Jeremiah · Chapter 4

V. 1. If-If thou wilt return, return; make no longer delay. Remove-Thou shalt not go out of thine own land into exile.

Verse 1. Shalt thou not remove.] This was spoken before the Babylonish captivity; and here is a promise that if they will return from their idolatry, they shall not be led into captivity. So, even that positively threatened judgment would have been averted had they returned to the Lord.

Verse 1. If thou wilt return, O Israel, return unto me — Israel having promised repentance in the latter part of the preceding chapter, they are here directed what sort of a repentance it must be; that it must not be hypocritical and feigned, but real and hearty; not deferred to another time, but immediate, without any delay; the words being not improperly interpreted, as they are by many, If thou wilt return, return now. Repentance, if it be delayed from time to time, is seldom ever put in execution; and therefore there cannot be a more useful admonition than to put our good resolutions immediately in practice. Blaney, who considers the clause as being principally intended to assure them “that upon their conversion they should be accepted and received again into the bosom of God’s church, from which they had before apostatized,” translates it very literally, thus, “If thou wilt turn again, O Israel, saith Jehovah, unto me shalt thou return.” And if thou wilt put away thine abominations — Thine evil practices, and especially thine idolatries, as the word µyxqv commonly signifies: out of my sight — Hebrew, ynpm, from before me: though God’s eye be everywhere, and therefore, as is implied, idols are nowhere to be admitted, either in public or private, yet the expression particularly relates to the place of his more immediate presence, as their land and the place of his solemn worship. Then shalt thou not remove — Thou shalt be restored to thine ancient inheritance, and shalt be established in the peaceable possession of it. As if he had said, If thou wilt remove thy idols, thou shalt not be removed. The Hebrew, bwnh alw, may be properly rendered, Then thou shalt not wander, that is, be an unsettled, fugitive, and vagabond people. “In the former part,” says Houbigant, “the conversion of their morals is spoken of; in the latter, the stability of their republic.”

THE CALL TO RETURN, 1-18.

The chapter-division here, as in the last instance, is peculiarly unfortunate. There is the closest relation between the concluding verses of the preceding chapter and the beginning of this. The words contained in the first two verses of the present chapter are Jehovah’s answer to the words of shame and penitence in the last verse of the preceding, and cannot be fully appreciated except this relation is kept in mind.

1, 2. Return unto me — This second “return” is a mere repetition of the former, and falls into the same relation. The protasis extends so as to include the word righteousness, making the reading of the first two verses as follows: If thou wilt return, O Israel,… wilt return unto me; saith Jehovah, and if thou wilt put away abominations from before me, and shalt not wander to and fro, and shall swear, as Jehovah liveth, in truth, and right, and uprightness: then shall the nations bless themselves in him, and in him shall they make their boast.

V. 2. Swear-This is put here for the whole worship of God, acknowledging an& owning God as the only God; which is strongly exprest by this act. In truth-That the matter and substance of it be true. In judgment-Deliberately, advisedly, and reverently. In righteousness-That none be injured by it, that the things we engage be both lawful and possible, and that we look to the performance. The nations-This shall be a means to work upon the Heathen nations, to come into the same way of worship. They shall think themselves happy to be incorporated with thee, that it may be with them according to that promise, Genesis 12:3. Glory-Whereas before they gloried in their idols, they shall glory in God alone.

Verse 2. Thou shalt swear, The Lord liveth] Thou shalt not bind thyself by any false god; thou shalt acknowledge ME as the Supreme. Bind thyself BY me, and TO me; and do this in truth, in judgment, and in righteousness. The nations shall bless themselves in him] They shall be so fully convinced of the power and goodness of Jehovah in seeing the change wrought on thee, and the mercies heaped upon thee, that their usual mode of benediction shall be, May the God of Israel bless thee!

Verse 2. And thou shalt swear, &c. — In taking a solemn oath, thou shalt appeal, not to dead and vain idols, but to Jehovah, the living and true God. This is put here for the whole worship of God, acknowledging and owning God as the only God, which is strongly expressed by this act: see Isaiah 48:1, and 65:16. In truth — In sincerity, knowing that the matter of the oath is strictly true; in judgment — Deliberately, advisedly, and reverently, the occasion being great and important; in righteousness — That none be injured by it, that the things we engage to do, or to see done, be both lawful and possible, and that we look to the performance of our oaths. And the nations shall bless themselves in him — This shall be a means of inducing the heathen nations to turn to the true God, and embrace the same way of worship. They shall think themselves happy to be incorporated with thee, that it may be with them according to the promise, Genesis 12:3. And in him, shall they glory — Whereas before they gloried in their idols, they shall now glory in Jehovah alone. This is evidently “a prediction of gospel times, when the heathen should join with the Israelites in paying all solemn acts of worship and devotion to the true God only, and in ascribing all honour and glory to him, and to his only Son, the Messiah, in whom all the nations were to be blessed.”

THE CALL TO RETURN, 1-18.

The chapter-division here, as in the last instance, is peculiarly unfortunate. There is the closest relation between the concluding verses of the preceding chapter and the beginning of this. The words contained in the first two verses of the present chapter are Jehovah’s answer to the words of shame and penitence in the last verse of the preceding, and cannot be fully appreciated except this relation is kept in mind.

1, 2. Return unto me — This second “return” is a mere repetition of the former, and falls into the same relation. The protasis extends so as to include the word righteousness, making the reading of the first two verses as follows: If thou wilt return, O Israel,… wilt return unto me; saith Jehovah, and if thou wilt put away abominations from before me, and shalt not wander to and fro, and shall swear, as Jehovah liveth, in truth, and right, and uprightness: then shall the nations bless themselves in him, and in him shall they make their boast.

V. 3. For-The Lord turns now his speech from Israel to Judah. Break up-Prepare your hearts by making them soft, tender, and pliable, fit to embrace my word. A metaphor taken from plow-men. Thorns-Rid your hearts and hands of what may hinder you of embracing my word.

Verse 3. Break up your fallow ground] Fallow ground is either that which, having been once tilled, has lain long uncultivated; or, ground slightly ploughed, in order to be ploughed again previously to its being sown. Ye have been long uncultivated in righteousness; let true repentance break up your fruitless and hardened hearts; and when the seed of the word of life is sown in them, take heed that worldly cares and concerns do not arise, and, like thorns, choke the good seed.

Verses 3, 4. For thus saith the Lord — The prophet now addresses himself to the inhabitants of Judah and Jerusalem, and exhorts them to repentance and reformation in metaphorical language. Break up your fallow ground, &c. — That is, purge and purify the field of your hearts, by godly sorrow for your sins, and hatred to them; prepare your hearts for receiving the seed of the divine word, by making them soft, tender, and pliable, fit to believe and obey it. And sow not among thorns — Eradicate the lusts and vices, the corrupt principles and dispositions, habits, and practices, which, unless rooted out, will effectually choke the good seed of truth and grace, and prevent the growth of piety and virtue in your souls. Circumcise yourselves to the Lord — Put away your corruptions; mortify your vicious inclinations and passions: the same thing with the former, expressed in other words. Take away the foreskin of your heart — Let your repentance and renovation be inward in your soul and spirit, and not merely outward in your flesh; lest my fury come forth like fire — Which it is now ready to do, as that fire which came forth from the Lord, and consumed the sacrifices; and burn that none can quench it — Which wrath is not only fierce and consuming like fire, but unquenchable; because of the evil of your doings — Which is the thing that kindles the fire of God’s wrath against us. Observe, reader, that which is to be dreaded by us more than any thing else, in time or eternity, is the wrath of God kindled against us by the evil of our doings, for it is the spring and bitterness of all present miseries, and will be the quintessence and perfection of everlasting misery. And the consideration of the imminent danger we are in of falling and perishing under this wrath, should awaken us with all possible care to sanctify ourselves to God’s glory, and to see to it that we be sanctified by his grace.

Verse 3. Break up your fallow ground. Hebrews ryn nir, novale; make new land, eradicate the thorns. Hosea 10:12. Our old phrase, the fallow deer, seems to give the exact import of the word. The deer that strays in the wilds and wastes of the forest, is an emblem of the unregenerate state of man. The old rabbins used to say, that the Spirit of prophecy was a rough spirit. Truly, soft words will not break up the heart where self-love has ever slumbered, and bitter weeds have ever grown.

3, 4. For, connects the two following verses with the preceding, as being the ground of them. That these verses refer to Judah, while the preceding refer to Israel, suggests a difficulty more apparent than real. For Jeremiah was the prophet of Judah, and the reference to Israel was for the sake of Judah. Hence, having thus prepared the way, it was fitting that he should urge home the lesson on those for whom he laboured. To the men — Literally, to each man. Break up, etc. — Keil translates, Break up for yourselves new ground. As much as to say, Prepare new ground for cultivation: enter upon a new life. Thoroughly prepare the field of your hearts, so that the good seed of repentance may not fall among thorns. See Matthew 13:7, and Hosea 10:12. Circumcise — A call to entire consecration. The phrase to the Lord is one of emphasizing force. It implies that not a mere ceremony is required, but an actual putting away of spiritual impurity. Lest my fury, etc., etc. — A consciousness of sin is as fuel which is sure to be ignited by the divine presence. Consult chap 8:20; Amos 5:6, and Psalm 89:46.

V. 4. Circumcise-Put away your corruptions. Heart-Let it be inward, not outward in the flesh only.

Verse 4. Circumcise yourselves] Put away every thing that has a tendency to grieve the Spirit of God, or to render your present holy resolutions unfruitful.

Verses 3, 4. For thus saith the Lord — The prophet now addresses himself to the inhabitants of Judah and Jerusalem, and exhorts them to repentance and reformation in metaphorical language. Break up your fallow ground, &c. — That is, purge and purify the field of your hearts, by godly sorrow for your sins, and hatred to them; prepare your hearts for receiving the seed of the divine word, by making them soft, tender, and pliable, fit to believe and obey it. And sow not among thorns — Eradicate the lusts and vices, the corrupt principles and dispositions, habits, and practices, which, unless rooted out, will effectually choke the good seed of truth and grace, and prevent the growth of piety and virtue in your souls. Circumcise yourselves to the Lord — Put away your corruptions; mortify your vicious inclinations and passions: the same thing with the former, expressed in other words. Take away the foreskin of your heart — Let your repentance and renovation be inward in your soul and spirit, and not merely outward in your flesh; lest my fury come forth like fire — Which it is now ready to do, as that fire which came forth from the Lord, and consumed the sacrifices; and burn that none can quench it — Which wrath is not only fierce and consuming like fire, but unquenchable; because of the evil of your doings — Which is the thing that kindles the fire of God’s wrath against us. Observe, reader, that which is to be dreaded by us more than any thing else, in time or eternity, is the wrath of God kindled against us by the evil of our doings, for it is the spring and bitterness of all present miseries, and will be the quintessence and perfection of everlasting misery. And the consideration of the imminent danger we are in of falling and perishing under this wrath, should awaken us with all possible care to sanctify ourselves to God’s glory, and to see to it that we be sanctified by his grace.

3, 4. For, connects the two following verses with the preceding, as being the ground of them. That these verses refer to Judah, while the preceding refer to Israel, suggests a difficulty more apparent than real. For Jeremiah was the prophet of Judah, and the reference to Israel was for the sake of Judah. Hence, having thus prepared the way, it was fitting that he should urge home the lesson on those for whom he laboured. To the men — Literally, to each man. Break up, etc. — Keil translates, Break up for yourselves new ground. As much as to say, Prepare new ground for cultivation: enter upon a new life. Thoroughly prepare the field of your hearts, so that the good seed of repentance may not fall among thorns. See Matthew 13:7, and Hosea 10:12. Circumcise — A call to entire consecration. The phrase to the Lord is one of emphasizing force. It implies that not a mere ceremony is required, but an actual putting away of spiritual impurity. Lest my fury, etc., etc. — A consciousness of sin is as fuel which is sure to be ignited by the divine presence. Consult chap 8:20; Amos 5:6, and Psalm 89:46.

V. 5. The trumpet-The Lord being now about to bring enemies upon them, speaks in martial language, warning them of the nature of their approaching judgment.

Verse 5. Blow ye the trumpet] Give full information to all parts of the land, that the people may assemble together and defend themselves against their invaders.

Verses 5, 6. Blow ye the trumpet — The Lord, being now about to bring enemies upon them, speaks in martial language, warning them of the nature of their approaching judgment. It is the beginning of a new discourse, in which the prophet describes the dreadful preparations of war, such as blowing a trumpet, and setting up a standard, for the assembling men together, in order to their leaving the open country, and retiring with their families and goods into the defenced cities, both for their own safety, and that they might maintain those garrisons against the power of the enemy. Retire, stay not — Make haste away. I will bring evil from the north — I am about to bring a great destruction upon you from Chaldea.

5. Blow ye the trumpet, etc. — The invasion of a hostile army is proclaimed. The cry of alarm resounds throughout the land. The inhabitants are called to betake themselves to their cities. From the first, the most fundamental notion of a city was that of a covert from danger; — a place fortified and thus protected from hostile incursions, and so supplying the conditions of possible culture and development. Thus the “city” which Cain built was simply a natural stronghold selected and built up in such a way as to become a starting point and centre of that world-culture which so eminently characterized the Cainitic race.

V. 6. Retire-Make haste away.

Verse 6. I will bring evil from the north] From the land of Chaldea.

Verses 5, 6. Blow ye the trumpet — The Lord, being now about to bring enemies upon them, speaks in martial language, warning them of the nature of their approaching judgment. It is the beginning of a new discourse, in which the prophet describes the dreadful preparations of war, such as blowing a trumpet, and setting up a standard, for the assembling men together, in order to their leaving the open country, and retiring with their families and goods into the defenced cities, both for their own safety, and that they might maintain those garrisons against the power of the enemy. Retire, stay not — Make haste away. I will bring evil from the north — I am about to bring a great destruction upon you from Chaldea.

6. Set up the standard — Making it point toward Zion, to show the route to a place of safety.

V. 7. The lion-Nebuchadnezzar, so called from his fierceness and strength.

Verse 7. The lion is come up] Nebuchadnezzar, king of Babylon. “The king (Nebuchadnezzar) is come up from his tower.”—Targum. The destroyer of the Gentiles] Of the nations: of all the people who resisted his authority. He destroyed them all.

Verses 7, 8. The lion is come up from his thicket — Nebuchadnezzar, so called from his fierceness and strength, shall come up from Babylon, where his chief seat is, as lions are principally among the thickets of the forests, in coverts. Babylon being remote and little known to the Jews, they did not expect trouble to arise from thence. The destroyer of the Gentiles — Or, rather, the nations; is on his way — Is already on his march: another description of the same person, who is so called, because God had given, not only Judea, but all the neighbouring countries, into his hands. To make thy lands desolate — With a resolution to do so, and with power to effect his purpose. For this gird you with sackcloth — Put on the habit of mourners. It is intended to express the dreadfulness of the approaching calamity. Lament and howl — You will do so when the cry is made through the kingdom, Arm, arm. Then all will be seized with terror, and put to confusion. For the fierce anger of the Lord — Which makes the army of the Chaldeans thus fierce and powerful; is not turned back from us — Is not appeased, but still burns against us. The LXX., with whom the Syriac and Vulgate agree, read af’ umwn, from you.

Ver. 7. The lion is come up from his thicket. Nebuchadnezzar, whose generals at the head of divisions are like wild beasts let loose on the country, and like wolves and leopards devouring the land: Jeremiah 5:6.

7. The lion — Literally, a lion. The destroyer of the Gentiles — Rather, destroyer of nations; a vivid description of such beasts of prey as are figured by Assyria and Babylon.

Verse 8. Lament and howl] wlylyh heililu. The aboriginal Irish had a funeral song called the Caoinian, still continued among their descendants, one part of which is termed the ulaloo: this is sung responsively or alternately, and is accompanied with a full chorus of sighs and groans. It has been thought that Ireland was originally peopled by the Phœnicians: if so, this will account for the similarity of many words and customs among both these people.

Verses 7, 8. The lion is come up from his thicket — Nebuchadnezzar, so called from his fierceness and strength, shall come up from Babylon, where his chief seat is, as lions are principally among the thickets of the forests, in coverts. Babylon being remote and little known to the Jews, they did not expect trouble to arise from thence. The destroyer of the Gentiles — Or, rather, the nations; is on his way — Is already on his march: another description of the same person, who is so called, because God had given, not only Judea, but all the neighbouring countries, into his hands. To make thy lands desolate — With a resolution to do so, and with power to effect his purpose. For this gird you with sackcloth — Put on the habit of mourners. It is intended to express the dreadfulness of the approaching calamity. Lament and howl — You will do so when the cry is made through the kingdom, Arm, arm. Then all will be seized with terror, and put to confusion. For the fierce anger of the Lord — Which makes the army of the Chaldeans thus fierce and powerful; is not turned back from us — Is not appeased, but still burns against us. The LXX., with whom the Syriac and Vulgate agree, read af’ umwn, from you.

8. Gird you with sackcloth — This calamity, which on its surface would seem to be merely human, attributable solely to the ambition and rapacity of the Babylonish nation, is here referred to as an expression of the fierce anger of God: thus illustrating the truth so often brought out in the Old Testament, that God has a purpose even in the actions of evil agents. The grand condition of safety is harmony with God. His favour is the only defence which man’s hate cannot beat down.

V. 9. The heart-They shall have no heart to do any thing, they shall not be able to help their people, either by their counsel or arms. Prophets-False prophets that had nothing but visions of peace for them.

Verse 9. The heart of the king shall perish] Shall lose all courage.

Verse 9. At that day the heart of the king shall perish — Both his wisdom and his courage: despairing of success, he shall have no spirit to do any thing, and if he had, he would be at a loss what to do; and the heart of the princes — His privy counsellors, who ought to animate and advise him, shall be as much at a loss, and as much in despair as he. And the priests shall be astonished — Shall be in such a consternation that they shall have no heart to execute their office, and therefore not likely to put spirit into the people. The prophets shall wonder — The false prophets, that had nothing but visions of peace for them, shall be thrown into the greatest amazement imaginable, seeing their own guilty blood ready to be shed by that sword, of which they had frequently told the people there was no danger.

THE CALL TO RETURN, 1-18.

The chapter-division here, as in the last instance, is peculiarly unfortunate. There is the closest relation between the concluding verses of the preceding chapter and the beginning of this. The words contained in the first two verses of the present chapter are Jehovah’s answer to the words of shame and penitence in the last verse of the preceding, and cannot be fully appreciated except this relation is kept in mind.

1, 2. Return unto me — This second “return” is a mere repetition of the former, and falls into the same relation. The protasis extends so as to include the word righteousness, making the reading of the first two verses as follows: If thou wilt return, O Israel,… wilt return unto me; saith Jehovah, and if thou wilt put away abominations from before me, and shalt not wander to and fro, and shall swear, as Jehovah liveth, in truth, and right, and uprightness: then shall the nations bless themselves in him, and in him shall they make their boast.

V. 10. Deceived-Hast suffered them to be deceived by their false prophets. Whereas-To persuade them it should be well with them, when the sword is at the door, not only ready to take away the comforts of life, but even life itself.

Verse 10. Ah, Lord God! surely thou hast greatly deceived this people] The Targum paraphrases this verse thus: “And I said, Receive my supplication, O Lord God; for, behold, the false prophets deceive this people and the inhabitants of Jerusalem, saying, Ye shall have peace.” The prophet could not reconcile this devastation of the country with the promises already made; and he appears to ask the question, Hast thou not then deceived this people in saying there shall be peace, i.e., prosperity? Whereas the sword reacheth unto the soul.] That is, the life; the people being generally destroyed.

Verse 10. Then said I, Ah, Lord God! — The Hebrew word, Aha, is a word expressive both of admiration and lamentation. Surely thou hast greatly deceived this people — Hast suffered them to be deceived by their false prophets. These pretenders to prophecy studied only to speak pleasing things to the people, and sooth them up in their impenitency and carnal security; and thou hast, in thy just judgment, given them up to follow these delusions: compare 2 Thessalonians 2:11, 12. Saying, Ye shall have peace — The word peace here comprises all good, signifying that all things should go on prosperously with them; whereas the sword reacheth unto the soul — Whereas the sword is at the door, not only to take away the comforts of life, but even life itself.

10. Ah, Lord God, etc. — This is interjectional. It is Jeremiah’s sigh of sorrow and deprecation. He confronts what seems to be a vision of utter ruin and extermination, and protests that it is incongruous with God’s promises to his people. Thou hast greatly deceived this people — In assuring them of thine everlasting covenant, while the sword reacheth unto the soul. It is better to take this view than to assume a reference to the lying spirits in false prophets, as do most commentators.

V. 11. At that time-There shall be tidings brought both to the country and city. A dry wind-A drying wind, such as shall blast and scorch where it comes, without any rain or moisture. It points at the stormy and furious irruption of the Babylonian army. In the plain-Where there is no stop in the way to break its fury. Toward-Directly, and designedly, coming in the way leading to my people. Not-Not such a gentle wind, as is made choice of to separate the chaff from the wheat; but so boisterous and violent, that it shall sweep away, and lay waste, all together.

Verses 11. - 13. A dry wind—a fall wind—as clouds—as a whirlwind] All these expressions appear to refer to the pestilential winds, suffocating vapours, and clouds and pillars of sand collected by whirlwinds, which are so common and destructive in the east, (see Clarke on “Isaiah 21:1”;) and these images are employed here to show the overwhelming effect of the invasion of the land by the Chaldeans.

Ver. 13. Wo unto us!] The people, deeply affected with these threatened judgments, interrupt the prophet with the lamentation-Wo unto us, for we are spoiled! The prophet then resumes:—

Verse 11. At that time — When that calamity commences; shall it be said to this people and to Jerusalem — There shall be tidings brought both to the country and city; A dry wind of the high places — “The prophet here describes the Chaldean army coming up for the destruction of Judea, under the metaphor of a hot, pestilential wind, which sweeps away multitudes in a moment, blasts the fruits of the earth, and spreads desolation everywhere around. The passage, like that in the preceding verses, is spirited and sublime; but it loses a good deal of its elegance in our version. Houbigant renders it thus: ‘Behold, a wind hangs over the mountains of the deserts; behold, it shall come upon the daughter of my people, but not to fan or to cleanse, verse 12. A mighty wind shall come from thence upon her, and then at length will I declare my judgment concerning them, or her, verse

13. Behold, as clouds it shall hang over; its chariots shall be as a whirlwind; its horses swifter than eagles,’“ &c. See Lowth and Dodd.

Ver. 11. A dry wind, which bishop Heber calls the hotwind; if it blow long it destroys all the vegetation for that season. See on Psalm 48:7. Job 27:21.

11. A dry wind — “A hot wind,” Keil; “a violent wind,” Furst. The reference is to the simoom, which is too fierce to be used for winnowing, as it would carry away both chaff and grain; a fit symbol of irresistible destruction. The figure of the lion sets forth the fierceness and bloodthirstiness of their enemies; the simoom, their resistlessness.

V. 12. Full-Heb. Fuller than they. A wind too strong for them. Shall come-It shall presently come to me, to receive my commission, and do my will.

Verses 11. - 13. A dry wind—a fall wind—as clouds—as a whirlwind] All these expressions appear to refer to the pestilential winds, suffocating vapours, and clouds and pillars of sand collected by whirlwinds, which are so common and destructive in the east, (see Clarke on “Isaiah 21:1”;) and these images are employed here to show the overwhelming effect of the invasion of the land by the Chaldeans.

Ver. 13. Wo unto us!] The people, deeply affected with these threatened judgments, interrupt the prophet with the lamentation-Wo unto us, for we are spoiled! The prophet then resumes:—

12. Full wind from those — Rather, fuller than these; namely, the winds which are used for cleansing the grain.

V. 13. As clouds-Denoting the suddenness of them, when not expected, clouds often rising on a sudden, and overspread the whole face of the heavens; or the great swiftness with which Nebuchadnezzar should march against them. As a whirlwind-Which, besides the swiftness, denotes also the confusion and amazement that they will cause.

Verses 11. - 13. A dry wind—a fall wind—as clouds—as a whirlwind] All these expressions appear to refer to the pestilential winds, suffocating vapours, and clouds and pillars of sand collected by whirlwinds, which are so common and destructive in the east, (see Clarke on “Isaiah 21:1”;) and these images are employed here to show the overwhelming effect of the invasion of the land by the Chaldeans.

Ver. 13. Wo unto us!] The people, deeply affected with these threatened judgments, interrupt the prophet with the lamentation-Wo unto us, for we are spoiled! The prophet then resumes:—

13. Behold — Prophetic vision. Clouds… whirlwind… eagles — Located in the same region as that before suggested in the figure of the dry wind. The dark, angry, swiftly moving masses of clouds, the destructive sweep of the tornado, and the sudden and resistless swoop of the birds of prey, constitute the terrible imagery by which the great danger of the nation is set forth.

V. 14. Wash-As a means to prevent the judgments that are impending. Vain thoughts-Vain fancies of safety.

Verse 14. O Jerusalem, wash thine heart] Why do ye not put away your wickedness, that ye may be saved from these tremendous judgments? How long shall thy vain thoughts of safety and prosperity lodge within thee? Whilst thou continuest a rebel against God, and provokest him daily by thy abominations!

Verses 14, 15. O Jerusalem, wash thy heart — O ye inhabitants of Jerusalem and men of Judah, cleanse your inward parts; not your hands only, as hypocrites do, but your hearts, James 4:8; from wickedness — Namely, from all filthiness of flesh and spirit, 2 Corinthians 7:1. See note on Isaiah 1:16. That thou mayest be saved — As the means to prevent the judgments that are impending. How long shall vain thoughts lodge within thee? — Hopes of safety by the help of foreign forces, or any other such means, while thou continuest in the practice of thine idolatries and other sins. The reformation of a corrupt state is absolutely necessary in order to its salvation. There is no other way of preventing the divine judgments, or turning them away when we are threatened with them, but putting away the sins by which we have procured them to ourselves. And no reformation is saving, but that which reaches the heart and makes it new. And it is made new by the washing of regeneration, and the renovating power of the Holy Ghost; or, by the exercise of repentance toward God, and that faith in him and his word which is productive of new obedience. For a voice declareth from Dan — For, lo! a sound of devastation comes from Dan; lo! a tumult is heard from the mountains of Ephraim. — Houbigant. As if he had said, It is high time to repent, because reports succeed reports of the enemy’s swift approach toward you. Dan, being the most northern part of Judea, was first invaded by the Chaldean army, which did not march directly through Mesopotamia and Arabia Deserta into Judea, because of the vast sandy deserts which lay in the way, but took a compass, and passed over the Euphrates at Thapsacus, which lay far northward of Judea, and thence marched through Syria: so that, of course, the rumour of the enemy’s approach was first heard from Dan. And the evil tidings still increased as the army marched forward toward Jerusalem, by the way of mount Ephraim.

14. O Jerusalem, wash thine heart — Again does the prophet pause, but this time it is not to remonstrate with God, but to plead with man. In the presence of this great calamity, so rapidly and resistlessly moving on, he urges the people to hide themselves in God, and to cast out all evil from their own hearts, for it is only when there is evil within us that there can be evil without us. Sin is the only fuel of the fire which burns to our destruction.

V. 15. From Dan-Dan was the first place the Chaldeans came to, being the utmost boundary of Canaan northward. Ephraim was the innermost border of Israel in the north of Judea, intimating the march of the Babylonians thro’ all Israel.

Verse 15. For a voice declareth from Dan] Dan was a city in the tribe of Dan, north of Jerusalem; the first city in Palestine, which occurs in the way from Babylon to Jerusalem.

Affliction from Mount Ephraim.] Between Dan and Jerusalem are the mountains of Ephraim. These would be the first places attacked by the Chaldeans; and the rumour from thence would show that the land was invaded.

Verses 14, 15. O Jerusalem, wash thy heart — O ye inhabitants of Jerusalem and men of Judah, cleanse your inward parts; not your hands only, as hypocrites do, but your hearts, James 4:8; from wickedness — Namely, from all filthiness of flesh and spirit, 2 Corinthians 7:1. See note on Isaiah 1:16. That thou mayest be saved — As the means to prevent the judgments that are impending. How long shall vain thoughts lodge within thee? — Hopes of safety by the help of foreign forces, or any other such means, while thou continuest in the practice of thine idolatries and other sins. The reformation of a corrupt state is absolutely necessary in order to its salvation. There is no other way of preventing the divine judgments, or turning them away when we are threatened with them, but putting away the sins by which we have procured them to ourselves. And no reformation is saving, but that which reaches the heart and makes it new. And it is made new by the washing of regeneration, and the renovating power of the Holy Ghost; or, by the exercise of repentance toward God, and that faith in him and his word which is productive of new obedience. For a voice declareth from Dan — For, lo! a sound of devastation comes from Dan; lo! a tumult is heard from the mountains of Ephraim. — Houbigant. As if he had said, It is high time to repent, because reports succeed reports of the enemy’s swift approach toward you. Dan, being the most northern part of Judea, was first invaded by the Chaldean army, which did not march directly through Mesopotamia and Arabia Deserta into Judea, because of the vast sandy deserts which lay in the way, but took a compass, and passed over the Euphrates at Thapsacus, which lay far northward of Judea, and thence marched through Syria: so that, of course, the rumour of the enemy’s approach was first heard from Dan. And the evil tidings still increased as the army marched forward toward Jerusalem, by the way of mount Ephraim.

Ver. 15, 16. Watchers, the scouts of the Chaldeans, are come from a far country. They enter at Dan Laish, the first northern town of Israel, and thence traverse the mountains of Ephraim! The voice of alarm, the cry of Dan, makes the land tremble. How grateful should England be that she does not hear this cry, and see her beacons burn.

15. A voice… from Dan… mount Ephraim — Indicating the direction and marking the progress of the coming danger.

V. 16. Make mention-These words are a proclamation, summoning the nations by the Chaldeans. Watchers-Chaldean soldiers, who shall so carefully encompass Jerusalem, that none shall escape. Give out-They give a shout, encouraging the soldiers to battle.

Verse 16. Watchers come from a far country] Persons to besiege fortified places.

Verses 16, 17. Make ye mention to the nations — Tell the nations that now inhabit the cities of the ten tribes, that the Chaldean army is approaching, that they may provide for their own safety. Behold, publish against Jerusalem — Let her be made acquainted with what is coming upon her. Let her have notice beforehand, that she may be warned. That watchers come from a far country — That is soldiers from Chaldea, that will watch all opportunities to do mischief. By watchers, some think, are meant those scouts who usually precede an army, and announce its approach, whom Cesar, in his Commentaries, calls antecessores, or antecursores. But Blaney and others are of opinion that besiegers are intended, placing sentinels round the city to prevent any from coming in or going out, and keeping the place in continual alarm by shouts of war. As keepers of the field, &c. — Those couriers or spies of the Chaldean army will be as diligent in their observation of Judah and Jerusalem, or those besiegers will as strictly watch her on all sides, as the keepers of a field watch the cattle, or the vineyards and fruits thereof, under their care. “As in the East,” says Sir John Chardin, in a MS. note on this place, quoted by Harmer, “pulse, roots, &c., grow in open and unenclosed fields, when they begin to be fit to be gathered, they place guards; if near a great road, more; if distant, fewer, who place themselves in and round about these grounds, as is practised in Arabia,” chap. 5. obser. 15.

Ver. 15, 16. Watchers, the scouts of the Chaldeans, are come from a far country. They enter at Dan Laish, the first northern town of Israel, and thence traverse the mountains of Ephraim! The voice of alarm, the cry of Dan, makes the land tremble. How grateful should England be that she does not hear this cry, and see her beacons burn.

THE CALL TO RETURN, 1-18.

The chapter-division here, as in the last instance, is peculiarly unfortunate. There is the closest relation between the concluding verses of the preceding chapter and the beginning of this. The words contained in the first two verses of the present chapter are Jehovah’s answer to the words of shame and penitence in the last verse of the preceding, and cannot be fully appreciated except this relation is kept in mind.

1, 2. Return unto me — This second “return” is a mere repetition of the former, and falls into the same relation. The protasis extends so as to include the word righteousness, making the reading of the first two verses as follows: If thou wilt return, O Israel,… wilt return unto me; saith Jehovah, and if thou wilt put away abominations from before me, and shalt not wander to and fro, and shall swear, as Jehovah liveth, in truth, and right, and uprightness: then shall the nations bless themselves in him, and in him shall they make their boast.

V. 17. As keepers-They will watch that none relieve them, and that none get out to escape.

Verse 17. As keepers of a field] In the eastern countries grain is often sown in the open country; and, when nearly ripe, guards are placed at different distances round about it to preserve it from being plundered. Jerusalem was watched, like one of these fields, by guards all round about it; so that none could enter to give assistance, and none who wished to escape were permitted to go out.

Verses 16, 17. Make ye mention to the nations — Tell the nations that now inhabit the cities of the ten tribes, that the Chaldean army is approaching, that they may provide for their own safety. Behold, publish against Jerusalem — Let her be made acquainted with what is coming upon her. Let her have notice beforehand, that she may be warned. That watchers come from a far country — That is soldiers from Chaldea, that will watch all opportunities to do mischief. By watchers, some think, are meant those scouts who usually precede an army, and announce its approach, whom Cesar, in his Commentaries, calls antecessores, or antecursores. But Blaney and others are of opinion that besiegers are intended, placing sentinels round the city to prevent any from coming in or going out, and keeping the place in continual alarm by shouts of war. As keepers of the field, &c. — Those couriers or spies of the Chaldean army will be as diligent in their observation of Judah and Jerusalem, or those besiegers will as strictly watch her on all sides, as the keepers of a field watch the cattle, or the vineyards and fruits thereof, under their care. “As in the East,” says Sir John Chardin, in a MS. note on this place, quoted by Harmer, “pulse, roots, &c., grow in open and unenclosed fields, when they begin to be fit to be gathered, they place guards; if near a great road, more; if distant, fewer, who place themselves in and round about these grounds, as is practised in Arabia,” chap. 5. obser. 15.

17. Keepers of a field — As fields in Palestine were not enclosed, they had to be watched. The huts, or lodges, of these “keepers” might be seen in every direction commanding views of the entire country. Hence the comparison of this verse.

V. 18. Bitter-Thy wickedness hath been the cause of bringing such a bitter enemy against thee, which hath reached unto thy very heart.

Verse 18. Thy way and thy doings — Thy manner of life, and particularly thy idolatries; have procured these things unto thee — Have been the causes of this thy grievous affliction, of bringing such a bitter enemy against thee, which hath reached unto thy very heart. “Whatsoever happens to you,” says Jerome on the place, “happens by your own fault, who have turned the sweet goodness of God into bitterness, and have compelled him, however unwilling, to rage against you.”

THE CALL TO RETURN, 1-18.

The chapter-division here, as in the last instance, is peculiarly unfortunate. There is the closest relation between the concluding verses of the preceding chapter and the beginning of this. The words contained in the first two verses of the present chapter are Jehovah’s answer to the words of shame and penitence in the last verse of the preceding, and cannot be fully appreciated except this relation is kept in mind.

1, 2. Return unto me — This second “return” is a mere repetition of the former, and falls into the same relation. The protasis extends so as to include the word righteousness, making the reading of the first two verses as follows: If thou wilt return, O Israel,… wilt return unto me; saith Jehovah, and if thou wilt put away abominations from before me, and shalt not wander to and fro, and shall swear, as Jehovah liveth, in truth, and right, and uprightness: then shall the nations bless themselves in him, and in him shall they make their boast.

V. 19. My bowels-Here begins the complaint of the prophet. My heart-Is disturbed within me. Because-I have heard in the spirit of prophecy; it is as certain, as if I now heard the trumpet sounding.

Verse 19. My bowels] From this to the twenty-ninth verse the prophet describes the ruin of Jerusalem and the desolation of Judea by the Chaldeans in language and imagery scarcely paralleled in the whole Bible. At the sight of misery the bowels are first affected; pain is next felt by a sort of stricture in the pericardium; and then, the heart becoming strongly affected by irregular palpitations, a gush of tears, accompanied with wailings, is the issue.— “My bowels, my bowels! I am pained at my very heart, (the walls of my heart;) my heart maketh a noise in me; I cannot hold my peace.” Here is nature, and fact also.

Verses 19, 20. My bowels, &c. — Or, as Dr. Waterland renders it, My bowels, my bowels! I am pained at the centre, or in the midst, of my heart; my heart is tumultuous within me! It is an exclamation of the prophet, moved beyond measure at the calamities coming on his country, in being made the seat of war, and utterly ruined by a hostile invasion: which was so strongly represented to him in his vision, that he, as it were, saw the army of Nebuchadnezzar before his eyes, and the destruction and desolation made by it, heard the noise of the trumpets, the shouts of the soldiers, the outcries and lamentations of his countrymen, and the groans of the wounded and dying. And “the calamities described are presented to the mind in such lively colours, the images are so crowded, and arranged with so much art, and the breaks and apostrophes are so animated, that we seem to be involved in the same scene of misery with the prophet.” — Bishop Lowth’s 9th and 17th Prelec. I cannot hold my peace — I am so troubled I cannot forbear my complaints. Because thou hast heard, O my soul, &c. — I have heard in the spirit of prophecy; the calamity will as certainly come as if I now heard the trumpet sounding. Destruction upon destruction — Dr. Waterland reads, Breach upon breach, or, destruction dashes upon destruction; one sad calamity, like Job’s messengers, treading upon the heels of another. First, good Josiah is slain in battle; within three months after, his son and successor, Jehoahaz, is deposed by the king of Egypt; within two or three years after, Nebuchadnezzar besieged Jerusalem and took it, and from thence forward was continually making descents on the land of Judah with his armies, during the reigns of Jehoiakim, Jeconiah, and Zedekiah, till, about nineteen years after, he completed their ruin by the destruction of Jerusalem. For the whole land is spoiled — This is more particularly described verses 23-26. Suddenly are my tents spoiled — The enemy makes no more of overthrowing my stately cities than if he were overturning tents made of curtains.

LAMENT FOR THE COMING DESOLATION AND RUIN, 19-31.

19. My bowels, my bowels — Again is the course of thought interrupted by an expression of Jeremiah’s personal experiences. For it is much better to interpret these as the words of Jeremiah than of the people. But the prophet stands for all the friends of God. What he says in his own character, and for himself, expands into an expression in behalf of the people. He passes, in his own thought, perhaps unconsciously, from individual suffering to national desolation. Hence, the expression in verse

V. 20. Destruction-Good Josiah slain, and four of his successors carried away, or slain. My tents-The enemy makes no more of overthrowing my stately cities, than if he were overturning tents made of curtains.

Verse 20. Destruction upon destruction] Cities burnt, and their inhabitants destroyed.

My tents spoiled] Even the solitary dwellings in the fields and open country do not escape.

Verses 19, 20. My bowels, &c. — Or, as Dr. Waterland renders it, My bowels, my bowels! I am pained at the centre, or in the midst, of my heart; my heart is tumultuous within me! It is an exclamation of the prophet, moved beyond measure at the calamities coming on his country, in being made the seat of war, and utterly ruined by a hostile invasion: which was so strongly represented to him in his vision, that he, as it were, saw the army of Nebuchadnezzar before his eyes, and the destruction and desolation made by it, heard the noise of the trumpets, the shouts of the soldiers, the outcries and lamentations of his countrymen, and the groans of the wounded and dying. And “the calamities described are presented to the mind in such lively colours, the images are so crowded, and arranged with so much art, and the breaks and apostrophes are so animated, that we seem to be involved in the same scene of misery with the prophet.” — Bishop Lowth’s 9th and 17th Prelec. I cannot hold my peace — I am so troubled I cannot forbear my complaints. Because thou hast heard, O my soul, &c. — I have heard in the spirit of prophecy; the calamity will as certainly come as if I now heard the trumpet sounding. Destruction upon destruction — Dr. Waterland reads, Breach upon breach, or, destruction dashes upon destruction; one sad calamity, like Job’s messengers, treading upon the heels of another. First, good Josiah is slain in battle; within three months after, his son and successor, Jehoahaz, is deposed by the king of Egypt; within two or three years after, Nebuchadnezzar besieged Jerusalem and took it, and from thence forward was continually making descents on the land of Judah with his armies, during the reigns of Jehoiakim, Jeconiah, and Zedekiah, till, about nineteen years after, he completed their ruin by the destruction of Jerusalem. For the whole land is spoiled — This is more particularly described verses 23-26. Suddenly are my tents spoiled — The enemy makes no more of overthrowing my stately cities than if he were overturning tents made of curtains.

20, “my tents.” I am pained — The original word here is, with little doubt, a mongrel form. It is an instance exceeding rare of the Keri having affected the form of the Kethib. The form is probably from lwj, (chul,) “to writhe in pain.”

20. Tents spoiled… curtains — These terms are used synonymously as corresponding members in the parallelism. Such passages as this indicate that tents were a common, if not the most common, form of Jewish habitations at this time.

Verses 21, 22. How long shall I see the standard, &c. — This dreadful war continued a great while, not in the borders, but in the bowels of the country; for the people were very obstinate, and would not submit to, but took all opportunities of rebelling against, the king of Babylon, which did but lengthen out and aggravate the calamity, as Jeremiah did not fail to warn them it would do. Had they taken his advice, and yielded sooner, their country would have escaped the utter destruction which came upon it. But God, as a punishment for their sins, suffered them to be infatuated. For my people is foolish — Some commentators have considered these words, as well as those preceding, as being spoken by God, in answer to the prophet’s complaints of his grievous vision, to show that such sad images were presented to him, because, on account of the people’s obstinacy and wickedness, it was necessary that they should feel the effects of his just anger, even until Jerusalem should be levelled with the ground. But the passage seems to suit the prophet much better, speaking here as one commissioned by the divine authority to preach to this people. They have not known me — Namely, they have not known the Lord, in whose name the prophet speaks. Those are foolish indeed, who, calling themselves God’s people, and having the advantage of becoming acquainted with him, yet have not known him. They are sottish children — Stupid and senseless; and have no understanding — They cannot distinguish between truth and falsehood, good and evil; cannot discern the mind of God, either in his word or in his providence; they do not understand what their true interest is, nor on which side it lies. They are wise to do evil — To plot mischief against the quiet of the land; wise to contrive the gratification of their lusts, and then to conceal or palliate their conduct; but to do good they have no knowledge — No contrivance, no application of mind; they know not how to make a good use either of the ordinances or providences of God, nor how to bring about any design for the good of their country. They are perfect strangers to the obligations of religion and virtue, and never show any quickness of thought but when they are contriving to bring about some mischief.

LAMENT FOR THE COMING DESOLATION AND RUIN, 19-31.

19. My bowels, my bowels — Again is the course of thought interrupted by an expression of Jeremiah’s personal experiences. For it is much better to interpret these as the words of Jeremiah than of the people. But the prophet stands for all the friends of God. What he says in his own character, and for himself, expands into an expression in behalf of the people. He passes, in his own thought, perhaps unconsciously, from individual suffering to national desolation. Hence, the expression in verse

Verses 21, 22. How long shall I see the standard, &c. — This dreadful war continued a great while, not in the borders, but in the bowels of the country; for the people were very obstinate, and would not submit to, but took all opportunities of rebelling against, the king of Babylon, which did but lengthen out and aggravate the calamity, as Jeremiah did not fail to warn them it would do. Had they taken his advice, and yielded sooner, their country would have escaped the utter destruction which came upon it. But God, as a punishment for their sins, suffered them to be infatuated. For my people is foolish — Some commentators have considered these words, as well as those preceding, as being spoken by God, in answer to the prophet’s complaints of his grievous vision, to show that such sad images were presented to him, because, on account of the people’s obstinacy and wickedness, it was necessary that they should feel the effects of his just anger, even until Jerusalem should be levelled with the ground. But the passage seems to suit the prophet much better, speaking here as one commissioned by the divine authority to preach to this people. They have not known me — Namely, they have not known the Lord, in whose name the prophet speaks. Those are foolish indeed, who, calling themselves God’s people, and having the advantage of becoming acquainted with him, yet have not known him. They are sottish children — Stupid and senseless; and have no understanding — They cannot distinguish between truth and falsehood, good and evil; cannot discern the mind of God, either in his word or in his providence; they do not understand what their true interest is, nor on which side it lies. They are wise to do evil — To plot mischief against the quiet of the land; wise to contrive the gratification of their lusts, and then to conceal or palliate their conduct; but to do good they have no knowledge — No contrivance, no application of mind; they know not how to make a good use either of the ordinances or providences of God, nor how to bring about any design for the good of their country. They are perfect strangers to the obligations of religion and virtue, and never show any quickness of thought but when they are contriving to bring about some mischief.

22. My people… foolish — The answer to the question in the preceding verse. The statement substantially implies — This trouble is not fortuitous, neither is it unjust, but has come from Israel’s wickedness.

V. 23. I beheld-I Jeremiah saw this in a vision. It-The land was squalid, and ruined, like the first chaos, for which reason possibly he calls Judah the earth, in allusion to Genesis 1:2. The heavens-He seems to proceed in his metaphor of the chaos. Every thing above and below seemed to be wrapped up in dismal blackness.

Verse 23. I beheld the earth, (the land,) and lo it was without form and void] whbw wht tohu vabohu; the very words used in Genesis to denote the formless state of the chaotic mass before God had brought it into order.

Verses 23-26. I beheld the earth, and lo, it was without form and void — “The images under which the prophet here represents the approaching desolation, as foreseen by him, are such as are familiar to the Hebrew poets on the like occasions.” See note on Isaiah 13:10, and Bishop Lowth, De Sac. Poesi Hebrews, Præl. 9. “But the assemblage is finely made, so as to delineate altogether a most striking and interesting picture of a ruined country, and to justify what has been before observed of the author’s happy talent for pathetic description. The earth is brought back, as it were, to its primitive state of chaos and confusion; the cheerful light of the heavens is withdrawn, and succeeded by a dismal gloom; the mountains tremble, and the hills shake under dreadful apprehensions of the Almighty’s displeasure; a frightful solitude reigns all around; not a vestige to be seen of any of the human race; even the birds themselves have deserted the fields, unable to find any longer in them their usual food. The face of the country, in the once most fertile parts of it, now overgrown with briers and thorns, assumes the dreary wilderness of the desert. The cities and villages are either thrown down and demolished by the hand of the enemy, or crumble into ruins of their own accord, for want of being inhabited.” — Blaney.

Ver. 23. I beheld the earth, the land of Israel, and lo, it was without form and void. Hebrews whbw wht tohu ve-bohu. The prophet uses here the words of Moses, Genesis 1:2. When the primitive mountains first rose by crystalization, they resembled naked islands of mud. So now, before this invasion the people fled; the birds also, finding no food in harvest, sought their meat in other places. All the vines and trees were stripped of their glory.

23-26. I beheld, etc. — Resuming the general course of thought, another group of images is brought forward to show the fearfulness of the destruction impending. And this time they are the most terrible which nature furnishes; the same which, in other passages, are employed to set forth God’s great judgment days. See Isaiah 13:10; Joel 2:10, etc., etc. The established order by which time is both created and measured here gives place to a kind of primeval chaos. The earth again becomes desolation and emptiness — without form, and void. The lights in the heavens go out in darkness. The mountains tremble to their bases, and the hills totter to their fall. All life of man, and even of birds, has fled away; only darkness, solitude, and death remain. The fruitful place (Carmel) is a wilderness, and all the cities are destroyed. Though Jeremiah has sometimes been set down as wanting in force and finish of style, yet there is no similar passage in the Bible which surpasses this.

V. 24. Trembled-He proceeds in his figurative expressions. Behold how the very mountains of Judea tremble! Moved-As easily as dust, or feathers in a whirl-wind.

Verse 24. The mountains—hills] Princes, rulers, &c., were astonished and fled.

Verses 23-26. I beheld the earth, and lo, it was without form and void — “The images under which the prophet here represents the approaching desolation, as foreseen by him, are such as are familiar to the Hebrew poets on the like occasions.” See note on Isaiah 13:10, and Bishop Lowth, De Sac. Poesi Hebrews, Præl. 9. “But the assemblage is finely made, so as to delineate altogether a most striking and interesting picture of a ruined country, and to justify what has been before observed of the author’s happy talent for pathetic description. The earth is brought back, as it were, to its primitive state of chaos and confusion; the cheerful light of the heavens is withdrawn, and succeeded by a dismal gloom; the mountains tremble, and the hills shake under dreadful apprehensions of the Almighty’s displeasure; a frightful solitude reigns all around; not a vestige to be seen of any of the human race; even the birds themselves have deserted the fields, unable to find any longer in them their usual food. The face of the country, in the once most fertile parts of it, now overgrown with briers and thorns, assumes the dreary wilderness of the desert. The cities and villages are either thrown down and demolished by the hand of the enemy, or crumble into ruins of their own accord, for want of being inhabited.” — Blaney.

23-26. I beheld, etc. — Resuming the general course of thought, another group of images is brought forward to show the fearfulness of the destruction impending. And this time they are the most terrible which nature furnishes; the same which, in other passages, are employed to set forth God’s great judgment days. See Isaiah 13:10; Joel 2:10, etc., etc. The established order by which time is both created and measured here gives place to a kind of primeval chaos. The earth again becomes desolation and emptiness — without form, and void. The lights in the heavens go out in darkness. The mountains tremble to their bases, and the hills totter to their fall. All life of man, and even of birds, has fled away; only darkness, solitude, and death remain. The fruitful place (Carmel) is a wilderness, and all the cities are destroyed. Though Jeremiah has sometimes been set down as wanting in force and finish of style, yet there is no similar passage in the Bible which surpasses this.

V. 25. No man-All being either slain, or carried captive, or fled.

Verse 25. The birds of the heavens were fled.] The land was so desolated that even the fowls of heaven could not find meat, and therefore fled away to another region. How powerfully energetic is this description! See Zephaniah 1:3.

Verses 23-26. I beheld the earth, and lo, it was without form and void — “The images under which the prophet here represents the approaching desolation, as foreseen by him, are such as are familiar to the Hebrew poets on the like occasions.” See note on Isaiah 13:10, and Bishop Lowth, De Sac. Poesi Hebrews, Præl. 9. “But the assemblage is finely made, so as to delineate altogether a most striking and interesting picture of a ruined country, and to justify what has been before observed of the author’s happy talent for pathetic description. The earth is brought back, as it were, to its primitive state of chaos and confusion; the cheerful light of the heavens is withdrawn, and succeeded by a dismal gloom; the mountains tremble, and the hills shake under dreadful apprehensions of the Almighty’s displeasure; a frightful solitude reigns all around; not a vestige to be seen of any of the human race; even the birds themselves have deserted the fields, unable to find any longer in them their usual food. The face of the country, in the once most fertile parts of it, now overgrown with briers and thorns, assumes the dreary wilderness of the desert. The cities and villages are either thrown down and demolished by the hand of the enemy, or crumble into ruins of their own accord, for want of being inhabited.” — Blaney.

23-26. I beheld, etc. — Resuming the general course of thought, another group of images is brought forward to show the fearfulness of the destruction impending. And this time they are the most terrible which nature furnishes; the same which, in other passages, are employed to set forth God’s great judgment days. See Isaiah 13:10; Joel 2:10, etc., etc. The established order by which time is both created and measured here gives place to a kind of primeval chaos. The earth again becomes desolation and emptiness — without form, and void. The lights in the heavens go out in darkness. The mountains tremble to their bases, and the hills totter to their fall. All life of man, and even of birds, has fled away; only darkness, solitude, and death remain. The fruitful place (Carmel) is a wilderness, and all the cities are destroyed. Though Jeremiah has sometimes been set down as wanting in force and finish of style, yet there is no similar passage in the Bible which surpasses this.

Verses 23-26. I beheld the earth, and lo, it was without form and void — “The images under which the prophet here represents the approaching desolation, as foreseen by him, are such as are familiar to the Hebrew poets on the like occasions.” See note on Isaiah 13:10, and Bishop Lowth, De Sac. Poesi Hebrews, Præl. 9. “But the assemblage is finely made, so as to delineate altogether a most striking and interesting picture of a ruined country, and to justify what has been before observed of the author’s happy talent for pathetic description. The earth is brought back, as it were, to its primitive state of chaos and confusion; the cheerful light of the heavens is withdrawn, and succeeded by a dismal gloom; the mountains tremble, and the hills shake under dreadful apprehensions of the Almighty’s displeasure; a frightful solitude reigns all around; not a vestige to be seen of any of the human race; even the birds themselves have deserted the fields, unable to find any longer in them their usual food. The face of the country, in the once most fertile parts of it, now overgrown with briers and thorns, assumes the dreary wilderness of the desert. The cities and villages are either thrown down and demolished by the hand of the enemy, or crumble into ruins of their own accord, for want of being inhabited.” — Blaney.

23-26. I beheld, etc. — Resuming the general course of thought, another group of images is brought forward to show the fearfulness of the destruction impending. And this time they are the most terrible which nature furnishes; the same which, in other passages, are employed to set forth God’s great judgment days. See Isaiah 13:10; Joel 2:10, etc., etc. The established order by which time is both created and measured here gives place to a kind of primeval chaos. The earth again becomes desolation and emptiness — without form, and void. The lights in the heavens go out in darkness. The mountains tremble to their bases, and the hills totter to their fall. All life of man, and even of birds, has fled away; only darkness, solitude, and death remain. The fruitful place (Carmel) is a wilderness, and all the cities are destroyed. Though Jeremiah has sometimes been set down as wanting in force and finish of style, yet there is no similar passage in the Bible which surpasses this.

V. 27. Yet-In the midst of judgment he will remember mercy.

Verse 27. Yet will I not make a full end — That is, say some commentators, neither shall the punishment suffice, nor my anger stop here: but it rather seems to be a word of comfort, signifying that they should not be utterly destroyed, but that, in the midst of judgment, God would remember mercy, and preserve a remnant; accordingly, in fact, after seventy years’ captivity, he brought a remnant back again into their own land.

27. Not… a full end — Again does the light shine through the gloom. God has not forsaken his people utterly. Appalling as is this picture, yet God’s faithfulness is beneath, behind, and over all.

V. 28. Mourn-Expressions to set forth the dreadfulness of the judgment; he makes the elements to personate mourners.

Verses 28, 29. For this shall the earth mourn, &c. — More expressions to set forth the dreadfulness of the judgment: he makes the elements to personate mourners. And the heavens above be black — Under sad calamities every thing looks dismal; even the heavens themselves do not seem to shine with their usual brightness. Because I have spoken it, I have purposed it, &c. — Blaney, following the LXX., changes a little the order of the words, and reads, “I have spoken, and do not repent: I have purposed, and will not recede from it.” God’s purpose of delivering up the Jews into the hands of Nebuchadnezzar was irreversible, because he foresaw that the greatest part of them would continue impenitent, and that it would be expedient and necessary, in order to their being humbled and brought to repentance, that they should be carried into captivity. Otherwise the removal of judgments, either those inflicted or threatened to be inflicted, is promised upon repentance, to which God frequently exhorted these Jews by his prophets. The whole city shall flee — The inhabitants of all ranks and qualities shall seek to escape the fury of the Chaldean army, chap. 39:4. They shall go into thickets — Either upon the report of the coming of their enemies, the prophet hereby, as it were, deriding their confidence, or rather at the approach of their vast armies: for they were closely besieged before they fled, as appears 2 Kings 25:4. Such a consternation there shall be upon them, that they shall run into every hole to hide themselves; thus Manasseh was taken among the thorns, 2 Chronicles 33:11. The Hebrew is, µyb[b wab, they shall go into the clouds; meaning, probably, dark places on the tops of hills, reaching, as it were, to the clouds, or among the cloudy shades of trees and groves that usually grew there. The LXX. render it, eisedusan eiv ta sphlaia, they entered into the caves; adding, kai eiv ta alsh ekrubhsan, they were hid in the groves. And climbed up upon the rocks — Namely, to save their lives. Every city shall be forsaken — There shall be an utter desolation, their cities being quite deserted, and none left to inhabit them.

28, 29. For this, etc. — But once more does the prophet return to the sad story. In language more simple and intelligible he sets forth the coming desolation. The city shall be forsaken, and the people shall take refuge in the thickets and clefts of the rocks.

Verses 28, 29. For this shall the earth mourn, &c. — More expressions to set forth the dreadfulness of the judgment: he makes the elements to personate mourners. And the heavens above be black — Under sad calamities every thing looks dismal; even the heavens themselves do not seem to shine with their usual brightness. Because I have spoken it, I have purposed it, &c. — Blaney, following the LXX., changes a little the order of the words, and reads, “I have spoken, and do not repent: I have purposed, and will not recede from it.” God’s purpose of delivering up the Jews into the hands of Nebuchadnezzar was irreversible, because he foresaw that the greatest part of them would continue impenitent, and that it would be expedient and necessary, in order to their being humbled and brought to repentance, that they should be carried into captivity. Otherwise the removal of judgments, either those inflicted or threatened to be inflicted, is promised upon repentance, to which God frequently exhorted these Jews by his prophets. The whole city shall flee — The inhabitants of all ranks and qualities shall seek to escape the fury of the Chaldean army, chap. 39:4. They shall go into thickets — Either upon the report of the coming of their enemies, the prophet hereby, as it were, deriding their confidence, or rather at the approach of their vast armies: for they were closely besieged before they fled, as appears 2 Kings 25:4. Such a consternation there shall be upon them, that they shall run into every hole to hide themselves; thus Manasseh was taken among the thorns, 2 Chronicles 33:11. The Hebrew is, µyb[b wab, they shall go into the clouds; meaning, probably, dark places on the tops of hills, reaching, as it were, to the clouds, or among the cloudy shades of trees and groves that usually grew there. The LXX. render it, eisedusan eiv ta sphlaia, they entered into the caves; adding, kai eiv ta alsh ekrubhsan, they were hid in the groves. And climbed up upon the rocks — Namely, to save their lives. Every city shall be forsaken — There shall be an utter desolation, their cities being quite deserted, and none left to inhabit them.

28, 29. For this, etc. — But once more does the prophet return to the sad story. In language more simple and intelligible he sets forth the coming desolation. The city shall be forsaken, and the people shall take refuge in the thickets and clefts of the rocks.

Verse 30. Though thou rentest thy face with painting] This probably refers to the custom of introducing stibium, a preparation of antimony, between the eye and the lids, in order to produce a fine lustre, which occasions a distension of the eye-lid in the time of the operation. In order to heighten the effect from this, some may have introduced a more than ordinary quantity, so as nearly to rend the eye-lid itself. Though thou make use of every means of address, of cunning, and of solicitation, to get assistance from the neighbouring states, it will be all in vain. Reference is here particularly made to the practice of harlots to allure men.

Verse 30. And when thou art spoiled — When this destruction shall come upon thee, which is very near; what wilt thou do? — When thou, O daughter of Zion, art besieged by the Babylonians, what course wilt thou take? As if he had said, Thy condition will be desperate. Though thou clothest thyself, &c. — The prophet proceeds in a kind of insulting speech, in which he, as it were, upbraids them with their pride and false confidence. With crimson, or scarlet. Though thou deckest thyself with ornaments, &c. — Though thou superinduce those ornaments, or jewels of gold, that may render thy attire the most rich and splendid. Though thou rendest thy face with painting — The Hebrew is, Though thou rendest thine eyes, &c. “This alludes to the custom of the eastern ladies, who, esteeming large eyes beautiful, make use of stibium, a sort of black paint, which is laid upon the eyelids with a pencil, and being of all astringent quality, partly contracts the eyelids, and partly, by the contrast of colour, tends to enlarge the appearance of the white part of the eyes.” — Blaney. See Bishop Lowth’s note on Isaiah 3:16. Dr. Durrell has remarked, that the Ethiopians, to this day, paint their eyebrows with antimony mixed with moist soot. See Ludolphi, Hist. Ethiop., lib. 7. cap. 7. In vain shalt thou make thyself fair — The prophet carries on the idea wherewith he began, representing Jerusalem under the figure of a harlot, dressing herself up to captivate lovers; seeking, by the finery of her dress and other allurements, to engage their affections, but in vain: so, he signifies, it should be with them; all the arts they had made use of to engage the Egyptians, or other foreigners, to assist them against the Chaldeans, should stand them in no stead; nay, those very allies of theirs would join with their enemies.

30. When thou art spoiled — No arts, as of a courtezan, such as the putting on of crimson clothing and ornaments of gold, and rending or enlarging the eyes with pigment, can turn away the ruin. This pigment was a black powder made of sulphur-antimony, and was applied by drawing a style smeared with it horizontally between the closed eyelids. This Jeremiah calls rending the face (eyes) with paint.

V. 31. In travail-When the scripture would express any exquisite sorrow, it doth it by a woman in travail. First child-Which is usually the most painful. Spreadeth her hands-According to the use of persons in great anguish, clapping or wringing their hands together.

Verse 31. Bringeth forth her first child] In such a case the fear, danger, and pain were naturally the greatest.

Spreadeth her hands] The gesture indicated by nature to signify distress, and implore help. We have met with this figure in other parts, and among the classic writers it is frequent.

JEREMIAH

Verse 31. For I have heard a voice of a woman in travail — Here Jerusalem is very pathetically described by the character of a woman under the pangs of her first child-bearing, when her pains as well as her fears are usually greatest. Such, saith the prophet, shall be the anguish of Jerusalem, bewailing the loss of her children by the devouring sword of the Chaldeans, and in vain imploring comfort and assistance. That spreadeth her hands, &c. — Spreading out the hands is the gesture of one displaying the helplessness of her condition, and imploring the aid of others. “Ingemit, et duplices tendens ad sidera palmas,

Talia voce refert — — — .”

VIRGIL ÆN., I. 50:97.

“Struck with unusual fright, the Trojan chief,

With outspread hands and eyes, invokes relief.”

DRYDEN.

Ver. 31. I have heard a voice as of a woman in travail. This figure is repeatedly used by the prophets; but never except when visitations come to extremity. Chastity in the use of figures was required of the sacred writers, as much as Quintilian, in the eighth book of his Institutes, required it of the gentile poets. The paucity of words in the Hebrew language was amply supplied by the eloquence of nature. The prophets, were great masters of rhetoric, a study worthy of the christian sanctuary. Those figures however were more impressive to the Jews than to us, because they knew better than we, the cosmography and the geology of their country.

31. I have heard — But all in vain. The prophet hears the cry of distress as the agony of a woman in travail. The daughter of Zion stretches out her hands in unavailing supplication, and falls beneath the stroke of her murderers.