<hi type="bold">16. Noph ... Tahapanes--</hi>Memphis, capital of Lower Egypt, on the west bank of the Nile, near the pyramids of Gizeh, opposite the site of modern Cairo. Daphne, on the Tanitic branch of the Nile, near Pelusium, on the frontier of Egypt towards Palestine. <reference osisRef="Isa.30.4">Is 30:4</reference> contracts it, Hanes. These two cities, one the capital, the other that with which the Jews came most in contact, stand for the whole of Egypt. Tahapanes takes its name from a goddess, Tphnet [Champollion]. Memphis is from Man-nofri, "the abode of good men"; written in Hebrew, Moph (<reference osisRef="Hos.9.6">Ho 9:6</reference>), or Noph. The reference is to the coming invasion of Judah by Pharaoh-necho of Egypt, on his return from the Euphrates, when he deposed Jehoahaz and levied a heavy tribute on the land (<reference osisRef="2Kgs.23.33-2Kgs.23.35">2Ki 23:33-35</reference>). Josiah's death in battle with the same Pharaoh is probably included (<reference osisRef="2Kgs.23.29">2Ki 23:29</reference>, <reference osisRef="2Kgs.23.30">30</reference>).

<hi type="bold">have broken--</hi>rather, shall feed down the crown, &c., that is, affect with the greatest ignominy, such as baldness was regarded in the East (<reference osisRef="Jer.48.37">Jr 48:37</reference>; <reference osisRef="2Kgs.2.23">2Ki 2:23</reference>). Instead of "also," translate, "even" the Egyptians, in whom thou dost trust, shall miserably disappoint thy expectation [Maurer]. Jehoiakim was twice leagued with them (<reference osisRef="2Kgs.23.34">2Ki 23:34</reference>, <reference osisRef="2Kgs.23.35">35</reference>): when he received the crown from them, and when he revolted from Nebuchadnezzar (<reference osisRef="2Kgs.24.1">2Ki 24:1</reference>, 2, 7). The Chaldeans, having become masters of Asia, threatened Egypt. Judea, situated between the contending powers, was thus exposed to the inroads of the one or other of the hostile armies; and unfortunately, except in Josiah's reign, took side with Egypt, contrary to God's warnings.

16. Noph... Tahapanes-- Memphis, capital of Lower Egypt, on the west bank of the Nile, near the pyramids of Gizeh, opposite the site of modern Cairo. Daphne, on the Tanitic branch of the Nile, near Pelusium, on the frontier of Egypt towards Palestine. Is 30:4 contracts it, Hanes. These two cities, one the capital, the other that with which the Jews came most in contact, stand for the whole of Egypt. Tahapanes takes its name from a goddess, Tphnet [Champollion]. Memphis is from Man-nofri, "the abode of good men"; written in Hebrew, Moph (Ho 9:6), or Noph. The reference is to the coming invasion of Judah by Pharaoh-necho of Egypt, on his return from the Euphrates, when he deposed Jehoahaz and levied a heavy tribute on the land (2Ki 23:33-35). Josiah's death in battle with the same Pharaoh is probably included (2Ki 23:29, 30). have broken-- rather, shall feed down the crown, &c., that is, affect with the greatest ignominy, such as baldness was regarded in the East (Jr 48:37; 2Ki 2:23). Instead of "also," translate, "even" the Egyptians, in whom thou dost trust, shall miserably disappoint thy expectation [Maurer]. Jehoiakim was twice leagued with them (2Ki 23:34, 35): when he received the crown from them, and when he revolted from Nebuchadnezzar (2Ki 24:1, 2, 7). The Chaldeans, having become masters of Asia, threatened Egypt. Judea, situated between the contending powers, was thus exposed to the inroads of the one or other of the hostile armies; and unfortunately, except in Josiah's reign, took side with Egypt, contrary to God's warnings.


17. Literally, "Has not thy forsaking the Lord ... procured this (calamity) to thee?" So the Septuagint: the Masoretic accents make "this" the subject of the verb, leaving the object to be understood. "Has not this procured (it, that is, the impending calamity) unto thee, that hast forsaken?" &c. (<reference osisRef="Jer.4.18">Jr 4:18</reference>).

<hi type="bold">led--</hi>(<reference osisRef="Deut.32.10">De 32:10</reference>).

<hi type="bold">the way--</hi>The article expresses the right way, the way of the Lord: namely, the moral training which they enjoyed in the Mosaic covenant.

17. Literally, "Has not thy forsaking the Lord... procured this (calamity) to thee?" So the Septuagint: the Masoretic accents make "this" the subject of the verb, leaving the object to be understood. "Has not this procured (it, that is, the impending calamity) unto thee, that hast forsaken?" &c. (Jr 4:18). led-- (De 32:10). the way-- The article expresses the right way, the way of the Lord: namely, the moral training which they enjoyed in the Mosaic covenant.


<hi type="bold">18. now--</hi>used in a reasoning sense, not of time.

<hi type="bold">the way of Egypt--</hi>What hast thou to do with the way, that is, with going down to Egypt; or what ... with going to Assyria?

<hi type="bold">drink ... waters--</hi>that is, to seek reinvigorating aid from them; so <reference osisRef="Jer.2.13">Jr 2:13</reference>, 36; compare "waters," meaning numerous forces (<reference osisRef="Isa.8.7">Is 8:7</reference>).

<hi type="bold">Sihor--</hi>that is, the black river, in Greek, Melas ("black"), the Nile: so called from the black deposit or soil it leaves after the inundation (<reference osisRef="Isa.23.3">Is 23:3</reference>). The Septuagint identifies it with Gihon, one of the rivers of Paradise.

<hi type="bold">the river--</hi>Euphrates, called by pre-eminence, the river; figurative for the Assyrian power. In 625 B.C., the seventeenth year of Josiah, and the fourth of Jeremiah's office, the kingdom of Assyria fell before Babylon, therefore Assyria is here put for Babylon its successor: so in <reference osisRef="2Kgs.23.29">2Ki 23:29</reference>; <reference osisRef="Lam.5.6">La 5:6</reference>. There was doubtless a league between Judea and Assyria (that is, Babylon), which caused Josiah to march against Pharaoh-necho of Egypt when that king went against Babylon: the evil consequences of this league are foretold in this verse and <reference osisRef="Jer.2.36">Jr 2:36</reference>.

18. now-- used in a reasoning sense, not of time. the way of Egypt-- What hast thou to do with the way, that is, with going down to Egypt; or what... with going to Assyria? drink... waters-- that is, to seek reinvigorating aid from them; so Jr 2:13, 36; compare "waters," meaning numerous forces (Is 8:7). Sihor-- that is, the black river, in Greek, Melas ("black"), the Nile: so called from the black deposit or soil it leaves after the inundation (Is 23:3). The Septuagint identifies it with Gihon, one of the rivers of Paradise. the river-- Euphrates, called by pre-eminence, the river; figurative for the Assyrian power. In 625 B.C., the seventeenth year of Josiah, and the fourth of Jeremiah's office, the kingdom of Assyria fell before Babylon, therefore Assyria is here put for Babylon its successor: so in 2Ki 23:29; La 5:6. There was doubtless a league between Judea and Assyria (that is, Babylon), which caused Josiah to march against Pharaoh-necho of Egypt when that king went against Babylon: the evil consequences of this league are foretold in this verse and Jr 2:36.


<hi type="bold">19. correct ... reprove--</hi>rather, in the severer sense, "chastise ... punish" [Maurer].

<hi type="bold">backslidings--</hi>"apostasies"; plural, to express the number and variety of their defections. The very confederacies they entered into were the occasion of their overthrow (<reference osisRef="Prov.1.31">Pr 1:31</reference>; <reference osisRef="Isa.3.9">Is 3:9</reference>; <reference osisRef="Hos.5.5">Ho 5:5</reference>).

<hi type="bold">know ... see--</hi>imperative for futures: Thou shalt know and see to thy cost.

<hi type="bold">my fear--</hi>rather, "the fear of Me."

19. correct... reprove-- rather, in the severer sense, "chastise... punish" [Maurer]. backslidings-- "apostasies"; plural, to express the number and variety of their defections. The very confederacies they entered into were the occasion of their overthrow (Pr 1:31; Is 3:9; Ho 5:5). know... see-- imperative for futures: Thou shalt know and see to thy cost. my fear-- rather, "the fear of Me."


<hi type="bold">20. I--</hi>the Hebrew should be pointed as the second person feminine, a form common in Jeremiah: "Thou hast broken," &c. So the Septuagint, and the sense requires it.

<hi type="bold">thy yoke ... bands--</hi>the yoke and bands which I laid on thee, My laws (<reference osisRef="Jer.5.5">Jr 5:5</reference>).

<hi type="bold">transgress--</hi>so the Keri, and many manuscripts read. But the Septuagint and most authorities read, "I will not serve," that is, obey. The sense of English Version is, "I broke thy yoke (in Egypt)," &c., "and (at that time) thou saidst, I will not transgress; whereas thou hast (since then) wandered (from Me)" (<reference osisRef="Exod.19.8">Ex 19:8</reference>).

<hi type="bold">hill ... green tree--</hi>the scene of idolatries (<reference osisRef="Deut.12.2">De 12:2</reference>; <reference osisRef="Isa.57.5">Is 57:5</reference>, <reference osisRef="Isa.57.7">7</reference>).

<hi type="bold">wanderest--</hi>rather, "thou hast bowed down thyself" (for the act of adultery: figurative of shameless idolatry, <reference osisRef="Exod.34.15">Ex 34:15</reference>, <reference osisRef="Exod.34.16">16</reference>; compare <reference osisRef="Job.31.10">Job 31:10</reference>).

20. I-- the Hebrew should be pointed as the second person feminine, a form common in Jeremiah: "Thou hast broken," &c. So the Septuagint, and the sense requires it. thy yoke... bands-- the yoke and bands which I laid on thee, My laws (Jr 5:5). transgress-- so the Keri, and many manuscripts read. But the Septuagint and most authorities read, "I will not serve," that is, obey. The sense of English Version is, "I broke thy yoke (in Egypt)," &c., "and (at that time) thou saidst, I will not transgress; whereas thou hast (since then) wandered (from Me)" (Ex 19:8). hill... green tree-- the scene of idolatries (De 12:2; Is 57:5, 7). wanderest-- rather, "thou hast bowed down thyself" (for the act of adultery: figurative of shameless idolatry, Ex 34:15, 16; compare Job 31:10).


21. The same image as in <reference osisRef="Deut.32.32">De 32:32</reference>; <reference osisRef="Ps.80.8">Psa 80:8</reference>, <reference osisRef="Ps.80.9">9</reference>; <reference osisRef="Isa.5.1">Is 5:1</reference>, &c.

<hi type="bold">unto me--</hi>with respect to Me.

21. The same image as in De 32:32; Psa 80:8, 9; Is 5:1, &c. unto me-- with respect to Me.


<hi type="bold">22. nitre--</hi>not what is now so called, namely, saltpeter; but the natron of Egypt, a mineral alkali, an incrustation at the bottom of the lakes, after the summer heat has evaporated the water: used for washing (compare <reference osisRef="Job.9.30">Job 9:30</reference>; <reference osisRef="Prov.25.20">Pr 25:20</reference>).

<hi type="bold">soap--</hi>potash, the carbonate of which is obtained impure from burning different plants, especially the kali of Egypt and Arabia. Mixed with oil it was used for washing.

<hi type="bold">marked--</hi>deeply ingrained, indelibly marked; the Hebrew, catham, being equivalent to cathab. Others translate, "is treasured up," from the Arabic. Maurer from a Syriac root, "is polluted."

22. nitre-- not what is now so called, namely, saltpeter; but the natron of Egypt, a mineral alkali, an incrustation at the bottom of the lakes, after the summer heat has evaporated the water: used for washing (compare Job 9:30; Pr 25:20). soap-- potash, the carbonate of which is obtained impure from burning different plants, especially the kali of Egypt and Arabia. Mixed with oil it was used for washing. marked-- deeply ingrained, indelibly marked; the Hebrew, catham, being equivalent to cathab. Others translate, "is treasured up," from the Arabic. Maurer from a Syriac root, "is polluted."


23. (<reference osisRef="Prov.30.12">Pr 30:12</reference>).

<hi type="bold">Baalim--</hi>plural, to express manifold excellency: compare Elohim.

<hi type="bold">see--</hi>consider.

<hi type="bold">the valley--</hi>namely, of Hinnom, or Tophet, south and east of Jerusalem: rendered infamous by the human sacrifices to Moloch in it (compare <reference osisRef="Jer.19.2">Jr 19:2</reference>, <reference osisRef="Jer.6.13">6, 13</reference>, <reference osisRef="Jer.6.14">14</reference>; <reference osisRef="Jer.32.35">32:35</reference>; see on <reference osisRef="Isa.30.33">Is 30:33</reference>).

<hi type="bold">thou art--</hi>omit. The substantive that follows in this verse (and also that in <reference osisRef="Jer.2.24">Jr 2:24</reference>) is in apposition with the preceding "thou."

<hi type="bold">dromedary--</hi>rather, a "young she-camel."

<hi type="bold">traversing--</hi>literally, "enfolding"; making its ways complicated by wandering hither and thither, lusting after the male. Compare as to the Jews' spiritual lust, <reference osisRef="Hos.2.6">Ho 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>.

23. (Pr 30:12). Baalim-- plural, to express manifold excellency: compare Elohim. see-- consider. the valley-- namely, of Hinnom, or Tophet, south and east of Jerusalem: rendered infamous by the human sacrifices to Moloch in it (compare Jr 19:2, 6, 13, 14; 32:35; see on Is 30:33). thou art-- omit. The substantive that follows in this verse (and also that in Jr 2:24) is in apposition with the preceding "thou." dromedary-- rather, a "young she-camel." traversing-- literally, "enfolding"; making its ways complicated by wandering hither and thither, lusting after the male. Compare as to the Jews' spiritual lust, Ho 2:6, 7.


24. (<reference osisRef="Jer.14.6">Jr 14:6</reference>; <reference osisRef="Job.39.5">Job 39:5</reference>). "A wild ass," agreeing with "thou" (<reference osisRef="Jer.2.23">Jr 2:23</reference>).

<hi type="bold">at her pleasure--</hi>rather, "in her ardor," namely, in pursuit of a male, sniffing the wind to ascertain where one is to be found [Maurer].

<hi type="bold">occasion--</hi>either from a Hebrew root, "to meet"; "her meeting (with the male for sexual intercourse), who can avert it?" Or better from an Arabic root: "her heat (sexual impulse), who can allay it?" [Maurer].

<hi type="bold">all they--</hi>whichever of the males desire her company [Horsley].

<hi type="bold">will not weary themselves--</hi>have no need to weary themselves in searching for her.

<hi type="bold">her month--</hi>in the season of the year when her sexual impulse is strongest, she puts herself in the way of the males, so that they have no difficulty in finding her.

24. (Jr 14:6; Job 39:5). "A wild ass," agreeing with "thou" (Jr 2:23). at her pleasure-- rather, "in her ardor," namely, in pursuit of a male, sniffing the wind to ascertain where one is to be found [Maurer]. occasion-- either from a Hebrew root, "to meet"; "her meeting (with the male for sexual intercourse), who can avert it?" Or better from an Arabic root: "her heat (sexual impulse), who can allay it?" [Maurer]. all they-- whichever of the males desire her company [Horsley]. will not weary themselves-- have no need to weary themselves in searching for her. her month-- in the season of the year when her sexual impulse is strongest, she puts herself in the way of the males, so that they have no difficulty in finding her.


<hi type="bold">25. Withhold, &c.--</hi>that is, abstain from incontinence; figuratively for idolatry [Houbigant].

<hi type="bold">unshod, &c.--</hi>do not run so violently in pursuing lovers, as to wear out thy shoes: do not "thirst" so incontinently after sexual intercourse. Hitzig thinks the reference is to penances performed barefoot to idols, and the thirst occasioned by loud and continued invocations to them.

<hi type="bold">no hope--</hi>(<reference osisRef="Jer.18.12">Jr 18:12</reference>; <reference osisRef="Isa.57.10">Is 57:10</reference>). "It is hopeless," that is, I am desperately resolved to go on in my own course.

<hi type="bold">strangers--</hi>that is, laying aside the metaphor, "strange gods" (<reference osisRef="Jer.3.13">Jr 3:13</reference>; <reference osisRef="Deut.32.16">De 32:16</reference>).

25. Withhold, &c.-- that is, abstain from incontinence; figuratively for idolatry [Houbigant]. unshod, &c.-- do not run so violently in pursuing lovers, as to wear out thy shoes: do not "thirst" so incontinently after sexual intercourse. Hitzig thinks the reference is to penances performed barefoot to idols, and the thirst occasioned by loud and continued invocations to them. no hope-- (Jr 18:12; Is 57:10). "It is hopeless," that is, I am desperately resolved to go on in my own course. strangers-- that is, laying aside the metaphor, "strange gods" (Jr 3:13; De 32:16).


<hi type="bold">26. is ashamed--</hi>is put to shame.

<hi type="bold">thief--</hi>(<reference osisRef="John.10.1">Joh 10:1</reference>).

<hi type="bold">Israel--</hi>that is, Judah (<reference osisRef="Jer.2.28">Jr 2:28</reference>).

26. is ashamed-- is put to shame. thief-- (Joh 10:1). Israel-- that is, Judah (Jr 2:28).


<hi type="bold">27. Thou art my father--</hi>(Contrast <reference osisRef="Jer.3.4">Jr 3:4</reference>; <reference osisRef="Isa.64.8">Is 64:8</reference>).

<hi type="bold">in ... trouble they will say--</hi>namely, to God (<reference osisRef="Ps.78.34">Psa 78:34</reference>; <reference osisRef="Isa.26.16">Is 26:16</reference>). Trouble often brings men to their senses (<reference osisRef="Luke.15.16-Luke.15.18">Lu 15:16-18</reference>).

27. Thou art my father-- (Contrast Jr 3:4; Is 64:8). in... trouble they will say-- namely, to God (Psa 78:34; Is 26:16). Trouble often brings men to their senses (Lu 15:16-18).


<hi type="bold">28. But--</hi>God sends them to the gods for whom they forsook Him, to see if they can help them (<reference osisRef="Deut.32.37">De 32:37</reference>, <reference osisRef="Deut.32.38">38</reference>; <reference osisRef="Judg.10.14">Jud 10:14</reference>).

<hi type="bold">according to the number of thy cities--</hi>Besides national deities, each city had its tutelary god (<reference osisRef="Jer.11.13">Jr 11:13</reference>).

28. But-- God sends them to the gods for whom they forsook Him, to see if they can help them (De 32:37, 38; Jud 10:14). according to the number of thy cities-- Besides national deities, each city had its tutelary god (Jr 11:13).


<hi type="bold">29. plead with me--</hi>that is, contend with Me for afflicting you (<reference osisRef="Jer.2.23">Jr 2:23</reference>, 35).

29. plead with me-- that is, contend with Me for afflicting you (Jr 2:23, 35).


30. (<reference osisRef="Jer.5.3">Jr 5:3</reference>; <reference osisRef="Jer.6.29">6:29</reference>; <reference osisRef="Isa.1.5">Is 1:5</reference>; <reference osisRef="1Cor.9.13">9:13</reference>).

<hi type="bold">your children--</hi>that is, your people, you.

<hi type="bold">your ... sword ... devoured ... prophets--</hi>(<reference osisRef="2Chr.36.16">2Ch 36:16</reference>; <reference osisRef="Neh.9.26">Ne 9:26</reference>; <reference osisRef="Matt.23.29">Mt 23:29</reference>, <reference osisRef="Matt.23.31">31</reference>).

30. (Jr 5:3; 6:29; Is 1:5; 9:13). your children-- that is, your people, you. your... sword... devoured... prophets-- (2Ch 36:16; Ne 9:26; Mt 23:29, 31).


31. The Hebrew collocation is, "O, the generation, ye," that is, "O ye who now live." The generation needed only to be named, to call its degeneracy to view, so palpable was it.

<hi type="bold">wilderness--</hi>in which all the necessaries of life are wanting. On the contrary, Jehovah was a never-failing source of supply for all Israel's wants in the wilderness, and afterwards in Canaan.

<hi type="bold">darkness--</hi>literally, "darkness of Jehovah," the strongest Hebrew term for "darkness; the densest darkness"; compare "land of the shadow of death" (<reference osisRef="Jer.2.6">Jr 2:6</reference>).

<hi type="bold">We are lords--</hi>that is, We are our own masters. We will worship what gods we like (<reference osisRef="Ps.12.4">Psa 12:4</reference>; <reference osisRef="Ps.82.6">82:6</reference>). But it is better to translate from a different Hebrew root: "We ramble at large," without restraint pursuing our idolatrous lusts.

31. The Hebrew collocation is, "O, the generation, ye," that is, "O ye who now live." The generation needed only to be named, to call its degeneracy to view, so palpable was it. wilderness-- in which all the necessaries of life are wanting. On the contrary, Jehovah was a never-failing source of supply for all Israel's wants in the wilderness, and afterwards in Canaan. darkness-- literally, "darkness of Jehovah," the strongest Hebrew term for "darkness; the densest darkness"; compare "land of the shadow of death" (Jr 2:6). We are lords-- that is, We are our own masters. We will worship what gods we like (Psa 12:4; 82:6). But it is better to translate from a different Hebrew root: "We ramble at large," without restraint pursuing our idolatrous lusts.


32. Oriental women greatly pride themselves on their ornaments (compare <reference osisRef="Isa.61.10">Is 61:10</reference>).

<hi type="bold">attire--</hi>girdles for the breast.

<hi type="bold">forgotten me--</hi>(<reference osisRef="Jer.13.25">Jr 13:25</reference>; <reference osisRef="Hos.8.14">Ho 8:14</reference>).

32. Oriental women greatly pride themselves on their ornaments (compare Is 61:10). attire-- girdles for the breast. forgotten me-- (Jr 13:25; Ho 8:14).


<hi type="bold">33. Why trimmest--</hi>Maurer translates, "How skilfully thou dost prepare thy way," &c. But see <reference osisRef="2Kgs.9.30">2Ki 9:30</reference>. "Trimmest" best suits the image of one decking herself as a harlot.

<hi type="bold">way--</hi>course of life.

<hi type="bold">therefore--</hi>accordingly. Or else, "nay, thou hast even," &c.

<hi type="bold">also ... wicked ones--</hi>even the wicked harlots, that is, (laying aside the metaphor) even the Gentiles who are wicked, thou teachest to be still more so [Grotius].

33. Why trimmest-- Maurer translates, "How skilfully thou dost prepare thy way," &c. But see 2Ki 9:30. "Trimmest" best suits the image of one decking herself as a harlot. way-- course of life. therefore-- accordingly. Or else, "nay, thou hast even," &c. also... wicked ones-- even the wicked harlots, that is, (laying aside the metaphor) even the Gentiles who are wicked, thou teachest to be still more so [Grotius].


<hi type="bold">34. Also--</hi>not only art thou polluted with idolatry, but also with the guilt of shedding innocent blood [Maurer]. Rosenmuller not so well translates, "even in thy skirts," &c.; that is, there is no part of thee (not even thy skirts) that is not stained with innocent blood (<reference osisRef="Jer.19.4">Jr 19:4</reference>; <reference osisRef="2Kgs.21.16">2Ki 21:16</reference>; <reference osisRef="Ps.106.38">Psa 106:38</reference>). See as to innocent blood shed, not as here in honor of idols, but of prophets for having reproved them (<reference osisRef="Jer.2.30">Jr 2:30</reference>; <reference osisRef="Jer.26.20-Jer.26.23">Jr 26:20-23</reference>).

<hi type="bold">souls--</hi>that is, persons.

<hi type="bold">search--</hi>I did not need to "search deep" to find proof of thy guilt; for it was "upon all these" thy skirts. Not in deep caverns didst thou perpetrate these atrocities, but openly in the vale of Hinnom and within the precincts of the temple.

34. Also-- not only art thou polluted with idolatry, but also with the guilt of shedding innocent blood [Maurer]. Rosenmuller not so well translates, "even in thy skirts," &c.; that is, there is no part of thee (not even thy skirts) that is not stained with innocent blood (Jr 19:4; 2Ki 21:16; Psa 106:38). See as to innocent blood shed, not as here in honor of idols, but of prophets for having reproved them (Jr 2:30; Jr 26:20-23). souls-- that is, persons. search-- I did not need to "search deep" to find proof of thy guilt; for it was "upon all these" thy skirts. Not in deep caverns didst thou perpetrate these atrocities, but openly in the vale of Hinnom and within the precincts of the temple.


35. (<reference osisRef="Jer.2.23">Jr 2:23</reference>, 29).

35. (Jr 2:23, 29).


<hi type="bold">36. gaddest--</hi>runnest to and fro, now seeking help from Assyria (<reference osisRef="2Chr.28.16-2Chr.28.21">2Ch 28:16-21</reference>), now from Egypt (<reference osisRef="Jer.37.7">Jr 37:7</reference>, <reference osisRef="Jer.37.8">8</reference>; <reference osisRef="Isa.30.3">Is 30:3</reference>).

36. gaddest-- runnest to and fro, now seeking help from Assyria (2Ch 28:16-21), now from Egypt (Jr 37:7, 8; Is 30:3).


<hi type="bold">37. him--</hi>Egypt.

<hi type="bold">hands upon ... head--</hi>expressive of mourning (<reference osisRef="2Sam.13.19">2Sa 13:19</reference>).

<hi type="bold">in them--</hi>in those stays in which thou trustest. <chapter eID="Jer.2"/>

37. him-- Egypt. hands upon... head-- expressive of mourning (2Sa 13:19). in them-- in those stays in which thou trustest.


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Jer.3.1-Jer.3.25">Jr 3:1-25</reference>. God's Mercy notwithstanding Judah's Vileness.</title>
 Contrary to all precedent in the case of adultery, Jehovah offers a return to Judah, the spiritual adulteress (<reference osisRef="Jer.3.1-Jer.3.5">Jr 3:1-5</reference>). A new portion of the book, ending with the sixth chapter. Judah worse than Israel; yet both shall be restored in the last days (<reference osisRef="Jer.3.6-Jer.3.25">Jr 3:6-25</reference>).

<hi type="bold">1. They say--</hi>rather, as Hebrew, "saying," in agreement with "the Lord"; <reference osisRef="Jer.2.37">Jr 2:37</reference> of last chapter [Maurer]. Or, it is equivalent to, "Suppose this case." Some copyist may have omitted, "The word of the Lord came to me," saying.

<hi type="bold">shall he return unto her--</hi>will he take her back? It was unlawful to do so (<reference osisRef="Deut.24.1-Deut.24.4">De 24:1-4</reference>).

<hi type="bold">shall not--</hi>Should not the land be polluted if this were done?

<hi type="bold">yet return--</hi>(<reference osisRef="Jer.3.22">Jr 3:22</reference>; <reference osisRef="Jer.4.1">Jr 4:1</reference>; <reference osisRef="Zech.1.3">Zec 1:3</reference>; compare <reference osisRef="Ezek.16.51">Eze 16:51</reference>, 58, 60). "Nevertheless," &c. (see on <reference osisRef="Isa.50.1">Is 50:1</reference>).

CHAPTER 3 Jr 3:1-25. God's Mercy notwithstanding Judah's Vileness. Contrary to all precedent in the case of adultery, Jehovah offers a return to Judah, the spiritual adulteress (Jr 3:1-5). A new portion of the book, ending with the sixth chapter. Judah worse than Israel; yet both shall be restored in the last days (Jr 3:6-25). 1. They say-- rather, as Hebrew, "saying," in agreement with "the Lord"; Jr 2:37 of last chapter [Maurer]. Or, it is equivalent to, "Suppose this case." Some copyist may have omitted, "The word of the Lord came to me," saying. shall he return unto her-- will he take her back? It was unlawful to do so (De 24:1-4). shall not-- Should not the land be polluted if this were done? yet return-- (Jr 3:22; Jr 4:1; Zec 1:3; compare Eze 16:51, 58, 60). "Nevertheless," &c. (see on Is 50:1).


<hi type="bold">2. high places--</hi>the scene of idolatries which were spiritual adulteries.

<hi type="bold">In ... ways ... sat for them--</hi>watching for lovers like a prostitute (<reference osisRef="Gen.38.14">Ge 38:14</reference>, <reference osisRef="Gen.38.21">21</reference>; <reference osisRef="Prov.7.12">Pr 7:12</reference>; <reference osisRef="Prov.23.28">23:28</reference>; <reference osisRef="Ezek.16.24">Eze 16:24</reference>, <reference osisRef="Ezek.16.25">25</reference>), and like an Arab who lies in wait for travellers. The Arabs of the desert, east and south of Palestine, are still notorious as robbers.

2. high places-- the scene of idolatries which were spiritual adulteries. In... ways... sat for them-- watching for lovers like a prostitute (Ge 38:14, 21; Pr 7:12; 23:28; Eze 16:24, 25), and like an Arab who lies in wait for travellers. The Arabs of the desert, east and south of Palestine, are still notorious as robbers.


<hi type="bold">3. no latter rain--</hi>essential to the crops in Palestine; withheld in judgment (<reference osisRef="Lev.26.19">Le 26:19</reference>; compare <reference osisRef="Joel.2.23">Joe 2:23</reference>).

<hi type="bold">whore's forehead--</hi>(<reference osisRef="Jer.8.12">Jr 8:12</reference>; <reference osisRef="Ezek.3.8">Eze 3:8</reference>).

3. no latter rain-- essential to the crops in Palestine; withheld in judgment (Le 26:19; compare Joe 2:23). whore's forehead-- (Jr 8:12; Eze 3:8).


<hi type="bold">4. from this time--</hi>not referring, as Michaelis thinks, to the reformation begun the year before, that is, the twelfth of Josiah; it means--now at once, now at last.

<hi type="bold">me--</hi>contrasted with the "stock" whom they had heretofore called on as "father" (<reference osisRef="Jer.2.27">Jr 2:27</reference>; <reference osisRef="Luke.15.18">Lu 15:18</reference>).

<hi type="bold">thou art--</hi>rather, "thou wast."

<hi type="bold">guide of ... youth--</hi>that is, husband (<reference osisRef="Jer.2.2">Jr 2:2</reference>; <reference osisRef="Prov.2.17">Pr 2:17</reference>; <reference osisRef="Hos.2.7">Ho 2:7</reference>, <reference osisRef="2Cor.2.15">15</reference>). Husband and father are the two most endearing of ties.

4. from this time-- not referring, as Michaelis thinks, to the reformation begun the year before, that is, the twelfth of Josiah; it means--now at once, now at last. me-- contrasted with the "stock" whom they had heretofore called on as "father" (Jr 2:27; Lu 15:18). thou art-- rather, "thou wast." guide of... youth-- that is, husband (Jr 2:2; Pr 2:17; Ho 2:7, 15). Husband and father are the two most endearing of ties.


<hi type="bold">5. he--</hi>"thou," the second person, had preceded. The change to the third person implies a putting away of God to a greater distance from them; instead of repenting and forsaking their idols, they merely deprecate the continuance of their punishment. <reference osisRef="Jer.3.12">Jr 3:12</reference> and <reference osisRef="Ps.103.9">Psa 103:9</reference>, answer their question in the event of their penitence.

<hi type="bold">spoken and--</hi>rather (God's reply to them), "Thou hast spoken (thus), and yet (all the while) thou hast done evil," &c.

<hi type="bold">as thou couldest--</hi>with all thy might; with incorrigible persistency [Calvin].

5. he-- "thou," the second person, had preceded. The change to the third person implies a putting away of God to a greater distance from them; instead of repenting and forsaking their idols, they merely deprecate the continuance of their punishment. Jr 3:12 and Psa 103:9, answer their question in the event of their penitence. spoken and-- rather (God's reply to them), "Thou hast spoken (thus), and yet (all the while) thou hast done evil," &c. as thou couldest-- with all thy might; with incorrigible persistency [Calvin].


6. Jr 3:6-6:30, is a new discourse, delivered in Josiah's reign. It consists of two parts, the former extending to <reference osisRef="Jer.4.3">Jr 4:3</reference>, in which he warns Judah from the example of Israel's doom, and yet promises Israel final restoration; the latter a threat of Babylonian invasion; as Nabopolassar founded the Babylonian empire, 625 B.C., the seventeenth of Josiah, this prophecy is perhaps not earlier than that date (<reference osisRef="Jer.4.5">Jr 4:5</reference>, &c.; <reference osisRef="Jer.5.14">Jr 5:14</reference>, &c.; <reference osisRef="Jer.6.1">Jr 6:1</reference>, &c.; <reference osisRef="Jer.22.1-Jer.22.30">Jr 22:1-30</reference>); and probably not later than the second thorough reformation in the eighteenth year of the same reign.

<hi type="bold">backsliding--</hi>literally, "apostasy"; not merely apostate, but apostasy itself, the essence of it (<reference osisRef="Jer.3.14">Jr 3:14</reference>, <reference osisRef="Jer.3.22">22</reference>).

6. Jr 3:6-6:30, is a new discourse, delivered in Josiah's reign. It consists of two parts, the former extending to Jr 4:3, in which he warns Judah from the example of Israel's doom, and yet promises Israel final restoration; the latter a threat of Babylonian invasion; as Nabopolassar founded the Babylonian empire, 625 B.C., the seventeenth of Josiah, this prophecy is perhaps not earlier than that date (Jr 4:5, &c.; Jr 5:14, &c.; Jr 6:1, &c.; Jr 22:1-30); and probably not later than the second thorough reformation in the eighteenth year of the same reign. backsliding-- literally, "apostasy"; not merely apostate, but apostasy itself, the essence of it (Jr 3:14, 22).


<hi type="bold">7. I said--</hi>(<reference osisRef="2Kgs.17.13">2Ki 17:13</reference>).

<hi type="bold">sister--</hi>(<reference osisRef="Ezek.16.46">Eze 16:46</reference>; <reference osisRef="Ezek.23.2">23:2</reference>, <reference osisRef="Ezek.23.4">4</reference>).

7. I said-- (2Ki 17:13). sister-- (Eze 16:46; 23:2, 4).


8. I saw that, though (whereas) it was for this very reason (namely), because backsliding (apostate) Israel had committed adultery I had put her away (<reference osisRef="2Kgs.17.6">2Ki 17:6</reference>, <reference osisRef="2Kgs.17.18">18</reference>), and given her a bill of divorce, yet Judah, &c. (<reference osisRef="Ezek.23.11">Eze 23:11</reference>, &c.).

<hi type="bold">bill of divorce--</hi>literally, "a writing of cuttings off." The plural implies the completeness of the severance. The use of this metaphor here, as in the former discourse (<reference osisRef="Jer.3.1">Jr 3:1</reference>), implies a close connection between the discourses. The epithets are characteristic; Israel "apostate" (as the Hebrew for "backsliding" is better rendered); Judah, not as yet utterly apostate, but treacherous or faithless.

<hi type="bold">also--</hi>herself also, like Israel.

8. I saw that, though (whereas) it was for this very reason (namely), because backsliding (apostate) Israel had committed adultery I had put her away (2Ki 17:6, 18), and given her a bill of divorce, yet Judah, &c. (Eze 23:11, &c.). bill of divorce-- literally, "a writing of cuttings off." The plural implies the completeness of the severance. The use of this metaphor here, as in the former discourse (Jr 3:1), implies a close connection between the discourses. The epithets are characteristic; Israel "apostate" (as the Hebrew for "backsliding" is better rendered); Judah, not as yet utterly apostate, but treacherous or faithless. also-- herself also, like Israel.


<hi type="bold">9. it--</hi>Some take this verse of Judah, to whom the end of <reference osisRef="Jer.3.8">Jr 3:8</reference> refers. But <reference osisRef="Jer.3.10">Jr 3:10</reference> puts Judah in contrast to Israel in this verse. "Yet for all this," referring to the sad example of Israel; if <reference osisRef="Jer.3.9">Jr 3:9</reference> referred to Judah, "she" would have been written in <reference osisRef="Jer.3.10">Jr 3:10</reference>, not "Judah." Translate, "It (the putting away of Israel) had come to pass through ... whoredom; and (that is, for) she (Israel) had defiled the land" &c. [Maurer]. English Version, however, may be explained to refer to Israel.

<hi type="bold">lightness--</hi>"infamy." [Ewald]. Maurer not so well takes it from the Hebrew root, "voice," "fame."

9. it-- Some take this verse of Judah, to whom the end of Jr 3:8 refers. But Jr 3:10 puts Judah in contrast to Israel in this verse. "Yet for all this," referring to the sad example of Israel; if Jr 3:9 referred to Judah, "she" would have been written in Jr 3:10, not "Judah." Translate, "It (the putting away of Israel) had come to pass through... whoredom; and (that is, for) she (Israel) had defiled the land" &c. [Maurer]. English Version, however, may be explained to refer to Israel. lightness-- "infamy." [Ewald]. Maurer not so well takes it from the Hebrew root, "voice," "fame."


<hi type="bold">10. yet--</hi>notwithstanding the lesson given in Israel's case of the fatal results of apostasy.

<hi type="bold">not ... whole heart--</hi>The reformation in the eighteenth year of Josiah was not thorough on the part of the people, for at his death they relapsed into idolatry (<reference osisRef="2Chr.34.33">2Ch 34:33</reference>; <reference osisRef="Hos.7.14">Ho 7:14</reference>).

10. yet-- notwithstanding the lesson given in Israel's case of the fatal results of apostasy. not... whole heart-- The reformation in the eighteenth year of Josiah was not thorough on the part of the people, for at his death they relapsed into idolatry (2Ch 34:33; Ho 7:14).


<hi type="bold">11. justified herself--</hi>has been made to appear almost just (that is, comparatively innocent) by the surpassing guilt of Judah, who adds hypocrisy and treachery to her sin; and who had the example of Israel to warn her, but in vain (compare <reference osisRef="Ezek.16.51">Eze 16:51</reference>; <reference osisRef="Ezek.23.11">23:11</reference>).

<hi type="bold">more than--</hi>in comparison with.

11. justified herself-- has been made to appear almost just (that is, comparatively innocent) by the surpassing guilt of Judah, who adds hypocrisy and treachery to her sin; and who had the example of Israel to warn her, but in vain (compare Eze 16:51; 23:11). more than-- in comparison with.


<hi type="bold">12. Go--</hi>not actually; but turn and proclaim towards the north (Media and Assyria, where the ten tribes were located by Tiglath-pileser and Shalmaneser, <reference osisRef="2Kgs.15.29">2Ki 15:29</reference>; <reference osisRef="2Kgs.17.6">17:6</reference>; <reference osisRef="2Kgs.18.9">18:9</reference>, <reference osisRef="2Kgs.18.11">11</reference>).

<hi type="bold">Return ... backsliding--</hi>Hebrew, Shubah, Meshubah, a play on sounds. In order to excite Judah to godly jealousy (<reference osisRef="Rom.11.14">Ro 11:14</reference>), Jehovah addresses the exiled ten tribes of Israel with a loving invitation.

<hi type="bold">cause ... anger to fall--</hi>literally, "I will not let fall My countenance" (compare <reference osisRef="Gen.4.5">Ge 4:5</reference>, <reference osisRef="Gen.4.6">6</reference>; <reference osisRef="Job.29.3">Job 29:3</reference>), that is, I will not continue to frown on you.

<hi type="bold">keep--</hi>"anger" is to be supplied (see on <reference osisRef="Jer.3.5">Jr 3:5</reference>).

12. Go-- not actually; but turn and proclaim towards the north (Media and Assyria, where the ten tribes were located by Tiglath-pileser and Shalmaneser, 2Ki 15:29; 17:6; 18:9, 11). Return... backsliding-- Hebrew, Shubah, Meshubah, a play on sounds. In order to excite Judah to godly jealousy (Ro 11:14), Jehovah addresses the exiled ten tribes of Israel with a loving invitation. cause... anger to fall-- literally, "I will not let fall My countenance" (compare Ge 4:5, 6; Job 29:3), that is, I will not continue to frown on you. keep-- "anger" is to be supplied (see on Jr 3:5).


<hi type="bold">13. Only acknowledge--</hi>(<reference osisRef="Deut.30.1">De 30:1</reference>, <reference osisRef="Deut.30.3">3</reference>; <reference osisRef="Prov.28.13">Pr 28:13</reference>).

<hi type="bold">scattered thy ways, &c.--</hi>(<reference osisRef="Jer.2.25">Jr 2:25</reference>). Not merely the calves at Beth-el, but the idols in every direction, were the objects of their worship (<reference osisRef="Ezek.16.15">Eze 16:15</reference>, <reference osisRef="Ezek.24.25">24, 25</reference>).

13. Only acknowledge-- (De 30:1, 3; Pr 28:13). scattered thy ways, &c.-- (Jr 2:25). Not merely the calves at Beth-el, but the idols in every direction, were the objects of their worship (Eze 16:15, 24, 25).


<hi type="bold">14. I am married--</hi>literally, "I am Lord," that is, husband to you (so <reference osisRef="Jer.31.32">Jr 31:32</reference>; compare <reference osisRef="Hos.2.19">Ho 2:19</reference>, 20; <reference osisRef="Isa.54.5">Is 54:5</reference>). Gesenius, following the Septuagint version of <reference osisRef="Jer.31.32">Jr 31:32</reference>, and Paul's quotation of it (<reference osisRef="Heb.8.9">He 8:9</reference>), translates, "I have rejected you"; so the corresponding Arabic, and the idea of lordship, may pass into that of looking down upon, and so rejecting. But the Septuagint in this passage translates, "I will be Lord over you." And the "for" has much more force in English Version than in that of Gesenius. The Hebrew hardly admits the rendering though [Hengstenberg].

<hi type="bold">take you one of a city--</hi>Though but one or two Israelites were in a (foreign) city, they shall not be forgotten; all shall be restored (<reference osisRef="Amos.9.9">Am 9:9</reference>). So, in the spiritual Israel, God gathers one convert here, another there, into His Church; not the least one is lost (<reference osisRef="Matt.18.14">Mt 18:14</reference>; <reference osisRef="Rom.11.5">Ro 11:5</reference>; compare <reference osisRef="Jer.24.5-Jer.24.7">Jr 24:5-7</reference>).

<hi type="bold">family--</hi>a clan or tribe.

14. I am married-- literally, "I am Lord," that is, husband to you (so Jr 31:32; compare Ho 2:19, 20; Is 54:5). Gesenius, following the Septuagint version of Jr 31:32, and Paul's quotation of it (He 8:9), translates, "I have rejected you"; so the corresponding Arabic, and the idea of lordship, may pass into that of looking down upon, and so rejecting. But the Septuagint in this passage translates, "I will be Lord over you." And the "for" has much more force in English Version than in that of Gesenius. The Hebrew hardly admits the rendering though [Hengstenberg]. take you one of a city-- Though but one or two Israelites were in a (foreign) city, they shall not be forgotten; all shall be restored (Am 9:9). So, in the spiritual Israel, God gathers one convert here, another there, into His Church; not the least one is lost (Mt 18:14; Ro 11:5; compare Jr 24:5-7). family-- a clan or tribe.


<hi type="bold">15. pastors--</hi>not religious, but civil rulers, as Zerubbabel, Nehemiah (<reference osisRef="Jer.23.4">Jr 23:4</reference>; 2:8).

15. pastors-- not religious, but civil rulers, as Zerubbabel, Nehemiah (Jr 23:4; 2:8).


<hi type="bold">16. they shall say no more--</hi>The Jews shall no longer glory in the possession of the ark; it shall not be missed, so great shall be the blessings of the new dispensation. The throne of the Lord, present Himself, shall eclipse and put out of mind the ark of the covenant and the mercy seat between the cherubim, God's former throne. The ark, containing the two tables of the law, disappeared at the Babylonian captivity, and was not restored to the second temple, implying that the symbolical "glory" was to be superseded by a "greater glory" (<reference osisRef="Hag.2.9">Hag 2:9</reference>).

<hi type="bold">neither ... visit it--</hi>rather, "neither shall it be missed" (so in <reference osisRef="Jer.23.4">Jr 23:4</reference>).

<hi type="bold">done--</hi>rather, "neither shall it (the ark) be made (that is, be restored) any more" [Maurer].

16. they shall say no more-- The Jews shall no longer glory in the possession of the ark; it shall not be missed, so great shall be the blessings of the new dispensation. The throne of the Lord, present Himself, shall eclipse and put out of mind the ark of the covenant and the mercy seat between the cherubim, God's former throne. The ark, containing the two tables of the law, disappeared at the Babylonian captivity, and was not restored to the second temple, implying that the symbolical "glory" was to be superseded by a "greater glory" (Hag 2:9). neither... visit it-- rather, "neither shall it be missed" (so in Jr 23:4). done-- rather, "neither shall it (the ark) be made (that is, be restored) any more" [Maurer].


<hi type="bold">17. Jerusalem--</hi>the whole city, not merely the temple. As it has been the center of the Hebrew theocracy, so it shall be the point of attraction to the whole earth (<reference osisRef="Isa.2.2-Isa.2.4">Is 2:2-4</reference>; <reference osisRef="Zech.2.10">Zec 2:10</reference>, <reference osisRef="2Cor.2.11">11</reference>; 14:16-21).

<hi type="bold">throne of ... Lord--</hi>The Shekinah, the symbol of God's peculiar nearness to Israel (<reference osisRef="Deut.4.7">De 4:7</reference>) shall be surpassed by the antitype, God's own throne in Jerusalem (<reference osisRef="Ps.2.6">Psa 2:6</reference>, <reference osisRef="2Cor.2.8">8</reference>; <reference osisRef="Ezek.34.23">Eze 34:23</reference>, <reference osisRef="Ezek.34.24">24</reference>; <reference osisRef="Zech.2.5">Zec 2:5</reference>).

<hi type="bold">imagination--</hi>rather, as Margin, "the obstinacy" or stubbornness.

17. Jerusalem-- the whole city, not merely the temple. As it has been the center of the Hebrew theocracy, so it shall be the point of attraction to the whole earth (Is 2:2-4; Zec 2:10, 11; 14:16-21). throne of... Lord-- The Shekinah, the symbol of God's peculiar nearness to Israel (De 4:7) shall be surpassed by the antitype, God's own throne in Jerusalem (Psa 2:6, 8; Eze 34:23, 24; Zec 2:5). imagination-- rather, as Margin, "the obstinacy" or stubbornness.


<hi type="bold">18. Judah ... Israel ... together--</hi>Two distinct apostasies, that of Israel and that of Judah, were foretold (<reference osisRef="Jer.3.8">Jr 3:8</reference>, <reference osisRef="Jer.3.10">10</reference>). The two have never been united since the Babylonish captivity; therefore their joint restoration must be still future (<reference osisRef="Isa.11.12">Is 11:12</reference>, <reference osisRef="Isa.11.13">13</reference>; <reference osisRef="Ezek.37.16-Ezek.37.22">Eze 37:16-22</reference>; <reference osisRef="Hos.1.11">Ho 1:11</reference>).

<hi type="bold">north--</hi>(<reference osisRef="Jer.3.12">Jr 3:12</reference>).

<hi type="bold">land ... given ... inheritance--</hi>(<reference osisRef="Amos.9.15">Am 9:15</reference>).

18. Judah... Israel... together-- Two distinct apostasies, that of Israel and that of Judah, were foretold (Jr 3:8, 10). The two have never been united since the Babylonish captivity; therefore their joint restoration must be still future (Is 11:12, 13; Eze 37:16-22; Ho 1:11). north-- (Jr 3:12). land... given... inheritance-- (Am 9:15).


19. The good land covenanted to Abraham is to be restored to his seed. But the question arises, How shall this be done?

<hi type="bold">put ... among ... children--</hi>the Greek for adoption means, literally, "putting among the sons."

<hi type="bold">the children--</hi>that is, My children. "How shall I receive thee back into My family, after thou hast so long forsaken Me for idols?" The answer is, they would acknowledge Him as "Father," and no longer turn away from Him. God assumes the language of one wondering how so desperate apostates could be restored to His family and its privileges (compare <reference osisRef="Ezek.37.3">Eze 37:3</reference>; Calvin makes it, How the race of Abraham can be propagated again, being as it were dead); yet as His purpose has decreed it so, He shows how it shall be effected, namely, they shall receive from Him the spirit of adoption to cry, "My Father" (<reference osisRef="John.1.12">Joh 1:12</reference>; <reference osisRef="Gal.4.6">Ga 4:6</reference>). The elect are "children" already in God's purpose; this is the ground of the subsequent realization of this relationship (<reference osisRef="Eph.1.5">Ep 1:5</reference>; <reference osisRef="Heb.2.13">He 2:13</reference>).

<hi type="bold">pleasant land--</hi>(<reference osisRef="Jer.11.5">Jr 11:5</reference>; <reference osisRef="Ezek.20.6">Eze 20:6</reference>; <reference osisRef="Dan.11.16">Da 11:16</reference>, Margin).

<hi type="bold">heritage of ... hosts--</hi>a heritage the most goodly of all nations [Maurer]; or a "heritage possessed by powerful hosts" (<reference osisRef="Deut.4.38">De 4:38</reference>; <reference osisRef="Amos.2.9">Am 2:9</reference>). The rendering "splendors," instead of "hosts," is opposed by the fact that the Hebrew for "splendor" is not found in the plural.

19. The good land covenanted to Abraham is to be restored to his seed. But the question arises, How shall this be done? put... among... children-- the Greek for adoption means, literally, "putting among the sons." the children-- that is, My children. "How shall I receive thee back into My family, after thou hast so long forsaken Me for idols?" The answer is, they would acknowledge Him as "Father," and no longer turn away from Him. God assumes the language of one wondering how so desperate apostates could be restored to His family and its privileges (compare Eze 37:3; Calvin makes it, How the race of Abraham can be propagated again, being as it were dead); yet as His purpose has decreed it so, He shows how it shall be effected, namely, they shall receive from Him the spirit of adoption to cry, "My Father" (Joh 1:12; Ga 4:6). The elect are "children" already in God's purpose; this is the ground of the subsequent realization of this relationship (Ep 1:5; He 2:13). pleasant land-- (Jr 11:5; Eze 20:6; Da 11:16, Margin). heritage of... hosts-- a heritage the most goodly of all nations [Maurer]; or a "heritage possessed by powerful hosts" (De 4:38; Am 2:9). The rendering "splendors," instead of "hosts," is opposed by the fact that the Hebrew for "splendor" is not found in the plural.


<hi type="bold">20. Surely--</hi>rather, "But."

<hi type="bold">husband--</hi>literally, "friend."

20. Surely-- rather, "But." husband-- literally, "friend."


21. In harmony with the preceding promises of God, the penitential confessions of Israel are heard.

<hi type="bold">high places--</hi>The scene of their idolatries is the scene of their confessions. Compare <reference osisRef="Jer.3.23">Jr 3:23</reference>, in which they cast aside their trust in these idolatrous high places. The publicity of their penitence is also implied (compare <reference osisRef="Jer.7.29">Jr 7:29</reference>; <reference osisRef="Jer.48.38">48:38</reference>).

21. In harmony with the preceding promises of God, the penitential confessions of Israel are heard. high places-- The scene of their idolatries is the scene of their confessions. Compare Jr 3:23, in which they cast aside their trust in these idolatrous high places. The publicity of their penitence is also implied (compare Jr 7:29; 48:38).


22. Jehovah's renewed invitation (<reference osisRef="Jer.3.12">Jr 3:12</reference>, <reference osisRef="Jer.3.14">14</reference>) and their immediate response.

<hi type="bold">heal--</hi>forgive (<reference osisRef="2Chr.30.18">2Ch 30:18</reference>, <reference osisRef="2Chr.30.20">20</reference>; <reference osisRef="Hos.14.4">Ho 14:4</reference>).

<hi type="bold">unto thee--</hi>rather, "in obedience to thee"; literally, "for thee" [Rosenmuller].

22. Jehovah's renewed invitation (Jr 3:12, 14) and their immediate response. heal-- forgive (2Ch 30:18, 20; Ho 14:4). unto thee-- rather, "in obedience to thee"; literally, "for thee" [Rosenmuller].


<hi type="bold">23. multitude of mountains--</hi>that is, the multitude of gods worshipped on them (compare <reference osisRef="Ps.121.1">Psa 121:1</reference>, 2, Margin).

23. multitude of mountains-- that is, the multitude of gods worshipped on them (compare Psa 121:1, 2, Margin).


<hi type="bold">24. shame--</hi>that is, the idols, whose worship only covers us with shame (<reference osisRef="Jer.11.13">Jr 11:13</reference>; <reference osisRef="Hos.9.10">Ho 9:10</reference>). So far from bringing us "salvation," they have cost us our cattle and even our children, whom we have sacrificed to them.

24. shame-- that is, the idols, whose worship only covers us with shame (Jr 11:13; Ho 9:10). So far from bringing us "salvation," they have cost us our cattle and even our children, whom we have sacrificed to them.


25. (<reference osisRef="Ezra.9.7">Ezr 9:7</reference>). <chapter eID="Jer.3"/>

25. (Ezr 9:7).


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Jer.4.1-Jer.4.31">Jr 4:1-31</reference>. Continuation of Address to the Ten Tribes of Israel. (<reference osisRef="Jer.4.1">Jr 4:1</reference>, <reference osisRef="2Cor.4.2">2</reference>). The Prophet Turns Again to Judah, to Whom He Had Originally Been Sent (<reference osisRef="Jer.4.3-Jer.4.31">Jr 4:3-31</reference>).</title>

<hi type="bold">1. return ... return--</hi>play on words. "If thou wouldest return to thy land (thou must first), return (by conversion and repentance) to Me."

<hi type="bold">not remove--</hi>no longer be an unsettled wanderer in a strange land. So Cain (<reference osisRef="Gen.4.12">Ge 4:12</reference>, <reference osisRef="Gen.4.14">14</reference>).

CHAPTER 4 Jr 4:1-31. Continuation of Address to the Ten Tribes of Israel. (Jr 4:1, 2). The Prophet Turns Again to Judah, to Whom He Had Originally Been Sent (Jr 4:3-31). 1. return... return-- play on words. "If thou wouldest return to thy land (thou must first), return (by conversion and repentance) to Me." not remove-- no longer be an unsettled wanderer in a strange land. So Cain (Ge 4:12, 14).


<hi type="bold">2. And thou--</hi>rather, "And if (carried on from <reference osisRef="Jer.4.1">Jr 4:1</reference>) thou shalt swear, 'Jehovah liveth,' in truth, &c.", that is, if thou shalt worship Him (for we swear by the God whom we worship; compare <reference osisRef="Deut.6.13">De 6:13</reference>; <reference osisRef="Deut.10.20">10:20</reference>; <reference osisRef="Isa.19.18">Is 19:18</reference>; <reference osisRef="Amos.8.14">Am 8:14</reference>) in sincerity, &c.

<hi type="bold">and the nations--</hi>Rather, this is apodosis to the "if"; then shall the nations bless themselves in (by) Him" (<reference osisRef="Isa.65.16">Is 65:16</reference>). The conversion of the nations will be the consequence of Israel's conversion (<reference osisRef="Ps.102.13">Psa 102:13</reference>, <reference osisRef="Ps.102.15">15</reference>; <reference osisRef="Rom.11.12">Ro 11:12</reference>, <reference osisRef="Rom.11.15">15</reference>).

2. And thou-- rather, "And if (carried on from Jr 4:1) thou shalt swear, 'Jehovah liveth,' in truth, &c.", that is, if thou shalt worship Him (for we swear by the God whom we worship; compare De 6:13; 10:20; Is 19:18; Am 8:14) in sincerity, &c. and the nations-- Rather, this is apodosis to the "if"; then shall the nations bless themselves in (by) Him" (Is 65:16). The conversion of the nations will be the consequence of Israel's conversion (Psa 102:13, 15; Ro 11:12, 15).


3. Transition to Judah. Supply mentally. All which (the foregoing declaration as to Israel) applies to Judah.

<hi type="bold">and Jerusalem--</hi>that is, and especially the men of Jerusalem, as being the most prominent in Judea.

<hi type="bold">Break ... fallow ground--</hi>that is, Repent of your idolatry, and so be prepared to serve the Lord in truth (<reference osisRef="Hos.10.12">Ho 10:12</reference>; <reference osisRef="Matt.13.7">Mt 13:7</reference>). The unhumbled heart is like ground which may be improved, being let out to us for that purpose, but which is as yet fallow, overgrown with weeds, its natural product.

3. Transition to Judah. Supply mentally. All which (the foregoing declaration as to Israel) applies to Judah. and Jerusalem-- that is, and especially the men of Jerusalem, as being the most prominent in Judea. Break... fallow ground-- that is, Repent of your idolatry, and so be prepared to serve the Lord in truth (Ho 10:12; Mt 13:7). The unhumbled heart is like ground which may be improved, being let out to us for that purpose, but which is as yet fallow, overgrown with weeds, its natural product.


4. Remove your natural corruption of heart (<reference osisRef="Deut.10.16">De 10:16</reference>; <reference osisRef="Deut.30.6">30:6</reference>; <reference osisRef="Rom.2.29">Ro 2:29</reference>; <reference osisRef="Col.2.11">Col 2:11</reference>).

4. Remove your natural corruption of heart (De 10:16; 30:6; Ro 2:29; Col 2:11).


<hi type="bold">5. cry, gather together--</hi>rather, "cry fully" that is, loudly. The Jews are warned to take measures against the impending Chaldean invasion (compare <reference osisRef="Jer.8.14">Jr 8:14</reference>).

5. cry, gather together-- rather, "cry fully" that is, loudly. The Jews are warned to take measures against the impending Chaldean invasion (compare Jr 8:14).


<hi type="bold">6. Zion--</hi>The standard toward Zion intimated that the people of the surrounding country were to fly to it, as being the strongest of their fortresses.

6. Zion-- The standard toward Zion intimated that the people of the surrounding country were to fly to it, as being the strongest of their fortresses.


<hi type="bold">7. lion--</hi>Nebuchadnezzar and the Chaldeans (<reference osisRef="Jer.2.15">Jr 2:15</reference>; <reference osisRef="2Cor.5.6">5:6</reference>; <reference osisRef="Dan.7.14">Da 7:14</reference>).

<hi type="bold">his thicket--</hi>lair; Babylon.

<hi type="bold">destroyer of the Gentiles--</hi>rather, "the nations" (<reference osisRef="Jer.25.9">Jr 25:9</reference>).

7. lion-- Nebuchadnezzar and the Chaldeans (Jr 2:15; 5:6; Da 7:14). his thicket-- lair; Babylon. destroyer of the Gentiles-- rather, "the nations" (Jr 25:9).


8. Nothing is left to the Jews but to bewail their desperate condition.

<hi type="bold">anger ... not turned back--</hi>(<reference osisRef="Isa.9.12">Is 9:12</reference>, 17, 21).

8. Nothing is left to the Jews but to bewail their desperate condition. anger... not turned back-- (Is 9:12, 17, 21).


<hi type="bold">9. heart--</hi>The wisdom of the most leading men will be utterly at a loss to devise means of relief.

9. heart-- The wisdom of the most leading men will be utterly at a loss to devise means of relief.


<hi type="bold">10. thou hast ... deceived--</hi>God, having even the false prophets in His hands, is here said to do that which for inscrutable purposes He permits them to do (<reference osisRef="Exod.9.12">Ex 9:12</reference>; <reference osisRef="2Thess.2.11">2Th 2:11</reference>; compare <reference osisRef="Jer.8.15">Jr 8:15</reference>; which passage shows that the dupes of error were self-prepared for it, and that God's predestination did not destroy their moral freedom as voluntary agents). The false prophets foretold "peace," and the Jews believed them; God overruled this to His purposes (<reference osisRef="Jer.5.12">Jr 5:12</reference>; <reference osisRef="Jer.14.13">14:13</reference>; <reference osisRef="Ezek.14.9">Eze 14:9</reference>).

<hi type="bold">soul--</hi>rather, "reacheth to the life."

10. thou hast... deceived-- God, having even the false prophets in His hands, is here said to do that which for inscrutable purposes He permits them to do (Ex 9:12; 2Th 2:11; compare Jr 8:15; which passage shows that the dupes of error were self-prepared for it, and that God's predestination did not destroy their moral freedom as voluntary agents). The false prophets foretold "peace," and the Jews believed them; God overruled this to His purposes (Jr 5:12; 14:13; Eze 14:9). soul-- rather, "reacheth to the life."


<hi type="bold">11. dry wind--</hi>the simoom, terrific and destructive, blowing from the southeast across the sandy deserts east of Palestine. Image of the invading Babylonian army (<reference osisRef="Hos.13.15">Ho 13:15</reference>). Babylon in its turn shall be visited by a similar "destroying wind" (<reference osisRef="Jer.51.1">Jr 51:1</reference>).

<hi type="bold">of ... high places--</hi>that is, that sweeps over the high places.

<hi type="bold">daughter--</hi>that is, the children of my people.

<hi type="bold">not to fan--</hi>a very different wind from those ordinary winds employed for fanning the grain in the open air.

11. dry wind-- the simoom, terrific and destructive, blowing from the southeast across the sandy deserts east of Palestine. Image of the invading Babylonian army (Ho 13:15). Babylon in its turn shall be visited by a similar "destroying wind" (Jr 51:1). of... high places-- that is, that sweeps over the high places. daughter-- that is, the children of my people. not to fan-- a very different wind from those ordinary winds employed for fanning the grain in the open air.


<hi type="bold">12. full ... from those places--</hi>rather, "a wind fuller (that is, more impetuous) than those winds" (which fan the corn) (<reference osisRef="Jer.4.11">Jr 4:11</reference>) [Rosenmuller].

<hi type="bold">unto me--</hi>"for Me," as My instrument for executing My purpose.

<hi type="bold">sentence--</hi>judgments against them (<reference osisRef="Jer.1.16">Jr 1:16</reference>).

12. full... from those places-- rather, "a wind fuller (that is, more impetuous) than those winds" (which fan the corn) (Jr 4:11) [Rosenmuller]. unto me-- "for Me," as My instrument for executing My purpose. sentence-- judgments against them (Jr 1:16).


<hi type="bold">13. clouds--</hi>continuing the metaphor in <reference osisRef="Jer.4.11">Jr 4:11</reference>:<reference osisRef="Jer.4.12">12</reference>. Clouds of sand and dust accompany the simoom, and after rapid gyrations ascend like a pillar.

<hi type="bold">eagles--</hi>(<reference osisRef="Deut.28.49">De 28:49</reference>; <reference osisRef="Hab.1.8">Ha 1:8</reference>).

<hi type="bold">Woe unto us--</hi>The people are graphically presented before us, without it being formally so stated, bursting out in these exclamations.

13. clouds-- continuing the metaphor in Jr 4:11:12. Clouds of sand and dust accompany the simoom, and after rapid gyrations ascend like a pillar. eagles-- (De 28:49; Ha 1:8). Woe unto us-- The people are graphically presented before us, without it being formally so stated, bursting out in these exclamations.


<hi type="bold">14. Only one means of deliverance is left to the Jews--</hi>a thorough repentance.

<hi type="bold">vain thoughts--</hi>namely, projects for deliverance, such as enlisting the Egyptians on their side. Gesenius translates, "How long wilt thou harbor vain thoughts?"

14. Only one means of deliverance is left to the Jews-- a thorough repentance. vain thoughts-- namely, projects for deliverance, such as enlisting the Egyptians on their side. Gesenius translates, "How long wilt thou harbor vain thoughts?"


<hi type="bold">15. For ... from Dan--</hi>The connection is: There is danger in delay; for the voice of a messenger announces the approach of the Chaldean enemy from Dan, the northern frontier of Palestine (<reference osisRef="Jer.8.16">Jr 8:16</reference>; compare <reference osisRef="Jer.4.6">Jr 4:6</reference>; <reference osisRef="Jer.1.14">Jr 1:14</reference>).

<hi type="bold">Mount Ephraim--</hi>which borders closely on Judah; so that the foe is coming nearer and nearer. Dan and Beth-el in Ephraim were the two places where Jeroboam set up the idolatrous calves (<reference osisRef="1Kgs.12.29">1Ki 12:29</reference>); just retribution.

15. For... from Dan-- The connection is: There is danger in delay; for the voice of a messenger announces the approach of the Chaldean enemy from Dan, the northern frontier of Palestine (Jr 8:16; compare Jr 4:6; Jr 1:14). Mount Ephraim-- which borders closely on Judah; so that the foe is coming nearer and nearer. Dan and Beth-el in Ephraim were the two places where Jeroboam set up the idolatrous calves (1Ki 12:29); just retribution.


16. The neighboring foreign "nations" are summoned to witness Jehovah's judgments on His rebel people (<reference osisRef="Jer.6.18">Jr 6:18</reference>, <reference osisRef="Jer.6.19">19</reference>).

<hi type="bold">watchers--</hi>that is, besiegers (compare <reference osisRef="2Sam.11.16">2Sa 11:16</reference>); observed or watched, that is, besieged.

<hi type="bold">their voice--</hi>the war shout.

16. The neighboring foreign "nations" are summoned to witness Jehovah's judgments on His rebel people (Jr 6:18, 19). watchers-- that is, besiegers (compare 2Sa 11:16); observed or watched, that is, besieged. their voice-- the war shout.


<hi type="bold">17. keepers of a field--</hi>metaphor from those who watch a field, to frighten away the wild beasts.

17. keepers of a field-- metaphor from those who watch a field, to frighten away the wild beasts.


18. (<reference osisRef="Jer.2.17">Jr 2:17</reference>, 19; <reference osisRef="Ps.107.17">Psa 107:17</reference>).

<hi type="bold">this is thy wickedness--</hi>that is, the fruit of thy wickedness.

18. (Jr 2:17, 19; Psa 107:17). this is thy wickedness-- that is, the fruit of thy wickedness.


19. The prophet suddenly assumes the language of the Jewish state personified, lamenting its affliction (<reference osisRef="Jer.10.19">Jr 10:19</reference>, <reference osisRef="Jer.10.20">20</reference>; <reference osisRef="Jer.9.1">9:1</reference>, <reference osisRef="Jer.9.10">10</reference>; <reference osisRef="Isa.15.5">Is 15:5</reference>; compare <reference osisRef="Luke.19.41">Lu 19:41</reference>).

<hi type="bold">at my very heart--</hi>Hebrew, "at the walls of my heart"; the muscles round the heart. There is a climax, the "bowels," the pericardium, the "heart" itself.

<hi type="bold">maketh ... noise--</hi>moaneth [Henderson].

<hi type="bold">alarm--</hi>the battle shout.

19. The prophet suddenly assumes the language of the Jewish state personified, lamenting its affliction (Jr 10:19, 20; 9:1, 10; Is 15:5; compare Lu 19:41). at my very heart-- Hebrew, "at the walls of my heart"; the muscles round the heart. There is a climax, the "bowels," the pericardium, the "heart" itself. maketh... noise-- moaneth [Henderson]. alarm-- the battle shout.


<hi type="bold">20. Destruction ... cried--</hi>Breach upon breach is announced (<reference osisRef="Ps.42.7">Psa 42:7</reference>; <reference osisRef="Ezek.7.26">Eze 7:26</reference>). The war "trumpet" ... the battle shout ... the "destructions" ... the havoc throughout "the whole land" ... the spoiling of the shepherds' "tents" (<reference osisRef="Jer.10.20">Jr 10:20</reference>; or, "tents" means cities, which should be overthrown as easily as tents [Calvin]), form a gradation.

20. Destruction... cried-- Breach upon breach is announced (Psa 42:7; Eze 7:26). The war "trumpet"... the battle shout... the "destructions"... the havoc throughout "the whole land"... the spoiling of the shepherds' "tents" (Jr 10:20; or, "tents" means cities, which should be overthrown as easily as tents [Calvin]), form a gradation.


21. Judah in perplexity asks, How long is this state of things to continue?


22. Jehovah's reply; they cannot be otherwise than miserable, since they persevere in sin. The repetition of clauses gives greater force to the sentiment.

<hi type="bold">wise ... evil ... to do good ... no knowledge--</hi>reversing the rule (<reference osisRef="Rom.16.19">Ro 16:19</reference>) "wise unto ... good, simple concerning evil."

22. Jehovah's reply; they cannot be otherwise than miserable, since they persevere in sin. The repetition of clauses gives greater force to the sentiment. wise... evil... to do good... no knowledge-- reversing the rule (Ro 16:19) "wise unto... good, simple concerning evil."


23. Graphic picture of the utter desolation about to visit Palestine. "I beheld, and lo!" four times solemnly repeated, heightens the awful effect of the scene (compare <reference osisRef="Isa.24.19">Is 24:19</reference>; <reference osisRef="Isa.34.11">34:11</reference>).

<hi type="bold">without form and void--</hi>reduced to the primeval chaos (<reference osisRef="Gen.1.2">Ge 1:2</reference>).

23. Graphic picture of the utter desolation about to visit Palestine. "I beheld, and lo!" four times solemnly repeated, heightens the awful effect of the scene (compare Is 24:19; 34:11). without form and void-- reduced to the primeval chaos (Ge 1:2).


<hi type="bold">24. mountains--</hi>(<reference osisRef="Isa.5.25">Is 5:25</reference>).

<hi type="bold">moved lightly--</hi>shook vehemently.

24. mountains-- (Is 5:25). moved lightly-- shook vehemently.


<hi type="bold">25. no man ... birds--</hi>No vestige of the human, or of the feathered creation, is to be seen (<reference osisRef="Ezek.38.20">Eze 38:20</reference>; <reference osisRef="Zeph.1.3">Zep 1:3</reference>).

25. no man... birds-- No vestige of the human, or of the feathered creation, is to be seen (Eze 38:20; Zep 1:3).


<hi type="bold">26. fruitful place--</hi>Hebrew, Carmel.

<hi type="bold">a wilderness--</hi>Hebrew, "the wilderness," in contrast to "the fruitful place"; the great desert, where Carmel was, there is now the desert of Arabia [Maurer].

<hi type="bold">cities--</hi>in contrast to the fruitful place or field.

26. fruitful place-- Hebrew, Carmel. a wilderness-- Hebrew, "the wilderness," in contrast to "the fruitful place"; the great desert, where Carmel was, there is now the desert of Arabia [Maurer]. cities-- in contrast to the fruitful place or field.


<hi type="bold">27. full end--</hi>utter destruction: I will leave some hope of restoration (<reference osisRef="Jer.5.10">Jr 5:10</reference>, <reference osisRef="Jer.5.18">18</reference>; <reference osisRef="Jer.30.11">30:11</reference>; <reference osisRef="Jer.46.28">46:28</reference>; compare <reference osisRef="Lev.26.44">Le 26:44</reference>).

27. full end-- utter destruction: I will leave some hope of restoration (Jr 5:10, 18; 30:11; 46:28; compare Le 26:44).


<hi type="bold">28. For this--</hi>on account of the desolations just described (<reference osisRef="Isa.5.30">Is 5:30</reference>; <reference osisRef="Hos.4.3">Ho 4:3</reference>).

<hi type="bold">not repent--</hi>(<reference osisRef="Num.23.19">Nu 23:19</reference>).

28. For this-- on account of the desolations just described (Is 5:30; Ho 4:3). not repent-- (Nu 23:19).


<hi type="bold">29. whole city--</hi>Jerusalem: to it the inhabitants of the country had fled for refuge; but when it, too, is likely to fall, they flee out of it to hide in the "thickets." Henderson translates, "every city."

<hi type="bold">noise--</hi>The mere noise of the hostile horsemen shall put you to flight.

29. whole city-- Jerusalem: to it the inhabitants of the country had fled for refuge; but when it, too, is likely to fall, they flee out of it to hide in the "thickets." Henderson translates, "every city." noise-- The mere noise of the hostile horsemen shall put you to flight.


<hi type="bold">30. when thou art spoiled--</hi>rather, "thou, O destroyed one" [Maurer].

<hi type="bold">rentest ... face with painting--</hi>Oriental women paint their eyes with stibium, or antimony, to make them look full and sparkling, the black margin causing the white of the eyes to appear the brighter by contrast (<reference osisRef="2Kgs.9.30">2Ki 9:30</reference>). He uses the term "distendest" in derision of their effort to make their eyes look large [Maurer]; or else, "rentest," that is, dost lacerate by puncturing the eyelid in order to make the antimony adhere [Rosenmuller]. So the Jews use every artifice to secure the aid of Egypt against Babylon.

<hi type="bold">face--</hi>rather, thy eyes (<reference osisRef="Ezek.23.40">Eze 23:40</reference>).

30. when thou art spoiled-- rather, "thou, O destroyed one" [Maurer]. rentest... face with painting-- Oriental women paint their eyes with stibium, or antimony, to make them look full and sparkling, the black margin causing the white of the eyes to appear the brighter by contrast (2Ki 9:30). He uses the term "distendest" in derision of their effort to make their eyes look large [Maurer]; or else, "rentest," that is, dost lacerate by puncturing the eyelid in order to make the antimony adhere [Rosenmuller]. So the Jews use every artifice to secure the aid of Egypt against Babylon. face-- rather, thy eyes (Eze 23:40).


<hi type="bold">31. anguish--</hi>namely, occasioned by the attack of the enemy.

<hi type="bold">daughter of Zion--</hi>There is peculiar beauty in suppressing the name of the person in trouble, until that trouble had been fully described [Henderson].

<hi type="bold">bewaileth herself--</hi>rather, "draweth her breath short" [Horsley]; "panteth."

<hi type="bold">spreadeth ... hands--</hi>(<reference osisRef="Lam.1.17">La 1:17</reference>). <chapter eID="Jer.4"/>

31. anguish-- namely, occasioned by the attack of the enemy. daughter of Zion-- There is peculiar beauty in suppressing the name of the person in trouble, until that trouble had been fully described [Henderson]. bewaileth herself-- rather, "draweth her breath short" [Horsley]; "panteth." spreadeth... hands-- (La 1:17).


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Jer.5.1-Jer.5.31">Jr 5:1-31</reference>. The Cause of the Judgments to Be Inflicted Is the Universal Corruption of the People.</title>

<hi type="bold">1. a man--</hi>As the pious Josiah, Baruch, and Zephaniah lived in Jerusalem at that time, Jeremiah must here mean the mass of the people, the king, his counsellors, the false prophets, and the priests, as distinguished from the faithful few, whom God had openly separated from the reprobate people; among the latter not even one just person was to be found (<reference osisRef="Isa.9.16">Is 9:16</reference>) [Calvin]; the godly, moreover, were forbidden to intercede for them (<reference osisRef="Jer.7.16">Jr 7:16</reference>; compare <reference osisRef="Gen.18.23">Ge 18:23</reference>, &c.; <reference osisRef="Ps.12.1">Psa 12:1</reference>; <reference osisRef="Ezek.22.30">Eze 22:30</reference>).

<hi type="bold">see ... know--</hi>look ... ascertain.

<hi type="bold">judgment--</hi>justice, righteousness.

<hi type="bold">pardon it--</hi>rather, her.

CHAPTER 5 Jr 5:1-31. The Cause of the Judgments to Be Inflicted Is the Universal Corruption of the People. 1. a man-- As the pious Josiah, Baruch, and Zephaniah lived in Jerusalem at that time, Jeremiah must here mean the mass of the people, the king, his counsellors, the false prophets, and the priests, as distinguished from the faithful few, whom God had openly separated from the reprobate people; among the latter not even one just person was to be found (Is 9:16) [Calvin]; the godly, moreover, were forbidden to intercede for them (Jr 7:16; compare Ge 18:23, &c.; Psa 12:1; Eze 22:30). see... know-- look... ascertain. judgment-- justice, righteousness. pardon it-- rather, her.


2. (<reference osisRef="Titus.1.16">Tit 1:16</reference>).

<hi type="bold">swear falsely--</hi>not a judicial oath; but their profession of the worship of Jehovah is insincere (<reference osisRef="Jer.5.7">Jr 5:7</reference>; <reference osisRef="Jer.4.2">Jr 4:2</reference>). The reformation under Josiah was merely superficial in the case of the majority.

2. (Tit 1:16). swear falsely-- not a judicial oath; but their profession of the worship of Jehovah is insincere (Jr 5:7; Jr 4:2). The reformation under Josiah was merely superficial in the case of the majority.


<hi type="bold">3. eyes upon the truth--</hi>(<reference osisRef="Deut.32.4">De 32:4</reference>; <reference osisRef="2Chr.16.9">2Ch 16:9</reference>). "Truth" is in contrast with "swear falsely" (<reference osisRef="Jer.5.2">Jr 5:2</reference>). The false-professing Jews could expect nothing but judgments from the God of truth.

<hi type="bold">stricken ... not grieved--</hi>(<reference osisRef="Jer.2.30">Jr 2:30</reference>; <reference osisRef="Isa.1.5">Is 1:5</reference>; <reference osisRef="1Cor.9.13">9:13</reference>).

<hi type="bold">refused ... correction--</hi>(<reference osisRef="Jer.7.28">Jr 7:28</reference>; <reference osisRef="Zeph.3.2">Zep 3:2</reference>).

3. eyes upon the truth-- (De 32:4; 2Ch 16:9). "Truth" is in contrast with "swear falsely" (Jr 5:2). The false-professing Jews could expect nothing but judgments from the God of truth. stricken... not grieved-- (Jr 2:30; Is 1:5; 9:13). refused... correction-- (Jr 7:28; Zep 3:2).


<hi type="bold">4. poor--</hi>rather, "the poor." He supposes for the moment that this utter depravity is confined to the uninstructed poor, and that he would find a different state of things in the higher ranks: but there he finds unbridled profligacy.

4. poor-- rather, "the poor." He supposes for the moment that this utter depravity is confined to the uninstructed poor, and that he would find a different state of things in the higher ranks: but there he finds unbridled profligacy.


<hi type="bold">5. they have known--</hi>rather, "they must know." The prophet supposes it as probable, considering their position.

<hi type="bold">but these--</hi>I found the very reverse to be the case.

<hi type="bold">burst ... bonds--</hi>set God's law at defiance (<reference osisRef="Ps.2.3">Psa 2:3</reference>).

5. they have known-- rather, "they must know." The prophet supposes it as probable, considering their position. but these-- I found the very reverse to be the case. burst... bonds-- set God's law at defiance (Psa 2:3).


<hi type="bold">6. lion ... wolf ... leopard--</hi>the strongest, the most ravenous, and the swiftest, respectively, of beasts: illustrating the formidable character of the Babylonians.

<hi type="bold">of the evenings--</hi>Others not so well translate, of the deserts. The plural means that it goes forth every evening to seek its prey (<reference osisRef="Ps.104.20">Psa 104:20</reference>; <reference osisRef="Hab.1.8">Ha 1:8</reference>; <reference osisRef="Zeph.3.3">Zep 3:3</reference>).

<hi type="bold">leopard ... watch ... cities--</hi>(<reference osisRef="Hos.13.7">Ho 13:7</reference>). It shall lie in wait about their cities.

6. lion... wolf... leopard-- the strongest, the most ravenous, and the swiftest, respectively, of beasts: illustrating the formidable character of the Babylonians. of the evenings-- Others not so well translate, of the deserts. The plural means that it goes forth every evening to seek its prey (Psa 104:20; Ha 1:8; Zep 3:3). leopard... watch... cities-- (Ho 13:7). It shall lie in wait about their cities.


7. It would not be consistent with God's holiness to let such wickedness pass unpunished.

<hi type="bold">sworn by--</hi>(<reference osisRef="Jer.5.2">Jr 5:2</reference>; <reference osisRef="Jer.4.2">Jr 4:2</reference>); that is, worshipped.

<hi type="bold">no gods--</hi>(<reference osisRef="Deut.32.21">De 32:21</reference>).

<hi type="bold">fed ... to the full--</hi>so the Keri (Hebrew Margin) reads. God's bountifulness is contrasted with their apostasy (<reference osisRef="Deut.32.15">De 32:15</reference>). Prosperity, the gift of God, designed to lead men to Him, often produces the opposite effect. The Hebrew Chetib (text) reads: "I bound them (to Me) by oath," namely, in the marriage covenant, sealed at Sinai between God and Israel; in contrast to which stands their "adultery"; the antithesis favors this.

<hi type="bold">adultery ... harlots' houses--</hi>spiritually: idolatry in temples of idols; but literal prostitution is also included, being frequently part of idol-worship: for example, in the worship of the Babylonian Mylitta.

7. It would not be consistent with God's holiness to let such wickedness pass unpunished. sworn by-- (Jr 5:2; Jr 4:2); that is, worshipped. no gods-- (De 32:21). fed... to the full-- so the Keri (Hebrew Margin) reads. God's bountifulness is contrasted with their apostasy (De 32:15). Prosperity, the gift of God, designed to lead men to Him, often produces the opposite effect. The Hebrew Chetib (text) reads: "I bound them (to Me) by oath," namely, in the marriage covenant, sealed at Sinai between God and Israel; in contrast to which stands their "adultery"; the antithesis favors this. adultery... harlots' houses-- spiritually: idolatry in temples of idols; but literal prostitution is also included, being frequently part of idol-worship: for example, in the worship of the Babylonian Mylitta.


<hi type="bold">8. in the morning--</hi>(<reference osisRef="Isa.5.11">Is 5:11</reference>). "Rising early in the morning" is a phrase for unceasing eagerness in any pursuit; such was the Jews' avidity after idol-worship. Maurer translates from a different Hebrew root, "continually wander to and fro," inflamed with lust (<reference osisRef="Jer.2.23">Jr 2:23</reference>). But English Version is simpler (compare <reference osisRef="Jer.13.27">Jr 13:27</reference>; <reference osisRef="Ezek.22.11">Eze 22:11</reference>).

8. in the morning-- (Is 5:11). "Rising early in the morning" is a phrase for unceasing eagerness in any pursuit; such was the Jews' avidity after idol-worship. Maurer translates from a different Hebrew root, "continually wander to and fro," inflamed with lust (Jr 2:23). But English Version is simpler (compare Jr 13:27; Eze 22:11).


9. (<reference osisRef="Jer.5.29">Jr 5:29</reference>; <reference osisRef="Jer.9.9">Jr 9:9</reference>; <reference osisRef="Jer.44.22">44:22</reference>).

9. (Jr 5:29; Jr 9:9; 44:22).


10. Abrupt apostrophe to the Babylonians, to take Jerusalem, but not to destroy the nation utterly (see on <reference osisRef="Jer.4.27">Jr 4:27</reference>).

<hi type="bold">battlements--</hi>rather, tendrils [Maurer]: the state being compared to a vine (<reference osisRef="Jer.12.10">Jr 12:10</reference>), the stem of which was to be spared, while the tendrils (the chief men) were to be removed.

10. Abrupt apostrophe to the Babylonians, to take Jerusalem, but not to destroy the nation utterly (see on Jr 4:27). battlements-- rather, tendrils [Maurer]: the state being compared to a vine (Jr 12:10), the stem of which was to be spared, while the tendrils (the chief men) were to be removed.


11. (<reference osisRef="Jer.3.20">Jr 3:20</reference>).

11. (Jr 3:20).


<hi type="bold">12. belied--</hi>denied.

<hi type="bold">It is not he--</hi>rather, "(Jehovah) is not He," that is, the true and only God (<reference osisRef="Jer.14.22">Jr 14:22</reference>; <reference osisRef="Deut.32.39">De 32:39</reference>; <reference osisRef="Isa.43.10">Is 43:10</reference>, <reference osisRef="Isa.43.13">13</reference>). By their idolatry they virtually denied Him. Or, referring to what follows, and to <reference osisRef="Jer.5.9">Jr 5:9</reference>, "(Jehovah) is not," namely, about to be the punisher of our sins (<reference osisRef="Jer.14.13">Jr 14:13</reference>; <reference osisRef="Isa.28.15">Is 28:15</reference>).

12. belied-- denied. It is not he-- rather, "(Jehovah) is not He," that is, the true and only God (Jr 14:22; De 32:39; Is 43:10, 13). By their idolatry they virtually denied Him. Or, referring to what follows, and to Jr 5:9, "(Jehovah) is not," namely, about to be the punisher of our sins (Jr 14:13; Is 28:15).


13. Continuation of the unbelieving language of the Jews.

<hi type="bold">the prophets--</hi>who prophesy punishment coming on us.

<hi type="bold">the word--</hi>the Holy Spirit, who speaks through true prophets, is not in them [Maurer]. Or else, "There is no word (divine communication) in them" (<reference osisRef="Hos.1.2">Ho 1:2</reference>) [Rosenmuller].

<hi type="bold">thus, &c.--</hi>Their ill-omened prophecies shall fall on themselves.

13. Continuation of the unbelieving language of the Jews. the prophets-- who prophesy punishment coming on us. the word-- the Holy Spirit, who speaks through true prophets, is not in them [Maurer]. Or else, "There is no word (divine communication) in them" (Ho 1:2) [Rosenmuller]. thus, &c.-- Their ill-omened prophecies shall fall on themselves.


<hi type="bold">14. ye ... thy ... this people--</hi>He turns away from addressing the people to the prophet; implying that He puts them to a distance from Him, and only communicates with them through His prophet (<reference osisRef="Jer.5.19">Jr 5:19</reference>).

<hi type="bold">fire ... wood--</hi>Thy denunciations of judgments shall be fulfilled and shall consume them as fire does wood. In <reference osisRef="Jer.23.29">Jr 23:29</reference> it is the penetrating energy of fire which is the point of comparison.

14. ye... thy... this people-- He turns away from addressing the people to the prophet; implying that He puts them to a distance from Him, and only communicates with them through His prophet (Jr 5:19). fire... wood-- Thy denunciations of judgments shall be fulfilled and shall consume them as fire does wood. In Jr 23:29 it is the penetrating energy of fire which is the point of comparison.


15. (<reference osisRef="Jer.1.15">Jr 1:15</reference>; 6:22). Alluding to <reference osisRef="Deut.28.49">De 28:49</reference>, &c.

<hi type="bold">Israel--</hi>that is, Judah.

<hi type="bold">mighty--</hi>from an Arabic root, "enduring." The fourfold repetition of "nation" heightens the force.

<hi type="bold">ancient--</hi>The Chaldeans came originally from the Carduchian and Armenian mountains north of Mesopotamia, whence they immigrated into Babylonia; like all mountaineers, they were brave and hardy (see on <reference osisRef="Isa.23.13">Is 23:13</reference>).

<hi type="bold">language ... knowest not--</hi><reference osisRef="Isa.36.11">Is 36:11</reference> shows that Aramaic was not understood by the "multitude," but only by the educated classes [Maurer]. Henderson refers it to the original language of the Babylonians, which, he thinks, they brought with them from their native hills, akin to the Persic, not to the Aramaic, or any other Semitic tongue, the parent of the modern Kurd.

15. (Jr 1:15; 6:22). Alluding to De 28:49, &c. Israel-- that is, Judah. mighty-- from an Arabic root, "enduring." The fourfold repetition of "nation" heightens the force. ancient-- The Chaldeans came originally from the Carduchian and Armenian mountains north of Mesopotamia, whence they immigrated into Babylonia; like all mountaineers, they were brave and hardy (see on Is 23:13). language... knowest not-- Is 36:11 shows that Aramaic was not understood by the "multitude," but only by the educated classes [Maurer]. Henderson refers it to the original language of the Babylonians, which, he thinks, they brought with them from their native hills, akin to the Persic, not to the Aramaic, or any other Semitic tongue, the parent of the modern Kurd.


<hi type="bold">16. open sepulchre--</hi>(Compare <reference osisRef="Ps.5.9">Psa 5:9</reference>). Their quiver is all-devouring, as the grave opened to receive the dead: as many as are the arrows, so many are the deaths.

16. open sepulchre-- (Compare Psa 5:9). Their quiver is all-devouring, as the grave opened to receive the dead: as many as are the arrows, so many are the deaths.


17. (<reference osisRef="Lev.26.16">Le 26:16</reference>).

17. (Le 26:16).


18. Not even in those days of judgments, will God utterly exterminate His people.

<hi type="bold">I will not make a full end with you--</hi>(<reference osisRef="Jer.5.10">Jr 5:10</reference>; <reference osisRef="Jer.4.27">Jr 4:27</reference>).

18. Not even in those days of judgments, will God utterly exterminate His people. I will not make a full end with you-- (Jr 5:10; Jr 4:27).


19. Retribution in kind. As ye have forsaken Me (<reference osisRef="Jer.2.13">Jr 2:13</reference>), so shall ye be forsaken by Me. As ye have served strange (foreign) gods in your land, so shall ye serve strangers (foreigners) in a land not yours. Compare the similar retribution in <reference osisRef="Deut.28.47">De 28:47</reference>, <reference osisRef="Deut.28.48">48</reference>.

19. Retribution in kind. As ye have forsaken Me (Jr 2:13), so shall ye be forsaken by Me. As ye have served strange (foreign) gods in your land, so shall ye serve strangers (foreigners) in a land not yours. Compare the similar retribution in De 28:47, 48.


<hi type="bold">21. eyes ... ears, and--</hi>Translate, "and yet" (compare <reference osisRef="Deut.29.4">De 29:4</reference>; <reference osisRef="Isa.6.9">Is 6:9</reference>). Having powers of perception, they did not use them: still they were responsible for the exercise of them.

21. eyes... ears, and-- Translate, "and yet" (compare De 29:4; Is 6:9). Having powers of perception, they did not use them: still they were responsible for the exercise of them.


<hi type="bold">22. sand--</hi>Though made up of particles easily shifting about, I render it sufficient to curb the violence of the sea. Such is your monstrous perversity, that the raging, senseless sea sooner obeys Me, than ye do who profess to be intelligent [Calvin], (<reference osisRef="Job.26.10">Job 26:10</reference>; <reference osisRef="Job.38.10">38:10</reference>, <reference osisRef="Job.38.11">11</reference>; <reference osisRef="Prov.8.29">Pr 8:29</reference>; <reference osisRef="Rev.15.4">Re 15:4</reference>).

22. sand-- Though made up of particles easily shifting about, I render it sufficient to curb the violence of the sea. Such is your monstrous perversity, that the raging, senseless sea sooner obeys Me, than ye do who profess to be intelligent [Calvin], (Job 26:10; 38:10, 11; Pr 8:29; Re 15:4).


23. (<reference osisRef="Jer.6.28">Jr 6:28</reference>).

23. (Jr 6:28).


<hi type="bold">24. rain ... former ... latter--</hi>The "former" falls from the middle of October to the beginning of December. The "latter," or spring rain in Palestine, falls before harvest in March and April, and is essential for ripening the crops (<reference osisRef="Deut.11.14">De 11:14</reference>; <reference osisRef="Joel.2.23">Joe 2:23</reference>).

<hi type="bold">weeks of ... harvest--</hi>the seven weeks between passover and pentecost, beginning on the sixteenth of Nisan (<reference osisRef="Deut.16.9">De 16:9</reference>). By God's special providence no rain fell in Palestine during the harvest weeks, so that harvest work went on without interruption (see <reference osisRef="Gen.8.22">Ge 8:22</reference>).

24. rain... former... latter-- The "former" falls from the middle of October to the beginning of December. The "latter," or spring rain in Palestine, falls before harvest in March and April, and is essential for ripening the crops (De 11:14; Joe 2:23). weeks of... harvest-- the seven weeks between passover and pentecost, beginning on the sixteenth of Nisan (De 16:9). By God's special providence no rain fell in Palestine during the harvest weeks, so that harvest work went on without interruption (see Ge 8:22).


25. National guilt had caused the suspension of these national mercies mentioned in <reference osisRef="Jer.5.24">Jr 5:24</reference> (compare <reference osisRef="Jer.3.3">Jr 3:3</reference>).

25. National guilt had caused the suspension of these national mercies mentioned in Jr 5:24 (compare Jr 3:3).


26. (<reference osisRef="Prov.1.11">Pr 1:11</reference>, 17, 18; <reference osisRef="Hab.1.15">Ha 1:15</reference>).

<hi type="bold">as he that setteth snares--</hi>rather, "as fowlers crouch" [Maurer].

<hi type="bold">trap--</hi>literally, "destruction": the instrument of destruction.

<hi type="bold">catch men--</hi>not as Peter, to save (<reference osisRef="Luke.5.10">Lu 5:10</reference>), but to destroy men.

26. (Pr 1:11, 17, 18; Ha 1:15). as he that setteth snares-- rather, "as fowlers crouch" [Maurer]. trap-- literally, "destruction": the instrument of destruction. catch men-- not as Peter, to save (Lu 5:10), but to destroy men.


<hi type="bold">27. full of deceit--</hi>full of treasures got by deceit.

<hi type="bold">rich--</hi>(<reference osisRef="Ps.73.12">Psa 73:12</reference>, <reference osisRef="Ps.73.18-Ps.73.20">18-20</reference>).

27. full of deceit-- full of treasures got by deceit. rich-- (Psa 73:12, 18-20).


<hi type="bold">28. shine--</hi>the effect of fatness on the skin (<reference osisRef="Deut.32.15">De 32:15</reference>). They live a life of self-indulgence.

<hi type="bold">overpass ... the wicked--</hi>exceed even the Gentiles in wickedness (<reference osisRef="Jer.2.33">Jr 2:33</reference>; <reference osisRef="Ezek.5.6">Eze 5:6</reference>, <reference osisRef="Ezek.5.7">7</reference>).

<hi type="bold">judge not ... fatherless--</hi>(<reference osisRef="Isa.1.23">Is 1:23</reference>).

<hi type="bold">yet ... prosper--</hi>(<reference osisRef="Jer.12.1">Jr 12:1</reference>).

28. shine-- the effect of fatness on the skin (De 32:15). They live a life of self-indulgence. overpass... the wicked-- exceed even the Gentiles in wickedness (Jr 2:33; Eze 5:6, 7). judge not... fatherless-- (Is 1:23). yet... prosper-- (Jr 12:1).


29. (<reference osisRef="Jer.5.9">Jr 5:9</reference>; Mal 3:5).

29. (Jr 5:9; Mal 3:5).


30. (<reference osisRef="Jer.23.14">Jr 23:14</reference>; <reference osisRef="Hos.6.10">Ho 6:10</reference>).

30. (Jr 23:14; Ho 6:10).


<hi type="bold">31. bear rule by their means--</hi>literally, "according to their hands," that is, under their guidance (<reference osisRef="1Chr.25.3">1Ch 25:3</reference>). As a sample of the priests lending themselves to the deceits of the false prophets, to gain influence over the people, see <reference osisRef="Jer.29.24-Jer.29.32">Jr 29:24-32</reference>.

<hi type="bold">love to have it so--</hi>(<reference osisRef="Mic.2.11">Mi 2:11</reference>).

<hi type="bold">end thereof--</hi>the fatal issue of this sinful course when divine judgments shall come. <chapter eID="Jer.5"/>

31. bear rule by their means-- literally, "according to their hands," that is, under their guidance (1Ch 25:3). As a sample of the priests lending themselves to the deceits of the false prophets, to gain influence over the people, see Jr 29:24-32. love to have it so-- (Mi 2:11). end thereof-- the fatal issue of this sinful course when divine judgments shall come.


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Jer.6.1-Jer.6.30">Jr 6:1-30</reference>. Zion's Foes Prepare War against Her: Her Sins Are the Cause.</title>

<hi type="bold">1. Benjamin--</hi>Jerusalem was situated in the tribe of Benjamin, which was here separated from that of Judah by the valley of Hinnom. Though it was inhabited partly by Benjamites, partly by men of Judah, he addresses the former as being his own countrymen.

<hi type="bold">blow ... trumpet ... Tekoa--</hi>Tikehu, Tekoa form a play on sounds. The birthplace of Amos.

<hi type="bold">Beth-haccerem--</hi>meaning in Hebrew, "vineyard-house." It and Tekoa were a few miles south of Jerusalem. As the enemy came from the north, the inhabitants of the surrounding country would naturally flee southwards. The fire-signal on the hills gave warning of danger approaching.

CHAPTER 6 Jr 6:1-30. Zion's Foes Prepare War against Her: Her Sins Are the Cause. 1. Benjamin-- Jerusalem was situated in the tribe of Benjamin, which was here separated from that of Judah by the valley of Hinnom. Though it was inhabited partly by Benjamites, partly by men of Judah, he addresses the former as being his own countrymen. blow... trumpet... Tekoa-- Tikehu, Tekoa form a play on sounds. The birthplace of Amos. Beth-haccerem-- meaning in Hebrew, "vineyard-house." It and Tekoa were a few miles south of Jerusalem. As the enemy came from the north, the inhabitants of the surrounding country would naturally flee southwards. The fire-signal on the hills gave warning of danger approaching.


<hi type="bold">2. likened--</hi>rather, "I lay waste." Literally, "O comely and delicate one, I lay waste the daughter of Zion," that is, "thee." So <reference osisRef="Zech.3.9">Zec 3:9</reference>, "before Joshua," that is, "before thee" [Maurer].

2. likened-- rather, "I lay waste." Literally, "O comely and delicate one, I lay waste the daughter of Zion," that is, "thee." So Zec 3:9, "before Joshua," that is, "before thee" [Maurer].


<hi type="bold">3. shepherds--</hi>hostile leaders with their armies (<reference osisRef="Jer.1.15">Jr 1:15</reference>; <reference osisRef="1Cor.4.17">4:17</reference>; 49:20; 50:45).

<hi type="bold">feed--</hi>They shall consume each one all that is near him; literally, "his hand," that is, the place which he occupies (<reference osisRef="Num.2.17">Nu 2:17</reference>; see on <reference osisRef="Isa.56.5">Is 56:5</reference>).

3. shepherds-- hostile leaders with their armies (Jr 1:15; 4:17; 49:20; 50:45). feed-- They shall consume each one all that is near him; literally, "his hand," that is, the place which he occupies (Nu 2:17; see on Is 56:5).


4-5. The invading soldiers encourage one another to the attack on Jerusalem.

<hi type="bold">Prepare--</hi>literally, "Sanctify" war, that is, Proclaim it formally with solemn rites; the invasion was solemnly ordered by God (compare <reference osisRef="Isa.13.3">Is 13:3</reference>).

<hi type="bold">at noon--</hi>the hottest part of the day when attacks were rarely made (<reference osisRef="Jer.15.8">Jr 15:8</reference>; <reference osisRef="Jer.20.16">20:16</reference>). Even at this time they wished to attack, such is their eagerness.

<hi type="bold">Woe unto us--</hi>The words of the invaders, mourning the approach of night which would suspend their hostile operations; still, even in spite of the darkness, at night they renew the attack (<reference osisRef="Jer.6.5">Jr 6:5</reference>).

4-5. The invading soldiers encourage one another to the attack on Jerusalem. Prepare-- literally, "Sanctify" war, that is, Proclaim it formally with solemn rites; the invasion was solemnly ordered by God (compare Is 13:3). at noon-- the hottest part of the day when attacks were rarely made (Jr 15:8; 20:16). Even at this time they wished to attack, such is their eagerness. Woe unto us-- The words of the invaders, mourning the approach of night which would suspend their hostile operations; still, even in spite of the darkness, at night they renew the attack (Jr 6:5).


<hi type="bold">6. cast--</hi>Hebrew, "pour out"; referring to the emptying of the baskets of earth to make the mound, formed of "trees" and earthwork, to overtop the city walls. The "trees" were also used to make warlike engines.

<hi type="bold">this--</hi>pointing the invaders to Jerusalem.

<hi type="bold">visited--</hi>that is, punished.

<hi type="bold">wholly oppression--</hi>or join "wholly" with "visited," that is, she is altogether (in her whole extent) to be punished [Maurer].

6. cast-- Hebrew, "pour out"; referring to the emptying of the baskets of earth to make the mound, formed of "trees" and earthwork, to overtop the city walls. The "trees" were also used to make warlike engines. this-- pointing the invaders to Jerusalem. visited-- that is, punished. wholly oppression-- or join "wholly" with "visited," that is, she is altogether (in her whole extent) to be punished [Maurer].


<hi type="bold">7. fountain--</hi>rather, a well dug, from which water springs; distinct from a natural spring or fountain.

<hi type="bold">casteth out--</hi>causeth to flow; literally, "causeth to dig," the cause being put for the effect (<reference osisRef="2Kgs.21.16">2Ki 21:16</reference>, <reference osisRef="2Kgs.21.24">24</reference>; <reference osisRef="Isa.57.20">Is 57:20</reference>).

<hi type="bold">me--</hi>Jehovah.

7. fountain-- rather, a well dug, from which water springs; distinct from a natural spring or fountain. casteth out-- causeth to flow; literally, "causeth to dig," the cause being put for the effect (2Ki 21:16, 24; Is 57:20). me-- Jehovah.


8. Tender appeal in the midst of threats.

<hi type="bold">depart--</hi>Hebrew, "be torn away"; Jehovah's affection making Him unwilling to depart; His attachment to Jerusalem was such that an effort was needed to tear Himself from it (<reference osisRef="Ezek.23.18">Eze 23:18</reference>; <reference osisRef="Hos.9.12">Ho 9:12</reference>; <reference osisRef="Hos.11.8">11:8</reference>).

8. Tender appeal in the midst of threats. depart-- Hebrew, "be torn away"; Jehovah's affection making Him unwilling to depart; His attachment to Jerusalem was such that an effort was needed to tear Himself from it (Eze 23:18; Ho 9:12; 11:8).