Jeremiah · Chapter 6

V. 1. Benjamin-Judah, when the ten tribes fell off, the tribe of Benjamin adhered to Judah, and was incorporated into them; if it be asked why the prophet rather speaks to Benjamin than to Judah, the reason probably may be, because he being of Anathoth was of that tribe, and therefore mentions them as his own countrymen. Gather-Gather yourselves together by the sound of the trumpet at Tekoa, one of those fenced cities twelve miles from Jerusalem that Rehoboam built. A sign-Fire a beacon.

Beth-haccerem-Signifies the house of the vineyard, probably some high tower built among the vineyards for the keepers of them to watch them.

Verse 1. O ye children of Benjamin, gather yourselves to flee] As the invading armies are fast approaching, the prophet calls on the inhabitants of Jerusalem to sound an alarm, and collect all the people to arm themselves and go against the invaders. They are called the children of Benjamin, because Jerusalem was in the tribe of Benjamin.

Tekoa] Was a city about twelve miles to the south of Jerusalem. Beth-haccerem] Was the name of a small village situated on an eminence between Jerusalem and Tekoa. On this they were ordered to set up a beacon, or kindle a large fire, which might be seen at a distance, and give the people to understand that an enemy was entering the land. Out of the north] From Babylon. The Scythians.—Dahler.

Verse 1. O ye children of Benjamin, &c. — The prophet proceeds in his remonstrances, rebukes, and faithful warnings to the disobedient Jews. A great part of Jerusalem stood in the tribe of Benjamin, Joshua 18:28; on which account, and because Jeremiah, being of Anathoth, was of that tribe, and probably lived therein, the inhabitants are here addressed by the name of the children of Benjamin, and are directed to leave the city, which God was about to destroy, and to take refuge in the mountains. Blow the trumpet in Tekoa — One of those cities which Rehoboam built, 2 Chronicles 11:6, twelve miles from Jerusalem. Set up a sign of fire — A beacon; in Beth-haccerem — A village between Tekoa and Jerusalem, built upon a mountain, situate in the way which led from Chaldea to Jerusalem. As the word signifies the house of the vineyard, it was probably at first some high tower, built among the vineyards, for the keepers of them to watch in, and that it afterward became a village of some note. The design of such signals of war as the prophet here mentions, is generally to assemble men together in order to their mutual defence; but, as he knew it was utterly in vain to attempt any thing of that kind, he seems only to have meant that by these means general notice should be given of the enemies’ approach, that the people might disperse, and escape from danger and destruction. For evil appeareth, &c. — See note on Jeremiah 1:14. Dr. Waterland reads this verse, “Haste away the children of Benjamin out of, &c., and set up a signal in Beth-haccerem; for mischief threateneth out of the north.”

Verse 1. Oh ye children of Benjamin—flee out of the midst of Jerusalem. Many of this tribe lived in the city. Blow the trumpet [of alarm] in Tekoa, a village twelve miles from Jerusalem, according to Jerome. Kindle the beacon on Beth-haccerem; that is, the house of the vine; but tower is understood. It was a village, situate on one of the most conspicuous hills between Tekoa and Jerusalem. The prophet openly declared his ever-speaking vision; he would not have the blood of the city on his conscience.

COMING OF THE INVADING ARMY, 1-5.

1. Children of Benjamin — Mentioned either because they were the prophet’s countrymen, or as a designation of the inhabitants of Jerusalem, the city being situated in the territory of Benjamin. Tekoa lies about eleven miles south of Jerusalem, and is mentioned because it would be a natural rallying point for fugitives fleeing before an enemy coming from the north. Sign of fire — Rather, set up a signal. The idea of fire is not in the original. Beth-haccerem — A beacon station, situated, according to Jerome, between Jerusalem and Tekoa; perhaps the modern Frank Mountain.

Verses 2, 3. I have likened, &c. — There being nothing for woman in the Hebrew text, and the word hwn, here rendered comely, frequently signifying a pasture, a sheep-fold, and a habitation, the verse is translated different ways by learned men. Houbigant and several others read it and the next verse thus: “I have likened the daughter of Sion to a pleasant pasture, whither the shepherds, with their flocks, come to feed: they have pitched their tents near it, and they feed round it, every one in his place.” According to this reading, in which Sion is likened to a rich pasture, the shepherds and their flocks that come together to take possession of it, and eat it up, mean the Chaldean generals and their armies, who should possess themselves of Judea and Jerusalem, with as much ease as shepherds lead their flocks into a fresh and open pasture, and should enrich themselves with the spoil thereof. This is certainly a very easy and probable sense of the passage. Blaney, however, prefers rendering the word hwn habitation; and, taking the verb ytymd to signify here, not, I have likened, but, I have destroyed, (a sense which it sometimes bears,) he reads the passage, “The habitation, even the delightful one, have I doomed to destruction, the daughter of Sion. The shepherds, with their flocks, shall come to her. And they shall pitch their tents against her round about.” “Jerusalem,” he observes, “is in like manner called simply hwn, the habitation, Isaiah 27:10. And it seems entitled to the name by way of eminence, as the chief residence both of Israel and the God of Israel. Accordingly, speaking of the very desolation here intended, the psalmist says, They have devoured Jacob, and laid waste his dwelling-place, whwn, Psalm 79:7. It is also called God’s habitation, Exodus 15:13; 2 Samuel 15:25, &c. And, with respect to the epithet annexed, the delightful one, Jerusalem is frequently spoken of in terms that show it to have been, in a very eminent degree, the object of delight both with God and man.”

Ver. 2. I have likened the daughter of Zion to a comely woman, with meretricious ornaments. A similar comparison is made of Babylon by Isaiah, 47:1; and helpless is her condition when the day of visitation comes, being equally unprepared for hardships or for war.

2. I have likened — Rather, I have laid waste. The city is personified as a beautiful and delicately-reared woman to whom desolation has come. But Nagelsbach, followed by Dean Smith, prefers the sense of the Authorized Version, and translates the whole verse: “To a pasturage, yea, a luxuriant pasturage, have I likened the daughter of Zion.”

V. 3. The shepherds-The Chaldean princes, with their armies, as so many flocks, shall come into this pleasant land. In his place-Each one in his quarter or station.

Verse 3. The shepherds with their flocks] The chiefs and their battalions. The invading army is about to spoil and waste all the fertile fields round about the city, while engaged in the siege.

Verses 2, 3. I have likened, &c. — There being nothing for woman in the Hebrew text, and the word hwn, here rendered comely, frequently signifying a pasture, a sheep-fold, and a habitation, the verse is translated different ways by learned men. Houbigant and several others read it and the next verse thus: “I have likened the daughter of Sion to a pleasant pasture, whither the shepherds, with their flocks, come to feed: they have pitched their tents near it, and they feed round it, every one in his place.” According to this reading, in which Sion is likened to a rich pasture, the shepherds and their flocks that come together to take possession of it, and eat it up, mean the Chaldean generals and their armies, who should possess themselves of Judea and Jerusalem, with as much ease as shepherds lead their flocks into a fresh and open pasture, and should enrich themselves with the spoil thereof. This is certainly a very easy and probable sense of the passage. Blaney, however, prefers rendering the word hwn habitation; and, taking the verb ytymd to signify here, not, I have likened, but, I have destroyed, (a sense which it sometimes bears,) he reads the passage, “The habitation, even the delightful one, have I doomed to destruction, the daughter of Sion. The shepherds, with their flocks, shall come to her. And they shall pitch their tents against her round about.” “Jerusalem,” he observes, “is in like manner called simply hwn, the habitation, Isaiah 27:10. And it seems entitled to the name by way of eminence, as the chief residence both of Israel and the God of Israel. Accordingly, speaking of the very desolation here intended, the psalmist says, They have devoured Jacob, and laid waste his dwelling-place, whwn, Psalm 79:7. It is also called God’s habitation, Exodus 15:13; 2 Samuel 15:25, &c. And, with respect to the epithet annexed, the delightful one, Jerusalem is frequently spoken of in terms that show it to have been, in a very eminent degree, the object of delight both with God and man.”

Ver. 3. The shepherds with their flocks shall come upon her. The Assyrian kings with their armies shall prepare war against her, and surround the city with the lines of a siege. Isaiah 44:28. Le premier des rois etait un heureux soldat.

3. The shepherds… shall come — The coming destruction is set forth under the familiar figure of shepherds with their flocks, who eat up the substance of the land. The figure of shepherds is a common one for princes and people.

V. 4. Prepare-These seem to be the words of God calling them to this work. Arise-This shews how ready they will be to obey God’s call. The day goeth-We delay, and tarry too long, and the day spends apace. The shadows-They were so eagerly set upon it, that they watched the lengthening of the shadow, which shews the approach of the evening.

Verse 4. Prepare ye war against her] The words of the invaders exciting each other to the assault, and impatient lest any time should be lost; lest the besieged should have time to strengthen themselves, or get in supplies.

Verses 4, 5. Prepare ye war against her — The prophet now drops the metaphor, and tells them in plain terms whom he means by the shepherds namely, warriors. These seem to be the words of God giving a commission to the Chaldeans, by his prophet, to make war upon Jerusalem. Arise, and let us go up at noon, &c. — “The alacrity and eagerness with which the Chaldeans should undertake and execute the commission with which they were charged, are described in these and the following words in a beautiful vein of poetry. Though it was late in the day before they received their orders, they are for beginning their march immediately and though it was night before they got to the place, they are unwilling to put off the assault till morning.” — Blaney. Let us destroy her palaces — And make ourselves masters of the wealth contained in them. This was the motive that influenced them, and produced such eagerness. The end they had in view was not that they might fulfil God’s counsels; but that they might enjoy the spoils of all the stately palaces and rich houses of the nobles and great ones: hereby, however, God served his own purposes.

Ver. 4. Let us go up at noon. In hot climates this is a time of military repose; hence the expression marks the enemy’s eagerness to take the city. And the next verse, Let us go by night, the usual time of storming, is of like import.

4. Prepare ye war — Literally, sanctify ye war, in allusion to the fact that warlike expeditions were undertaken with religious solemnities. Joel 3:9. At noon — Showing the impatience of the people for the attack. They clamour to commence it even under the fierce heat of midday. Then comes the language of disappointment, that the shadows of the evening are stretched out before the end is compassed; and it is followed by another eager cry for a night attack. Verse 5.

V. 5. This night-They would lose neither day nor night; which shews that, they were extraordinarily stirred up by God in this expedition.

Verse 5. Arise, and let us go by night] Since we have lost the day, let us not lose the night; but, taking advantage of the darkness, let us make a powerful assault while they are under the impression of terror.

Verses 4, 5. Prepare ye war against her — The prophet now drops the metaphor, and tells them in plain terms whom he means by the shepherds namely, warriors. These seem to be the words of God giving a commission to the Chaldeans, by his prophet, to make war upon Jerusalem. Arise, and let us go up at noon, &c. — “The alacrity and eagerness with which the Chaldeans should undertake and execute the commission with which they were charged, are described in these and the following words in a beautiful vein of poetry. Though it was late in the day before they received their orders, they are for beginning their march immediately and though it was night before they got to the place, they are unwilling to put off the assault till morning.” — Blaney. Let us destroy her palaces — And make ourselves masters of the wealth contained in them. This was the motive that influenced them, and produced such eagerness. The end they had in view was not that they might fulfil God’s counsels; but that they might enjoy the spoils of all the stately palaces and rich houses of the nobles and great ones: hereby, however, God served his own purposes.

COMING OF THE INVADING ARMY, 1-5.

1. Children of Benjamin — Mentioned either because they were the prophet’s countrymen, or as a designation of the inhabitants of Jerusalem, the city being situated in the territory of Benjamin. Tekoa lies about eleven miles south of Jerusalem, and is mentioned because it would be a natural rallying point for fugitives fleeing before an enemy coming from the north. Sign of fire — Rather, set up a signal. The idea of fire is not in the original. Beth-haccerem — A beacon station, situated, according to Jerome, between Jerusalem and Tekoa; perhaps the modern Frank Mountain.

V. 6. Said-To the Chaldeans: God would have the Jews to know, that they have not so much to do with the Chaldeans as with him; that they are his rod to scourge them for their sins. And thus God is said to hiss for such whom he will employ in such work, Isaiah 5:26 7:18. And he styles himself the Lord of hosts, to shew that it is in vain to contend in battle with them, whom he sends forth. Trees-Such as you may have need of to raise up works against the strong places. Cast a mount-Throw up one continued trench, as a mount round about it. Oppression-There are found in her all kinds of oppression and injustice.

Verse 6. Hew ye down trees] To form machines.

And cast a mount] That may overlook the city, on which to place our engines.

This is the city to be visited] We are sure of success, for their God will deliver it into our hands, for it is full of oppression, and he has consigned it to destruction.

Verses 6, 7. For thus hath the Lord of hosts said — To the Chaldeans: God would have the Jews to know, that they have not so much to do with the Chaldeans as with him; that they are his rod to scourge them for their sins. And thus God is said to hiss for, or hist, those whom he would employ in such work, Isaiah 5:26; 7:18. And he styles himself the Lord of hosts, to show that it is in vain to contend in battle with them whom he sent forth, and would be, as it were, the captain of their hosts. Hew down trees, &c. — That is, to be employed in the siege: see Deuteronomy 20:19, where the same word is used as here. Cast up a mount — Throw up one continued trench, as a mount, round about it. This is the city, &c. — The Hebrew may be literally rendered, She is a city to be visited — That is, a proper object of punishment; the reason of which follows in the next words. As a fountain casteth out her waters, &c. — A metaphor, to express how natural all manner of wickedness was to her, how full she was of it, and how incessant in it. Violence and spoil is heard in her — I hear the continual complaints of those that groan under the oppression that they suffer, being cruelly used and spoiled in her.

Ver. 6. Cast a mount. The original word signifies, a warlike engine used in sieges for casting stones or missiles, and which was placed upon a mount or eminence.

THE SIEGE, 6-8.

6. Hew ye down trees — In Deuteronomy 20:19, the Israelites were forbidden to cut down fruit trees in the siege, but here the enemies of Jerusalem are commanded to hew down her trees without reservation. Some think they were to be used in the construction of a rampart and for battering rams; but there is no proof that the orientals prosecuted their sieges by walls of circumvallation. On the contrary, this plan of warfare seems to have been confined to the Greeks and Romans. It would seem, then, that the trees were to be cut down simply to clear the approaches to the city. Cast — Literally, pour out. It refers to the carrying of the earth in baskets, and pouring it out to make the mount. When this “mount” was carried up to the top of the walls the assault was made.

Verse 7. As a fountain casteth out her waters] The inhabitants are incessant in their acts of iniquity; they do nothing but sin.

Verses 6, 7. For thus hath the Lord of hosts said — To the Chaldeans: God would have the Jews to know, that they have not so much to do with the Chaldeans as with him; that they are his rod to scourge them for their sins. And thus God is said to hiss for, or hist, those whom he would employ in such work, Isaiah 5:26; 7:18. And he styles himself the Lord of hosts, to show that it is in vain to contend in battle with them whom he sent forth, and would be, as it were, the captain of their hosts. Hew down trees, &c. — That is, to be employed in the siege: see Deuteronomy 20:19, where the same word is used as here. Cast up a mount — Throw up one continued trench, as a mount, round about it. This is the city, &c. — The Hebrew may be literally rendered, She is a city to be visited — That is, a proper object of punishment; the reason of which follows in the next words. As a fountain casteth out her waters, &c. — A metaphor, to express how natural all manner of wickedness was to her, how full she was of it, and how incessant in it. Violence and spoil is heard in her — I hear the continual complaints of those that groan under the oppression that they suffer, being cruelly used and spoiled in her.

7. As a fountain casteth out — The difficulties in the first sentence of this verse are very serious, but the Authorized Version is to be approved. It is much more intelligible and expressive than any other which has been proposed, and is easily vindicated as a translation.

V. 8. Be thou instructed-I would yet willingly spare them if it might be. Depart-Heb. be disjointed, a most emphatical metaphor, whereby God would express how great grief it is to him to withdraw himself from them, even like the separating one limb from another.

Verse 8. Be thou instructed] Still there is respite: if they would even now return unto the Lord with all their heart, the advancing Chaldeans would be arrested on their march and turned back.

Verse 8. Be thou instructed, O Jerusalem, &c. — Take warning by the many threatenings and judgments I have denounced against thee; amend thy ways and doings, lest, if thou persist in thy wickedness, I be utterly alienated from thee; and I cast off all bowels of compassion toward thee, and give thee up to ruin and desolation. This threatening God fulfilled afterward, when he suffered the city and nation to be utterly ruined and destroyed by Nebuchadnezzar: but it still received a further completion, in that final desolation brought upon them by the Romans, under Titus Vespasian.

Ver. 8. Be thou instructed, oh Jerusalem, lest my soul depart from thee. God speaks here by his prophet, with the sword of the Chaldeans in one hand, and the olive branch of peace in the other. Even to the last they might have been saved, if king Zedekiah would have obeyed Jeremiah, speaking from the mouth of the Lord, and gone out to the king of Babylon, and submitted to mercy. On the other hand, if God should depart, the sword of the invader would fall on their heads. Then their fields, their houses, and their wives should be given to others.

8. Be thou instructed — Rather, more strongly, chastised.

V. 9. Glean-Judah shalt be gleaned over and over, ‘till there be a full end, none left. Turn back-As much as to say, they should not be content with one spoiling, but they should go back a second and a third time, to carry away both persons and spoil.

Verse 9. They shall thoroughly glean the remnant of Israel as a vine: turn back thine hand] The Chaldeans are here exhorted to turn back and glean up the remnant of the inhabitants that were left after the capture of Jerusalem; for even that remnant did not profit by the Divine judgments that fell on the inhabitants at large.

Verse 9. They shall thoroughly glean — As if he had said, Come, ye Chaldeans, into my vineyard; collect the vintage; gather even to the very last grapes; the remnant of Israel as a vine — The prophet, by this, seems to express, that all the remains of the Israelites, who had escaped when the main body of them had been carried into captivity by the Assyrians, and who had taken refuge in Judea and Jerusalem, should also be carried away into captivity by the Babylonians. Turn back thy hand, &c. — That is, begin the work of gathering or gleaning anew: return again after the first time, and pick up those few inhabitants that were left before, and carry them also into captivity. Thus the Chaldeans did, as may be seen Jeremiah 52:28-30.

JERUSALEM’S AND ISRAEL’S OVERTHROW, 9-15.

9. Baskets — Rather, tendrils. The figure is the gleaning of the vine, that no grapes may escape. The enemy will not be satisfied with one devastating campaign, but will repeat his inroad.

V. 10. Their ear-An uncircumcised ear, signifies the rejecting of instruction; an uncircumcised heart, an obstinate and rebellious will. They cannot-They had brought themselves under that incapacity by their obstinacy and wilfulness. A reproach-They laugh at it, and scorn it.

Verse 10. The word of the Lord is unto them a reproach] It is an object of derision; they despise it.

Verse 10. To whom shall I speak and give warning? — I cannot find out any that will so much as give me a patient hearing, much less will any take warning. I cannot speak with any hope of success. Behold, their ear is uncircumcised — A figurative expression, not unfrequent with the prophets, signifying the rejecting of instruction; as an uncircumcised heart signifies an obstinate and rebellious will. As if he had said, Their mind is unbelieving and carnal, and therefore not disposed to hearken to the voice of God. Nay, they are not only deaf to it, but prejudiced against it; and they cannot hearken — Namely, because they are resolved they will not. Behold, the word of the Lord is unto them a reproach — Both the reproofs and the threatenings of it are so; they consider themselves as wronged and affronted by both, and resent plain dealing as they would the most causeless slander and calumny. They have no delight in it — More is implied than expressed; they have an antipathy to it, their hearts rise against it; it exasperates them, and inflames their passions; and they are ready to fly in the face of their reprovers.

JERUSALEM’S AND ISRAEL’S OVERTHROW, 9-15.

9. Baskets — Rather, tendrils. The figure is the gleaning of the vine, that no grapes may escape. The enemy will not be satisfied with one devastating campaign, but will repeat his inroad.

V. 11. I am full-I am, as it were, filled with the fire of God’s wrath, which I am forced to discharge myself of. Abroad-The streets being the places where children are wont to sport. The husband-One sex as well as the other, shall be a prey to the enemy. Full of days-Such as had filled up the number of their days, as were at the edge of the grave.

Verse 11. I am full of the fury of the Lord] God has given me a dreadful revelation of the judgments he intends to inflict: my soul is burdened with this prophecy. I have endeavoured to suppress it; but I must pour it forth upon the children, on the young people, on husbands and wives, on the old and the super-annuated. All must partake in these judgments.

Verses 11, 12. Therefore I am full of the fury — tmj ta, the anger, or wrath, as it should rather have been rendered; of the Lord — An expression which is to be understood of that divine justice which is worthy of God, and which inflicts most heavy, and yet most just, punishment on the obstinately wicked, after having a long time waited for their repentance. I am weary with holding in — Or, as the words may be rendered, I have laboured to hold it in. They are the words of the prophet, who was unwilling to declare to the people the avenging justice which was ready to fall upon them. I will pour it out — The word in the Hebrew, Ëpv, is imperative, Pour it out: God, as it seems, commanding his prophet not to delay to denounce his judgments, about to be inflicted on the inhabitants of Jerusalem, of all ages and orders. The prophets are said to do things, when they declare God’s purpose of doing them, as hath been observed on Jeremiah 1:10; upon the children abroad — Or, in the streets, where they are wont to play: the sword of the merciless Chaldeans shall not spare them, Jeremiah 9:21. The children perish in the calamity, which the sins of their fathers have procured. And upon the assembly of young men — Who meet together for diversion or conversation. The husband with the wife shall be taken — One sex, as well as the other, shall be a prey to the enemy. The aged with him that is full of days — From hence it appears, says Blaney, that the word, ˆqz, here and elsewhere rendered aged, “means only a man that has passed a certain time of life, which may be considered as his zenith, so as from thenceforth to be upon the decline. In contradistinction to whom is placed one who is arrived at what is esteemed the full period of human life; in respect to which the patriarchs, Abraham, Isaac, David, and Job, are said to have died full of years, or days. See the same distinction made Isaiah 65:20.” No age or condition shall escape. And their houses shall be turned unto others, &c. — According to the threatening denounced by Moses, Deuteronomy 28:30.

11. Full of the fury — Note how this is visited on all classes: Children… young men… husband… wife… the aged with him that is full of days. This last expression describes one who has reached the utmost limit of age. In the two following verses these individualizing specifications are continued.

Verses 11, 12. Therefore I am full of the fury — tmj ta, the anger, or wrath, as it should rather have been rendered; of the Lord — An expression which is to be understood of that divine justice which is worthy of God, and which inflicts most heavy, and yet most just, punishment on the obstinately wicked, after having a long time waited for their repentance. I am weary with holding in — Or, as the words may be rendered, I have laboured to hold it in. They are the words of the prophet, who was unwilling to declare to the people the avenging justice which was ready to fall upon them. I will pour it out — The word in the Hebrew, Ëpv, is imperative, Pour it out: God, as it seems, commanding his prophet not to delay to denounce his judgments, about to be inflicted on the inhabitants of Jerusalem, of all ages and orders. The prophets are said to do things, when they declare God’s purpose of doing them, as hath been observed on Jeremiah 1:10; upon the children abroad — Or, in the streets, where they are wont to play: the sword of the merciless Chaldeans shall not spare them, Jeremiah 9:21. The children perish in the calamity, which the sins of their fathers have procured. And upon the assembly of young men — Who meet together for diversion or conversation. The husband with the wife shall be taken — One sex, as well as the other, shall be a prey to the enemy. The aged with him that is full of days — From hence it appears, says Blaney, that the word, ˆqz, here and elsewhere rendered aged, “means only a man that has passed a certain time of life, which may be considered as his zenith, so as from thenceforth to be upon the decline. In contradistinction to whom is placed one who is arrived at what is esteemed the full period of human life; in respect to which the patriarchs, Abraham, Isaac, David, and Job, are said to have died full of years, or days. See the same distinction made Isaiah 65:20.” No age or condition shall escape. And their houses shall be turned unto others, &c. — According to the threatening denounced by Moses, Deuteronomy 28:30.

JERUSALEM’S AND ISRAEL’S OVERTHROW, 9-15.

9. Baskets — Rather, tendrils. The figure is the gleaning of the vine, that no grapes may escape. The enemy will not be satisfied with one devastating campaign, but will repeat his inroad.

V. 13. Falsely-Heb. doing falsehood, as if that were their whole work, the proper sin of the priests and prophets, to deceive the people, and to flatter them by false visions.

Verses 13-15. For, from the least of them, &c. — Old and young, rich and poor, high and low, those of all ranks, professions, and employments; every one is given to covetousness — Greedy of filthy lucre; and this made them oppressive, for of that evil, as well as others, the love of money is the bitter root. Nay, and this hardened their hearts against the word of God and his prophets: they were the covetous Pharisees that derided Christ. From the prophet to the priest, every one dealeth falsely — Not only in speaking false things, but, as the Hebrew, rqv hv[, signifies, doing falsehood; acting a lie; that is, playing the hypocrite; keeping up an outward form, or appearance, of piety, and desiring to be accounted righteous, when, before God, they were abominably wicked. They have healed also the hurt, &c., slightly — Skinning over the wound, and never searching it to the bottom; applying lenitives, soothing speeches, when there was need of corrosives, or sharp reproofs, which might have brought them to a true sense of the danger of their condition: encouraging them in their sins, and carnal security, by promising them peace and safety when they were on the brink of ruin and destruction. So that the ministry of these priests and prophets, instead of proving a blessing, became a real curse to them. Were they ashamed, &c. — Nothing is a greater sign of an incorrigible temper than being past shame. Such the prophet tells us was the character of the generality of the Jews at this time: their hearts were so hardened that they were not at all ashamed, neither could they blush. Nay, it seems they even gloried in their wickedness, and openly confronted the convictions that should have humbled and brought them to repentance. This is thought by some to refer especially to the priests and prophets, who had soothed the people in their sins, with false hopes of peace, and yet were not ashamed of their deceit and treachery; no, not when the event disproved and gave the lie to their promises. Therefore shall they fall among them that fall — They shall have their portion with those whom they have deceived and destroyed.

Ver. 13. Every one is given to covetousness. The trumpet of jubilee had sounded indeed, but there was no land to be restored. The landed interest, taking advantage of poverty, and of all political changes, had wrested the lands of the poor into a perpetual possession. Woe to him that covets with an evil covetousness.

JERUSALEM’S AND ISRAEL’S OVERTHROW, 9-15.

9. Baskets — Rather, tendrils. The figure is the gleaning of the vine, that no grapes may escape. The enemy will not be satisfied with one devastating campaign, but will repeat his inroad.

V. 14. They have-This refers peculiarly to the prophets; making light of these threatenings, daubing over the misery and danger that was coming on the people, by persuading them, that it should not come, or if it did, it would be easily cured.

Verse 14. They have healed also the hurt of the daughter of my people slightly] Of the daughter is not in the text, and is here improperly added: it is, however, in some MSS.

Peace, peace] Ye shall have prosperity-when there was none, and when God had determined that there should be none. Here the prophets prophesied falsely; and the people continued in sin, being deceived by the priests and the prophets.

Verses 13-15. For, from the least of them, &c. — Old and young, rich and poor, high and low, those of all ranks, professions, and employments; every one is given to covetousness — Greedy of filthy lucre; and this made them oppressive, for of that evil, as well as others, the love of money is the bitter root. Nay, and this hardened their hearts against the word of God and his prophets: they were the covetous Pharisees that derided Christ. From the prophet to the priest, every one dealeth falsely — Not only in speaking false things, but, as the Hebrew, rqv hv[, signifies, doing falsehood; acting a lie; that is, playing the hypocrite; keeping up an outward form, or appearance, of piety, and desiring to be accounted righteous, when, before God, they were abominably wicked. They have healed also the hurt, &c., slightly — Skinning over the wound, and never searching it to the bottom; applying lenitives, soothing speeches, when there was need of corrosives, or sharp reproofs, which might have brought them to a true sense of the danger of their condition: encouraging them in their sins, and carnal security, by promising them peace and safety when they were on the brink of ruin and destruction. So that the ministry of these priests and prophets, instead of proving a blessing, became a real curse to them. Were they ashamed, &c. — Nothing is a greater sign of an incorrigible temper than being past shame. Such the prophet tells us was the character of the generality of the Jews at this time: their hearts were so hardened that they were not at all ashamed, neither could they blush. Nay, it seems they even gloried in their wickedness, and openly confronted the convictions that should have humbled and brought them to repentance. This is thought by some to refer especially to the priests and prophets, who had soothed the people in their sins, with false hopes of peace, and yet were not ashamed of their deceit and treachery; no, not when the event disproved and gave the lie to their promises. Therefore shall they fall among them that fall — They shall have their portion with those whom they have deceived and destroyed.

Ver. 14. They have healed also the hurt of my people slightly. They have closed the wound by promises of peace, before it had suppurated. Ostervald reproaches Drelincourt for having, in his consolations against the fears of death, consoled before he sanctified. Isaiah 48:8.

14. Healed… slightly — Alas! how has this ever been the universal tendency? The deep depravity is not uncovered. The healing is too often only in word and appearance, and not in reality.

V. 15. Committed-Both by encouraging the people, and joining with them in their idolatries.

Verses 13-15. For, from the least of them, &c. — Old and young, rich and poor, high and low, those of all ranks, professions, and employments; every one is given to covetousness — Greedy of filthy lucre; and this made them oppressive, for of that evil, as well as others, the love of money is the bitter root. Nay, and this hardened their hearts against the word of God and his prophets: they were the covetous Pharisees that derided Christ. From the prophet to the priest, every one dealeth falsely — Not only in speaking false things, but, as the Hebrew, rqv hv[, signifies, doing falsehood; acting a lie; that is, playing the hypocrite; keeping up an outward form, or appearance, of piety, and desiring to be accounted righteous, when, before God, they were abominably wicked. They have healed also the hurt, &c., slightly — Skinning over the wound, and never searching it to the bottom; applying lenitives, soothing speeches, when there was need of corrosives, or sharp reproofs, which might have brought them to a true sense of the danger of their condition: encouraging them in their sins, and carnal security, by promising them peace and safety when they were on the brink of ruin and destruction. So that the ministry of these priests and prophets, instead of proving a blessing, became a real curse to them. Were they ashamed, &c. — Nothing is a greater sign of an incorrigible temper than being past shame. Such the prophet tells us was the character of the generality of the Jews at this time: their hearts were so hardened that they were not at all ashamed, neither could they blush. Nay, it seems they even gloried in their wickedness, and openly confronted the convictions that should have humbled and brought them to repentance. This is thought by some to refer especially to the priests and prophets, who had soothed the people in their sins, with false hopes of peace, and yet were not ashamed of their deceit and treachery; no, not when the event disproved and gave the lie to their promises. Therefore shall they fall among them that fall — They shall have their portion with those whom they have deceived and destroyed.

15. The first sentence is not interrogative but declarative: “They are put to shame because they have done abomination, yet they take not shame to themselves,” etc.

JUSTIFICATION OF THEIR OVERTHROW IN THEIR STUBBORN RESISTANCE, 16-21.

V. 16. Stand-He now turns his speech to the people, and gives them counsel; by a metaphor taken from travellers, that being in doubt of their way, stand still, and consider, whether the direction they have received from some false guide, be right or not.

Verse 16. Thus saith the Lord, Stand ye in the ways, and see] Let us observe the metaphor. A traveller is going to a particular city; he comes to a place where the road divides into several paths, he is afraid of going astray; he stops short,—endeavours to find out the right path: he cannot fix his choice. At last he sees another traveller; he inquires of him, gets proper directions—proceeds on his journey—arrives at the desired place—and reposes after his fatigue. There is an excellent sermon on these words in the works of our first poet, Geoffrey Chaucer; it is among the Canterbury Tales, and is called Chaucer’s Tale. The text, I find, was read by him as it appears in my old MS. Bible:—Standith upon weies and seeth, and asketh of the olde pathes; What is the good weie? and goth in it, and gee schul fynden refresching to your soulis. The soul needs rest; it can only find this by walking in the good way. The good way is that which has been trodden by the saints from the beginning: it is the old way, the way of faith and holiness. BELIEVE, LOVE, OBEY; be holy, and be happy. This is the way; let us inquire for it, and walk in it. But these bad people said, We will not walk in it. Then they took another way, walked over the precipice, and fell into the bottomless pit; where, instead of rest, they find—

————— a fiery deluge, fed

With ever-burning sulphur, unconsumed.

Verses 16, 17. Stand ye in the ways, &c. — He now turns his speech to the people, and gives them counsel; by a metaphor taken from travellers, who, being in doubt of their way, stand still, and consider, whether the direction, which they have received from some false guide, be right or not. Ask for the old paths — Inquire in what way the patriarchs, the judges, the kings, and prophets of former times walked, and imitate their practices. And ye shall find rest for your souls — You will find peace with God, will be safe under his protection, and in consequence thereof will have comfort and satisfaction in your own minds. See Matthew 11:28, 29. But they said, We will not walk therein — If they did not say so in express words, yet such was the language of their actions: though the prophets had directed them into the right way, and though they knew others had experienced it to be so, yet they would not be persuaded to walk in it, but deliberately refused the blessings offered them. Also I set watchmen over you — I gave you prophets, as so many watchmen, to warn you of the evils that threatened you. And they faithfully discharged their duty, admonishing you of your sins, and giving you faithful warning of the judgments they would bring upon you; saying, Hearken to the sound of the trumpet — That is, to the warning given you of approaching danger. It was customary, in those days and countries, to have continually watchmen placed on high towers, or on hills, who observed the country all round, to prevent any sudden hostile invasion, by giving early notice of any appearance thereof by sound of trumpet. “So the prophets, who were the observators of the manners of the people, and who had early notice from God what evils were coming, unless prevented by repentance and amendment of life, are called watchmen.”

Ver. 16. Stand ye in the ways and see. Men who seek the truth must subdue evil propensities, and use the means of grace. They must ask of God in prayer, and of good men who have long walked in the ways of the Lord. They are encouraged to do so with the promises of peace of conscience, and repose in their country. Solomon, in his Ecclesiastes, after giving us the systems of the epicure, the stoick, the disgusted courtier, and the fool, concludes by saying, “fear God and keep his commandments.” The enquirer after truth should ask how the holy patriarchs walked, before and after the flood; and next how the apostates lived, after the pride of Babel. What was their character when they radiated from Asia as from a common centre; when they built strong cities for fear of their neighbours, as in Sodom, in Canaan, and in other places. We have their portrait drawn by St. Paul. Romans 1:20-32. Their passions made them like a troubled sea, in all the restless movements of strife and war.

16. Ask for the old paths — The one remedy for all apostasy — call back the old times. In what path did your holy and heroic fathers walk? Go back where the ways meet, and again enter those everlasting paths.

V. 17. Trumpet-The voice of his prophet, intimating his loud crying upon the account of eminent danger.

Verse 17. I set watchmen] I have sent prophets to warn you.

Verses 16, 17. Stand ye in the ways, &c. — He now turns his speech to the people, and gives them counsel; by a metaphor taken from travellers, who, being in doubt of their way, stand still, and consider, whether the direction, which they have received from some false guide, be right or not. Ask for the old paths — Inquire in what way the patriarchs, the judges, the kings, and prophets of former times walked, and imitate their practices. And ye shall find rest for your souls — You will find peace with God, will be safe under his protection, and in consequence thereof will have comfort and satisfaction in your own minds. See Matthew 11:28, 29. But they said, We will not walk therein — If they did not say so in express words, yet such was the language of their actions: though the prophets had directed them into the right way, and though they knew others had experienced it to be so, yet they would not be persuaded to walk in it, but deliberately refused the blessings offered them. Also I set watchmen over you — I gave you prophets, as so many watchmen, to warn you of the evils that threatened you. And they faithfully discharged their duty, admonishing you of your sins, and giving you faithful warning of the judgments they would bring upon you; saying, Hearken to the sound of the trumpet — That is, to the warning given you of approaching danger. It was customary, in those days and countries, to have continually watchmen placed on high towers, or on hills, who observed the country all round, to prevent any sudden hostile invasion, by giving early notice of any appearance thereof by sound of trumpet. “So the prophets, who were the observators of the manners of the people, and who had early notice from God what evils were coming, unless prevented by repentance and amendment of life, are called watchmen.”

Ver. 17. I have set watchmen over you, as in Isaiah 58. l; and a succession of prophets who have sounded the alarm against the reigning vices of their age. Ezekiel 3:17. The blame lay at their own door. Hosea 9:13.

V. 18. Nations-He calls upon the nations round about to be spectators of his severity against Judah. What-The greatness of their punishment, as the effect of the greatness of their sins.

Verses 18, 19. Therefore hear, ye nations — The very heathen are called upon to take notice of these threatenings and denunciations of God’s wrath against the Jews, lest they should think that the calamities which were soon to fall upon that people had happened by chance, and not by the appointment of that God whom they had dishonoured and refused to obey; and know, O congregation — Of Israel, namely, the general assembly of the people at Jerusalem; what is among them — Rather, what I have decreed against them. God would have all the world to know that the judgments which were coming on the Jews had been foretold by him, and inflicted for the punishment of their sins. Hear, O earth — God’s people, meant, it seems, by the word congregation, in the former clause; and the heathen nations are justly equivalent to the earth. Behold, I will bring evil upon this people — The Chaldean army, with all the direful effect of it; even the fruit of their thoughts — They may thank themselves for what is coming upon them, being the fruit of their contrivances and sinful imaginations. As they have sown, so shall they reap. They thought to strengthen themselves by their alliances with foreigners, which they formed independent of me, and in opposition to my express prohibition, and by having recourse to various species of idolatry, and other superstitions; and these very things will bring ruin upon them.

18, 19. God makes appeal to three witnesses — the nations, the congregation, the earth. As, his own people had turned away alike from his commands and entreaties, he now calls upon the “nations.” The word “congregation” is here used in a universal sense, but one of great impressiveness and solemnity. Instead of confining the term, as is most common, to the assembly of the faithful, God now applies it to the totality of the heathen world. He speaks as the God of the universe to all the men who dwell upon the face of the earth, and justifies his ways with his own people by an appeal to the universal conscience. And finally, as the climax of this appeal, “earth” is mentioned as embracing not only the men who now live, but all who have lived or shall live.

Verses 18, 19. Therefore hear, ye nations — The very heathen are called upon to take notice of these threatenings and denunciations of God’s wrath against the Jews, lest they should think that the calamities which were soon to fall upon that people had happened by chance, and not by the appointment of that God whom they had dishonoured and refused to obey; and know, O congregation — Of Israel, namely, the general assembly of the people at Jerusalem; what is among them — Rather, what I have decreed against them. God would have all the world to know that the judgments which were coming on the Jews had been foretold by him, and inflicted for the punishment of their sins. Hear, O earth — God’s people, meant, it seems, by the word congregation, in the former clause; and the heathen nations are justly equivalent to the earth. Behold, I will bring evil upon this people — The Chaldean army, with all the direful effect of it; even the fruit of their thoughts — They may thank themselves for what is coming upon them, being the fruit of their contrivances and sinful imaginations. As they have sown, so shall they reap. They thought to strengthen themselves by their alliances with foreigners, which they formed independent of me, and in opposition to my express prohibition, and by having recourse to various species of idolatry, and other superstitions; and these very things will bring ruin upon them.

18, 19. God makes appeal to three witnesses — the nations, the congregation, the earth. As, his own people had turned away alike from his commands and entreaties, he now calls upon the “nations.” The word “congregation” is here used in a universal sense, but one of great impressiveness and solemnity. Instead of confining the term, as is most common, to the assembly of the faithful, God now applies it to the totality of the heathen world. He speaks as the God of the universe to all the men who dwell upon the face of the earth, and justifies his ways with his own people by an appeal to the universal conscience. And finally, as the climax of this appeal, “earth” is mentioned as embracing not only the men who now live, but all who have lived or shall live.

V. 20. Sheba-A country in Arabia Faelix, to which country frankincense was peculiar. The sweet cane-The same that is mentioned as an ingredient in the holy oil, Exodus 30:23. To what purpose art thou at this trouble and charge to fetch these ingredients for thy incense.

Verse 20. Incense frown Sheba] Sheba was in Arabia, famous for the best incense. It was situated towards the southern extremity of the peninsula of Arabia; and was, in respect of Judea, a far country.

And the sweet cane from a far country] The calamus aromaticus, which, when dried and pulverized, yields a very fine aromatic smell; see on Isaiah 43:24. This was employed in making the holy anointing oil. See Exodus 30:23.

Verse 20. To what purpose — incense from Sheba? — Sheba was a part of Arabia Felix, and famous for its spices and perfumes, Isaiah 9:6. Here the prophet reproves the hypocrisy of the Jews, who sought to cover their inward corruption by the external shows of religion; which the prophets often declare to be of no value, when they do not proceed from a devout mind. See Jeremiah 7:21, 22; Isaiah 1:11. And the sweet cane from a far country — Respecting which, see on Isaiah 43:24. A far country seems equivalent with Sheba before mentioned, whose queen is said, Matthew 12:42, to have come from the uttermost parts of the earth, namely, from the southern extremity of the peninsula of Arabia, which, with respect to Judea, was a far country, and at the extreme parts of the earth, or bordering upon the ocean on the south.

Ver. 20. To what purpose cometh—incense from Sheba? Sheba formed part of Arabia Felix, and was celebrated for its incense and perfumes. See on Isaiah 1:13. The incense of worshippers in their sins is an abomination to the Lord. The sweet cane, the calamus aromaticus, is an ingredient often used in perfumes. Exodus 30:23.

20. To what purpose, etc — “It is remarkable that this rejection of ritual observances is made by the two prophets (Isaiah and Jeremiah) who chiefly assisted the two pious kings (Hezekiah and Josiah) in restoring the temple service. God rejects not the ceremonial service, but the substitution of it for personal holiness and morality. If it be the expression of love and piety present in the heart, it is the beauty of holiness; if it take the place of love and duty, it is an abomination.” — DEAN SMITH, in loc.

V. 21. I will say-I will suffer such things to be laid in their way, as shall be the occasion of their destruction. The neighbour-Men of all sorts and conditions.

Verses 21-26. Behold, I will lay stumbling-blocks before this people — I will suffer such things to be laid in their way as shall be the occasion of their destruction. Or, I will bring calamities upon them, by which they shall fall. The neighbour and his friend shall perish — Men of all sorts and conditions. Behold, a people cometh, &c. — The Chaldeans are here again described, as in Jeremiah 5:15; a distant nation, violent, cruel, armed with bows and spears, and well mounted. A great nation from the sides of the earth — Or rather, from the coasts, ends, or extremities of the earth, as Dr. Waterland reads it. Their voice roareth like the sea — The shouts of hostile armies are fitly compared to the waves of the sea, which dash upon the shores with a great noise. And they ride upon horses — Of which there was a great scarcity in Judea, which was one reason that induced the Jews to enter into alliances with Egypt, that they might be furnished with horses from thence. We have heard the fame thereof — The prophet personates the people, and describes the very great consternation which Judah and Jerusalem should be in, upon the approach of this formidable enemy. Our hands wax feeble — We have no heart to make any resistance; anguish hath taken hold of us — We are in an extremity of pain, like that of a woman in travail. Go not forth into the fields, &c. — Thus he expresses the great danger that would be everywhere. O daughter of my people, &c. — Here the prophet calls upon them to lament the desolations that were coming upon them; as if he had said, Hear thy God calling thee to weeping and mourning, and answer his call. Gird thee with sackcloth — Not only put on sackcloth for a day, but gird it on thee to be worn constantly. Wallow thyself in ashes — Lie down among them; use all the tokens of the deepest mourning, and most bitter lamentation; and that not forced, and for show, but with the greatest sincerity, as parents mourn for an only son, and think themselves comfortless because they are childless. The expression, as for an only son, was proverbial among the Jews, to denote the greatest grief. For the spoiler shall suddenly come upon us — Though he is not come yet, he is coming; the decree is gone forth, let us therefore meet the execution of it with a suitable sadness.

21. I will lay stumblingblocks — God does this in two ways, neither of which is any impeachment of his holiness. First, by the general action of moral law by which sin reacts upon the nature of the sinner; and, second, by outward visitations in the realm of physical nature or human society. To these last there is here special reference.

V. 22. Behold-God shall stir up the Chaldeans like a great storm. The sides-The uttermost parts of the Babylonian territories.

Verses 21-26. Behold, I will lay stumbling-blocks before this people — I will suffer such things to be laid in their way as shall be the occasion of their destruction. Or, I will bring calamities upon them, by which they shall fall. The neighbour and his friend shall perish — Men of all sorts and conditions. Behold, a people cometh, &c. — The Chaldeans are here again described, as in Jeremiah 5:15; a distant nation, violent, cruel, armed with bows and spears, and well mounted. A great nation from the sides of the earth — Or rather, from the coasts, ends, or extremities of the earth, as Dr. Waterland reads it. Their voice roareth like the sea — The shouts of hostile armies are fitly compared to the waves of the sea, which dash upon the shores with a great noise. And they ride upon horses — Of which there was a great scarcity in Judea, which was one reason that induced the Jews to enter into alliances with Egypt, that they might be furnished with horses from thence. We have heard the fame thereof — The prophet personates the people, and describes the very great consternation which Judah and Jerusalem should be in, upon the approach of this formidable enemy. Our hands wax feeble — We have no heart to make any resistance; anguish hath taken hold of us — We are in an extremity of pain, like that of a woman in travail. Go not forth into the fields, &c. — Thus he expresses the great danger that would be everywhere. O daughter of my people, &c. — Here the prophet calls upon them to lament the desolations that were coming upon them; as if he had said, Hear thy God calling thee to weeping and mourning, and answer his call. Gird thee with sackcloth — Not only put on sackcloth for a day, but gird it on thee to be worn constantly. Wallow thyself in ashes — Lie down among them; use all the tokens of the deepest mourning, and most bitter lamentation; and that not forced, and for show, but with the greatest sincerity, as parents mourn for an only son, and think themselves comfortless because they are childless. The expression, as for an only son, was proverbial among the Jews, to denote the greatest grief. For the spoiler shall suddenly come upon us — Though he is not come yet, he is coming; the decree is gone forth, let us therefore meet the execution of it with a suitable sadness.

GREATNESS OF THE CALAMITY, 22-30.

22. The north country — Babylonia. Sides of the earth — Rather, ends; most distant regions. As the enemy comes from these, so the captivity will be to these. (Jeremiah 31:8.)

Verse 23. They shall lay hold on bow and spear] Still pointing out the Chaldeans: or according to Dahler, the Scythians, who had before their invasion of Palestine overrun many parts of Asia, and had spread consternation wherever their name was heard.

Verses 21-26. Behold, I will lay stumbling-blocks before this people — I will suffer such things to be laid in their way as shall be the occasion of their destruction. Or, I will bring calamities upon them, by which they shall fall. The neighbour and his friend shall perish — Men of all sorts and conditions. Behold, a people cometh, &c. — The Chaldeans are here again described, as in Jeremiah 5:15; a distant nation, violent, cruel, armed with bows and spears, and well mounted. A great nation from the sides of the earth — Or rather, from the coasts, ends, or extremities of the earth, as Dr. Waterland reads it. Their voice roareth like the sea — The shouts of hostile armies are fitly compared to the waves of the sea, which dash upon the shores with a great noise. And they ride upon horses — Of which there was a great scarcity in Judea, which was one reason that induced the Jews to enter into alliances with Egypt, that they might be furnished with horses from thence. We have heard the fame thereof — The prophet personates the people, and describes the very great consternation which Judah and Jerusalem should be in, upon the approach of this formidable enemy. Our hands wax feeble — We have no heart to make any resistance; anguish hath taken hold of us — We are in an extremity of pain, like that of a woman in travail. Go not forth into the fields, &c. — Thus he expresses the great danger that would be everywhere. O daughter of my people, &c. — Here the prophet calls upon them to lament the desolations that were coming upon them; as if he had said, Hear thy God calling thee to weeping and mourning, and answer his call. Gird thee with sackcloth — Not only put on sackcloth for a day, but gird it on thee to be worn constantly. Wallow thyself in ashes — Lie down among them; use all the tokens of the deepest mourning, and most bitter lamentation; and that not forced, and for show, but with the greatest sincerity, as parents mourn for an only son, and think themselves comfortless because they are childless. The expression, as for an only son, was proverbial among the Jews, to denote the greatest grief. For the spoiler shall suddenly come upon us — Though he is not come yet, he is coming; the decree is gone forth, let us therefore meet the execution of it with a suitable sadness.

23. Spear — Rather, javelin. These bows and javelins are abundantly illustrated in the Assyrian monuments. And these monuments fully justify the epithet cruel, as applied to these peoples.

V. 24. We-The prophet personates the peoples affections.

Verses 21-26. Behold, I will lay stumbling-blocks before this people — I will suffer such things to be laid in their way as shall be the occasion of their destruction. Or, I will bring calamities upon them, by which they shall fall. The neighbour and his friend shall perish — Men of all sorts and conditions. Behold, a people cometh, &c. — The Chaldeans are here again described, as in Jeremiah 5:15; a distant nation, violent, cruel, armed with bows and spears, and well mounted. A great nation from the sides of the earth — Or rather, from the coasts, ends, or extremities of the earth, as Dr. Waterland reads it. Their voice roareth like the sea — The shouts of hostile armies are fitly compared to the waves of the sea, which dash upon the shores with a great noise. And they ride upon horses — Of which there was a great scarcity in Judea, which was one reason that induced the Jews to enter into alliances with Egypt, that they might be furnished with horses from thence. We have heard the fame thereof — The prophet personates the people, and describes the very great consternation which Judah and Jerusalem should be in, upon the approach of this formidable enemy. Our hands wax feeble — We have no heart to make any resistance; anguish hath taken hold of us — We are in an extremity of pain, like that of a woman in travail. Go not forth into the fields, &c. — Thus he expresses the great danger that would be everywhere. O daughter of my people, &c. — Here the prophet calls upon them to lament the desolations that were coming upon them; as if he had said, Hear thy God calling thee to weeping and mourning, and answer his call. Gird thee with sackcloth — Not only put on sackcloth for a day, but gird it on thee to be worn constantly. Wallow thyself in ashes — Lie down among them; use all the tokens of the deepest mourning, and most bitter lamentation; and that not forced, and for show, but with the greatest sincerity, as parents mourn for an only son, and think themselves comfortless because they are childless. The expression, as for an only son, was proverbial among the Jews, to denote the greatest grief. For the spoiler shall suddenly come upon us — Though he is not come yet, he is coming; the decree is gone forth, let us therefore meet the execution of it with a suitable sadness.

GREATNESS OF THE CALAMITY, 22-30.

22. The north country — Babylonia. Sides of the earth — Rather, ends; most distant regions. As the enemy comes from these, so the captivity will be to these. (Jeremiah 31:8.)

V. 25. Go not forth-Expressing the great danger that there would be everywhere.

Verses 21-26. Behold, I will lay stumbling-blocks before this people — I will suffer such things to be laid in their way as shall be the occasion of their destruction. Or, I will bring calamities upon them, by which they shall fall. The neighbour and his friend shall perish — Men of all sorts and conditions. Behold, a people cometh, &c. — The Chaldeans are here again described, as in Jeremiah 5:15; a distant nation, violent, cruel, armed with bows and spears, and well mounted. A great nation from the sides of the earth — Or rather, from the coasts, ends, or extremities of the earth, as Dr. Waterland reads it. Their voice roareth like the sea — The shouts of hostile armies are fitly compared to the waves of the sea, which dash upon the shores with a great noise. And they ride upon horses — Of which there was a great scarcity in Judea, which was one reason that induced the Jews to enter into alliances with Egypt, that they might be furnished with horses from thence. We have heard the fame thereof — The prophet personates the people, and describes the very great consternation which Judah and Jerusalem should be in, upon the approach of this formidable enemy. Our hands wax feeble — We have no heart to make any resistance; anguish hath taken hold of us — We are in an extremity of pain, like that of a woman in travail. Go not forth into the fields, &c. — Thus he expresses the great danger that would be everywhere. O daughter of my people, &c. — Here the prophet calls upon them to lament the desolations that were coming upon them; as if he had said, Hear thy God calling thee to weeping and mourning, and answer his call. Gird thee with sackcloth — Not only put on sackcloth for a day, but gird it on thee to be worn constantly. Wallow thyself in ashes — Lie down among them; use all the tokens of the deepest mourning, and most bitter lamentation; and that not forced, and for show, but with the greatest sincerity, as parents mourn for an only son, and think themselves comfortless because they are childless. The expression, as for an only son, was proverbial among the Jews, to denote the greatest grief. For the spoiler shall suddenly come upon us — Though he is not come yet, he is coming; the decree is gone forth, let us therefore meet the execution of it with a suitable sadness.

GREATNESS OF THE CALAMITY, 22-30.

22. The north country — Babylonia. Sides of the earth — Rather, ends; most distant regions. As the enemy comes from these, so the captivity will be to these. (Jeremiah 31:8.)

V. 26. Gird thee-The prophet calls upon them to mourn in the deepest manner.

Verses 21-26. Behold, I will lay stumbling-blocks before this people — I will suffer such things to be laid in their way as shall be the occasion of their destruction. Or, I will bring calamities upon them, by which they shall fall. The neighbour and his friend shall perish — Men of all sorts and conditions. Behold, a people cometh, &c. — The Chaldeans are here again described, as in Jeremiah 5:15; a distant nation, violent, cruel, armed with bows and spears, and well mounted. A great nation from the sides of the earth — Or rather, from the coasts, ends, or extremities of the earth, as Dr. Waterland reads it. Their voice roareth like the sea — The shouts of hostile armies are fitly compared to the waves of the sea, which dash upon the shores with a great noise. And they ride upon horses — Of which there was a great scarcity in Judea, which was one reason that induced the Jews to enter into alliances with Egypt, that they might be furnished with horses from thence. We have heard the fame thereof — The prophet personates the people, and describes the very great consternation which Judah and Jerusalem should be in, upon the approach of this formidable enemy. Our hands wax feeble — We have no heart to make any resistance; anguish hath taken hold of us — We are in an extremity of pain, like that of a woman in travail. Go not forth into the fields, &c. — Thus he expresses the great danger that would be everywhere. O daughter of my people, &c. — Here the prophet calls upon them to lament the desolations that were coming upon them; as if he had said, Hear thy God calling thee to weeping and mourning, and answer his call. Gird thee with sackcloth — Not only put on sackcloth for a day, but gird it on thee to be worn constantly. Wallow thyself in ashes — Lie down among them; use all the tokens of the deepest mourning, and most bitter lamentation; and that not forced, and for show, but with the greatest sincerity, as parents mourn for an only son, and think themselves comfortless because they are childless. The expression, as for an only son, was proverbial among the Jews, to denote the greatest grief. For the spoiler shall suddenly come upon us — Though he is not come yet, he is coming; the decree is gone forth, let us therefore meet the execution of it with a suitable sadness.

26. Wallow thyself in ashes — Rather, Besprinkle with ashes, as an expression of abandonment to sorrow. There is cause for mourning as for an only son. The destruction is utter.

V. 27. I have set thee-Here God speaks by way of encouragement to the prophet, and tells him, he had made him a fortified tower, that he might be safe, notwithstanding all the attempts against him. And try-As refiners do metals; hereby be is encouraged to reprove them more freely, God will give him prudence to see what is amiss, and undauntedness to oppose it.

Verse 27. I have set thee for a tower and a fortress] Dr. Blayney translates, I have appointed thee to make an assay among my people. The words refer to the office of an assayer of silver and gold; and the manner of assaying here intended is by the cupel, a flat broad iron ring filled with the ashes of burnt bones. To separate the alloy from the silver they add a portion of lead; and when all is fused together, and brought into a state of ebullition, the cupel absorbs the lead, and with it the dross or alloy, and the silver is left pure and motionless on the top of the cupel. The people are here represented under the notion of alloyed silver. They are full of impurities; and they are put into the hands of the prophet, the assayer, to be purified. The bellows are placed, the fire is lighted up, but all to no purpose: so intensely commixed is the alloy with the silver, that it cannot be separated. The nozzle of the bellows is even melted with the intensity of the fire used to effect the refinement; and the lead is carried off by the action of the heat; and the assayer melteth in vain, for the alloy still continues in union with the metal. The assayer gives up the process,—will not institute one more expensive or tedious-pronounces the mass unfit to be coined, and denominates it reprobate silver, Jeremiah 6:30. Thus, the evil habits and dispositions of the Israelites were so ingrained that they would not yield to either the ordinary or extraordinary means of salvation. God pronounces them reprobate silver,—not sterling,—full of alloy;— having neither the image nor the superscription of the Great King either on their hearts or on their conduct. Thus he gave them up as incorrigible, and their adversaries prevailed against them. This should be a warning to other nations, and indeed to the Christian Church; for if God did not spare the natural branches, neither will he spare these.

JEREMIAH

Verse 27. I have set thee for a tower, &c. — According to this reading, God speaks here by way of encouragement to the prophet, and tells him he had made him a fortified tower, that he might be safe, notwithstanding all the attempts of the wicked against him. But Lowth, with some others, thinks that “the sense would be plainer if the words were translated thus: I have set thee (in) a watch-tower, and (in) a fortress;” that is, God tells the prophet that he hath placed him as a watchman in a high tower, or fortress, to take an account of the people’s behaviour, and to warn them accordingly. That thou mayest know and try their way — That is, their actions and manners, and how they stand affected toward God and his word; that thou mayest bring their whole conduct under thy strict observation and scrutiny, as refiners do metals. Hereby the prophet is encouraged to reprove them more freely, and with authority, because God promises to defend him from injury, and would give him prudence to see what was amiss, and undauntedness to oppose it. It may be proper to observe here, that this latter clause of the verse favours the sense in which the LXX. and the Vulgate have taken the preceding clause. They render the word ˆwjb, which we translate a tower, dokimasthn, probatorem, a prover, or trier, which Blaney interprets thus: “I have appointed thee the office of an assay-master among my people, as to the gold thereof; that is, to try what is in them of genuine worth and excellence, which, like pure gold, will stand the utmost test.” Dr. Dodd considers the passage in the same light, observing, “The prophet in these verses evidently takes his ideas from metals, and the trial of them; and the verbs in the latter clause of this verse, referring to such trial, manifestly require something corresponding in the preceding part. But what has a tower and fortress to do with the trying of metals? In this view the reader will agree with me, that the passage is rendered much more properly in some of the versions, and indeed more agreeably to the Hebrew, I have given, or established, thee as a strong prover, or trier of metals among my people that thou mightest know, &c.”

27. A tower and a fortress — The rendering here is clearly indefensible. The word rendered “tower” is an active verbal noun from a root which means “to inspect closely,” and may perhaps be best rendered as tester or trier — that is, of metals. The word rendered “fortress” is more doubtful. Some (Gesenius, Keil, Noyes) accept this sense, and translate, “For a trier have I set thee among my people as a strong tower. Others (as Furst and Nagelsbach) take the word in the sense of ore. There is no other example of this sense for this word in the Old Testament, but it comes legitimately from the root-meaning, namely, to cut off, hence that which is cut off — the ore. The rendering then would be, “I have set thee among my people as a tester of ore,” or, more expressly, after Nagelsbach, “I have set thee as a trier among my people — the ore.”

Verses 28, 29. They are all grievous revolters — Obstinate and refractory; walking with slanders — Making it their business to detract from thee and the other prophets. Blaney translates the clause, They are all of them the dross of revolters, passing with a fraudulent currency; an interpretation for which he assigns plausible reasons. They are brass and iron — They have basely degenerated. It appears, upon trial, that they have nothing in them of the purity of silver or gold, but their impudence resembles brass, and their obstinacy iron. They are all corrupters — Hebrew, µytyjvm, corrupting, or adulterating; or, as Blaney renders it, instruments of adulteration, alluding to brass and iron, or any base metals, being used to adulterate the pure silver. The bellows are burned, &c. — All methods to purify and amend them are ineffectual. All the expressions to the end of the chapter are metaphorical. The lead is consumed of the fire — Before the use of quicksilver was known, the refiners used lead to separate the silver from the other substances mixed with it. Thus Pliny, Nat. Hist., lib. 31. sec. 31, “Excoqui (argentum) non potest, nisi cum plumbo nigro, aut cum vena plumbi.” The founder melteth in vain — Or, as Houbigant reads it, heapeth up fire in vain. For the wicked are not plucked away — Or rather, The dross of iniquity is not purged away. The word µy[r, meaning here, it seems, the base ingredients among the metals; that is, the bad principles and habits, which prevailed so much, and adhered so closely, that all endeavours and pains used to purge them away and get clear of them proved ineffectual; so that, as it follows in the next verse, nothing remained but to throw them aside, as metal disallowed, and cried down by authority; counterfeiting silver, but not capable of being brought to the sterling standard. See Blaney. In other words: As base money is refused by every one, because it cannot bear the touchstone; so should these hypocrites and evil-doers be rejected both by God and man.

Ver. 28. They are brass and iron. Their impudence resembles brass, and their obstinacy iron. GROTIUS.

28. The reasons: The people are revolters, walking with slanders,… brass and iron (ignoble)… corrupters.

V. 29. The bellows-The prophet prosecutes his metaphor taken from refining of metals, intimating, that the prophets had spent their breath to no purpose, and their strength was consumed by their labour. The lead-The judgments which were heavy, as lead upon them, are all wasted, and do no good. In vain-Let the artist use his greatest skill and industry, yet is it all in vain.

Verses 28, 29. They are all grievous revolters — Obstinate and refractory; walking with slanders — Making it their business to detract from thee and the other prophets. Blaney translates the clause, They are all of them the dross of revolters, passing with a fraudulent currency; an interpretation for which he assigns plausible reasons. They are brass and iron — They have basely degenerated. It appears, upon trial, that they have nothing in them of the purity of silver or gold, but their impudence resembles brass, and their obstinacy iron. They are all corrupters — Hebrew, µytyjvm, corrupting, or adulterating; or, as Blaney renders it, instruments of adulteration, alluding to brass and iron, or any base metals, being used to adulterate the pure silver. The bellows are burned, &c. — All methods to purify and amend them are ineffectual. All the expressions to the end of the chapter are metaphorical. The lead is consumed of the fire — Before the use of quicksilver was known, the refiners used lead to separate the silver from the other substances mixed with it. Thus Pliny, Nat. Hist., lib. 31. sec. 31, “Excoqui (argentum) non potest, nisi cum plumbo nigro, aut cum vena plumbi.” The founder melteth in vain — Or, as Houbigant reads it, heapeth up fire in vain. For the wicked are not plucked away — Or rather, The dross of iniquity is not purged away. The word µy[r, meaning here, it seems, the base ingredients among the metals; that is, the bad principles and habits, which prevailed so much, and adhered so closely, that all endeavours and pains used to purge them away and get clear of them proved ineffectual; so that, as it follows in the next verse, nothing remained but to throw them aside, as metal disallowed, and cried down by authority; counterfeiting silver, but not capable of being brought to the sterling standard. See Blaney. In other words: As base money is refused by every one, because it cannot bear the touchstone; so should these hypocrites and evil-doers be rejected both by God and man.

Ver. 29. The bellows are burnt, the lead is consumed of the fire. Not so indeed; the lead subsides by its superior gravity. Blaney relieves us a little here: “the lead is entirely spent.” If the ancients used lead in refining silver, the resources might be exhausted, as all arguments had failed in reforming Jerusalem. The difficulty yet remains. As the Hebrews had no word for quicksilver, but use trp[ ipereth both for lead and quicksilver, which their merchants brought from Spain, Ezekiel 27:12, there can be no doubt but quicksilver is understood. It is contained in the ores of cinnabar, which abound in Spain, and is largely exported to refine the silver in Mexico. And as quicksilver readily combines with silver, and is evaporated in the fire, Jeremiah is correct in saying that the lead, that is, the quicksilver, is consumed in the fire. In our chemical laboratories, the fumes of quicksilver can be collected by a retort submerged in water.

29. The lead is consumed, etc. — There is an uncertainty here as to the original text, and this has given rise to various renderings. That of the Authorized Version expresses the sense that the process is continued until the very lead used as a flux is consumed, and yet no silver is found. Keil translates, “Burned are the bellows by the fire; at an end is the lead; in vain they melt and melt; and wicked ones are not separated.” Nagelsbach, “The bellows glows; out of its fire comes — lead! in vain one melts and melts; the base are not separated.” Of these the translation of Keil is to be preferred, though, in one place, it overrides the Masoretic accents, and, in another, breaks up one word of the Kethib into two.

V. 30. Refuse-Such as will be rejected in payments.

GREATNESS OF THE CALAMITY, 22-30.

22. The north country — Babylonia. Sides of the earth — Rather, ends; most distant regions. As the enemy comes from these, so the captivity will be to these. (Jeremiah 31:8.)