Jeremiah · Chapter 5

V. 1. Run-God gives leave to all the earth to look into the state of Jerusalem, by which he vindicates himself in the face of the whole world from all severity towards his people, whatever he brings upon them. In the broad places-Even there, where men meet from all quarters. A man-It seems worse than Sodom and Gomorrah, for God condescends to pardon Jerusalem, if there be but one righteous man found in it; there he came no lower than ten. A man might walk the streets of Jerusalem long enough before he could meet with any one truly religious. Executeth-Among the magistracy. Seeketh-Among the commonalty, that deal faithfully and uprightly.

Verse 1. Broad places] Market-places, and those where there was most public resort.

If ye can find a man] A certain philosopher went through the streets of Athens with a lighted lamp in his hand; and being asked what he sought, answered, “I am seeking to find a MAN.” So in Jerusalem none was found, on the most diligent search, who acted worthy the character of a rational being.

I will pardon it.] I will spare the city for the sake of one righteous person. So at the intercession of Abraham, God would have spared Sodom if there had been ten righteous persons found in it; Genesis 18:26.

Verse 1. Run ye to and fro, &c. — In this chapter, which seems to be a continuation of the preceding discourse, God justifies the severity of the judgments denounced in the foregoing chapter. The expressions are strong, but not to be taken strictly in the letter, signifying only the extreme degeneracy of the times, and the great want of justice and piety in Jerusalem. And see now and know, &c. — Search here and there, and in every part of the city. The words, saith the Lord, should be supplied; for it is plain that the first and second verses are the words of God. In verse 3 the prophet speaks, and goes on to verse 7, where God speaks again. And seek in the broad places thereof — The word hytwbjr, thus rendered, means, no doubt, the market-places, and other spacious areas, where citizens used to meet to do business with each other. If ye can find a man — Namely, a man fearing God, and working righteousness. If there be any that executeth judgment — That in the magistracy rightly administers justice. That seeketh the truth — Any one among the commonality that deals faithfully and uprightly. The universal corruption of manners was such, that a man might walk the streets of Jerusalem long enough before he could meet with any one that was truly religious. And I will pardon it — Namely, the city of Jerusalem. The strong expressions of this verse, if they were taken strictly, would imply that Jerusalem was now worse than Sodom, in the days of Lot: for, in offering pardon to Sodom and Gomorrah, God came no lower than ten, but, according to the literal meaning of these expressions, he promises to pardon Jerusalem if there should be one righteous man found. But it seems evident that, as we have intimated above, they are not to be taken in so strict a sense as if, in so great a city, there was not one good man; for certainly the prophet could not be reckoned among the number of the wicked, and there were besides, Baruch his disciple, and Ebed-melech, and, without doubt, some others that were truly pious. So that the meaning can be no more than that there were very few good men compared with the number of the wicked.

UNIVERSAL CORRUPTION MAKES PARDON IMPOSSIBLE, 1-10.

1. Seek… a man — The thought is not completed at this latter word, but is carried forward to the end of the verse. The meaning is not, “seek a man” — that is, any man — but, “a man” who executeth judgment and seeketh the truth. Of course, language of this kind must not be construed with servile literalness. It is simply a strong statement of prevalent corruption. And yet there were doubtless many who were still faithful to the true God, and some of these are mentioned in this book. Broad places — Such as the open spaces at the gates, at the meeting of the streets, the markets, and all places where the people congregate. Truth — As is common, especially in the Old Testament, this word has here a subjective meaning — truth in character rather than truth in belief.

V. 2. Though-Though when they swear, they use the form of an oath, and say, the Lord liveth, or by the living God: yet it is neither in truth nor righteousness.

Verse 2. The Lord liveth] Though they profess to bind themselves by Jehovah, as if they acknowledged him their God and only Lord, yet they swore falsely; for not believing in him, they took a false oath; one by which they did not believe themselves bound, not acknowledging him as their Lord. See on Jeremiah 4:2.

Verse 2. And though they say, The Lord liveth, &c. — Though, when they swear, they use the common form of an oath, and say, The Lord liveth, or, as the Lord liveth, or, by the living God. Surely, or rather, nevertheless, they swear falsely — That is, either, 1st, They are not sincere in the profession they make of respect to God, but are false to him; they honour him with their lips, but their hearts are far from him, nor have they any proper conviction or sense that he lives and sees them, Genesis 16:13,

14. Or, 2d, Though they appeal to God only, they make no conscience of calling him to witness a lie: though they do not swear by idols, they forswear themselves, which is no less an affront to Jehovah, as the God of truth, than the other is to him, as the only true God.

Verse 2. Though they say the Lord liveth, surely they swear falsely. These words being in every one’s mouth, are but words, not sentiments. If men knew the grandeur of God, and studied his perfections, they could not trifle in his presence. Verbal confessions, the emanations of an infidel heart, are but aggravations of impiety.

2. Falsely — Implying an outward confession of Jehovah, but combining with it spiritual hypocrisy, falling in perfectly with the intimations which came in other ways, that these were times of outward rather than inward religion.

V. 3. O Lord-Dost not thou approve truth and faithfulness. Grieved-They have not repented. Consumed-God had not only lightly chastised them, but wasted them by several enemies, yet they have profited nothing by it.

Verses 3-5. O Lord, are not thine eyes upon the truth — Dost thou not approve of truth and faithfulness? And dost thou not search men’s hearts, and clearly discern their real dispositions from their hypocritical pretences? Thou hast stricken them — With one affliction after another; but they have not grieved — They have remained insensible as stocks or stones: they have not been humbled, and made truly penitent. Thou hast consumed them — Not chastised them lightly, but wasted them by several enemies: but they have refused to receive correction — To accommodate themselves to, and answer thy design in, correcting them. They have not been instructed or amended by it. They have made their faces harder than a rock, &c. — They have been obstinate and impudent in their evil practices, and have wilfully rejected thy counsel, and disregarded thy judgments. Therefore I said, These are poor, &c. — I thought at first, says the prophet, that such insensibility and want of concern respecting the duties of religion could be only charged upon the rude and ignorant vulgar, who, through the ignorance and poverty of their parents, were not sufficiently instructed when young, and afterward had neither leisure nor opportunity of learning their duty. I will get me to the great men — And see if I can find them better acquainted with, and regardful of, the providence and word of God. For — I thought, rarely they have been better educated, and have had all opportunities and means of instruction and improvement, and therefore they must have known the way of the Lord, &c. But these have altogether broken the yoke, &c. — These are more refractory than the others; no law of God is able to hold them.

3. Upon the truth — This phrase stands over against the term “falsely,” in the preceding verse. If there is not first honesty, no other virtue is possible. Even the oath of fealty of those who are false at heart is an abomination.

V. 4. Poor-The vulgar, that understand but little, of less conscience than the better sort. Judgment-The methods or ways of his providence.

Verse 4. These are poor] They are ignorant; they have no education; they know no better.

Verses 3-5. O Lord, are not thine eyes upon the truth — Dost thou not approve of truth and faithfulness? And dost thou not search men’s hearts, and clearly discern their real dispositions from their hypocritical pretences? Thou hast stricken them — With one affliction after another; but they have not grieved — They have remained insensible as stocks or stones: they have not been humbled, and made truly penitent. Thou hast consumed them — Not chastised them lightly, but wasted them by several enemies: but they have refused to receive correction — To accommodate themselves to, and answer thy design in, correcting them. They have not been instructed or amended by it. They have made their faces harder than a rock, &c. — They have been obstinate and impudent in their evil practices, and have wilfully rejected thy counsel, and disregarded thy judgments. Therefore I said, These are poor, &c. — I thought at first, says the prophet, that such insensibility and want of concern respecting the duties of religion could be only charged upon the rude and ignorant vulgar, who, through the ignorance and poverty of their parents, were not sufficiently instructed when young, and afterward had neither leisure nor opportunity of learning their duty. I will get me to the great men — And see if I can find them better acquainted with, and regardful of, the providence and word of God. For — I thought, rarely they have been better educated, and have had all opportunities and means of instruction and improvement, and therefore they must have known the way of the Lord, &c. But these have altogether broken the yoke, &c. — These are more refractory than the others; no law of God is able to hold them.

Ver. 4. Therefore I said, surely these are poor; they are foolish—I will address myself to the great and the learned. Here the prophet found the same ignorance of God, in his covenant and in his providence. They looked solely at the things of the present life, and turned away their eyes from the dark cloud of a future world.

4, 5. This corruption extends to high as well as low. The prophet thought that those who showed this lack of truth and uprightness were of the baser sort — the poor and the foolish; but on betaking himself to the great men he found the same state of things; these have altogether broken the yoke, and burst the bonds — that is, of duty.

V. 5. But-These are more refractory than the other; no law of God is able to hold them.

Verse 5. I will get me unto the great men] Those whose circumstances and rank in life gave them opportunities of information which the others could not have, for the reasons already given.

These have altogether broken the yoke] These have cast aside all restraint, have acted above law, and have trampled all moral obligations under their feet, and into their vortex the lower classes of the people have been swept away. Solon said, “The laws are like cobwebs; they entangle the small fry, but the great ones go through them, and carry all away with them.”

Verses 3-5. O Lord, are not thine eyes upon the truth — Dost thou not approve of truth and faithfulness? And dost thou not search men’s hearts, and clearly discern their real dispositions from their hypocritical pretences? Thou hast stricken them — With one affliction after another; but they have not grieved — They have remained insensible as stocks or stones: they have not been humbled, and made truly penitent. Thou hast consumed them — Not chastised them lightly, but wasted them by several enemies: but they have refused to receive correction — To accommodate themselves to, and answer thy design in, correcting them. They have not been instructed or amended by it. They have made their faces harder than a rock, &c. — They have been obstinate and impudent in their evil practices, and have wilfully rejected thy counsel, and disregarded thy judgments. Therefore I said, These are poor, &c. — I thought at first, says the prophet, that such insensibility and want of concern respecting the duties of religion could be only charged upon the rude and ignorant vulgar, who, through the ignorance and poverty of their parents, were not sufficiently instructed when young, and afterward had neither leisure nor opportunity of learning their duty. I will get me to the great men — And see if I can find them better acquainted with, and regardful of, the providence and word of God. For — I thought, rarely they have been better educated, and have had all opportunities and means of instruction and improvement, and therefore they must have known the way of the Lord, &c. But these have altogether broken the yoke, &c. — These are more refractory than the others; no law of God is able to hold them.

4, 5. This corruption extends to high as well as low. The prophet thought that those who showed this lack of truth and uprightness were of the baser sort — the poor and the foolish; but on betaking himself to the great men he found the same state of things; these have altogether broken the yoke, and burst the bonds — that is, of duty.

V. 6. A lion-Nebuchadnezzar and the Chaldean army are here pointed at under the metaphor of beasts of prey of three kinds; compared to a lion, which denotes his great power, courage, and pride. A wolf-For their greediness and unsatiableness. A leopard-The Chaldean army is compared to a leopard, not for its speed only, but for its vigilancy and subtilty.

Verse 6. Wherefore a lion] Nebuchadnezzar, according to the general opinion; who is called here a lion for his courage and violence, a bear for his rapaciousness, and a leopard for his activity. Dahler supposes the Scythians to be intended, both here and in Jeremiah 4:7.

Verse 6. Wherefore a lion, &c. — Nebuchadnezzar and the Chaldean army are here pointed at under the metaphor of beasts of prey, of three kinds: being powerful, courageous, and violent as a lion; rapacious, greedy, and devouring as a wolf; and swift, lively, and active as a leopard. The word hwbr[, rendered evenings in the text, is translated deserts in the margin of our Bibles, which probably is the sense here intended. “And those wide and extensive plains, or unenclosed commons, seem to be meant, which were used only for sheep-walks and pasturage, and were, of course, most likely to be infested with wolves.” — Blaney.

6. Lion… wolf… leopard — This is a drawing out in detail of the curse denounced in Leviticus 26:22: “I will also send wild beasts among you,” etc. The strongest, the most ravenous, and the swiftest of the beasts are here mentioned, as showing the thorough fulfilment of this threatening. The verbs in this verse should be rendered by the English present rather than the future, for the intention seems to be to point out the infliction of this curse. Of the evenings — Rather, of the plains. This, in the parallelism, stands over against out of the forest, which in itself is strongly confirmatory of the above rendering.

V. 7. They then-Such is the natural effect of unsanctified prosperity.

Verse 7. In the harlots’ houses.] In places consecrated to idolatry. In the language of the prophets, adultery generally signifies idolatry. This we have often seen.

Verses 7-9. How shall I pardon thee for this? — How canst thou expect that the holy God, the righteous Governor and Judge of the world, should connive at, or bear with, such iniquitous conduct in his intelligent and accountable creatures. He appeals to themselves, whether they can think it consistent with his justice to let such enormous offences as he mentions go unpunished. Thy children — Thy people, both in city and country; have forsaken me — Have apostatized from my worship and service; and have sworn by them that are no gods — Have made their appeals to them, as if they were omniscient and their proper judges. This is here put for all acts of religious worship which are due to God only, but with which they honoured their idols, thereby robbing God of his essential attributes, and ascribing them to creatures of their own fancy. When I fed them to the full — Gave them temporal blessings in abundance; then they committed adultery — Such is the natural effect of unsanctified prosperity. Shall I not visit for these things? — Do not such crimes as these call for some remarkable judgments as their chastisement? Can you yourselves suppose that Jehovah, whose name is Holy and Jealous, will let them go unpunished? Shall not my soul be avenged? &c. — God’s anger and vengeance signify, in Scripture, the execution of his justice, the effects of which are as terrible against obstinate sinners as if they proceeded from the highest resentment.

Ver. 7. In the harlots’ houses. Hebrews Harlot’s house. The groves and places consecrated to idolatry.

7. How — Rather, why. Shall I pardon thee — The form of the word translated “pardon” is difficult to account for. The Masoretes evidently considered it a future, and so have given as a Keri the usual form for the Kal future of the lamedh guttural. The form in the text may be a future after the type of the perfect verb, of which there are also other instances among the lamedh guttural verbs; or it may be, as suggested by Furst, Keil, and others, that aleph in the text has become substituted for lamedh, the two being very much alike in the MSS. If this is so, the verb is an infinitive, and the meaning given above is more clearly brought out, How could one pardon thee? Thy children have… sworn — There is doubt and disagreement as to the original text in this place. Most of the Versions and about forty MSS., together with the Keri, give the reading, I had sworn them; that is, had bound them by an oath to fidelity. But the reading which is the basis of the Authorized Version is easier, and agrees in sentiment with many other passages. The rule, however, is, in disputed readings, that the more difficult is likely to be genuine, as its substitution for an easier one cannot readily be accounted for, while the reverse process is the natural one. Besides, the thought in the reading “I have sworn them,” is even more perfectly suited to the remainder of the verse. The sense, then, is, I bound them by the marriage covenant, but they committed adultery. Harlots’ houses — Literally, house of the harlot; an expression doubtless intended to cover both carnal uncleanness and spiritual adultery.

Verse 8. After his neighbour’s wife.] This may have been literally true, as the abominations of idolatry, in which they were so deeply practised, would necessarily produce such a state of things as that here mentioned.

Verses 7-9. How shall I pardon thee for this? — How canst thou expect that the holy God, the righteous Governor and Judge of the world, should connive at, or bear with, such iniquitous conduct in his intelligent and accountable creatures. He appeals to themselves, whether they can think it consistent with his justice to let such enormous offences as he mentions go unpunished. Thy children — Thy people, both in city and country; have forsaken me — Have apostatized from my worship and service; and have sworn by them that are no gods — Have made their appeals to them, as if they were omniscient and their proper judges. This is here put for all acts of religious worship which are due to God only, but with which they honoured their idols, thereby robbing God of his essential attributes, and ascribing them to creatures of their own fancy. When I fed them to the full — Gave them temporal blessings in abundance; then they committed adultery — Such is the natural effect of unsanctified prosperity. Shall I not visit for these things? — Do not such crimes as these call for some remarkable judgments as their chastisement? Can you yourselves suppose that Jehovah, whose name is Holy and Jealous, will let them go unpunished? Shall not my soul be avenged? &c. — God’s anger and vengeance signify, in Scripture, the execution of his justice, the effects of which are as terrible against obstinate sinners as if they proceeded from the highest resentment.

Ver. 8. They were as fed horses in the morning. The word mashkim here rendered, in the morning, has stopped the critics. The sense is, that they were as stallions in a morning when let out of the stables.

8. Fed horses — The lechery of horses is alluded to in many passages, for example, Ezekiel 23:20. In Ezekiel 22:11, the thing stated in this verse is brought out more plainly and fully. In the morning — Many suggestions have been made as to the meaning of the original word thus translated, as “from meshech,” “stallions,” “draught horses,” “lustful,” etc. The least doubtful thing is, that the sense of the word is missed in the Authorized Version, though some are still disposed to defend it. The view which best commends itself is, that the word is a Hiphil participle, from the root which means to wander, and hence should be rendered, as in the Ethiopic, they roam about.

Verses 7-9. How shall I pardon thee for this? — How canst thou expect that the holy God, the righteous Governor and Judge of the world, should connive at, or bear with, such iniquitous conduct in his intelligent and accountable creatures. He appeals to themselves, whether they can think it consistent with his justice to let such enormous offences as he mentions go unpunished. Thy children — Thy people, both in city and country; have forsaken me — Have apostatized from my worship and service; and have sworn by them that are no gods — Have made their appeals to them, as if they were omniscient and their proper judges. This is here put for all acts of religious worship which are due to God only, but with which they honoured their idols, thereby robbing God of his essential attributes, and ascribing them to creatures of their own fancy. When I fed them to the full — Gave them temporal blessings in abundance; then they committed adultery — Such is the natural effect of unsanctified prosperity. Shall I not visit for these things? — Do not such crimes as these call for some remarkable judgments as their chastisement? Can you yourselves suppose that Jehovah, whose name is Holy and Jealous, will let them go unpunished? Shall not my soul be avenged? &c. — God’s anger and vengeance signify, in Scripture, the execution of his justice, the effects of which are as terrible against obstinate sinners as if they proceeded from the highest resentment.

UNIVERSAL CORRUPTION MAKES PARDON IMPOSSIBLE, 1-10.

1. Seek… a man — The thought is not completed at this latter word, but is carried forward to the end of the verse. The meaning is not, “seek a man” — that is, any man — but, “a man” who executeth judgment and seeketh the truth. Of course, language of this kind must not be construed with servile literalness. It is simply a strong statement of prevalent corruption. And yet there were doubtless many who were still faithful to the true God, and some of these are mentioned in this book. Broad places — Such as the open spaces at the gates, at the meeting of the streets, the markets, and all places where the people congregate. Truth — As is common, especially in the Old Testament, this word has here a subjective meaning — truth in character rather than truth in belief.

V. 10. Ye-Ye Babylonians, go execute my vengeance on them. Battlements-Lay her and all her fortifications level with the ground. For-I disown them.

Verse 10. Go ye up upon her walls] This is the permission and authority given to the Chaldeans to pillage Jerusalem.

Take away her battlements] Some translate twvycn netishoth, branches; others, vines. Destroy the branches, cut down the stem; but do not damage the root. Leave so many of the people that the state may be regenerated. The Septuagint, Syriac, and Arabic, read, “Leave her foundations, for they are the Lord’s;” and this agrees with “Destroy, but make not a full end.”

Verses 10-13. Go ye up upon her walls, &c. — Ye Babylonians, go, execute my vengeance on them; and destroy — I commission you not only to take the city, but to make havoc of its inhabitants. But make not a full end — Leave a remnant. Thus he sets bounds to the destroying sword, beyond which it must not go. Take away her battlements — Lay her fortifications level with the ground. For they are not the Lord’s — I disown them, and take away my protection from them. For the house of Israel and the house of Judah — The two tribes of Judah and Benjamin, as well as the ten; have dealt very treacherously — Have acted perfidiously beyond measure. They have belied the Lord — Given the lie to his threatenings in the mouth of his prophets: or have disbelieved and denied his providence, justice, and power, and his government of human affairs, ascribing his judgments to chance or fortune, or mere second causes. And have said, It is not he — Hebrew, awh al, “not he:” that is, he hath not spoken, or he wilt not do as the prophets have threatened in his name; or, he hath no hand in these affairs. Thus the wicked are represented as speaking, Psalm 94:7, “The Lord shall not see: neither shall the God of Jacob regard it.” Neither shall we see sword or famine — The dreadful judgments which the prophet speaks of shall not befall us. And the prophets shall become wind — A proverbial expression, implying that the prophecies of the prophets were vain, and to no purpose; and that all their threats should come to nothing. And the word is not in them — That is, the word of true prophecy; the prophets’ words are not from God. Thus shall it be done unto them — Nay, the very evils which they denounce upon others shall happen to themselves. So said the infidels.

Ver. 10. Go ye up, and scale her walls, said God to the Chaldeans; for they could not ascend there without a commission first signed in heaven.—Take away her battlements. The LXX, Leave the foundations, meaning the temple, because they are the Lord’s. Severe was the stroke; but a father leaves hope for his children.

10. Go ye up upon her walls — The word rendered “walls” occurs nowhere else in this form and in this sense. In Ezekiel 27:25, the same word is translated in the English Version, “did sing of thee.” Furst gives it here the meaning palms. But this sense is most unlikely, the palm being neither so common nor so characteristic as to justify its use in such a passage as this. There is, indeed, no sufficient reason for rejecting the sense of “walls,” indicated by all the important versions. This unusual form of the plural has several parallels, or at least analogous forms; as, for instance, the plurals of µwy, day, var, head, etc. The sense, however, is not walls, as of a city, but of a vineyard. Battlements — Rather, tendrils. The word is used in Isaiah 18:5. The stock of Judah’s vine was not to be destroyed, but only the branches which had degenerated out of their kind. GOD’S WORD BY HIS PROPHETS WILL BE FULFILLED IN PUNISHMENT, 11-18.

Verses 10-13. Go ye up upon her walls, &c. — Ye Babylonians, go, execute my vengeance on them; and destroy — I commission you not only to take the city, but to make havoc of its inhabitants. But make not a full end — Leave a remnant. Thus he sets bounds to the destroying sword, beyond which it must not go. Take away her battlements — Lay her fortifications level with the ground. For they are not the Lord’s — I disown them, and take away my protection from them. For the house of Israel and the house of Judah — The two tribes of Judah and Benjamin, as well as the ten; have dealt very treacherously — Have acted perfidiously beyond measure. They have belied the Lord — Given the lie to his threatenings in the mouth of his prophets: or have disbelieved and denied his providence, justice, and power, and his government of human affairs, ascribing his judgments to chance or fortune, or mere second causes. And have said, It is not he — Hebrew, awh al, “not he:” that is, he hath not spoken, or he wilt not do as the prophets have threatened in his name; or, he hath no hand in these affairs. Thus the wicked are represented as speaking, Psalm 94:7, “The Lord shall not see: neither shall the God of Jacob regard it.” Neither shall we see sword or famine — The dreadful judgments which the prophet speaks of shall not befall us. And the prophets shall become wind — A proverbial expression, implying that the prophecies of the prophets were vain, and to no purpose; and that all their threats should come to nothing. And the word is not in them — That is, the word of true prophecy; the prophets’ words are not from God. Thus shall it be done unto them — Nay, the very evils which they denounce upon others shall happen to themselves. So said the infidels.

V. 12. Belied-Not believing that these words of the prophet were God’s word.

Verse 12. They have belied the Lord] wvjk kichashu. They have denied or disavowed the Lord.

It is not he] awh awl lo hu, he is not; there is no such being; therefore this evil shall not come upon us. On their premises, this conclusion was just. There is no judge; therefore there shall be no judgment. Thus they denied the Lord. They were atheists at heart.

Verses 10-13. Go ye up upon her walls, &c. — Ye Babylonians, go, execute my vengeance on them; and destroy — I commission you not only to take the city, but to make havoc of its inhabitants. But make not a full end — Leave a remnant. Thus he sets bounds to the destroying sword, beyond which it must not go. Take away her battlements — Lay her fortifications level with the ground. For they are not the Lord’s — I disown them, and take away my protection from them. For the house of Israel and the house of Judah — The two tribes of Judah and Benjamin, as well as the ten; have dealt very treacherously — Have acted perfidiously beyond measure. They have belied the Lord — Given the lie to his threatenings in the mouth of his prophets: or have disbelieved and denied his providence, justice, and power, and his government of human affairs, ascribing his judgments to chance or fortune, or mere second causes. And have said, It is not he — Hebrew, awh al, “not he:” that is, he hath not spoken, or he wilt not do as the prophets have threatened in his name; or, he hath no hand in these affairs. Thus the wicked are represented as speaking, Psalm 94:7, “The Lord shall not see: neither shall the God of Jacob regard it.” Neither shall we see sword or famine — The dreadful judgments which the prophet speaks of shall not befall us. And the prophets shall become wind — A proverbial expression, implying that the prophecies of the prophets were vain, and to no purpose; and that all their threats should come to nothing. And the word is not in them — That is, the word of true prophecy; the prophets’ words are not from God. Thus shall it be done unto them — Nay, the very evils which they denounce upon others shall happen to themselves. So said the infidels.

12, 13. Belied the Lord — Either by stating that he does not exist, or, more probably, that it is not he who speaks by the prophets threatening these calamities. The thirteenth verse is a continuation of the same denial. The prophets who predict our ruin shall come to naught, because he that speaketh (not the word) is not in them. Some understand this as the language of God with reference to the false prophets, but that view is not to be preferred.

V. 13. Became wind-A proverbial expression, all the prophet’s threats shall come to nothing. The word-The prophet’s words are not from God. Thus-It shall fall upon their own heads that have thus threatened us.

Verse 13. And the prophets shall become wind] What are the prophets? Empty persons. Their words are wind; we hear the sound of their threatenings, but of the matter of the threatenings we shall hear no more. And the word is not in them] There is no inspirer, but may their own predictions fall on their own heads! This seems the natural sense of this passage.

Verses 10-13. Go ye up upon her walls, &c. — Ye Babylonians, go, execute my vengeance on them; and destroy — I commission you not only to take the city, but to make havoc of its inhabitants. But make not a full end — Leave a remnant. Thus he sets bounds to the destroying sword, beyond which it must not go. Take away her battlements — Lay her fortifications level with the ground. For they are not the Lord’s — I disown them, and take away my protection from them. For the house of Israel and the house of Judah — The two tribes of Judah and Benjamin, as well as the ten; have dealt very treacherously — Have acted perfidiously beyond measure. They have belied the Lord — Given the lie to his threatenings in the mouth of his prophets: or have disbelieved and denied his providence, justice, and power, and his government of human affairs, ascribing his judgments to chance or fortune, or mere second causes. And have said, It is not he — Hebrew, awh al, “not he:” that is, he hath not spoken, or he wilt not do as the prophets have threatened in his name; or, he hath no hand in these affairs. Thus the wicked are represented as speaking, Psalm 94:7, “The Lord shall not see: neither shall the God of Jacob regard it.” Neither shall we see sword or famine — The dreadful judgments which the prophet speaks of shall not befall us. And the prophets shall become wind — A proverbial expression, implying that the prophecies of the prophets were vain, and to no purpose; and that all their threats should come to nothing. And the word is not in them — That is, the word of true prophecy; the prophets’ words are not from God. Thus shall it be done unto them — Nay, the very evils which they denounce upon others shall happen to themselves. So said the infidels.

12, 13. Belied the Lord — Either by stating that he does not exist, or, more probably, that it is not he who speaks by the prophets threatening these calamities. The thirteenth verse is a continuation of the same denial. The prophets who predict our ruin shall come to naught, because he that speaketh (not the word) is not in them. Some understand this as the language of God with reference to the false prophets, but that view is not to be preferred.

V. 14. It-The Chaldean army, shall consume and eat them up like fire.

Verse 14. Because ye speak this word] Because ye thus treat my message, “I will make my words in thy mouth fire.” They have said they are but air; but I will make them fire, and a fire too that shall devour them. And how this was to be done, and by whom, is mentioned in the next verse.

Verses 14-18. Wherefore, thus saith the Lord God of hosts — The prophet now, in the name of God, answers the blasphemous speeches of these infidels, ascribing to Jehovah that power and supremacy which were calculated to give his words the greater influence. Because you speak this word — because these scoffers express themselves in this manner; I will make my words in thy mouth fire, &c. — Thy words shall take effect, and thy predictions begin to be accomplished suddenly and unexpectedly, irresistibly and fiercely, (as fire is wont to kindle upon and consume dry wood,) to their utter overthrow and ruin. They shall be but fuel to my wrath, which shall be executed upon them by the Chaldean army. I will bring a nation upon you from far — The prophet, in the two following verses, “marks out the Chaldeans by their distance; by their power and valour; by their antiquity; by their language, unknown to the Jews; by their arms, their might, and their cruelty.” And they shall eat up thy harvest — In the field; and thy bread — In the house; which thy sons and thy daughters should eat — Necessary for the sustenance of thy own offspring. They shall consume all, leaving thee no supports of life, but bringing an utter famine upon thee. Here is a plain allusion to the predictions of Moses, Deuteronomy 28:49-51. They shall eat up thy flocks and thy herds — Out of which thou hast taken sacrifices for thine idols. They shall eat up thy vines and thy fig-trees — They shall leave thee no part of the produce of thy vineyards or fields. They shall empoverish thy fenced cities, &c. — After besieging, they shall take and destroy thy cities, though defended by high and strong walls; wherein thou trustedst — For the protection of the country; slaying the garrisons and inhabitants thereof with the sword, and leaving them desolate. See this also foretold, Deuteronomy 28:52.

14. My words — Still God’s, though spoken by Jeremiah. Fire — Rather, as a fire. The words, and the things expressed by them, are taken together. This threatening of judgments would be fulfilled, and so this word will be like the “fire” as to its devouring energy. See also Isaiah 1:31, and 10:17.

V. 15. Israel-By these are meant Judah; for Israel were in captivity before: called the house of Israel, not only because they descended from Jacob, but because they were the chief of that stock.

Verse 15. I will bring a nation] The Scythians, says Dahler; the Babylonians, whose antiquity was great, that empire being founded by Nimrod.

Whose language thou knowest not] The Chaldee, which, though a dialect of the Hebrew, is so very different in its words and construction that in hearing it spoken they could not possibly collect the meaning of what was said.

Verses 14-18. Wherefore, thus saith the Lord God of hosts — The prophet now, in the name of God, answers the blasphemous speeches of these infidels, ascribing to Jehovah that power and supremacy which were calculated to give his words the greater influence. Because you speak this word — because these scoffers express themselves in this manner; I will make my words in thy mouth fire, &c. — Thy words shall take effect, and thy predictions begin to be accomplished suddenly and unexpectedly, irresistibly and fiercely, (as fire is wont to kindle upon and consume dry wood,) to their utter overthrow and ruin. They shall be but fuel to my wrath, which shall be executed upon them by the Chaldean army. I will bring a nation upon you from far — The prophet, in the two following verses, “marks out the Chaldeans by their distance; by their power and valour; by their antiquity; by their language, unknown to the Jews; by their arms, their might, and their cruelty.” And they shall eat up thy harvest — In the field; and thy bread — In the house; which thy sons and thy daughters should eat — Necessary for the sustenance of thy own offspring. They shall consume all, leaving thee no supports of life, but bringing an utter famine upon thee. Here is a plain allusion to the predictions of Moses, Deuteronomy 28:49-51. They shall eat up thy flocks and thy herds — Out of which thou hast taken sacrifices for thine idols. They shall eat up thy vines and thy fig-trees — They shall leave thee no part of the produce of thy vineyards or fields. They shall empoverish thy fenced cities, &c. — After besieging, they shall take and destroy thy cities, though defended by high and strong walls; wherein thou trustedst — For the protection of the country; slaying the garrisons and inhabitants thereof with the sword, and leaving them desolate. See this also foretold, Deuteronomy 28:52.

Ver. 15. Lo, I will bring a nation upon you from far. This mighty, this ancient nation, whose language the Jews could not understand, is generally understood of the Chaldees. It is said however, ver. 10, 18, that God would not make a full end. Hence, as he spared a remnant by the Chaldees, and a remnant by the Romans, the query is whether Jeremiah was not led, as is often the case with Isaiah, to glance at future times, the Assyrian language being then the travelling language of Asia. Hezekiah’s servants told Rabshakeh that they understood it. Jonah, as appears from his mission to Nineveh, was able to preach it; and it was the court language of Babylon, for the magicians and Nebuchadnezzar conversed in Syriac concerning his dream. Daniel 2:4. Hence, there is a high degree of probability that Jeremiah, as well as Moses, Deuteronomy 28:49, had a remote view to the Romans, whose language is very dissimilar to the Hebrew.

15. House of Israel — Judah, which now represents the true Israel of God. Mighty nation… ancient nation — The Babylonian. “Mighty” — rather, firm, enduring. The epithet “ancient” is well vindicated by the statement in Genesis 10:10, that this nation was founded by Nimrod. This makes the people Hamitic in origin, a fact which has been denied, (Bunsen,) but has been of late fully demonstrated. In this, Homer (Odys., 1:23, 24) agrees with Moses, for he represents the Ethiopians as being both east and west of the Arabian Gulf. That their language is strange is brought in to heighten the force of the description by creating a sense of mystery and distance.

Verse 16. Their quiver is an open sepulchre] They are such exact archers as never to miss their mark; every arrow is sure to slay one man.

Verses 14-18. Wherefore, thus saith the Lord God of hosts — The prophet now, in the name of God, answers the blasphemous speeches of these infidels, ascribing to Jehovah that power and supremacy which were calculated to give his words the greater influence. Because you speak this word — because these scoffers express themselves in this manner; I will make my words in thy mouth fire, &c. — Thy words shall take effect, and thy predictions begin to be accomplished suddenly and unexpectedly, irresistibly and fiercely, (as fire is wont to kindle upon and consume dry wood,) to their utter overthrow and ruin. They shall be but fuel to my wrath, which shall be executed upon them by the Chaldean army. I will bring a nation upon you from far — The prophet, in the two following verses, “marks out the Chaldeans by their distance; by their power and valour; by their antiquity; by their language, unknown to the Jews; by their arms, their might, and their cruelty.” And they shall eat up thy harvest — In the field; and thy bread — In the house; which thy sons and thy daughters should eat — Necessary for the sustenance of thy own offspring. They shall consume all, leaving thee no supports of life, but bringing an utter famine upon thee. Here is a plain allusion to the predictions of Moses, Deuteronomy 28:49-51. They shall eat up thy flocks and thy herds — Out of which thou hast taken sacrifices for thine idols. They shall eat up thy vines and thy fig-trees — They shall leave thee no part of the produce of thy vineyards or fields. They shall empoverish thy fenced cities, &c. — After besieging, they shall take and destroy thy cities, though defended by high and strong walls; wherein thou trustedst — For the protection of the country; slaying the garrisons and inhabitants thereof with the sword, and leaving them desolate. See this also foretold, Deuteronomy 28:52.

16. Their quiver is as an open sepulchre — Some conjecture this language to be used in allusion to the shape of the quiver; others, with a more delicate poetical sensibility, say, Because filled with death-dealing weapons, so that to see it is to see an open grave. The bowmen of the Assyrian, and probably also of the Babylonian, army, were especially formidable. (See LAYARD’S Monuments of Assyria.)

Verses 14-18. Wherefore, thus saith the Lord God of hosts — The prophet now, in the name of God, answers the blasphemous speeches of these infidels, ascribing to Jehovah that power and supremacy which were calculated to give his words the greater influence. Because you speak this word — because these scoffers express themselves in this manner; I will make my words in thy mouth fire, &c. — Thy words shall take effect, and thy predictions begin to be accomplished suddenly and unexpectedly, irresistibly and fiercely, (as fire is wont to kindle upon and consume dry wood,) to their utter overthrow and ruin. They shall be but fuel to my wrath, which shall be executed upon them by the Chaldean army. I will bring a nation upon you from far — The prophet, in the two following verses, “marks out the Chaldeans by their distance; by their power and valour; by their antiquity; by their language, unknown to the Jews; by their arms, their might, and their cruelty.” And they shall eat up thy harvest — In the field; and thy bread — In the house; which thy sons and thy daughters should eat — Necessary for the sustenance of thy own offspring. They shall consume all, leaving thee no supports of life, but bringing an utter famine upon thee. Here is a plain allusion to the predictions of Moses, Deuteronomy 28:49-51. They shall eat up thy flocks and thy herds — Out of which thou hast taken sacrifices for thine idols. They shall eat up thy vines and thy fig-trees — They shall leave thee no part of the produce of thy vineyards or fields. They shall empoverish thy fenced cities, &c. — After besieging, they shall take and destroy thy cities, though defended by high and strong walls; wherein thou trustedst — For the protection of the country; slaying the garrisons and inhabitants thereof with the sword, and leaving them desolate. See this also foretold, Deuteronomy 28:52.

17. They shall eat up thine harvest — The English differs from the other Versions on this passage, and clearly misses the construction. It should be rendered, as by Keil, It shall eat up thy sons and thy daughters: it shall eat up thy flocks and thy cattle; eat up thy vine and thy fig tree. They shall impoverish — Rather, it shall break down. The word is used besides only in Malachi 1:4.

V. 18. Nevertheless-I have not done with you yet.

Verse 18. I will not make a full end] There are more evils in store for you. You shall not only be spoiled, and all your property destroyed, but ye shall be carried into captivity; and ye shall serve strangers in a land that is not yours, Jeremiah 5:19.

Verses 14-18. Wherefore, thus saith the Lord God of hosts — The prophet now, in the name of God, answers the blasphemous speeches of these infidels, ascribing to Jehovah that power and supremacy which were calculated to give his words the greater influence. Because you speak this word — because these scoffers express themselves in this manner; I will make my words in thy mouth fire, &c. — Thy words shall take effect, and thy predictions begin to be accomplished suddenly and unexpectedly, irresistibly and fiercely, (as fire is wont to kindle upon and consume dry wood,) to their utter overthrow and ruin. They shall be but fuel to my wrath, which shall be executed upon them by the Chaldean army. I will bring a nation upon you from far — The prophet, in the two following verses, “marks out the Chaldeans by their distance; by their power and valour; by their antiquity; by their language, unknown to the Jews; by their arms, their might, and their cruelty.” And they shall eat up thy harvest — In the field; and thy bread — In the house; which thy sons and thy daughters should eat — Necessary for the sustenance of thy own offspring. They shall consume all, leaving thee no supports of life, but bringing an utter famine upon thee. Here is a plain allusion to the predictions of Moses, Deuteronomy 28:49-51. They shall eat up thy flocks and thy herds — Out of which thou hast taken sacrifices for thine idols. They shall eat up thy vines and thy fig-trees — They shall leave thee no part of the produce of thy vineyards or fields. They shall empoverish thy fenced cities, &c. — After besieging, they shall take and destroy thy cities, though defended by high and strong walls; wherein thou trustedst — For the protection of the country; slaying the garrisons and inhabitants thereof with the sword, and leaving them desolate. See this also foretold, Deuteronomy 28:52.

18. Not make a full end — How often does this merciful refrain come in!

Verse 19. And when ye shall say, Wherefore doeth the Lord our God all these things? — Those that fall under the severity of God’s judgments are apt to think so favourably of themselves, as to wonder why they should be singled out for examples of the divine vengeance, and of terror to others. And particularly the Jews were very apt to think themselves innocent, however guilty they were, and to contend they did not deserve the punishments inflicted on them; and that this severe proceeding was not consistent with those many gracious promises which God had made to their nation. Then shalt thou answer them, &c. — God doth not execute these judgments upon you without cause. All his promises were made to you, to be fulfilled upon condition of your obedience, which, when you withheld, you had reason to expect that his threatenings, instead of his promises, as he had repeatedly warned you, would take effect. Like as ye have forsaken me — I only retaliate upon you your own conduct: you have forsaken me, therefore I forsake you. You, in that good land which I gave you, have served strange gods, to whom you owed nothing; as being, indeed, the work of your own hands, of mere imaginary beings that had no existence; so will I make you to serve strange masters and lords in a land that is not yours — And where you shall not be able to call any thing your own. You have loved strangers, and to strangers you shall go. Or, as some paraphrase the words, “As you have refused to have me for your God, your Master, and your King, you shall have other kings and masters in a strange land, and shall experience the difference between my dominion and that of these severe and tyrannical masters.”

JUDAH’S OBDURACY WILL CALL DOWN UPON HER RUIN, 19-31.

19. Like as — The penalty answers to the sin. Because Judah in her own land served the gods of foreigners, so she must serve strangers in a foreign land.

V. 20. Judah-By Judah and Jacob we are to understand the two tribes only.

JUDAH’S OBDURACY WILL CALL DOWN UPON HER RUIN, 19-31.

19. Like as — The penalty answers to the sin. Because Judah in her own land served the gods of foreigners, so she must serve strangers in a foreign land.

V. 21. And hear not-They are wilfully blind, and obstinately deaf, will neither see, nor hear the word, will, or works of God, of which he giveth two instances in the two following verses.

Verse 21. Hear this, O foolish people — Ignorant and imprudent, as blind to your interest as to your duty; and without understanding — Hebrew, bl ˆyaw, and there is no heart, or without heart, stupid and regardless of all counsel, wisdom, and common sense. Which have eyes and see not, &c. — Wilfully blind, and obstinately deaf, who will neither see nor hear the word, will, or works of God; of which he gives two instances in the two following verses.

21. Hear… this — The prophet strives to impress upon the people the greatness of their sin, and so of their folly. As in all cases of persistent wickedness it is such stupidity or insanity as men show who have eyes, and see not; or ears, and hear not.

V. 22. The sand-That need not make rocks for walls unto it, but can give a check to it by so small a matter as the sand.

Verse 22. Which have placed the sand for the bound of the sea] What can I not do, who confine the sea, that enormous mass of waters, and prevent it from overflowing the earth; not by immense mountains and rocks, but by the sand, no particle of which is in cohesion with another? The most tremendous waves cannot displace nor pass over this simple barrier.

Verses 22-24. Fear ye not me? saith the Lord — He ascribes their stupidity and foolishness to their want of the fear of God. As if he had said, If you would but call to mind God’s almighty power, and your own weakness, and keep an awe of him upon your minds, you would be more observant of his commands, and be afraid to disobey them. Which have placed the sand for the bound of the sea — Who need not place rocks or walls to keep it in; but can give an effectual check to it by a little despicable sand. “The keeping of the waters within bounds, so that they cannot overflow the earth, is often mentioned in Scripture as an immediate effect of God’s overruling power and providence. For water being specifically lighter than earth, by the common laws of gravitation it should rise above it, and overflow it. And then the adjusting the proportion of the tides, that they rise no higher, to the prejudice of the lower grounds, is another remarkable instance of God’s special providence.” — Lowth. But this people are more ungovernable than the unruly waves of the sea: they have a revolting and a rebellious heart — They have not only revolted from me and gone back, but they continue obstinate, and will not return. They persist in their evil courses, and are determined so to do: they are gone quite away, and are irreclaimable. Neither say they in their heart — They are so careless that they never trouble themselves about any thing of the kind; or are so obdurate that they never lay it to heart, nor consider that it is God, who disposeth of all things according to his own pleasure, both in the great deep and on dry land. Let us now fear the Lord our God — Or, worship and obey him; all acceptable service to God being both performed in his fear, and proceeding from it. That giveth rain — Without which the earth could produce no fruits. By this the true God is distinguished from all false gods, Jeremiah 14:22; and in this appears not only his power in appointing and preparing it, (Psalm 147:8,) and his sovereignty in withholding it, (Amos 4:7,) but his general goodness in bestowing it, (Deuteronomy 28:12,) and his special providence in distributing it according as there is need. As in the former instance God shows how insensible his people were of his power and glorious greatness in taming such an unruly element as the sea; so here he further sets forth their inattention to, and disregard of, his providence and goodness; implying that they were grown so stupid, unfeeling, and obstinate, that they neither stood in awe of him for his greatness, nor feared to offend him for his goodness. “The vicissitudes of seasons, of cold and heat, of drought and moisture, so wisely fitted for the growth of the fruits of the earth, and other uses of human life, are so remarkable a proof of the being and attributes of God and his providence, as to be obvious to the meanest capacity, and on this account they are frequently insisted on by the inspired writers.” — Lowth. Concerning the former and latter rain, see note on Deuteronomy 11:14; and Proverbs 16:15. He reserveth, &c., the appointed weeks of the harvest — He gives seasonable harvests, according to his appointment. The sum is: the prophet would let them know what a foolish as well as wicked thing it was to set themselves against that God who kept, as he still keeps, the whole order of nature at his disposal, governing and changing it as he sees men behave toward him.

22. Fear ye not me — The greatness of God measures the greatness of sin. They have set at defiance that God against whom the furious sea cannot successfully rebel. Placed the sand — What so resistless as the sea? What so yielding as the sand? And yet by the appointment of God this contemptible thing is the conqueror!

V. 23. Gone-From me.

Verse 23. They are revolted and gone.] They have abandoned me, and are gone farther and farther into transgression. They are gone entirely away from truth and righteousness.

Verses 22-24. Fear ye not me? saith the Lord — He ascribes their stupidity and foolishness to their want of the fear of God. As if he had said, If you would but call to mind God’s almighty power, and your own weakness, and keep an awe of him upon your minds, you would be more observant of his commands, and be afraid to disobey them. Which have placed the sand for the bound of the sea — Who need not place rocks or walls to keep it in; but can give an effectual check to it by a little despicable sand. “The keeping of the waters within bounds, so that they cannot overflow the earth, is often mentioned in Scripture as an immediate effect of God’s overruling power and providence. For water being specifically lighter than earth, by the common laws of gravitation it should rise above it, and overflow it. And then the adjusting the proportion of the tides, that they rise no higher, to the prejudice of the lower grounds, is another remarkable instance of God’s special providence.” — Lowth. But this people are more ungovernable than the unruly waves of the sea: they have a revolting and a rebellious heart — They have not only revolted from me and gone back, but they continue obstinate, and will not return. They persist in their evil courses, and are determined so to do: they are gone quite away, and are irreclaimable. Neither say they in their heart — They are so careless that they never trouble themselves about any thing of the kind; or are so obdurate that they never lay it to heart, nor consider that it is God, who disposeth of all things according to his own pleasure, both in the great deep and on dry land. Let us now fear the Lord our God — Or, worship and obey him; all acceptable service to God being both performed in his fear, and proceeding from it. That giveth rain — Without which the earth could produce no fruits. By this the true God is distinguished from all false gods, Jeremiah 14:22; and in this appears not only his power in appointing and preparing it, (Psalm 147:8,) and his sovereignty in withholding it, (Amos 4:7,) but his general goodness in bestowing it, (Deuteronomy 28:12,) and his special providence in distributing it according as there is need. As in the former instance God shows how insensible his people were of his power and glorious greatness in taming such an unruly element as the sea; so here he further sets forth their inattention to, and disregard of, his providence and goodness; implying that they were grown so stupid, unfeeling, and obstinate, that they neither stood in awe of him for his greatness, nor feared to offend him for his goodness. “The vicissitudes of seasons, of cold and heat, of drought and moisture, so wisely fitted for the growth of the fruits of the earth, and other uses of human life, are so remarkable a proof of the being and attributes of God and his providence, as to be obvious to the meanest capacity, and on this account they are frequently insisted on by the inspired writers.” — Lowth. Concerning the former and latter rain, see note on Deuteronomy 11:14; and Proverbs 16:15. He reserveth, &c., the appointed weeks of the harvest — He gives seasonable harvests, according to his appointment. The sum is: the prophet would let them know what a foolish as well as wicked thing it was to set themselves against that God who kept, as he still keeps, the whole order of nature at his disposal, governing and changing it as he sees men behave toward him.

JUDAH’S OBDURACY WILL CALL DOWN UPON HER RUIN, 19-31.

19. Like as — The penalty answers to the sin. Because Judah in her own land served the gods of foreigners, so she must serve strangers in a foreign land.

V. 24. The former rain-The former to prepare the ground for sowing, and the latter to prepare the corn for ripening. Reserveth-He gives seasonable harvests according to his appointment. God would let them know what a foolish, as well as wicked thing it is to set themselves against that God, that keeps the whole order of nature at his own disposal, which he can order as he sees men behave towards him.

Verse 24. Giveth rain, both the former and the latter] See Clarke’s note on “Jeremiah 3:3”.

The appointed weeks of the harvest.] As the early rains fell in the northern parts of Judea about the end of September, in the civil year of the Hebrews, so the latter rains fell before harvest, in the months of March and April. The appointed weeks of the harvest were those which fell between the passover and pentecost. In the southern parts the harvest was earlier than in the northern. Dr. Blayney translates, “A sufficiency of the appointed things of harvest he secureth to us.”

If the word שבעת weeks, be read with a c sin instead of a v shin, it will signify fulness or sufficiency; and thus the Septuagint and Vulgate have read it. I think the present reading is much to be preferred. God appoints a harvest time, and in his good providence he generally gives harvest weather.

Verses 22-24. Fear ye not me? saith the Lord — He ascribes their stupidity and foolishness to their want of the fear of God. As if he had said, If you would but call to mind God’s almighty power, and your own weakness, and keep an awe of him upon your minds, you would be more observant of his commands, and be afraid to disobey them. Which have placed the sand for the bound of the sea — Who need not place rocks or walls to keep it in; but can give an effectual check to it by a little despicable sand. “The keeping of the waters within bounds, so that they cannot overflow the earth, is often mentioned in Scripture as an immediate effect of God’s overruling power and providence. For water being specifically lighter than earth, by the common laws of gravitation it should rise above it, and overflow it. And then the adjusting the proportion of the tides, that they rise no higher, to the prejudice of the lower grounds, is another remarkable instance of God’s special providence.” — Lowth. But this people are more ungovernable than the unruly waves of the sea: they have a revolting and a rebellious heart — They have not only revolted from me and gone back, but they continue obstinate, and will not return. They persist in their evil courses, and are determined so to do: they are gone quite away, and are irreclaimable. Neither say they in their heart — They are so careless that they never trouble themselves about any thing of the kind; or are so obdurate that they never lay it to heart, nor consider that it is God, who disposeth of all things according to his own pleasure, both in the great deep and on dry land. Let us now fear the Lord our God — Or, worship and obey him; all acceptable service to God being both performed in his fear, and proceeding from it. That giveth rain — Without which the earth could produce no fruits. By this the true God is distinguished from all false gods, Jeremiah 14:22; and in this appears not only his power in appointing and preparing it, (Psalm 147:8,) and his sovereignty in withholding it, (Amos 4:7,) but his general goodness in bestowing it, (Deuteronomy 28:12,) and his special providence in distributing it according as there is need. As in the former instance God shows how insensible his people were of his power and glorious greatness in taming such an unruly element as the sea; so here he further sets forth their inattention to, and disregard of, his providence and goodness; implying that they were grown so stupid, unfeeling, and obstinate, that they neither stood in awe of him for his greatness, nor feared to offend him for his goodness. “The vicissitudes of seasons, of cold and heat, of drought and moisture, so wisely fitted for the growth of the fruits of the earth, and other uses of human life, are so remarkable a proof of the being and attributes of God and his providence, as to be obvious to the meanest capacity, and on this account they are frequently insisted on by the inspired writers.” — Lowth. Concerning the former and latter rain, see note on Deuteronomy 11:14; and Proverbs 16:15. He reserveth, &c., the appointed weeks of the harvest — He gives seasonable harvests, according to his appointment. The sum is: the prophet would let them know what a foolish as well as wicked thing it was to set themselves against that God who kept, as he still keeps, the whole order of nature at his disposal, governing and changing it as he sees men behave toward him.

24. That giveth rain — The former rain falls from the middle of October until the first of December, and is necessary to the germination of the newly sown seed. The latter rain falls just before the reaping, which commences about April 1, and so is necessary to the perfection of the harvest. Upon them the very life of the people depended. And yet only that God against whom they had rebelled could give them. How evidently, then, is the apostasy of the people an insane severing of the tie that bound them to life! Reserveth… weeks of the harvest — The only hope of the people. God faithfully keeps them for these rebellious ones, thus showing his wonderful patience and tenderness.

Verse 25. Your iniquities have turned away these things] When these appointed weeks of harvest do not come, should we not examine and see whether this be not in God’s judgments? Have not our iniquities turned away these good things from us?

Verses 25-29. Your iniquities have turned away these things — See note on Jeremiah 3:3. For among my people are found wicked men — I need not search for such among the heathen nations, for they are easily found among them that are called by my name. They lay wait, &c. — They use all the arts of fraud and cunning, that they may overreach others, and make a prey of them and their substance. They set a trap, they catch men — Such a trap did Jezebel lay for Naboth, 1 Kings 21:9, 10. Such a one was that conspiracy of more than forty men against Paul, Acts 23:13-

15. As a cage is full of birds, &c. — As in the foregoing words they were compared to a hunter, or a fowler, who takes beasts or birds in snares; so here, carrying on the same similitude, he describes their houses as cages full of birds, that is, of goods gotten by robbery and fraudful arts. They are waxen fat, they shine — Or, so fat that they shine. By living at ease, and bathing themselves in all the delights of sense, they look so fair and gay that every body admires them. Yea, they overpass the deeds of the wicked — “They exceed the common instances of injustice and oppression, and make no conscience of enriching themselves with the spoils of the fatherless, and those who have most need of their charity and kindness.” — Lowth. Waterland renders the clause, “Yea, they have exceeded all expression of wickedness; or, have been wicked beyond expression.” Shall I not visit, &c. — See note on verse 9.

JUDAH’S OBDURACY WILL CALL DOWN UPON HER RUIN, 19-31.

19. Like as — The penalty answers to the sin. Because Judah in her own land served the gods of foreigners, so she must serve strangers in a foreign land.

V. 26. They catch-Such a trap did Jezebel lay for Naboth, 1 Kings 21:9,10. Such an one was that conspiracy of more than forty men against Paul, Acts 23:13-15.

Verse 26. They lay wait, as he that setteth snares] A metaphor taken from fowlers, who, having fixed their nets, lie down and keep out of sight, that when birds come, they may be ready to draw and entangle them.

Verses 25-29. Your iniquities have turned away these things — See note on Jeremiah 3:3. For among my people are found wicked men — I need not search for such among the heathen nations, for they are easily found among them that are called by my name. They lay wait, &c. — They use all the arts of fraud and cunning, that they may overreach others, and make a prey of them and their substance. They set a trap, they catch men — Such a trap did Jezebel lay for Naboth, 1 Kings 21:9, 10. Such a one was that conspiracy of more than forty men against Paul, Acts 23:13-

15. As a cage is full of birds, &c. — As in the foregoing words they were compared to a hunter, or a fowler, who takes beasts or birds in snares; so here, carrying on the same similitude, he describes their houses as cages full of birds, that is, of goods gotten by robbery and fraudful arts. They are waxen fat, they shine — Or, so fat that they shine. By living at ease, and bathing themselves in all the delights of sense, they look so fair and gay that every body admires them. Yea, they overpass the deeds of the wicked — “They exceed the common instances of injustice and oppression, and make no conscience of enriching themselves with the spoils of the fatherless, and those who have most need of their charity and kindness.” — Lowth. Waterland renders the clause, “Yea, they have exceeded all expression of wickedness; or, have been wicked beyond expression.” Shall I not visit, &c. — See note on verse 9.

26-28. Wicked men — The fact of their rebellion, as well as its extent and bitter fruits, is set forth in the prevalent corruption. Men make a prey of each other; they are false to one another; they are prosperous in their wickedness; they close their ears to the prayer of the needy and the orphaned.

V. 27. Their houses-They fill their houses with the goods of those they deceive, and over-reach.

Verse 27. As a cage is full of birds] There is no doubt that the reference here is to a decoy or trap-cage, as Dr. Blayney has rendered it; in these the fowlers put several tame birds, which when the wild ones see, they come and light on the cage, and fall into the snare.

Verses 25-29. Your iniquities have turned away these things — See note on Jeremiah 3:3. For among my people are found wicked men — I need not search for such among the heathen nations, for they are easily found among them that are called by my name. They lay wait, &c. — They use all the arts of fraud and cunning, that they may overreach others, and make a prey of them and their substance. They set a trap, they catch men — Such a trap did Jezebel lay for Naboth, 1 Kings 21:9, 10. Such a one was that conspiracy of more than forty men against Paul, Acts 23:13-

15. As a cage is full of birds, &c. — As in the foregoing words they were compared to a hunter, or a fowler, who takes beasts or birds in snares; so here, carrying on the same similitude, he describes their houses as cages full of birds, that is, of goods gotten by robbery and fraudful arts. They are waxen fat, they shine — Or, so fat that they shine. By living at ease, and bathing themselves in all the delights of sense, they look so fair and gay that every body admires them. Yea, they overpass the deeds of the wicked — “They exceed the common instances of injustice and oppression, and make no conscience of enriching themselves with the spoils of the fatherless, and those who have most need of their charity and kindness.” — Lowth. Waterland renders the clause, “Yea, they have exceeded all expression of wickedness; or, have been wicked beyond expression.” Shall I not visit, &c. — See note on verse 9.

26-28. Wicked men — The fact of their rebellion, as well as its extent and bitter fruits, is set forth in the prevalent corruption. Men make a prey of each other; they are false to one another; they are prosperous in their wickedness; they close their ears to the prayer of the needy and the orphaned.

V. 28. Overpass-They go beyond the Heathens themselves in wickedness.

Verse 28. They judge not the cause, yet they prosper] Perhaps we might be justified in translating, “And shall they prosper?”

Verses 25-29. Your iniquities have turned away these things — See note on Jeremiah 3:3. For among my people are found wicked men — I need not search for such among the heathen nations, for they are easily found among them that are called by my name. They lay wait, &c. — They use all the arts of fraud and cunning, that they may overreach others, and make a prey of them and their substance. They set a trap, they catch men — Such a trap did Jezebel lay for Naboth, 1 Kings 21:9, 10. Such a one was that conspiracy of more than forty men against Paul, Acts 23:13-

15. As a cage is full of birds, &c. — As in the foregoing words they were compared to a hunter, or a fowler, who takes beasts or birds in snares; so here, carrying on the same similitude, he describes their houses as cages full of birds, that is, of goods gotten by robbery and fraudful arts. They are waxen fat, they shine — Or, so fat that they shine. By living at ease, and bathing themselves in all the delights of sense, they look so fair and gay that every body admires them. Yea, they overpass the deeds of the wicked — “They exceed the common instances of injustice and oppression, and make no conscience of enriching themselves with the spoils of the fatherless, and those who have most need of their charity and kindness.” — Lowth. Waterland renders the clause, “Yea, they have exceeded all expression of wickedness; or, have been wicked beyond expression.” Shall I not visit, &c. — See note on verse 9.

26-28. Wicked men — The fact of their rebellion, as well as its extent and bitter fruits, is set forth in the prevalent corruption. Men make a prey of each other; they are false to one another; they are prosperous in their wickedness; they close their ears to the prayer of the needy and the orphaned.

Verses 25-29. Your iniquities have turned away these things — See note on Jeremiah 3:3. For among my people are found wicked men — I need not search for such among the heathen nations, for they are easily found among them that are called by my name. They lay wait, &c. — They use all the arts of fraud and cunning, that they may overreach others, and make a prey of them and their substance. They set a trap, they catch men — Such a trap did Jezebel lay for Naboth, 1 Kings 21:9, 10. Such a one was that conspiracy of more than forty men against Paul, Acts 23:13-

15. As a cage is full of birds, &c. — As in the foregoing words they were compared to a hunter, or a fowler, who takes beasts or birds in snares; so here, carrying on the same similitude, he describes their houses as cages full of birds, that is, of goods gotten by robbery and fraudful arts. They are waxen fat, they shine — Or, so fat that they shine. By living at ease, and bathing themselves in all the delights of sense, they look so fair and gay that every body admires them. Yea, they overpass the deeds of the wicked — “They exceed the common instances of injustice and oppression, and make no conscience of enriching themselves with the spoils of the fatherless, and those who have most need of their charity and kindness.” — Lowth. Waterland renders the clause, “Yea, they have exceeded all expression of wickedness; or, have been wicked beyond expression.” Shall I not visit, &c. — See note on verse 9.

JUDAH’S OBDURACY WILL CALL DOWN UPON HER RUIN, 19-31.

19. Like as — The penalty answers to the sin. Because Judah in her own land served the gods of foreigners, so she must serve strangers in a foreign land.

V. 30. The land-Heb. This land: aggravating the greatness of the wonder, that such a thing should be in such a land.

Verse 30. A wonderful and horrible thing is committed on the land] Dahler translates: “Strange crimes and horrible trespasses have been committed in the land.” These have been already detailed; but this may refer to what follows.

Verses 30, 31. A wonderful and horrible thing is committed — So stupendous a crime, that it is beyond the apprehension of man to conceive, much more to express, its greatness; and so abominable, that a man ought even to loathe the thoughts of it. What this is, we have in the next verse; in the land — That is, this land, which aggravates the greatness of the wonder that such a thing should exist in such a land! The prophets prophesy falsely, &c. — Both priests and prophets agree to speak pleasing things to the people, thereby to keep up their interest and authority with them. And my people love to have it so — They are well enough pleased to be thus misled. If the prophets and priests will let them alone in their sins, they will give them no disturbance in theirs. They love to be held and governed by a loose rein, and like those rulers very well that will not restrain their lusts, and those teachers that will not reprove them: see note on Isaiah 30:10. And what will ye do in the end thereof — And what can this end in, but a total corruption of manners? The consequence of which must be the utter ruin of the state.

Ver. 30, 31. A wonderful and horrible thing— The prophets prophesy falsely, and the priests bear rule by their means. The LXX, “The priests clap their hands.”

JUDAH’S OBDURACY WILL CALL DOWN UPON HER RUIN, 19-31.

19. Like as — The penalty answers to the sin. Because Judah in her own land served the gods of foreigners, so she must serve strangers in a foreign land.

Verse 31. The prophets prophesy falsely] The false prophets predict favourable things, that they may please both the princes and the people. The priests bear rule by their means] The false prophets affording them all that their influence and power can procure, to enable them to keep their places, and feed on the riches of the Lord’s house.

And my people love to have it so] Are perfectly satisfied with this state of things, because they are permitted to continue in their sins without reproof or restraint. The prophets and the priests united to deceive and ruin the people. The prophets gave out false predictions; by their means the priests got the government of the people into their own hands; and so infatuated were the people that they willingly abandoned themselves to those blind guides, and would not hearken to the voice of any reformer. In my Old Bible the words stand thus:—Stonyng and mervailis ben made in the erthe, prophets prophecieden lesing; and prestis flappiden with joye with ther bondes, and my peple lovid siche thingis. False prophets and worldly priests have been in all ages the bane of religion, and the ruin of many souls. When profligate people stand up on behalf of profligate priests, corruption must then be at its height. JEREMIAH

Verses 30, 31. A wonderful and horrible thing is committed — So stupendous a crime, that it is beyond the apprehension of man to conceive, much more to express, its greatness; and so abominable, that a man ought even to loathe the thoughts of it. What this is, we have in the next verse; in the land — That is, this land, which aggravates the greatness of the wonder that such a thing should exist in such a land! The prophets prophesy falsely, &c. — Both priests and prophets agree to speak pleasing things to the people, thereby to keep up their interest and authority with them. And my people love to have it so — They are well enough pleased to be thus misled. If the prophets and priests will let them alone in their sins, they will give them no disturbance in theirs. They love to be held and governed by a loose rein, and like those rulers very well that will not restrain their lusts, and those teachers that will not reprove them: see note on Isaiah 30:10. And what will ye do in the end thereof — And what can this end in, but a total corruption of manners? The consequence of which must be the utter ruin of the state.

Ver. 30, 31. A wonderful and horrible thing— The prophets prophesy falsely, and the priests bear rule by their means. The LXX, “The priests clap their hands.”

31. Bear rule by their means — Rather, under their lead. The passage is not free from difficulty, as is shown by the various interpretations which have been given. One of the original words is ambiguous as to its root-form. It may be from the root dry, to go down, or hdr, to rule. Nagelsbach prefers the former, and so translates go down upon their hands. Keil, Noyes, and others, prefer the latter, and translate rule upon their hands, that is, according to their guidance. Love to have it so — The saddest count in the indictment! The crimes committed are chargeable, not upon the agents alone, but also upon those who in their hearts consent. The end — That is, the judgment. Can you turn it away or escape from it?