine anger, &c. — The conduct of its inhabitants has been generally and long provoking: they began betimes, and have continued in the commission of the most daring wickedness from age to age. From the day that they built it — Or, that it was built, the verb personal being often used for the impersonal. Solomon completed the building of Jerusalem, having greatly enlarged and beautified it with the temple and other stately buildings, and he afterward greatly defiled it by idolatry, the sin here spoken of. See 1 Kings 11:7, compared with 2 Kings 23:13. And, except in David’s time, the worship of God could hardly be said to be preserved pure through the entire reign of any one king. That I should remove it from before my face — As if they had pursued these idolatrous practices on purpose to provoke me to destroy the city, and to cast its inhabitants out of it. As nothing can be more easy than for people to keep close to the divine rule, as to external acts of worship, so nothing is more provoking to God than their not doing so. And yet nothing has been more rarely done in any nation; as if men had set themselves to bid defiance to a jealous God. Because of all the evil of the children of Israel — Still God makes their destruction to be of themselves, provoking him to that wrath which he executed upon them. They, their kings, their princes, &c. — The whole head was sick, the whole heart faint. All orders of men were so corrupted that there was no hope of their reformation or amendment. They have turned unto me the back and not the face — They have behaved themselves contemptuously toward me, like men who, when they are admonished or instructed, instead of looking toward those who instruct or admonish them, turn their backs upon them: see note on Jeremiah 2:27. Though I taught them, rising up early. &c. — Their sin would not have been so great and heinous if I, by my prophets, had not so continually instructed and reproved them; and they as stubbornly refused to hearken to the instruction, and to be amended by the reproofs. They set their abominations — Their idols, which, above all things, the jealous God abhors; in the house which is called by my name — That is, in the temple, which was ordinarily called the house of the Lord. This they did under some of the idolatrous kings. And they built the high places of Baal, &c. — See the notes on Jeremiah 19:5, 6, where all the clauses of this verse are explained.

31. For this city hath been to me… a provocation — The construction here is unusual and difficult. The exact force of the original is, For upon my anger and upon my fury was for me this city, etc. The meaning seems to be, Jerusalem has been a burden on my wrath; that is, it has called it forth, so that it has been hard to bear with it. From the day that they built it — An individualizing phrase for “from the earliest times.” Of course the meaning is limited to Jerusalem as a Jewish city.

Verses 26-35. Then came the word of the Lord unto Jeremiah — To this difficulty of Jeremiah, between what was commanded him, and the prospect of its being, not only useless, but disadvantageous to him, the Lord answered, Behold, I am the God of all flesh — Of all men: is any thing too hard for me? — The difficulties which thou thinkest are not to be surmounted are not difficulties to me, who can do all things, and have the lives and actions of men wholly at my disposal. Therefore, thus saith the Lord — The Lord now proceeds to confirm again the predictions so frequently given, concerning both the destruction and the restoration of Jerusalem; and to explain more fully the reasons of his conduct toward the Jews and Israelites. The Chaldeans, that fight against this city shall burn it — Thou judgest right: this city shall be taken, and that by this very army of Chaldeans which now besieges it; who shall destroy it by fire; with the houses, upon whose roofs they have offered incense, &c. — As if he had said, In the execution of my vengeance I shall not act by absolute power, but as a just and righteous judge, vindicating the honour of my violated laws. For they have polluted their houses by idolatrous worship upon the roofs of them, openly and publicly, in contempt of my authority, and defiance of my justice. For the children of Israel and Judah have only done evil before me, &c. — If they had offended me only by some particular acts of sin, or by omitting their duty in only some few instances, or but for a short time, I might have been thought to act with severity toward them; but from the time they first began to be a nation they have only provoked me to anger with the works of their hands — Passing from one course of sin, and from one species of idolatry, to another. For this city hath been a provocation of mine anger, &c. — The conduct of its inhabitants has been generally and long provoking: they began betimes, and have continued in the commission of the most daring wickedness from age to age. From the day that they built it — Or, that it was built, the verb personal being often used for the impersonal. Solomon completed the building of Jerusalem, having greatly enlarged and beautified it with the temple and other stately buildings, and he afterward greatly defiled it by idolatry, the sin here spoken of. See 1 Kings 11:7, compared with 2 Kings 23:13. And, except in David’s time, the worship of God could hardly be said to be preserved pure through the entire reign of any one king. That I should remove it from before my face — As if they had pursued these idolatrous practices on purpose to provoke me to destroy the city, and to cast its inhabitants out of it. As nothing can be more easy than for people to keep close to the divine rule, as to external acts of worship, so nothing is more provoking to God than their not doing so. And yet nothing has been more rarely done in any nation; as if men had set themselves to bid defiance to a jealous God. Because of all the evil of the children of Israel — Still God makes their destruction to be of themselves, provoking him to that wrath which he executed upon them. They, their kings, their princes, &c. — The whole head was sick, the whole heart faint. All orders of men were so corrupted that there was no hope of their reformation or amendment. They have turned unto me the back and not the face — They have behaved themselves contemptuously toward me, like men who, when they are admonished or instructed, instead of looking toward those who instruct or admonish them, turn their backs upon them: see note on Jeremiah 2:27. Though I taught them, rising up early. &c. — Their sin would not have been so great and heinous if I, by my prophets, had not so continually instructed and reproved them; and they as stubbornly refused to hearken to the instruction, and to be amended by the reproofs. They set their abominations — Their idols, which, above all things, the jealous God abhors; in the house which is called by my name — That is, in the temple, which was ordinarily called the house of the Lord. This they did under some of the idolatrous kings. And they built the high places of Baal, &c. — See the notes on Jeremiah 19:5, 6, where all the clauses of this verse are explained.

32. Kings… princes… priests… prophets… men of Judah… inhabitants of Jerusalem — Epithets of specification indicating a fearful unanimity in wickedness.

Verse 33. Though I taught them, rising up early and teaching them] From the frequent reference to this, we may naturally conclude that morning preaching prevailed much in Judea.

Verses 26-35. Then came the word of the Lord unto Jeremiah — To this difficulty of Jeremiah, between what was commanded him, and the prospect of its being, not only useless, but disadvantageous to him, the Lord answered, Behold, I am the God of all flesh — Of all men: is any thing too hard for me? — The difficulties which thou thinkest are not to be surmounted are not difficulties to me, who can do all things, and have the lives and actions of men wholly at my disposal. Therefore, thus saith the Lord — The Lord now proceeds to confirm again the predictions so frequently given, concerning both the destruction and the restoration of Jerusalem; and to explain more fully the reasons of his conduct toward the Jews and Israelites. The Chaldeans, that fight against this city shall burn it — Thou judgest right: this city shall be taken, and that by this very army of Chaldeans which now besieges it; who shall destroy it by fire; with the houses, upon whose roofs they have offered incense, &c. — As if he had said, In the execution of my vengeance I shall not act by absolute power, but as a just and righteous judge, vindicating the honour of my violated laws. For they have polluted their houses by idolatrous worship upon the roofs of them, openly and publicly, in contempt of my authority, and defiance of my justice. For the children of Israel and Judah have only done evil before me, &c. — If they had offended me only by some particular acts of sin, or by omitting their duty in only some few instances, or but for a short time, I might have been thought to act with severity toward them; but from the time they first began to be a nation they have only provoked me to anger with the works of their hands — Passing from one course of sin, and from one species of idolatry, to another. For this city hath been a provocation of mine anger, &c. — The conduct of its inhabitants has been generally and long provoking: they began betimes, and have continued in the commission of the most daring wickedness from age to age. From the day that they built it — Or, that it was built, the verb personal being often used for the impersonal. Solomon completed the building of Jerusalem, having greatly enlarged and beautified it with the temple and other stately buildings, and he afterward greatly defiled it by idolatry, the sin here spoken of. See 1 Kings 11:7, compared with 2 Kings 23:13. And, except in David’s time, the worship of God could hardly be said to be preserved pure through the entire reign of any one king. That I should remove it from before my face — As if they had pursued these idolatrous practices on purpose to provoke me to destroy the city, and to cast its inhabitants out of it. As nothing can be more easy than for people to keep close to the divine rule, as to external acts of worship, so nothing is more provoking to God than their not doing so. And yet nothing has been more rarely done in any nation; as if men had set themselves to bid defiance to a jealous God. Because of all the evil of the children of Israel — Still God makes their destruction to be of themselves, provoking him to that wrath which he executed upon them. They, their kings, their princes, &c. — The whole head was sick, the whole heart faint. All orders of men were so corrupted that there was no hope of their reformation or amendment. They have turned unto me the back and not the face — They have behaved themselves contemptuously toward me, like men who, when they are admonished or instructed, instead of looking toward those who instruct or admonish them, turn their backs upon them: see note on Jeremiah 2:27. Though I taught them, rising up early. &c. — Their sin would not have been so great and heinous if I, by my prophets, had not so continually instructed and reproved them; and they as stubbornly refused to hearken to the instruction, and to be amended by the reproofs. They set their abominations — Their idols, which, above all things, the jealous God abhors; in the house which is called by my name — That is, in the temple, which was ordinarily called the house of the Lord. This they did under some of the idolatrous kings. And they built the high places of Baal, &c. — See the notes on Jeremiah 19:5, 6, where all the clauses of this verse are explained.

33. Back, and not the face — Thus expressing contemptuous indignity. In the latter part of the verse the construction is impersonal; literally, there was a teaching of them, etc.

V. 34. Have set-Their idols.

Verses 26-35. Then came the word of the Lord unto Jeremiah — To this difficulty of Jeremiah, between what was commanded him, and the prospect of its being, not only useless, but disadvantageous to him, the Lord answered, Behold, I am the God of all flesh — Of all men: is any thing too hard for me? — The difficulties which thou thinkest are not to be surmounted are not difficulties to me, who can do all things, and have the lives and actions of men wholly at my disposal. Therefore, thus saith the Lord — The Lord now proceeds to confirm again the predictions so frequently given, concerning both the destruction and the restoration of Jerusalem; and to explain more fully the reasons of his conduct toward the Jews and Israelites. The Chaldeans, that fight against this city shall burn it — Thou judgest right: this city shall be taken, and that by this very army of Chaldeans which now besieges it; who shall destroy it by fire; with the houses, upon whose roofs they have offered incense, &c. — As if he had said, In the execution of my vengeance I shall not act by absolute power, but as a just and righteous judge, vindicating the honour of my violated laws. For they have polluted their houses by idolatrous worship upon the roofs of them, openly and publicly, in contempt of my authority, and defiance of my justice. For the children of Israel and Judah have only done evil before me, &c. — If they had offended me only by some particular acts of sin, or by omitting their duty in only some few instances, or but for a short time, I might have been thought to act with severity toward them; but from the time they first began to be a nation they have only provoked me to anger with the works of their hands — Passing from one course of sin, and from one species of idolatry, to another. For this city hath been a provocation of mine anger, &c. — The conduct of its inhabitants has been generally and long provoking: they began betimes, and have continued in the commission of the most daring wickedness from age to age. From the day that they built it — Or, that it was built, the verb personal being often used for the impersonal. Solomon completed the building of Jerusalem, having greatly enlarged and beautified it with the temple and other stately buildings, and he afterward greatly defiled it by idolatry, the sin here spoken of. See 1 Kings 11:7, compared with 2 Kings 23:13. And, except in David’s time, the worship of God could hardly be said to be preserved pure through the entire reign of any one king. That I should remove it from before my face — As if they had pursued these idolatrous practices on purpose to provoke me to destroy the city, and to cast its inhabitants out of it. As nothing can be more easy than for people to keep close to the divine rule, as to external acts of worship, so nothing is more provoking to God than their not doing so. And yet nothing has been more rarely done in any nation; as if men had set themselves to bid defiance to a jealous God. Because of all the evil of the children of Israel — Still God makes their destruction to be of themselves, provoking him to that wrath which he executed upon them. They, their kings, their princes, &c. — The whole head was sick, the whole heart faint. All orders of men were so corrupted that there was no hope of their reformation or amendment. They have turned unto me the back and not the face — They have behaved themselves contemptuously toward me, like men who, when they are admonished or instructed, instead of looking toward those who instruct or admonish them, turn their backs upon them: see note on Jeremiah 2:27. Though I taught them, rising up early. &c. — Their sin would not have been so great and heinous if I, by my prophets, had not so continually instructed and reproved them; and they as stubbornly refused to hearken to the instruction, and to be amended by the reproofs. They set their abominations — Their idols, which, above all things, the jealous God abhors; in the house which is called by my name — That is, in the temple, which was ordinarily called the house of the Lord. This they did under some of the idolatrous kings. And they built the high places of Baal, &c. — See the notes on Jeremiah 19:5, 6, where all the clauses of this verse are explained.

34, 35. They set their abominations — Their idols. A repetition of chap. 7:30, 31, except that Baal is put for “Tophet” and Molech for “in the fire.” Molech the king and Baal the lord are simply different names of the Sun-god, but in altered relations. In the house — The temple, which was still standing. To pass through the fire — This phrase, here and everywhere, as also the various kindred phrases, implies the literal burning of the children, though as we learn from Ezekiel 16:21, they may not have been burned alive, but slain first.

Verses 26-35. Then came the word of the Lord unto Jeremiah — To this difficulty of Jeremiah, between what was commanded him, and the prospect of its being, not only useless, but disadvantageous to him, the Lord answered, Behold, I am the God of all flesh — Of all men: is any thing too hard for me? — The difficulties which thou thinkest are not to be surmounted are not difficulties to me, who can do all things, and have the lives and actions of men wholly at my disposal. Therefore, thus saith the Lord — The Lord now proceeds to confirm again the predictions so frequently given, concerning both the destruction and the restoration of Jerusalem; and to explain more fully the reasons of his conduct toward the Jews and Israelites. The Chaldeans, that fight against this city shall burn it — Thou judgest right: this city shall be taken, and that by this very army of Chaldeans which now besieges it; who shall destroy it by fire; with the houses, upon whose roofs they have offered incense, &c. — As if he had said, In the execution of my vengeance I shall not act by absolute power, but as a just and righteous judge, vindicating the honour of my violated laws. For they have polluted their houses by idolatrous worship upon the roofs of them, openly and publicly, in contempt of my authority, and defiance of my justice. For the children of Israel and Judah have only done evil before me, &c. — If they had offended me only by some particular acts of sin, or by omitting their duty in only some few instances, or but for a short time, I might have been thought to act with severity toward them; but from the time they first began to be a nation they have only provoked me to anger with the works of their hands — Passing from one course of sin, and from one species of idolatry, to another. For this city hath been a provocation of mine anger, &c. — The conduct of its inhabitants has been generally and long provoking: they began betimes, and have continued in the commission of the most daring wickedness from age to age. From the day that they built it — Or, that it was built, the verb personal being often used for the impersonal. Solomon completed the building of Jerusalem, having greatly enlarged and beautified it with the temple and other stately buildings, and he afterward greatly defiled it by idolatry, the sin here spoken of. See 1 Kings 11:7, compared with 2 Kings 23:13. And, except in David’s time, the worship of God could hardly be said to be preserved pure through the entire reign of any one king. That I should remove it from before my face — As if they had pursued these idolatrous practices on purpose to provoke me to destroy the city, and to cast its inhabitants out of it. As nothing can be more easy than for people to keep close to the divine rule, as to external acts of worship, so nothing is more provoking to God than their not doing so. And yet nothing has been more rarely done in any nation; as if men had set themselves to bid defiance to a jealous God. Because of all the evil of the children of Israel — Still God makes their destruction to be of themselves, provoking him to that wrath which he executed upon them. They, their kings, their princes, &c. — The whole head was sick, the whole heart faint. All orders of men were so corrupted that there was no hope of their reformation or amendment. They have turned unto me the back and not the face — They have behaved themselves contemptuously toward me, like men who, when they are admonished or instructed, instead of looking toward those who instruct or admonish them, turn their backs upon them: see note on Jeremiah 2:27. Though I taught them, rising up early. &c. — Their sin would not have been so great and heinous if I, by my prophets, had not so continually instructed and reproved them; and they as stubbornly refused to hearken to the instruction, and to be amended by the reproofs. They set their abominations — Their idols, which, above all things, the jealous God abhors; in the house which is called by my name — That is, in the temple, which was ordinarily called the house of the Lord. This they did under some of the idolatrous kings. And they built the high places of Baal, &c. — See the notes on Jeremiah 19:5, 6, where all the clauses of this verse are explained.

34, 35. They set their abominations — Their idols. A repetition of chap. 7:30, 31, except that Baal is put for “Tophet” and Molech for “in the fire.” Molech the king and Baal the lord are simply different names of the Sun-god, but in altered relations. In the house — The temple, which was still standing. To pass through the fire — This phrase, here and everywhere, as also the various kindred phrases, implies the literal burning of the children, though as we learn from Ezekiel 16:21, they may not have been burned alive, but slain first.

Verses 36-39. Now therefore, &c. — In this and the following verses God returns an answer to the prophet’s expostulation, verse 25. Or the words may be thus translated, But now, notwithstanding, [all this,] thus saith the Lord; concerning this city, whereof ye say, It shall be delivered into the hand, &c. — Many of the Jews now began to see that the Chaldeans would certainly take the city, and they became as much dispirited as before they were full of courage. By the sword and by the famine, &c. — The famine and pestilence, as well as the sword, seemed to fight for the king of Babylon, by the great havoc they made of the besieged, which rendered the taking of the city so much easier. Behold I will gather them out of all countries, &c. — See notes on Jeremiah 23:3, 8, and 29:14. I will bring them again, &c., and cause them to dwell safely — Though the city shall be taken, and the people shall go into captivity, yet they shall not be utterly lost, for I will gather them again, and they shall dwell here in quietness and safety as formerly. It is justly observed, however, by St. Jerome, in his notes on the place, that this promise, taken in its full extent, was not made good to those that returned from captivity, because they were frequently infested with wars, as well by the kings of Syria and Egypt, as by the rest of their neighbours, as appears from the history of the Maccabees; and were finally subdued and destroyed by the Romans. And they shall be my people, &c. — See note on Jeremiah 24:7, and 30:22. And I will give them one heart and one way — When the ten tribes set up a distinct kingdom from that of Judah, they stood divided, not only in their civil interests, but also in respect to their religious worship. These distinctions, God here says, he would entirely abolish, so that Israel and Judah should be united, and become one nation and one church, living under the same civil government, and using the same forms of divine worship, equally acknowledging and serving the one living and true God. That they may fear me for ever — That they may worship and obey me in truth, as a people that have a real reverence for and fear of offending me; for the good of them and of their children — Which will be for the great advantage and happiness of them and their posterity as long as they shall continue so to do. This promise, in its full sense, will not be accomplished till the general conversion of Judah and Israel to Christianity, and their restoration and reunion in the latter days. See notes on Jeremiah 3:18, and 30:3.

JEHOVAH’S GRACIOUS ANSWER, 26-44.

26. Then came the word of the Lord unto Jeremiah — This answer consists of three divisions: 1) It affirms the fearfulness of the calamities impending: 2) It refers them all to the sins of the people: 3) But also states that this is not for final destruction but for discipline, and so will be followed by restoration.

Verse 37. Behold, I will gather them out of all countries] A promise often repeated. See Jeremiah 29:14, and see Clarke’s notes on “Jeremiah 31:8”, &c.

Verses 36-39. Now therefore, &c. — In this and the following verses God returns an answer to the prophet’s expostulation, verse 25. Or the words may be thus translated, But now, notwithstanding, [all this,] thus saith the Lord; concerning this city, whereof ye say, It shall be delivered into the hand, &c. — Many of the Jews now began to see that the Chaldeans would certainly take the city, and they became as much dispirited as before they were full of courage. By the sword and by the famine, &c. — The famine and pestilence, as well as the sword, seemed to fight for the king of Babylon, by the great havoc they made of the besieged, which rendered the taking of the city so much easier. Behold I will gather them out of all countries, &c. — See notes on Jeremiah 23:3, 8, and 29:14. I will bring them again, &c., and cause them to dwell safely — Though the city shall be taken, and the people shall go into captivity, yet they shall not be utterly lost, for I will gather them again, and they shall dwell here in quietness and safety as formerly. It is justly observed, however, by St. Jerome, in his notes on the place, that this promise, taken in its full extent, was not made good to those that returned from captivity, because they were frequently infested with wars, as well by the kings of Syria and Egypt, as by the rest of their neighbours, as appears from the history of the Maccabees; and were finally subdued and destroyed by the Romans. And they shall be my people, &c. — See note on Jeremiah 24:7, and 30:22. And I will give them one heart and one way — When the ten tribes set up a distinct kingdom from that of Judah, they stood divided, not only in their civil interests, but also in respect to their religious worship. These distinctions, God here says, he would entirely abolish, so that Israel and Judah should be united, and become one nation and one church, living under the same civil government, and using the same forms of divine worship, equally acknowledging and serving the one living and true God. That they may fear me for ever — That they may worship and obey me in truth, as a people that have a real reverence for and fear of offending me; for the good of them and of their children — Which will be for the great advantage and happiness of them and their posterity as long as they shall continue so to do. This promise, in its full sense, will not be accomplished till the general conversion of Judah and Israel to Christianity, and their restoration and reunion in the latter days. See notes on Jeremiah 3:18, and 30:3.

37. I will gather them — This is the supreme utterance of the chapter, and is closely connected with verse 27, all the intervening verses being parenthetical.

Verses 36-39. Now therefore, &c. — In this and the following verses God returns an answer to the prophet’s expostulation, verse 25. Or the words may be thus translated, But now, notwithstanding, [all this,] thus saith the Lord; concerning this city, whereof ye say, It shall be delivered into the hand, &c. — Many of the Jews now began to see that the Chaldeans would certainly take the city, and they became as much dispirited as before they were full of courage. By the sword and by the famine, &c. — The famine and pestilence, as well as the sword, seemed to fight for the king of Babylon, by the great havoc they made of the besieged, which rendered the taking of the city so much easier. Behold I will gather them out of all countries, &c. — See notes on Jeremiah 23:3, 8, and 29:14. I will bring them again, &c., and cause them to dwell safely — Though the city shall be taken, and the people shall go into captivity, yet they shall not be utterly lost, for I will gather them again, and they shall dwell here in quietness and safety as formerly. It is justly observed, however, by St. Jerome, in his notes on the place, that this promise, taken in its full extent, was not made good to those that returned from captivity, because they were frequently infested with wars, as well by the kings of Syria and Egypt, as by the rest of their neighbours, as appears from the history of the Maccabees; and were finally subdued and destroyed by the Romans. And they shall be my people, &c. — See note on Jeremiah 24:7, and 30:22. And I will give them one heart and one way — When the ten tribes set up a distinct kingdom from that of Judah, they stood divided, not only in their civil interests, but also in respect to their religious worship. These distinctions, God here says, he would entirely abolish, so that Israel and Judah should be united, and become one nation and one church, living under the same civil government, and using the same forms of divine worship, equally acknowledging and serving the one living and true God. That they may fear me for ever — That they may worship and obey me in truth, as a people that have a real reverence for and fear of offending me; for the good of them and of their children — Which will be for the great advantage and happiness of them and their posterity as long as they shall continue so to do. This promise, in its full sense, will not be accomplished till the general conversion of Judah and Israel to Christianity, and their restoration and reunion in the latter days. See notes on Jeremiah 3:18, and 30:3.

38. Shall be my people — A promise carrying in its bosom all blissful possibilities.

V. 39. One heart-I will give them union and concord, one mind and judgment. One way-They shall all worship me according, to the rule I have given them.

Verse 39. I will give them one heart] And that a clean one. And one way] And that a holy and safe one: and to have this clean heart, and to walk in this good way, will be for the good of them and their children after them. God’s blessing is a profitable inheritance. They shall have but one object of worship, and one way of salvation; and being saved from sin, idolatry, and destruction, they must necessarily be happy within and happy without.

Verses 36-39. Now therefore, &c. — In this and the following verses God returns an answer to the prophet’s expostulation, verse 25. Or the words may be thus translated, But now, notwithstanding, [all this,] thus saith the Lord; concerning this city, whereof ye say, It shall be delivered into the hand, &c. — Many of the Jews now began to see that the Chaldeans would certainly take the city, and they became as much dispirited as before they were full of courage. By the sword and by the famine, &c. — The famine and pestilence, as well as the sword, seemed to fight for the king of Babylon, by the great havoc they made of the besieged, which rendered the taking of the city so much easier. Behold I will gather them out of all countries, &c. — See notes on Jeremiah 23:3, 8, and 29:14. I will bring them again, &c., and cause them to dwell safely — Though the city shall be taken, and the people shall go into captivity, yet they shall not be utterly lost, for I will gather them again, and they shall dwell here in quietness and safety as formerly. It is justly observed, however, by St. Jerome, in his notes on the place, that this promise, taken in its full extent, was not made good to those that returned from captivity, because they were frequently infested with wars, as well by the kings of Syria and Egypt, as by the rest of their neighbours, as appears from the history of the Maccabees; and were finally subdued and destroyed by the Romans. And they shall be my people, &c. — See note on Jeremiah 24:7, and 30:22. And I will give them one heart and one way — When the ten tribes set up a distinct kingdom from that of Judah, they stood divided, not only in their civil interests, but also in respect to their religious worship. These distinctions, God here says, he would entirely abolish, so that Israel and Judah should be united, and become one nation and one church, living under the same civil government, and using the same forms of divine worship, equally acknowledging and serving the one living and true God. That they may fear me for ever — That they may worship and obey me in truth, as a people that have a real reverence for and fear of offending me; for the good of them and of their children — Which will be for the great advantage and happiness of them and their posterity as long as they shall continue so to do. This promise, in its full sense, will not be accomplished till the general conversion of Judah and Israel to Christianity, and their restoration and reunion in the latter days. See notes on Jeremiah 3:18, and 30:3.

39. One heart, and one way — Righteousness carries with it inevitably harmony and unity; sin is everywhere and always a note of discord and strife.

V. 40. I will make-This promise manifestly relates to those Jews that should receive the Lord Jesus Christ, unless it be to be understood of a national conversion of the Jews, not yet effected.

Verses 40-44. And I will make an everlasting covenant with them — The Jewish covenant, even with respect to the ceremonial ordinances contained in it, is sometimes called an everlasting covenant; see Genesis 17:13; Leviticus 24:8; Isaiah 24:5; because those ordinances were to continue for a long succession of ages; but when this expression is applied to the gospel covenant, there is a peculiar emphasis contained in it, implying that it should never be abolished, or give way to any other dispensation. That I will not turn away from them to do them good — This clause manifestly shows, that this promise relates to those Jews and Israelites that should embrace the gospel, and become Jews inwardly, and Israelites indeed; for, as to others, God did turn away from doing them good, when their city was taken by Titus, and so many myriads of them perished by the sword, famine, and pestilence. But I will put my fear into their hearts — My Spirit shall beget in them a true reverence for, and genuine, loving fear of me, producing obedience to my laws, subjection to my authority, and perseverance in my ways, so that they shall not depart from me. Some justly infer from this declaration, that when once the body of the Jews shall be converted, they shall never again apostatize from God. Yea, I will rejoice over them to do them good — I will not only do them good, but will take pleasure therein. And I will plant them, &c., assuredly, with my whole heart — With a true and lasting affection. Like as I have brought all this great evil, &c. — They shall find me as true to my promises as to my threatenings. See Jeremiah 31:28. And fields shall be bought in this land, &c. — So that it was not without good reason that I sent Hanameel unto thee, verse 8. It was to assure thee that, though at present the Chaldeans shall prevail against Jerusalem, and the Jews shall be carried into captivity, and shall neither buy nor sell here, yet fields shall be bought here again. Men shall buy and sell, and seal evidences in all parts of this land, whereof you say, in despair, It is desolate without man or beast — Having no hope of the land being ever inhabited by your nation again. For I will cause their captivity to return, saith the Lord — The return of their captivity under Cyrus shall be an earnest of those greater blessings which I will bestow upon them at their general restoration.

40. I will not turn away from them, to do them good — The comma of the English text is misleading, and should be omitted. The meaning is, I will no longer withhold from them the good they need.

Verse 41. Yea, I will rejoice over them to do them good] Nothing can please God better than our coming to him to receive the good which, with his whole heart and his whole soul, he is ready to impart. How exceedingly condescending are these words of God!

Verses 40-44. And I will make an everlasting covenant with them — The Jewish covenant, even with respect to the ceremonial ordinances contained in it, is sometimes called an everlasting covenant; see Genesis 17:13; Leviticus 24:8; Isaiah 24:5; because those ordinances were to continue for a long succession of ages; but when this expression is applied to the gospel covenant, there is a peculiar emphasis contained in it, implying that it should never be abolished, or give way to any other dispensation. That I will not turn away from them to do them good — This clause manifestly shows, that this promise relates to those Jews and Israelites that should embrace the gospel, and become Jews inwardly, and Israelites indeed; for, as to others, God did turn away from doing them good, when their city was taken by Titus, and so many myriads of them perished by the sword, famine, and pestilence. But I will put my fear into their hearts — My Spirit shall beget in them a true reverence for, and genuine, loving fear of me, producing obedience to my laws, subjection to my authority, and perseverance in my ways, so that they shall not depart from me. Some justly infer from this declaration, that when once the body of the Jews shall be converted, they shall never again apostatize from God. Yea, I will rejoice over them to do them good — I will not only do them good, but will take pleasure therein. And I will plant them, &c., assuredly, with my whole heart — With a true and lasting affection. Like as I have brought all this great evil, &c. — They shall find me as true to my promises as to my threatenings. See Jeremiah 31:28. And fields shall be bought in this land, &c. — So that it was not without good reason that I sent Hanameel unto thee, verse 8. It was to assure thee that, though at present the Chaldeans shall prevail against Jerusalem, and the Jews shall be carried into captivity, and shall neither buy nor sell here, yet fields shall be bought here again. Men shall buy and sell, and seal evidences in all parts of this land, whereof you say, in despair, It is desolate without man or beast — Having no hope of the land being ever inhabited by your nation again. For I will cause their captivity to return, saith the Lord — The return of their captivity under Cyrus shall be an earnest of those greater blessings which I will bestow upon them at their general restoration.

41. With my whole heart — A loving and unlimited emphasis.

Verse 42. Will I bring upon them all the good that I have promised] God’s word cannot fail. The Jews have never yet received the good that God has promised. Nothing like the fulfilment of these promises took place after their return from Babylon; therefore there remaineth yet a rest for these ancient people of God; and it is under the Christian dispensation that they are to have it.

Verses 40-44. And I will make an everlasting covenant with them — The Jewish covenant, even with respect to the ceremonial ordinances contained in it, is sometimes called an everlasting covenant; see Genesis 17:13; Leviticus 24:8; Isaiah 24:5; because those ordinances were to continue for a long succession of ages; but when this expression is applied to the gospel covenant, there is a peculiar emphasis contained in it, implying that it should never be abolished, or give way to any other dispensation. That I will not turn away from them to do them good — This clause manifestly shows, that this promise relates to those Jews and Israelites that should embrace the gospel, and become Jews inwardly, and Israelites indeed; for, as to others, God did turn away from doing them good, when their city was taken by Titus, and so many myriads of them perished by the sword, famine, and pestilence. But I will put my fear into their hearts — My Spirit shall beget in them a true reverence for, and genuine, loving fear of me, producing obedience to my laws, subjection to my authority, and perseverance in my ways, so that they shall not depart from me. Some justly infer from this declaration, that when once the body of the Jews shall be converted, they shall never again apostatize from God. Yea, I will rejoice over them to do them good — I will not only do them good, but will take pleasure therein. And I will plant them, &c., assuredly, with my whole heart — With a true and lasting affection. Like as I have brought all this great evil, &c. — They shall find me as true to my promises as to my threatenings. See Jeremiah 31:28. And fields shall be bought in this land, &c. — So that it was not without good reason that I sent Hanameel unto thee, verse 8. It was to assure thee that, though at present the Chaldeans shall prevail against Jerusalem, and the Jews shall be carried into captivity, and shall neither buy nor sell here, yet fields shall be bought here again. Men shall buy and sell, and seal evidences in all parts of this land, whereof you say, in despair, It is desolate without man or beast — Having no hope of the land being ever inhabited by your nation again. For I will cause their captivity to return, saith the Lord — The return of their captivity under Cyrus shall be an earnest of those greater blessings which I will bestow upon them at their general restoration.

JEHOVAH’S GRACIOUS ANSWER, 26-44.

26. Then came the word of the Lord unto Jeremiah — This answer consists of three divisions: 1) It affirms the fearfulness of the calamities impending: 2) It refers them all to the sins of the people: 3) But also states that this is not for final destruction but for discipline, and so will be followed by restoration.

Verses 40-44. And I will make an everlasting covenant with them — The Jewish covenant, even with respect to the ceremonial ordinances contained in it, is sometimes called an everlasting covenant; see Genesis 17:13; Leviticus 24:8; Isaiah 24:5; because those ordinances were to continue for a long succession of ages; but when this expression is applied to the gospel covenant, there is a peculiar emphasis contained in it, implying that it should never be abolished, or give way to any other dispensation. That I will not turn away from them to do them good — This clause manifestly shows, that this promise relates to those Jews and Israelites that should embrace the gospel, and become Jews inwardly, and Israelites indeed; for, as to others, God did turn away from doing them good, when their city was taken by Titus, and so many myriads of them perished by the sword, famine, and pestilence. But I will put my fear into their hearts — My Spirit shall beget in them a true reverence for, and genuine, loving fear of me, producing obedience to my laws, subjection to my authority, and perseverance in my ways, so that they shall not depart from me. Some justly infer from this declaration, that when once the body of the Jews shall be converted, they shall never again apostatize from God. Yea, I will rejoice over them to do them good — I will not only do them good, but will take pleasure therein. And I will plant them, &c., assuredly, with my whole heart — With a true and lasting affection. Like as I have brought all this great evil, &c. — They shall find me as true to my promises as to my threatenings. See Jeremiah 31:28. And fields shall be bought in this land, &c. — So that it was not without good reason that I sent Hanameel unto thee, verse 8. It was to assure thee that, though at present the Chaldeans shall prevail against Jerusalem, and the Jews shall be carried into captivity, and shall neither buy nor sell here, yet fields shall be bought here again. Men shall buy and sell, and seal evidences in all parts of this land, whereof you say, in despair, It is desolate without man or beast — Having no hope of the land being ever inhabited by your nation again. For I will cause their captivity to return, saith the Lord — The return of their captivity under Cyrus shall be an earnest of those greater blessings which I will bestow upon them at their general restoration.

43. Fields shall be bought — Literally, the field. The term is used generically, and implies a prosperity that brings the country at large into use. Keil, however, understands the article here to look back to the field of Hananeel.

Verse 44. Men shall buy fields for money] This is a reference to the symbolical purchase mentioned at the beginning of the chapter; that may be considered by them as a sure sign of their restoration, not only to the same land, but to their respective inheritances in that land. This the power of God could alone perform.

JEREMIAH

Verses 40-44. And I will make an everlasting covenant with them — The Jewish covenant, even with respect to the ceremonial ordinances contained in it, is sometimes called an everlasting covenant; see Genesis 17:13; Leviticus 24:8; Isaiah 24:5; because those ordinances were to continue for a long succession of ages; but when this expression is applied to the gospel covenant, there is a peculiar emphasis contained in it, implying that it should never be abolished, or give way to any other dispensation. That I will not turn away from them to do them good — This clause manifestly shows, that this promise relates to those Jews and Israelites that should embrace the gospel, and become Jews inwardly, and Israelites indeed; for, as to others, God did turn away from doing them good, when their city was taken by Titus, and so many myriads of them perished by the sword, famine, and pestilence. But I will put my fear into their hearts — My Spirit shall beget in them a true reverence for, and genuine, loving fear of me, producing obedience to my laws, subjection to my authority, and perseverance in my ways, so that they shall not depart from me. Some justly infer from this declaration, that when once the body of the Jews shall be converted, they shall never again apostatize from God. Yea, I will rejoice over them to do them good — I will not only do them good, but will take pleasure therein. And I will plant them, &c., assuredly, with my whole heart — With a true and lasting affection. Like as I have brought all this great evil, &c. — They shall find me as true to my promises as to my threatenings. See Jeremiah 31:28. And fields shall be bought in this land, &c. — So that it was not without good reason that I sent Hanameel unto thee, verse 8. It was to assure thee that, though at present the Chaldeans shall prevail against Jerusalem, and the Jews shall be carried into captivity, and shall neither buy nor sell here, yet fields shall be bought here again. Men shall buy and sell, and seal evidences in all parts of this land, whereof you say, in despair, It is desolate without man or beast — Having no hope of the land being ever inhabited by your nation again. For I will cause their captivity to return, saith the Lord — The return of their captivity under Cyrus shall be an earnest of those greater blessings which I will bestow upon them at their general restoration.

44. In the land of Benjamin, etc. — The specifications of place here are evidently for emphasis, and serve to bring the glorious certainty more vividly to the minds of those who should hear and read this prophecy.