9. The Jews are the grapes, their enemies the unsparing gleaners.

<hi type="bold">turn back ... hand--</hi>again and again bring freshly gathered handfuls to the baskets; referring to the repeated carrying away of captives to Babylon (<reference osisRef="Jer.52.28-Jer.52.30">Jr 52:28-30</reference>; <reference osisRef="2Kgs.24.14">2Ki 24:14</reference>; <reference osisRef="2Kgs.25.11">25:11</reference>).

9. The Jews are the grapes, their enemies the unsparing gleaners. turn back... hand-- again and again bring freshly gathered handfuls to the baskets; referring to the repeated carrying away of captives to Babylon (Jr 52:28-30; 2Ki 24:14; 25:11).


<hi type="bold">10. ear is uncircumcised--</hi>closed against the precepts of God by the foreskin of carnality (<reference osisRef="Lev.26.41">Le 26:41</reference>; <reference osisRef="Ezek.44.7">Eze 44:7</reference>; <reference osisRef="Acts.7.51">Ac 7:51</reference>).

<hi type="bold">word ... reproach--</hi>(<reference osisRef="Jer.20.8">Jr 20:8</reference>).

10. ear is uncircumcised-- closed against the precepts of God by the foreskin of carnality (Le 26:41; Eze 44:7; Ac 7:51). word... reproach-- (Jr 20:8).


<hi type="bold">11. fury of ... Lord--</hi>His denunciations against Judah communicated to the prophet.

<hi type="bold">weary with holding in--</hi>(<reference osisRef="Jer.20.9">Jr 20:9</reference>).

<hi type="bold">I will pour--</hi>or else imperative: the command of God (see <reference osisRef="Jer.6.12">Jr 6:12</reference>), "Pour it out" [Maurer].

<hi type="bold">aged ... full of days--</hi>The former means one becoming old; the latter a decrepit old man [Maurer] (<reference osisRef="Job.5.26">Job 5:26</reference>; <reference osisRef="Isa.65.20">Is 65:20</reference>).

11. fury of... Lord-- His denunciations against Judah communicated to the prophet. weary with holding in-- (Jr 20:9). I will pour-- or else imperative: the command of God (see Jr 6:12), "Pour it out" [Maurer]. aged... full of days-- The former means one becoming old; the latter a decrepit old man [Maurer] (Job 5:26; Is 65:20).


12. The very punishments threatened by Moses in the event of disobedience to God (<reference osisRef="Deut.28.30">De 28:30</reference>).

<hi type="bold">turned--</hi>transferred.

12. The very punishments threatened by Moses in the event of disobedience to God (De 28:30). turned-- transferred.


13. (<reference osisRef="Jer.8.10">Jr 8:10</reference>; <reference osisRef="Isa.56.11">Is 56:11</reference>; <reference osisRef="Mic.3.11">Mi 3:11</reference>).

13. (Jr 8:10; Is 56:11; Mi 3:11).


<hi type="bold">14. hurt--</hi>the spiritual wound.

<hi type="bold">slightly--</hi>as if it were but a slight wound; or, in a slight manner, pronouncing all sound where there is no soundness.

<hi type="bold">saying--</hi>namely, the prophets and priests (<reference osisRef="Jer.6.13">Jr 6:13</reference>). Whereas they ought to warn the people of impending judgments and the need of repentance, they say there is nothing to fear.

<hi type="bold">peace--</hi>including soundness. All is sound in the nation's moral state, so all will be peace as to its political state (<reference osisRef="Jer.4.10">Jr 4:10</reference>; <reference osisRef="Jer.8.11">8:11</reference>; <reference osisRef="Jer.14.13">14:13</reference>; <reference osisRef="Jer.23.17">23:17</reference>; <reference osisRef="Ezek.13.5">Eze 13:5</reference>, <reference osisRef="Ezek.13.10">10</reference>; <reference osisRef="Ezek.22.28">22:28</reference>).

14. hurt-- the spiritual wound. slightly-- as if it were but a slight wound; or, in a slight manner, pronouncing all sound where there is no soundness. saying-- namely, the prophets and priests (Jr 6:13). Whereas they ought to warn the people of impending judgments and the need of repentance, they say there is nothing to fear. peace-- including soundness. All is sound in the nation's moral state, so all will be peace as to its political state (Jr 4:10; 8:11; 14:13; 23:17; Eze 13:5, 10; 22:28).


15. Rosenmuller translates, "They ought to have been ashamed, because ... but," &c.; the Hebrew verb often expressing, not the action, but the duty to perform it (<reference osisRef="Gen.20.9">Ge 20:9</reference>; Mal 2:7). Maurer translates, "They shall be put to shame, for they commit abomination; nay (the prophet correcting himself), there is no shame in them" (<reference osisRef="Jer.3.3">Jr 3:3</reference>; <reference osisRef="Jer.8.12">8:12</reference>; <reference osisRef="Ezek.3.7">Eze 3:7</reference>; <reference osisRef="Zeph.3.5">Zep 3:5</reference>).

<hi type="bold">them that fall--</hi>They shall fall with the rest of their people who are doomed to fall, that is, I will now cease from words; I will execute vengeance [Calvin].

15. Rosenmuller translates, "They ought to have been ashamed, because... but," &c.; the Hebrew verb often expressing, not the action, but the duty to perform it (Ge 20:9; Mal 2:7). Maurer translates, "They shall be put to shame, for they commit abomination; nay (the prophet correcting himself), there is no shame in them" (Jr 3:3; 8:12; Eze 3:7; Zep 3:5). them that fall-- They shall fall with the rest of their people who are doomed to fall, that is, I will now cease from words; I will execute vengeance [Calvin].


16. Image from travellers who have lost their road, stopping and inquiring which is the right way on which they once had been, but from which they have wandered.

<hi type="bold">old paths--</hi>Idolatry and apostasy are the modern way; the worship of God the old way. Evil is not coeval with good, but a modern degeneracy from good. The forsaking of God is not, in a true sense, a "way cast up" at all (<reference osisRef="Jer.18.15">Jr 18:15</reference>; <reference osisRef="Ps.139.24">Psa 139:24</reference>; Mal 4:4).

<hi type="bold">rest--</hi>(<reference osisRef="Isa.28.12">Is 28:12</reference>; <reference osisRef="Matt.11.29">Mt 11:29</reference>).

16. Image from travellers who have lost their road, stopping and inquiring which is the right way on which they once had been, but from which they have wandered. old paths-- Idolatry and apostasy are the modern way; the worship of God the old way. Evil is not coeval with good, but a modern degeneracy from good. The forsaking of God is not, in a true sense, a "way cast up" at all (Jr 18:15; Psa 139:24; Mal 4:4). rest-- (Is 28:12; Mt 11:29).


<hi type="bold">17. watchmen--</hi>prophets, whose duty it was to announce impending calamities, so as to lead the people to repentance (<reference osisRef="Isa.21.11">Is 21:11</reference>; <reference osisRef="Isa.58.1">58:1</reference>; <reference osisRef="Ezek.3.17">Eze 3:17</reference>; <reference osisRef="Hab.2.1">Ha 2:1</reference>).

17. watchmen-- prophets, whose duty it was to announce impending calamities, so as to lead the people to repentance (Is 21:11; 58:1; Eze 3:17; Ha 2:1).


<hi type="bold">18. congregation--</hi>parallel to "nations"; it therefore means the gathered peoples who are invited to be witnesses as to how great is the perversity of the Israelites (<reference osisRef="Jer.6.16">Jr 6:16</reference>, <reference osisRef="Jer.6.17">17</reference>), and that they deserve the severe punishment about to be inflicted on them (<reference osisRef="Jer.6.19">Jr 6:19</reference>).

<hi type="bold">what is among them--</hi>what deeds are committed by the Israelites (<reference osisRef="Jer.6.16">Jr 6:16</reference>, <reference osisRef="Jer.6.17">17</reference>) [Maurer]. Or, "what punishments are about to be inflicted on them" [Calvin].

18. congregation-- parallel to "nations"; it therefore means the gathered peoples who are invited to be witnesses as to how great is the perversity of the Israelites (Jr 6:16, 17), and that they deserve the severe punishment about to be inflicted on them (Jr 6:19). what is among them-- what deeds are committed by the Israelites (Jr 6:16, 17) [Maurer]. Or, "what punishments are about to be inflicted on them" [Calvin].


19. (<reference osisRef="Isa.1.2">Is 1:2</reference>).

<hi type="bold">fruit of ... thoughts--</hi>(<reference osisRef="Prov.1.31">Pr 1:31</reference>).

<hi type="bold">nor to my law, but rejected it--</hi>literally, "and (as to) My law they have rejected it." The same construction occurs in <reference osisRef="Gen.22.24">Ge 22:24</reference>.

19. (Is 1:2). fruit of... thoughts-- (Pr 1:31). nor to my law, but rejected it-- literally, "and (as to) My law they have rejected it." The same construction occurs in Ge 22:24.


20. Literally, "To what purpose is this to Me, that incense cometh to Me?"

<hi type="bold">incense ... cane--</hi>(<reference osisRef="Isa.43.24">Is 43:24</reference>; <reference osisRef="Isa.60.6">60:6</reference>). No external services are accepted by God without obedience of the heart and life (<reference osisRef="Jer.7.21">Jr 7:21</reference>; <reference osisRef="Ps.50.7-Ps.50.9">Psa 50:7-9</reference>; <reference osisRef="Isa.1.11">Is 1:11</reference>; <reference osisRef="Mic.6.6">Mi 6:6</reference>, &c.).

<hi type="bold">sweet ... sweet--</hi>antithesis. Your sweet cane is not sweet to Me. The calamus.

20. Literally, "To what purpose is this to Me, that incense cometh to Me?" incense... cane-- (Is 43:24; 60:6). No external services are accepted by God without obedience of the heart and life (Jr 7:21; Psa 50:7-9; Is 1:11; Mi 6:6, &c.). sweet... sweet-- antithesis. Your sweet cane is not sweet to Me. The calamus.


<hi type="bold">21. stumbling-blocks--</hi>instruments of the Jews' ruin (compare <reference osisRef="Matt.21.44">Mt 21:44</reference>; <reference osisRef="Isa.8.14">Is 8:14</reference>; <reference osisRef="1Pet.2.8">1Pe 2:8</reference>). God Himself ("I") lays them before the reprobate (<reference osisRef="Ps.69.22">Psa 69:22</reference>; <reference osisRef="Rom.1.28">Ro 1:28</reference>; <reference osisRef="1Cor.11.9">11:9</reference>).

<hi type="bold">fathers ... sons ... neighbour ... friend--</hi>indiscriminate ruin.

21. stumbling-blocks-- instruments of the Jews' ruin (compare Mt 21:44; Is 8:14; 1Pe 2:8). God Himself ("I") lays them before the reprobate (Psa 69:22; Ro 1:28; 11:9). fathers... sons... neighbour... friend-- indiscriminate ruin.


<hi type="bold">22. north ... sides of the earth--</hi>The ancients were little acquainted with the north; therefore it is called the remotest regions (as the Hebrew for "sides" ought to be translated, see on <reference osisRef="Isa.14.13">Is 14:13</reference>) of the earth. The Chaldees are meant (<reference osisRef="Jer.1.15">Jr 1:15</reference>; 5:15). It is striking that the very same calamities which the Chaldeans had inflicted on Zion are threatened as the retribution to be dealt in turn to themselves by Jehovah (<reference osisRef="Jer.50.41-Jer.50.43">Jr 50:41-43</reference>).

22. north... sides of the earth-- The ancients were little acquainted with the north; therefore it is called the remotest regions (as the Hebrew for "sides" ought to be translated, see on Is 14:13) of the earth. The Chaldees are meant (Jr 1:15; 5:15). It is striking that the very same calamities which the Chaldeans had inflicted on Zion are threatened as the retribution to be dealt in turn to themselves by Jehovah (Jr 50:41-43).


<hi type="bold">23. like the sea--</hi>(<reference osisRef="Isa.5.30">Is 5:30</reference>).

<hi type="bold">as men for war--</hi>not that they were like warriors, for they were warriors; but "arrayed most perfectly as warriors" [Maurer].

23. like the sea-- (Is 5:30). as men for war-- not that they were like warriors, for they were warriors; but "arrayed most perfectly as warriors" [Maurer].


<hi type="bold">24. fame thereof--</hi>the report of them.

24. fame thereof-- the report of them.


25. He addresses "the daughter of Zion" (<reference osisRef="Jer.6.23">Jr 6:23</reference>); caution to the citizens of Jerusalem not to expose themselves to the enemy by going outside of the city walls.

<hi type="bold">sword of the enemy--</hi>literally, "there is a sword to the enemy"; the enemy hath a sword.

25. He addresses "the daughter of Zion" (Jr 6:23); caution to the citizens of Jerusalem not to expose themselves to the enemy by going outside of the city walls. sword of the enemy-- literally, "there is a sword to the enemy"; the enemy hath a sword.


<hi type="bold">26. wallow ... in ashes--</hi>(<reference osisRef="Jer.25.34">Jr 25:34</reference>; <reference osisRef="Mic.1.10">Mi 1:10</reference>). As they usually in mourning only "cast ashes on the head," wallowing in them means something more, namely, so entirely to cover one's self with ashes as to be like one who had rolled in them (<reference osisRef="Ezek.27.30">Eze 27:30</reference>).

<hi type="bold">as for an only son--</hi>(<reference osisRef="Amos.8.10">Am 8:10</reference>; <reference osisRef="Zech.12.10">Zec 12:10</reference>).

<hi type="bold">lamentation--</hi>literally, "lamentation expressed by beating the breast."

26. wallow... in ashes-- (Jr 25:34; Mi 1:10). As they usually in mourning only "cast ashes on the head," wallowing in them means something more, namely, so entirely to cover one's self with ashes as to be like one who had rolled in them (Eze 27:30). as for an only son-- (Am 8:10; Zec 12:10). lamentation-- literally, "lamentation expressed by beating the breast."


<hi type="bold">27. tower ... fortress--</hi>(<reference osisRef="Jer.1.18">Jr 1:18</reference>), rather, "an assayer (and) explorer." By a metaphor from metallurgy in <reference osisRef="Jer.6.27-Jer.6.30">Jr 6:27-30</reference>, Jehovah, in conclusion, confirms the prophet in his office, and the latter sums up the description of the reprobate people on whom he had to work. The Hebrew for "assayer" (English Version, "tower") is from a root "to try" metals. "Explorer" (English Version, "fortress") is from an Arabic root, "keen-sighted"; or a Hebrew root, "cutting," that is, separating the metal from the dross [Ewald]. Gesenius translates as English Version, "fortress," which does not accord with the previous "assayer."

27. tower... fortress-- (Jr 1:18), rather, "an assayer (and) explorer." By a metaphor from metallurgy in Jr 6:27-30, Jehovah, in conclusion, confirms the prophet in his office, and the latter sums up the description of the reprobate people on whom he had to work. The Hebrew for "assayer" (English Version, "tower") is from a root "to try" metals. "Explorer" (English Version, "fortress") is from an Arabic root, "keen-sighted"; or a Hebrew root, "cutting," that is, separating the metal from the dross [Ewald]. Gesenius translates as English Version, "fortress," which does not accord with the previous "assayer."


<hi type="bold">28. grievous revolters--</hi>literally, "contumacious of the contumacious," that is, most contumacious, the Hebrew mode of expressing a superlative. So "the strong among the mighty," that is, the strongest (<reference osisRef="Ezek.32.21">Eze 32:21</reference>). See <reference osisRef="Jer.5.23">Jr 5:23</reference>; <reference osisRef="Hos.4.16">Ho 4:16</reference>.

<hi type="bold">walking with slanders--</hi>(<reference osisRef="Jer.9.4">Jr 9:4</reference>). "Going about for the purpose of slandering" [Maurer].

<hi type="bold">brass, &c.--</hi>that is, copper. It and "iron" being the baser and harder metals express the debased and obdurate character of the Jews (<reference osisRef="Isa.48.4">Is 48:4</reference>; <reference osisRef="Isa.60.17">60:17</reference>).

28. grievous revolters-- literally, "contumacious of the contumacious," that is, most contumacious, the Hebrew mode of expressing a superlative. So "the strong among the mighty," that is, the strongest (Eze 32:21). See Jr 5:23; Ho 4:16. walking with slanders-- (Jr 9:4). "Going about for the purpose of slandering" [Maurer]. brass, &c.-- that is, copper. It and "iron" being the baser and harder metals express the debased and obdurate character of the Jews (Is 48:4; 60:17).


<hi type="bold">29. bellows ... burned--</hi>So intense a heat is made that the very bellows are almost set on fire. Rosenmuller translates not so well from a Hebrew root, "pant" or "snort," referring to the sound of the bellows blown hard.

<hi type="bold">lead--</hi>employed to separate the baser metal from the silver, as quicksilver is now used. In other words, the utmost pains have been used to purify Israel in the furnace of affliction, but in vain (<reference osisRef="Jer.5.3">Jr 5:3</reference>; <reference osisRef="1Pet.1.7">1Pe 1:7</reference>).

<hi type="bold">consumed of the fire--</hi>In the Chetib, or Hebrew text, the "consumed" is supplied out of the previous "burned." Translating as Rosenmuller, "pant," this will be inadmissible; and the Keri (Hebrew Margin) division of the Hebrew words will have to be read, to get "is consumed of the fire." This is an argument for the translation, "are burned."

<hi type="bold">founder--</hi>the refiner.

<hi type="bold">wicked ... not plucked away--</hi>answering to the dross which has no good metal to be separated, the mass being all dross.

29. bellows... burned-- So intense a heat is made that the very bellows are almost set on fire. Rosenmuller translates not so well from a Hebrew root, "pant" or "snort," referring to the sound of the bellows blown hard. lead-- employed to separate the baser metal from the silver, as quicksilver is now used. In other words, the utmost pains have been used to purify Israel in the furnace of affliction, but in vain (Jr 5:3; 1Pe 1:7). consumed of the fire-- In the Chetib, or Hebrew text, the "consumed" is supplied out of the previous "burned." Translating as Rosenmuller, "pant," this will be inadmissible; and the Keri (Hebrew Margin) division of the Hebrew words will have to be read, to get "is consumed of the fire." This is an argument for the translation, "are burned." founder-- the refiner. wicked... not plucked away-- answering to the dross which has no good metal to be separated, the mass being all dross.


<hi type="bold">30. Reprobate--</hi>silver so full of alloy as to be utterly worthless (<reference osisRef="Isa.1.22">Is 1:22</reference>). The Jews were fit only for rejection. <chapter eID="Jer.6"/>

30. Reprobate-- silver so full of alloy as to be utterly worthless (Is 1:22). The Jews were fit only for rejection.


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="Jer.7.1-Jer.7.34">Jr 7:1-34</reference>. The Seventh through Ninth Chapters. Delivered in the Beginning of Jehoiakim's Reign, on the Occasion of Some Public Festival.</title>
 The prophet stood at the gate of the temple in order that the multitudes from the country might hear him. His life was threatened, it appears from <reference osisRef="Jer.26.1-Jer.26.9">Jr 26:1-9</reference>, for this prophecy, denouncing the fate of Shiloh as about to befall the temple at Jerusalem. The prophecy given in detail here is summarily referred to there. After Josiah's death the nation relapsed into idolatry through Jehoiakim's bad influence; the worship of Jehovah was, however, combined with it (<reference osisRef="Jer.7.4">Jr 7:4</reference>, <reference osisRef="Jer.7.10">10</reference>).

<hi type="bold">2. the gate--</hi>that is, the gate of the court of Israel within that of the women. Those whom Jeremiah addresses came through the gate leading into the court of the women, and the gate leading into the outer court, or court of the Gentiles ("these gates").

CHAPTER 7 Jr 7:1-34. The Seventh through Ninth Chapters. Delivered in the Beginning of Jehoiakim's Reign, on the Occasion of Some Public Festival. The prophet stood at the gate of the temple in order that the multitudes from the country might hear him. His life was threatened, it appears from Jr 26:1-9, for this prophecy, denouncing the fate of Shiloh as about to befall the temple at Jerusalem. The prophecy given in detail here is summarily referred to there. After Josiah's death the nation relapsed into idolatry through Jehoiakim's bad influence; the worship of Jehovah was, however, combined with it (Jr 7:4, 10). 2. the gate-- that is, the gate of the court of Israel within that of the women. Those whom Jeremiah addresses came through the gate leading into the court of the women, and the gate leading into the outer court, or court of the Gentiles ("these gates").


<hi type="bold">3. cause you to dwell--</hi>permit you still to dwell (<reference osisRef="Jer.18.11">Jr 18:11</reference>; <reference osisRef="Jer.26.13">26:13</reference>).

3. cause you to dwell-- permit you still to dwell (Jr 18:11; 26:13).


4. The Jews falsely thought that because their temple had been chosen by Jehovah as His peculiar dwelling, it could never be destroyed. Men think that ceremonial observances will supersede the need of holiness (<reference osisRef="Isa.48.2">Is 48:2</reference>; <reference osisRef="Mic.3.11">Mi 3:11</reference>). The triple repetition of "the temple of Jehovah" expresses the intense confidence of the Jews (see <reference osisRef="Jer.22.29">Jr 22:29</reference>; <reference osisRef="Isa.6.3">Is 6:3</reference>).

<hi type="bold">these--</hi>the temple buildings which the prophet points to with his finger (<reference osisRef="Jer.7.2">Jr 7:2</reference>).

4. The Jews falsely thought that because their temple had been chosen by Jehovah as His peculiar dwelling, it could never be destroyed. Men think that ceremonial observances will supersede the need of holiness (Is 48:2; Mi 3:11). The triple repetition of "the temple of Jehovah" expresses the intense confidence of the Jews (see Jr 22:29; Is 6:3). these-- the temple buildings which the prophet points to with his finger (Jr 7:2).


<hi type="bold">5. For--</hi>"But" [Maurer].

<hi type="bold">judgment--</hi>justice (<reference osisRef="Jer.22.3">Jr 22:3</reference>).

5. For-- "But" [Maurer]. judgment-- justice (Jr 22:3).


<hi type="bold">6. this place--</hi>this city and land (<reference osisRef="Jer.7.7">Jr 7:7</reference>).

<hi type="bold">to your hurt--</hi>so <reference osisRef="Jer.7.19">Jr 7:19</reference>; "to the confusion or their own faces" (<reference osisRef="Jer.13.10">Jr 13:10</reference>; <reference osisRef="Prov.8.36">Pr 8:36</reference>).

6. this place-- this city and land (Jr 7:7). to your hurt-- so Jr 7:19; "to the confusion or their own faces" (Jr 13:10; Pr 8:36).


7. The apodosis to the "if ... if" (<reference osisRef="Jer.7.5">Jr 7:5</reference>, <reference osisRef="Jer.7.6">6</reference>).

<hi type="bold">to dwell--</hi>to continue to dwell.

<hi type="bold">for ever and ever--</hi>joined with "to dwell," not with the words "gave to your fathers" (compare <reference osisRef="Jer.3.18">Jr 3:18</reference>; <reference osisRef="Deut.4.40">De 4:40</reference>).

7. The apodosis to the "if... if" (Jr 7:5, 6). to dwell-- to continue to dwell. for ever and ever-- joined with "to dwell," not with the words "gave to your fathers" (compare Jr 3:18; De 4:40).


<hi type="bold">8. that cannot profit--</hi>Maurer translates, "so that you profit nothing" (see <reference osisRef="Jer.7.4">Jr 7:4</reference>; <reference osisRef="Jer.5.31">Jr 5:31</reference>).

8. that cannot profit-- Maurer translates, "so that you profit nothing" (see Jr 7:4; Jr 5:31).


9-10. "Will ye steal ... and then come and stand before Me?"

<hi type="bold">whom ye know not--</hi>Ye have no grounds of "knowing" that they are gods; but I have manifested My Godhead by My law, by benefits conferred, and by miracles. This aggravates their crime [Calvin] (<reference osisRef="Judg.5.8">Jud 5:8</reference>).

9-10. "Will ye steal... and then come and stand before Me?" whom ye know not-- Ye have no grounds of "knowing" that they are gods; but I have manifested My Godhead by My law, by benefits conferred, and by miracles. This aggravates their crime [Calvin] (Jud 5:8).


<hi type="bold">11. den of robbers--</hi>Do you regard My temple as being what robbers make their den, namely, an asylum wherein ye may obtain impunity for your abominations (<reference osisRef="Jer.7.10">Jr 7:10</reference>)?

<hi type="bold">seen it--</hi>namely, that ye treat My house as if it were a den of thieves. Jehovah implies more than is expressed, "I have seen and will punish it" (<reference osisRef="Isa.56.7">Is 56:7</reference>; <reference osisRef="Matt.21.13">Mt 21:13</reference>).

11. den of robbers-- Do you regard My temple as being what robbers make their den, namely, an asylum wherein ye may obtain impunity for your abominations (Jr 7:10)? seen it-- namely, that ye treat My house as if it were a den of thieves. Jehovah implies more than is expressed, "I have seen and will punish it" (Is 56:7; Mt 21:13).


<hi type="bold">12. my place ... in Shiloh--</hi>God caused His tabernacle to be set up in Shiloh in Joshua's days (<reference osisRef="Josh.18.1">Jos 18:1</reference>; <reference osisRef="Judg.18.31">Jud 18:31</reference>). In Eli's time God gave the ark, which had been at Shiloh, into the hands of the Philistines (<reference osisRef="Jer.26.6">Jr 26:6</reference>; <reference osisRef="1Sam.4.10">1Sa 4:10</reference>, <reference osisRef="1Sam.4.11">11</reference>; <reference osisRef="Ps.78.56-Ps.78.61">Psa 78:56-61</reference>). Shiloh was situated between Beth-el and Shechem in Ephraim.

<hi type="bold">at the first--</hi>implying that Shiloh exceeded the Jewish temple in antiquity. But God's favor is not tied down to localities (<reference osisRef="Acts.7.44">Ac 7:44</reference>).

<hi type="bold">my people Israel--</hi>Israel was God's people, yet He spared it not when rebellious: neither will He spare Judah, now that it rebels, though heretofore it has been His people.

12. my place... in Shiloh-- God caused His tabernacle to be set up in Shiloh in Joshua's days (Jos 18:1; Jud 18:31). In Eli's time God gave the ark, which had been at Shiloh, into the hands of the Philistines (Jr 26:6; 1Sa 4:10, 11; Psa 78:56-61). Shiloh was situated between Beth-el and Shechem in Ephraim. at the first-- implying that Shiloh exceeded the Jewish temple in antiquity. But God's favor is not tied down to localities (Ac 7:44). my people Israel-- Israel was God's people, yet He spared it not when rebellious: neither will He spare Judah, now that it rebels, though heretofore it has been His people.


<hi type="bold">13. rising ... early--</hi>implying unwearied earnestness in soliciting them (<reference osisRef="Jer.7.25">Jr 7:25</reference>; <reference osisRef="Jer.11.17">Jr 11:17</reference>; <reference osisRef="2Chr.36.15">2Ch 36:15</reference>).

13. rising... early-- implying unwearied earnestness in soliciting them (Jr 7:25; Jr 11:17; 2Ch 36:15).


<hi type="bold">14. I gave--</hi>and I therefore can revoke the gift for it is still Mine (<reference osisRef="Lev.25.23">Le 25:23</reference>), now that ye fail in the only object for which it was given, the promotion of My glory.

<hi type="bold">Shiloh--</hi>as I ceased to dwell there, transferring My temple to Jerusalem; so I will cease to dwell at Jerusalem.

14. I gave-- and I therefore can revoke the gift for it is still Mine (Le 25:23), now that ye fail in the only object for which it was given, the promotion of My glory. Shiloh-- as I ceased to dwell there, transferring My temple to Jerusalem; so I will cease to dwell at Jerusalem.


<hi type="bold">15. your brethren--</hi>children of Abraham, as much as you.

<hi type="bold">whole seed of Ephraim--</hi>They were superior to you in numbers and power: they were ten tribes: ye but two. "Ephraim," as the leading tribe, stands for the whole ten tribes (<reference osisRef="2Kgs.17.23">2Ki 17:23</reference>; <reference osisRef="Ps.78.67">Psa 78:67</reference>, <reference osisRef="Ps.78.68">68</reference>).

15. your brethren-- children of Abraham, as much as you. whole seed of Ephraim-- They were superior to you in numbers and power: they were ten tribes: ye but two. "Ephraim," as the leading tribe, stands for the whole ten tribes (2Ki 17:23; Psa 78:67, 68).


16. When people are given up to judicial hardness of heart, intercessory prayer for them is unavailing (<reference osisRef="Jer.11.14">Jr 11:14</reference>; <reference osisRef="Jer.14.11">14:11</reference>; <reference osisRef="Jer.15.1">15:1</reference>; <reference osisRef="Exod.32.10">Ex 32:10</reference>; <reference osisRef="1John.5.16">1Jo 5:16</reference>).

16. When people are given up to judicial hardness of heart, intercessory prayer for them is unavailing (Jr 11:14; 14:11; 15:1; Ex 32:10; 1Jo 5:16).


17. Jehovah leaves it to Jeremiah himself to decide, is there not good reason that prayers should not be heard in behalf of such rebels?


<hi type="bold">18. children ... fathers ... women--</hi>Not merely isolated individuals practised idolatry; young and old, men and women, and whole families, contributed their joint efforts to promote it. Oh, that there were the same zeal for the worship of God as there is for error (<reference osisRef="Jer.44.17">Jr 44:17</reference>, <reference osisRef="Jer.44.19">19</reference>; <reference osisRef="Jer.19.13">19:13</reference>)!

<hi type="bold">cakes ... queen of heaven--</hi>Cakes were made of honey, fine flour, &c., in a round flat shape to resemble the disc of the moon, to which they were offered. Others read as Margin, "the frame of heaven," that is, the planets generally; so the Septuagint here; but elsewhere the Septuagint translates, "queen of heaven." The Phoenicians called the moon Ashtoreth or Astarte: the wife of Baal or Moloch, the king of heaven. The male and female pair of deities symbolized the generative powers of nature; hence arose the introduction of prostitution in the worship. The Babylonians worshipped Ashtoreth as Mylitta, that is, generative. Our Monday, or Moon-day, indicates the former prevalence of moon worship (see on <reference osisRef="Isa.65.11">Is 65:11</reference>).

<hi type="bold">that they may provoke me--</hi>implying design: in worshipping strange gods they seemed as if purposely to provoke Jehovah.

18. children... fathers... women-- Not merely isolated individuals practised idolatry; young and old, men and women, and whole families, contributed their joint efforts to promote it. Oh, that there were the same zeal for the worship of God as there is for error (Jr 44:17, 19; 19:13)! cakes... queen of heaven-- Cakes were made of honey, fine flour, &c., in a round flat shape to resemble the disc of the moon, to which they were offered. Others read as Margin, "the frame of heaven," that is, the planets generally; so the Septuagint here; but elsewhere the Septuagint translates, "queen of heaven." The Phoenicians called the moon Ashtoreth or Astarte: the wife of Baal or Moloch, the king of heaven. The male and female pair of deities symbolized the generative powers of nature; hence arose the introduction of prostitution in the worship. The Babylonians worshipped Ashtoreth as Mylitta, that is, generative. Our Monday, or Moon-day, indicates the former prevalence of moon worship (see on Is 65:11). that they may provoke me-- implying design: in worshipping strange gods they seemed as if purposely to provoke Jehovah.


19. Is it I that they provoke to anger? Is it not themselves? (<reference osisRef="Deut.32.16">De 32:16</reference>, <reference osisRef="Deut.32.21">21</reference>; <reference osisRef="Job.35.6">Job 35:6</reference>, <reference osisRef="Job.35.8">8</reference>; <reference osisRef="Prov.8.36">Pr 8:36</reference>).

19. Is it I that they provoke to anger? Is it not themselves? (De 32:16, 21; Job 35:6, 8; Pr 8:36).


<hi type="bold">20. beast ... trees ... ground--</hi>Why doth God vent His fury on these? On account of man, for whom these were created, that the sad spectacle may strike terror into him (<reference osisRef="Rom.8.20-Rom.8.22">Ro 8:20-22</reference>).

20. beast... trees... ground-- Why doth God vent His fury on these? On account of man, for whom these were created, that the sad spectacle may strike terror into him (Ro 8:20-22).


<hi type="bold">21. Put ... burnt offerings unto ... sacrifices ... eat flesh--</hi>Add the former (which the law required to be wholly burnt) to the latter (which were burnt only in part), and "eat flesh" even off the holocausts or burnt offerings. As far as I am concerned, saith Jehovah, you may do with one and the other alike. I will have neither (<reference osisRef="Isa.1.11">Is 1:11</reference>; <reference osisRef="Hos.8.13">Ho 8:13</reference>; <reference osisRef="Amos.5.21">Am 5:21</reference>, <reference osisRef="Amos.5.22">22</reference>).

21. Put... burnt offerings unto... sacrifices... eat flesh-- Add the former (which the law required to be wholly burnt) to the latter (which were burnt only in part), and "eat flesh" even off the holocausts or burnt offerings. As far as I am concerned, saith Jehovah, you may do with one and the other alike. I will have neither (Is 1:11; Ho 8:13; Am 5:21, 22).


22. Not contradicting the divine obligation of the legal sacrifices. But, "I did not require sacrifices, unless combined with moral obedience" (<reference osisRef="Ps.50.8">Psa 50:8</reference>; <reference osisRef="Ps.51.16">51:16</reference>, <reference osisRef="Ps.51.17">17</reference>). The superior claim of the moral above the positive precepts of the law was marked by the ten commandments having been delivered first, and by the two tables of stone being deposited alone in the ark (<reference osisRef="Deut.5.6">De 5:6</reference>). The negative in Hebrew often supplies the want of the comparative: not excluding the thing denied, but only implying the prior claim of the thing set in opposition to it (<reference osisRef="Hos.6.6">Ho 6:6</reference>). "I will have mercy, and not sacrifice" (<reference osisRef="1Sam.15.22">1Sa 15:22</reference>). Love to God is the supreme end, external observances only means towards that end. "The mere sacrifice was not so much what I commanded, as the sincere submission to My will gives to the sacrifice all its virtue" [Magee, Atonement, Note 57].

22. Not contradicting the divine obligation of the legal sacrifices. But, "I did not require sacrifices, unless combined with moral obedience" (Psa 50:8; 51:16, 17). The superior claim of the moral above the positive precepts of the law was marked by the ten commandments having been delivered first, and by the two tables of stone being deposited alone in the ark (De 5:6). The negative in Hebrew often supplies the want of the comparative: not excluding the thing denied, but only implying the prior claim of the thing set in opposition to it (Ho 6:6). "I will have mercy, and not sacrifice" (1Sa 15:22). Love to God is the supreme end, external observances only means towards that end. "The mere sacrifice was not so much what I commanded, as the sincere submission to My will gives to the sacrifice all its virtue" [Magee, Atonement, Note 57].


23. (<reference osisRef="Exod.15.26">Ex 15:26</reference>; <reference osisRef="Exod.19.5">19:5</reference>).

23. (Ex 15:26; 19:5).


<hi type="bold">24. hearkened not--</hi>They did not give even a partial hearing to Me (<reference osisRef="Ps.81.11">Psa 81:11</reference>, <reference osisRef="Ps.81.12">12</reference>).

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

<hi type="bold">backward, &c.--</hi>(<reference osisRef="Jer.2.27">Jr 2:27</reference>; 32:33; <reference osisRef="Hos.4.16">Ho 4:16</reference>).

24. hearkened not-- They did not give even a partial hearing to Me (Psa 81:11, 12). imagination-- rather, as Margin, "the stubbornness." backward, &c.-- (Jr 2:27; 32:33; Ho 4:16).


<hi type="bold">25. rising ... early--</hi>(<reference osisRef="Jer.7.13">Jr 7:13</reference>).

25. rising... early-- (Jr 7:13).


<hi type="bold">26. hardened ... neck--</hi>(<reference osisRef="Deut.31.27">De 31:27</reference>; <reference osisRef="Isa.48.4">Is 48:4</reference>; <reference osisRef="Acts.7.51">Ac 7:51</reference>).

<hi type="bold">worse than their fathers--</hi>(<reference osisRef="Jer.16.12">Jr 16:12</reference>). In <reference osisRef="Jer.7.22">Jr 7:22</reference> He had said, "your fathers"; here He says, "their fathers"; the change to the third person marks growing alienation from them. He no longer addresses themselves, as it would be a waste of words in the case of such hardened rebels.

26. hardened... neck-- (De 31:27; Is 48:4; Ac 7:51). worse than their fathers-- (Jr 16:12). In Jr 7:22 He had said, "your fathers"; here He says, "their fathers"; the change to the third person marks growing alienation from them. He no longer addresses themselves, as it would be a waste of words in the case of such hardened rebels.


<hi type="bold">27. Therefore--</hi>rather, "Though thou speak ... yet they will not hearken" [Maurer], (<reference osisRef="Ezek.2.7">Eze 2:7</reference>), a trial to the prophet's faith; though he knew his warnings would be unheeded, still he was to give them in obedience to God.

27. Therefore-- rather, "Though thou speak... yet they will not hearken" [Maurer], (Eze 2:7), a trial to the prophet's faith; though he knew his warnings would be unheeded, still he was to give them in obedience to God.


<hi type="bold">28. unto them--</hi>that is, in reference to them.

<hi type="bold">a nation--</hi>The word usually applied to the Gentile nations is here applied to the Jews, as being east off and classed by God among the Gentiles.

<hi type="bold">nor receiveth correction--</hi>(<reference osisRef="Jer.5.3">Jr 5:3</reference>).

<hi type="bold">truth ... perished--</hi>(<reference osisRef="Jer.9.3">Jr 9:3</reference>).

28. unto them-- that is, in reference to them. a nation-- The word usually applied to the Gentile nations is here applied to the Jews, as being east off and classed by God among the Gentiles. nor receiveth correction-- (Jr 5:3). truth... perished-- (Jr 9:3).


29. Jeremiah addresses Jerusalem under the figure of a woman, who, in grief for her lost children, deprives her head of its chief ornament and goes up to the hills to weep (<reference osisRef="Judg.11.37">Jud 11:37</reference>, <reference osisRef="Judg.11.38">38</reference>; <reference osisRef="Isa.15.2">Is 15:2</reference>).

<hi type="bold">hair--</hi>flowing locks, like those of a Nazarite.

<hi type="bold">high places--</hi>The scene of her idolatries is to be the scene of her mourning (<reference osisRef="Jer.3.21">Jr 3:21</reference>).

<hi type="bold">generation of his wrath--</hi>the generation with which He is wroth. So <reference osisRef="Isa.10.6">Is 10:6</reference>; "the people of My wrath."

29. Jeremiah addresses Jerusalem under the figure of a woman, who, in grief for her lost children, deprives her head of its chief ornament and goes up to the hills to weep (Jud 11:37, 38; Is 15:2). hair-- flowing locks, like those of a Nazarite. high places-- The scene of her idolatries is to be the scene of her mourning (Jr 3:21). generation of his wrath-- the generation with which He is wroth. So Is 10:6; "the people of My wrath."


<hi type="bold">30. set their abominations in the house--</hi>(<reference osisRef="Jer.32.34">Jr 32:34</reference>; <reference osisRef="2Kgs.21.4">2Ki 21:4</reference>, <reference osisRef="2Kgs.21.7">7</reference>; <reference osisRef="2Kgs.23.4">23:4</reference>; <reference osisRef="Ezek.8.5-Ezek.8.14">Eze 8:5-14</reference>).

30. set their abominations in the house-- (Jr 32:34; 2Ki 21:4, 7; 23:4; Eze 8:5-14).


<hi type="bold">31. high places of Tophet--</hi>the altars [Horsley] of Tophet; erected to Moloch, on the heights along the south of the valley facing Zion.

<hi type="bold">burn ... sons--</hi>(<reference osisRef="Ps.106.38">Psa 106:38</reference>).

<hi type="bold">commanded ... not--</hi>put for, "I forbade expressly" (<reference osisRef="Deut.17.3">De 17:3</reference>; <reference osisRef="Deut.12.31">12:31</reference>). See on <reference osisRef="Jer.2.23">Jr 2:23</reference>; <reference osisRef="Isa.30.33">Is 30:33</reference>.

31. high places of Tophet-- the altars [Horsley] of Tophet; erected to Moloch, on the heights along the south of the valley facing Zion. burn... sons-- (Psa 106:38). commanded... not-- put for, "I forbade expressly" (De 17:3; 12:31). See on Jr 2:23; Is 30:33.


<hi type="bold">32. valley of slaughter--</hi>so named because of the great slaughter of the Jews about to take place at Jerusalem: a just retribution of their sin in slaying their children to Moloch in Tophet.

<hi type="bold">no place--</hi>no room, namely, to bury in, so many shall be those slain by the Chaldeans (<reference osisRef="Jer.19.11">Jr 19:11</reference>; <reference osisRef="Ezek.6.5">Eze 6:5</reference>).

32. valley of slaughter-- so named because of the great slaughter of the Jews about to take place at Jerusalem: a just retribution of their sin in slaying their children to Moloch in Tophet. no place-- no room, namely, to bury in, so many shall be those slain by the Chaldeans (Jr 19:11; Eze 6:5).


<hi type="bold">33. fray--</hi>scare or frighten (<reference osisRef="Deut.28.26">De 28:26</reference>). Typical of the last great battle between the Lord's host and the apostasy (<reference osisRef="Rev.19.17">Re 19:17</reference>, <reference osisRef="Rev.18.21">18, 21</reference>).

33. fray-- scare or frighten (De 28:26). Typical of the last great battle between the Lord's host and the apostasy (Re 19:17, 18, 21).


34. Referring to the joyous songs and music with which the bride and bridegroom were escorted in the procession to the home of the latter from that of the former; a custom still prevalent in the East (<reference osisRef="Jer.16.9">Jr 16:9</reference>; <reference osisRef="Isa.24.7">Is 24:7</reference>, <reference osisRef="Isa.24.8">8</reference>; <reference osisRef="Rev.18.23">Re 18:23</reference>). <chapter eID="Jer.7"/>

34. Referring to the joyous songs and music with which the bride and bridegroom were escorted in the procession to the home of the latter from that of the former; a custom still prevalent in the East (Jr 16:9; Is 24:7, 8; Re 18:23).


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="Jer.8.1-Jer.8.22">Jr 8:1-22</reference>. The Jew's Coming Punishment; Their Universal and Incurable Impenitence.</title>

1. The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (<reference osisRef="Isa.14.19">Is 14:19</reference>).

CHAPTER 8 Jr 8:1-22. The Jew's Coming Punishment; Their Universal and Incurable Impenitence. 1. The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Is 14:19).


<hi type="bold">2. spread ... before the sun, &c.--</hi>retribution in kind. The very objects which received their idolatries shall unconcernedly witness their dishonor.

<hi type="bold">loved ... served ... after ... walked ... sought ... worshipped--</hi>Words are accumulated, as if enough could not be said fully to express the mad fervor of their idolatry to the heavenly host (<reference osisRef="2Kgs.23.5">2Ki 23:5</reference>).

<hi type="bold">nor ... buried--</hi>(<reference osisRef="Jer.22.19">Jr 22:19</reference>).

<hi type="bold">dung--</hi>(<reference osisRef="Jer.9.22">Jr 9:22</reference>; <reference osisRef="Ps.83.10">Psa 83:10</reference>).

2. spread... before the sun, &c.-- retribution in kind. The very objects which received their idolatries shall unconcernedly witness their dishonor. loved... served... after... walked... sought... worshipped-- Words are accumulated, as if enough could not be said fully to express the mad fervor of their idolatry to the heavenly host (2Ki 23:5). nor... buried-- (Jr 22:19). dung-- (Jr 9:22; Psa 83:10).


3. The survivors shall be still worse off than the dead (<reference osisRef="Job.3.21">Job 3:21</reference>, <reference osisRef="Job.3.22">22</reference>; <reference osisRef="Rev.9.6">Re 9:6</reference>).

<hi type="bold">which remain in all the places--</hi>"in all places of them that remain, whither I ... that is, in all places whither I have driven them that remain [Maurer].

3. The survivors shall be still worse off than the dead (Job 3:21, 22; Re 9:6). which remain in all the places-- "in all places of them that remain, whither I... that is, in all places whither I have driven them that remain [Maurer].


4. "Is it not a natural instinct, that if one falls, he rises again; if one turns away (that is, wanders from the way), he will return to the point from which he wandered? Why then does not Jerusalem do so?" He plays on the double sense of return; literal and metaphorical (<reference osisRef="Jer.3.12">Jr 3:12</reference>; <reference osisRef="Jer.4.1">4:1</reference>).

4. "Is it not a natural instinct, that if one falls, he rises again; if one turns away (that is, wanders from the way), he will return to the point from which he wandered? Why then does not Jerusalem do so?" He plays on the double sense of return; literal and metaphorical (Jr 3:12; 4:1).


<hi type="bold">5. slidden ... backsliding--</hi>rather, as the Hebrew is the same as in <reference osisRef="Jer.8.4">Jr 8:4</reference>, to which this verse refers, "turned away with a perpetual turning away."

<hi type="bold">perpetual--</hi>in contrast to the "arise" ("rise again," <reference osisRef="Jer.8.4">Jr 8:4</reference>).

<hi type="bold">refuse to return--</hi>in contrast to, "shall he ... not return" (<reference osisRef="Jer.8.4">Jr 8:4</reference>; <reference osisRef="Jer.5.3">Jr 5:3</reference>).

5. slidden... backsliding-- rather, as the Hebrew is the same as in Jr 8:4, to which this verse refers, "turned away with a perpetual turning away." perpetual-- in contrast to the "arise" ("rise again," Jr 8:4). refuse to return-- in contrast to, "shall he... not return" (Jr 8:4; Jr 5:3).


<hi type="bold">6. spake not aright--</hi>that is, not so as penitently to confess that they acted wrong. Compare what follows.

<hi type="bold">every one ... his course--</hi>The Keri reads "course," but the Chetib, "courses." "They persevere in the courses whatever they have once entered on." Their wicked ways were diversified.

<hi type="bold">horse rusheth--</hi>literally, "pours himself forth," as water that has burst its embankment. The mad rapidity of the war horse is the point of comparison (<reference osisRef="Job.39.19-Job.39.25">Job 39:19-25</reference>).

6. spake not aright-- that is, not so as penitently to confess that they acted wrong. Compare what follows. every one... his course-- The Keri reads "course," but the Chetib, "courses." "They persevere in the courses whatever they have once entered on." Their wicked ways were diversified. horse rusheth-- literally, "pours himself forth," as water that has burst its embankment. The mad rapidity of the war horse is the point of comparison (Job 39:19-25).


7. The instinct of the migratory birds leads them with unfailing regularity to return every spring from their winter abodes in summer climes (<reference osisRef="Song.2.12">So 2:12</reference>); but God's people will not return to Him even when the winter of His wrath is past, and He invites them back to the spring of His favor.

<hi type="bold">in the heaven--</hi>emphatical. The birds whose very element is the air, in which they are never at rest, yet show a steady sagacity, which God's people do not.

<hi type="bold">times--</hi>namely, of migrating, and of returning.

<hi type="bold">my people--</hi>This honorable title aggravates the unnatural perversity of the Jews towards their God.

<hi type="bold">know not, &c.--</hi>(<reference osisRef="Jer.5.4">Jr 5:4</reference>, <reference osisRef="Jer.5.5">5</reference>; <reference osisRef="Isa.1.3">Is 1:3</reference>).

7. The instinct of the migratory birds leads them with unfailing regularity to return every spring from their winter abodes in summer climes (So 2:12); but God's people will not return to Him even when the winter of His wrath is past, and He invites them back to the spring of His favor. in the heaven-- emphatical. The birds whose very element is the air, in which they are never at rest, yet show a steady sagacity, which God's people do not. times-- namely, of migrating, and of returning. my people-- This honorable title aggravates the unnatural perversity of the Jews towards their God. know not, &c.-- (Jr 5:4, 5; Is 1:3).


<hi type="bold">8. law ... with us--</hi>(<reference osisRef="Rom.2.17">Ro 2:17</reference>). Possessing the law, on which they prided themselves, the Jews might have become the wisest of nations; but by their neglecting its precepts, the law became given "in vain," as far as they were concerned.

<hi type="bold">scribes--</hi>copyists. "In vain" copies were multiplied. Maurer translates, "The false pen of the scribes hath converted it [the law] into a lie." See Margin, which agrees with Vulgate.

8. law... with us-- (Ro 2:17). Possessing the law, on which they prided themselves, the Jews might have become the wisest of nations; but by their neglecting its precepts, the law became given "in vain," as far as they were concerned. scribes-- copyists. "In vain" copies were multiplied. Maurer translates, "The false pen of the scribes hath converted it [the law] into a lie." See Margin, which agrees with Vulgate.


<hi type="bold">9. dismayed--</hi>confounded.

<hi type="bold">what wisdom--</hi>literally, "the wisdom of what?" that is, "wisdom in what respect?" the Word of the Lord being the only true source of wisdom (<reference osisRef="Ps.119.98-Ps.119.100">Psa 119:98-100</reference>; <reference osisRef="Prov.1.7">Pr 1:7</reference>; <reference osisRef="1Cor.9.10">9:10</reference>).

9. dismayed-- confounded. what wisdom-- literally, "the wisdom of what?" that is, "wisdom in what respect?" the Word of the Lord being the only true source of wisdom (Psa 119:98-100; Pr 1:7; 9:10).


10-12. Repeated from <reference osisRef="Jer.6.12-Jer.6.15">Jr 6:12-15</reference>. See a similar repetition, <reference osisRef="Jer.8.15">Jr 8:15</reference>; <reference osisRef="Jer.14.19">Jr 14:19</reference>.

<hi type="bold">inherit--</hi>succeed to the possession of them.

10-12. Repeated from Jr 6:12-15. See a similar repetition, Jr 8:15; Jr 14:19. inherit-- succeed to the possession of them.


<hi type="bold">13. surely consume--</hi>literally, "gathering I will gather," or "consuming I will consume."

<hi type="bold">no grapes ... nor figs--</hi>(<reference osisRef="Joel.1.7">Joe 1:7</reference>; <reference osisRef="Matt.21.19">Mt 21:19</reference>).

<hi type="bold">things that I have given ... shall pass away--</hi>rather, "I will appoint to them those who shall overwhelm (pass over) them," that is, I will send the enemy upon them [Maurer]. English Version accords well with the context; Though their grapes and figs ripen, they shall not be allowed to enjoy them.

13. surely consume-- literally, "gathering I will gather," or "consuming I will consume." no grapes... nor figs-- (Joe 1:7; Mt 21:19). things that I have given... shall pass away-- rather, "I will appoint to them those who shall overwhelm (pass over) them," that is, I will send the enemy upon them [Maurer]. English Version accords well with the context; Though their grapes and figs ripen, they shall not be allowed to enjoy them.


<hi type="bold">14. assemble--</hi>for defense.

<hi type="bold">let us be silent--</hi>not assault the enemy, but merely defend ourselves in quiet, until the storm blow over.

<hi type="bold">put us to silence--</hi>brought us to that state that we can no longer resist the foe; implying silent despair.

<hi type="bold">water of gall--</hi>literally, "water of the poisonous plant," perhaps the poppy (<reference osisRef="Jer.9.15">Jr 9:15</reference>; <reference osisRef="Jer.23.15">23:15</reference>).

14. assemble-- for defense. let us be silent-- not assault the enemy, but merely defend ourselves in quiet, until the storm blow over. put us to silence-- brought us to that state that we can no longer resist the foe; implying silent despair. water of gall-- literally, "water of the poisonous plant," perhaps the poppy (Jr 9:15; 23:15).


15. Repeated (<reference osisRef="Jer.14.19">Jr 14:19</reference>).

<hi type="bold">We looked for--</hi>owing to the expectations held out by the false prophets.

<hi type="bold">health--</hi>healing; that is, restoration from adversity.

15. Repeated (Jr 14:19). We looked for-- owing to the expectations held out by the false prophets. health-- healing; that is, restoration from adversity.


<hi type="bold">16. his horses--</hi>the Chaldean's.

<hi type="bold">was heard--</hi>the prophetical past for the future.

<hi type="bold">from Dan--</hi>bordering on Phoenicia. This was to be Nebuchadnezzar's route in invading Israel; the cavalry in advance of the infantry would scour the country.

<hi type="bold">strong ones--</hi>a poetical phrase for steeds, peculiar to Jeremiah (<reference osisRef="Jer.47.3">Jr 47:3</reference>; compare <reference osisRef="Jer.4.13">Jr 4:13</reference>, <reference osisRef="Jer.4.29">29</reference>; <reference osisRef="Jer.6.23">6:23</reference>).

16. his horses-- the Chaldean's. was heard-- the prophetical past for the future. from Dan-- bordering on Phoenicia. This was to be Nebuchadnezzar's route in invading Israel; the cavalry in advance of the infantry would scour the country. strong ones-- a poetical phrase for steeds, peculiar to Jeremiah (Jr 47:3; compare Jr 4:13, 29; 6:23).


<hi type="bold">17. I--</hi>Jehovah.

<hi type="bold">cockatrices--</hi>basilisks (<reference osisRef="Isa.11.8">Is 11:8</reference>), that is, enemies whose destructive power no means, by persuasion or otherwise, can counteract. Serpent-charmers in the East entice serpents by music, and by a particular pressure on the neck render them incapable of darting (<reference osisRef="Ps.58.4">Psa 58:4</reference>, <reference osisRef="Ps.58.5">5</reference>).

17. I-- Jehovah. cockatrices-- basilisks (Is 11:8), that is, enemies whose destructive power no means, by persuasion or otherwise, can counteract. Serpent-charmers in the East entice serpents by music, and by a particular pressure on the neck render them incapable of darting (Psa 58:4, 5).


18. (<reference osisRef="Isa.22.4">Is 22:4</reference>). The lamentation of the prophet for the impending calamity of his country.

<hi type="bold">against sorrow--</hi>or, with respect to sorrow. Maurer translates, "Oh, my exhilaration as to sorrow!" that is, "Oh, that exhilaration ('comfort', from an Arabic root, to shine as the rising sun) would shine upon me as to my sorrow!"

<hi type="bold">in me--</hi>within me.

18. (Is 22:4). The lamentation of the prophet for the impending calamity of his country. against sorrow-- or, with respect to sorrow. Maurer translates, "Oh, my exhilaration as to sorrow!" that is, "Oh, that exhilaration ('comfort', from an Arabic root, to shine as the rising sun) would shine upon me as to my sorrow!" in me-- within me.


19. The prophet in vision hears the cry of the exiled Jews, wondering that God should have delivered them up to the enemy, seeing that He is Zion's king, dwelling in her (<reference osisRef="Mic.3.11">Mi 3:11</reference>). In the latter half of the verse God replies that their own idolatry, not want of faithfulness on His part, is the cause.

<hi type="bold">because of them that dwell in a far country--</hi>rather, "from a land of distances," that is, a distant land (<reference osisRef="Isa.39.3">Is 39:3</reference>). English Version understands the cry to be of the Jews in their own land, because of the enemy coming from their far-off country.

<hi type="bold">strange vanities--</hi>foreign gods.

19. The prophet in vision hears the cry of the exiled Jews, wondering that God should have delivered them up to the enemy, seeing that He is Zion's king, dwelling in her (Mi 3:11). In the latter half of the verse God replies that their own idolatry, not want of faithfulness on His part, is the cause. because of them that dwell in a far country-- rather, "from a land of distances," that is, a distant land (Is 39:3). English Version understands the cry to be of the Jews in their own land, because of the enemy coming from their far-off country. strange vanities-- foreign gods.


20. Proverbial. Meaning: One season of hope after another has passed, but the looked-for deliverance never came, and now all hope is gone.


<hi type="bold">21. black--</hi>sad in visage with grief (<reference osisRef="Joel.2.6">Joe 2:6</reference>).

21. black-- sad in visage with grief (Joe 2:6).


<hi type="bold">22. balm--</hi>balsam; to be applied to the wounds of my people. Brought into Judea first from Arabia Felix, by the queen of Sheba, in Solomon's time [Josephus, Antiquities, 8.2]. The opobalsamum of Pliny; or else [Bochart] the resin drawn from the terebinth. It abounded in Gilead, east of Jordan, where, in consequence, many "physicians" established themselves (<reference osisRef="Jer.46.11">Jr 46:11</reference>; <reference osisRef="Jer.51.8">51:8</reference>; <reference osisRef="Gen.37.25">Ge 37:25</reference>; <reference osisRef="Gen.43.11">43:11</reference>).

<hi type="bold">health ... recovered--</hi>The Hebrew is literally, "lengthening out ... gone up"; hence, the long bandage applied to bind up a wound. So the Arabic also [Gesenius]. <chapter eID="Jer.8"/>

22. balm-- balsam; to be applied to the wounds of my people. Brought into Judea first from Arabia Felix, by the queen of Sheba, in Solomon's time [Josephus, Antiquities, 8.2]. The opobalsamum of Pliny; or else [Bochart] the resin drawn from the terebinth. It abounded in Gilead, east of Jordan, where, in consequence, many "physicians" established themselves (Jr 46:11; 51:8; Ge 37:25; 43:11). health... recovered-- The Hebrew is literally, "lengthening out... gone up"; hence, the long bandage applied to bind up a wound. So the Arabic also [Gesenius].


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Jer.9.1-Jer.9.26">Jr 9:1-26</reference>. Jeremiah's Lamentation for the Jews' Sins and Consequent Punishment.</title>

1. This verse is more fitly joined to the last chapter, as verse 23 in the Hebrew (compare <reference osisRef="Isa.22.4">Is 22:4</reference>; <reference osisRef="Lam.2.11">La 2:11</reference>; 3:48).

CHAPTER 9 Jr 9:1-26. Jeremiah's Lamentation for the Jews' Sins and Consequent Punishment. 1. This verse is more fitly joined to the last chapter, as verse 23 in the Hebrew (compare Is 22:4; La 2:11; 3:48).


<hi type="bold">2. lodging-place--</hi>a caravanseral for caravans, or companies travelling in the desert, remote from towns. It was a square building enclosing an open court. Though a lonely and often filthy dwelling, Jeremiah would prefer even it to the comforts of Jerusalem, so as to be removed from the pollutions of the capital (<reference osisRef="Ps.55.7">Psa 55:7</reference>, <reference osisRef="Ps.55.8">8</reference>).

2. lodging-place-- a caravanseral for caravans, or companies travelling in the desert, remote from towns. It was a square building enclosing an open court. Though a lonely and often filthy dwelling, Jeremiah would prefer even it to the comforts of Jerusalem, so as to be removed from the pollutions of the capital (Psa 55:7, 8).


<hi type="bold">3. bend ... tongues ... for lies--</hi>that is, with lies as their arrows; they direct lies on their tongue as their bow (<reference osisRef="Ps.64.3">Psa 64:3</reference>, <reference osisRef="Ps.64.4">4</reference>).

<hi type="bold">not valiant for ... truth--</hi>(<reference osisRef="Jer.7.28">Jr 7:28</reference>). Maurer translates, "They do not prevail by truth" or faith (<reference osisRef="Ps.12.4">Psa 12:4</reference>). Their tongue, not faith, is their weapon.

<hi type="bold">upon ... earth--</hi>rather, "in the land."

<hi type="bold">know not me--</hi>(<reference osisRef="Hos.4.1">Ho 4:1</reference>).

3. bend... tongues... for lies-- that is, with lies as their arrows; they direct lies on their tongue as their bow (Psa 64:3, 4). not valiant for... truth-- (Jr 7:28). Maurer translates, "They do not prevail by truth" or faith (Psa 12:4). Their tongue, not faith, is their weapon. upon... earth-- rather, "in the land." know not me-- (Ho 4:1).


<hi type="bold">4. supplant--</hi>literally, "trip up by the heel" (<reference osisRef="Hos.12.3">Ho 12:3</reference>).

<hi type="bold">walk with slanders--</hi>(<reference osisRef="Jer.6.28">Jr 6:28</reference>).

4. supplant-- literally, "trip up by the heel" (Ho 12:3). walk with slanders-- (Jr 6:28).


<hi type="bold">5. weary themselves--</hi>are at laborious pains to act perversely [Maurer]. Sin is a hard bondage (<reference osisRef="Hab.2.13">Ha 2:13</reference>).

5. weary themselves-- are at laborious pains to act perversely [Maurer]. Sin is a hard bondage (Ha 2:13).


<hi type="bold">6. Thine--</hi>God addresses Jeremiah, who dwelt in the midst of deceitful men.

<hi type="bold">refuse to know me--</hi>Their ignorance of God is wilful (<reference osisRef="Jer.9.3">Jr 9:3</reference>; <reference osisRef="Jer.5.4">5:4</reference>, <reference osisRef="Jer.5.5">5</reference>).

6. Thine-- God addresses Jeremiah, who dwelt in the midst of deceitful men. refuse to know me-- Their ignorance of God is wilful (Jr 9:3; 5:4, 5).


<hi type="bold">7. melt ... try them--</hi>by sending calamities on them.

<hi type="bold">for how shall I do--</hi>"What else can I do for the sake of the daughter of My people?" [Maurer], (<reference osisRef="Isa.1.25">Is 1:25</reference>; Mal 3:3).

7. melt... try them-- by sending calamities on them. for how shall I do-- "What else can I do for the sake of the daughter of My people?" [Maurer], (Is 1:25; Mal 3:3).


<hi type="bold">8. tongue ... arrow shot out--</hi>rather, "a murdering arrow" [Maurer] (<reference osisRef="Jer.9.3">Jr 9:3</reference>).

<hi type="bold">speaketh peaceably ... in heart ... layeth ... wait--</hi>layeth his ambush [Henderson], (<reference osisRef="Ps.55.21">Psa 55:21</reference>).

8. tongue... arrow shot out-- rather, "a murdering arrow" [Maurer] (Jr 9:3). speaketh peaceably... in heart... layeth... wait-- layeth his ambush [Henderson], (Psa 55:21).


9. (<reference osisRef="Jer.5.9">Jr 5:9</reference>, <reference osisRef="Jer.5.29">29</reference>).

9. (Jr 5:9, 29).


10. Jeremiah breaks in upon Jehovah's threats of wrath with lamentation for his desolated country.

<hi type="bold">mountains--</hi>once cultivated and fruitful: the hillsides were cultivated in terraces between the rocks.

<hi type="bold">habitations of ... wilderness--</hi>rather, "the pleasant herbage (literally, 'the choice parts' of any thing) of the pasture plain." The Hebrew for "wilderness" expresses not a barren desert, but an untilled plain, fit for pasture.

<hi type="bold">burned up--</hi>because no one waters them, the inhabitants being all gone.

<hi type="bold">none can pass through them--</hi>much less inhabit them.

<hi type="bold">fowl--</hi>(<reference osisRef="Jer.4.25">Jr 4:25</reference>).

10. Jeremiah breaks in upon Jehovah's threats of wrath with lamentation for his desolated country. mountains-- once cultivated and fruitful: the hillsides were cultivated in terraces between the rocks. habitations of... wilderness-- rather, "the pleasant herbage (literally, 'the choice parts' of any thing) of the pasture plain." The Hebrew for "wilderness" expresses not a barren desert, but an untilled plain, fit for pasture. burned up-- because no one waters them, the inhabitants being all gone. none can pass through them-- much less inhabit them. fowl-- (Jr 4:25).


<hi type="bold">11. And--</hi>omit "And." Jehovah here resumes His speech from <reference osisRef="Jer.9.9">Jr 9:9</reference>.

<hi type="bold">heaps--</hi>(see on <reference osisRef="Isa.25.2">Is 25:2</reference>).

<hi type="bold">dragons--</hi>jackals.

11. And-- omit "And." Jehovah here resumes His speech from Jr 9:9. heaps-- (see on Is 25:2). dragons-- jackals.


12. Rather, "Who is a wise man? (that is, Whosoever has inspired wisdom, <reference osisRef="2Pet.3.15">2Pe 3:15</reference>); let him understand this (weigh well the evils impending, and the causes of their being sent); and he to whom the mouth of the Lord hath spoken (that is, whosoever is prophetically inspired), let him declare it to his fellow countrymen," if haply they may be roused to repentance, the only hope of safety.

12. Rather, "Who is a wise man? (that is, Whosoever has inspired wisdom, 2Pe 3:15); let him understand this (weigh well the evils impending, and the causes of their being sent); and he to whom the mouth of the Lord hath spoken (that is, whosoever is prophetically inspired), let him declare it to his fellow countrymen," if haply they may be roused to repentance, the only hope of safety.


13. Answer to the "for what the land perisheth" (<reference osisRef="Jer.9.12">Jr 9:12</reference>).

13. Answer to the "for what the land perisheth" (Jr 9:12).


14. (<reference osisRef="Jer.7.24">Jr 7:24</reference>).

<hi type="bold">Baalim--</hi>plural of Baal, to express his supposed manifold powers.

<hi type="bold">fathers taught them--</hi>(<reference osisRef="Gal.1.14">Ga 1:14</reference>; <reference osisRef="1Pet.1.18">1Pe 1:18</reference>). We are not to follow the errors of the fathers, but the authority of Scripture and of God [Jerome].

14. (Jr 7:24). Baalim-- plural of Baal, to express his supposed manifold powers. fathers taught them-- (Ga 1:14; 1Pe 1:18). We are not to follow the errors of the fathers, but the authority of Scripture and of God [Jerome].


<hi type="bold">15. feed--</hi>(<reference osisRef="Jer.8.14">Jr 8:14</reference>; <reference osisRef="Jer.23.15">23:15</reference>; <reference osisRef="Ps.80.5">Psa 80:5</reference>).

15. feed-- (Jr 8:14; 23:15; Psa 80:5).


<hi type="bold">16. nor their fathers have known--</hi>alluding to <reference osisRef="Jer.9.14">Jr 9:14</reference>, "Their fathers taught them" idolatry; therefore the children shall be scattered to a land which neither their fathers nor they have known.

<hi type="bold">send a sword after them--</hi>Not even in flight shall they be safe.

16. nor their fathers have known-- alluding to Jr 9:14, "Their fathers taught them" idolatry; therefore the children shall be scattered to a land which neither their fathers nor they have known. send a sword after them-- Not even in flight shall they be safe.


<hi type="bold">17. mourning women--</hi>hired to heighten lamentation by plaintive cries baring the breast, beating the arms, and suffering the hair to flow dishevelled (<reference osisRef="2Chr.35.25">2Ch 35:25</reference>; <reference osisRef="Eccl.12.5">Ec 12:5</reference>; <reference osisRef="Matt.9.23">Mt 9:23</reference>).

<hi type="bold">cunning--</hi>skilled in wailing.

17. mourning women-- hired to heighten lamentation by plaintive cries baring the breast, beating the arms, and suffering the hair to flow dishevelled (2Ch 35:25; Ec 12:5; Mt 9:23). cunning-- skilled in wailing.


18. (<reference osisRef="Jer.14.17">Jr 14:17</reference>).

18. (Jr 14:17).


19. The cry of "the mourning women."

<hi type="bold">spoiled--</hi>laid waste.

<hi type="bold">dwellings cast us out--</hi>fulfilling <reference osisRef="Lev.18.28">Le 18:28</reference>; <reference osisRef="Lev.20.22">20:22</reference>. Calvin translates, "The enemy have cast down our habitations."

19. The cry of "the mourning women." spoiled-- laid waste. dwellings cast us out-- fulfilling Le 18:28; 20:22. Calvin translates, "The enemy have cast down our habitations."


<hi type="bold">20. Yet--</hi>rather, "Only" [Henderson]. This particle calls attention to what follows.

<hi type="bold">teach ... daughters wailing--</hi>The deaths will be so many that there will be a lack of mourning women to bewail them. The mothers, therefore, must teach their daughters the science to supply the want.

20. Yet-- rather, "Only" [Henderson]. This particle calls attention to what follows. teach... daughters wailing-- The deaths will be so many that there will be a lack of mourning women to bewail them. The mothers, therefore, must teach their daughters the science to supply the want.


<hi type="bold">21. death ... windows--</hi>The death-inflicting soldiery, finding the doors closed, burst in by the windows.

<hi type="bold">to cut off ... children from ... streets--</hi>Death cannot be said to enter the windows to cut off the children in the streets, but to cut them off, so as no more to play in the streets without (<reference osisRef="Zech.8.5">Zec 8:5</reference>).

21. death... windows-- The death-inflicting soldiery, finding the doors closed, burst in by the windows. to cut off... children from... streets-- Death cannot be said to enter the windows to cut off the children in the streets, but to cut them off, so as no more to play in the streets without (Zec 8:5).


<hi type="bold">22. saith the Lord--</hi>continuing the thread of discourse from <reference osisRef="Jer.9.20">Jr 9:20</reference>.

<hi type="bold">dung--</hi>(<reference osisRef="Jer.8.2">Jr 8:2</reference>).

<hi type="bold">handful ... none ... gather them--</hi>implying that the handful has been so trodden as to be not worth even the poor gleaner's effort to gather it. Or the Eastern custom may be referred to: the reaper cuts the grain and is followed by another who gathers it. This grain shall not be worth gathering. How galling to the pride of the Jews to hear that so shall their carcasses be trodden contemptuously under foot!

22. saith the Lord-- continuing the thread of discourse from Jr 9:20. dung-- (Jr 8:2). handful... none... gather them-- implying that the handful has been so trodden as to be not worth even the poor gleaner's effort to gather it. Or the Eastern custom may be referred to: the reaper cuts the grain and is followed by another who gathers it. This grain shall not be worth gathering. How galling to the pride of the Jews to hear that so shall their carcasses be trodden contemptuously under foot!


<hi type="bold">23. wisdom--</hi>political sagacity; as if it could rescue from the impending calamities.

<hi type="bold">might--</hi>military prowess.

23. wisdom-- political sagacity; as if it could rescue from the impending calamities. might-- military prowess.


24. Nothing but an experimental knowledge of God will save the nation.

<hi type="bold">understandeth--</hi>theoretically; in the intellect.

<hi type="bold">knoweth--</hi>practically: so as to walk in My ways (<reference osisRef="Jer.22.16">Jr 22:16</reference>; <reference osisRef="Job.22.21">Job 22:21</reference>; <reference osisRef="1Cor.1.31">1Co 1:31</reference>).

<hi type="bold">loving kindness--</hi>God's mercy is put in the first and highest place, because without it we should flee from God in fear and despair.

<hi type="bold">judgment ... righteousness--</hi>loving-kindness towards the godly; judgment towards the ungodly; righteousness the most perfect fairness in all cases [Grotius]. Faithfulness to His promises to preserve the godly, as well as stern execution of judgment on the ungodly, is included in "righteousness."

<hi type="bold">in the earth--</hi>contrary to the dogma of some philosophers, that God does not interfere in terrestrial concerns (<reference osisRef="Ps.58.11">Psa 58:11</reference>).

<hi type="bold">in these ... I delight--</hi>as well in doing them as in seeing them done by others (<reference osisRef="Mic.6.8">Mi 6:8</reference>; <reference osisRef="Mic.7.18">7:18</reference>).

24. Nothing but an experimental knowledge of God will save the nation. understandeth-- theoretically; in the intellect. knoweth-- practically: so as to walk in My ways (Jr 22:16; Job 22:21; 1Co 1:31). loving kindness-- God's mercy is put in the first and highest place, because without it we should flee from God in fear and despair. judgment... righteousness-- loving-kindness towards the godly; judgment towards the ungodly; righteousness the most perfect fairness in all cases [Grotius]. Faithfulness to His promises to preserve the godly, as well as stern execution of judgment on the ungodly, is included in "righteousness." in the earth-- contrary to the dogma of some philosophers, that God does not interfere in terrestrial concerns (Psa 58:11). in these... I delight-- as well in doing them as in seeing them done by others (Mi 6:8; 7:18).


<hi type="bold">25. with the uncircumcised--</hi>rather, "all that are circumcised in uncircumcision" [Henderson]. The Hebrew is an abstract term, not a concrete, as English Version translates, and as the pious "circumcised" is. The nations specified, Egypt, Judah, &c., were outwardly "circumcised," but in heart were "uncircumcised." The heathen nations were defiled, in spite of their literal circumcision, by idolatry. The Jews, with all their glorying in their spiritual privileges, were no better (<reference osisRef="Jer.4.4">Jr 4:4</reference>; <reference osisRef="Deut.10.16">De 10:16</reference>; <reference osisRef="Deut.30.6">30:6</reference>; <reference osisRef="Rom.2.28">Ro 2:28</reference>, 29; <reference osisRef="Col.2.11">Col 2:11</reference>). However, <reference osisRef="Ezek.31.18">Eze 31:18</reference>; <reference osisRef="Ezek.32.19">32:19</reference>, may imply that the Egyptians were uncircumcised; and it is uncertain as to the other nations specified whether they were at that early time circumcised. Herodotus says the Egyptians were so; but others think this applies only to the priests and others having a sacred character, not to the mass of the nation; so English Version may be right (<reference osisRef="Rom.2.28">Ro 2:28</reference>, 29).

25. with the uncircumcised-- rather, "all that are circumcised in uncircumcision" [Henderson]. The Hebrew is an abstract term, not a concrete, as English Version translates, and as the pious "circumcised" is. The nations specified, Egypt, Judah, &c., were outwardly "circumcised," but in heart were "uncircumcised." The heathen nations were defiled, in spite of their literal circumcision, by idolatry. The Jews, with all their glorying in their spiritual privileges, were no better (Jr 4:4; De 10:16; 30:6; Ro 2:28, 29; Col 2:11). However, Eze 31:18; 32:19, may imply that the Egyptians were uncircumcised; and it is uncertain as to the other nations specified whether they were at that early time circumcised. Herodotus says the Egyptians were so; but others think this applies only to the priests and others having a sacred character, not to the mass of the nation; so English Version may be right (Ro 2:28, 29).


<hi type="bold">26. Egypt--</hi>put first to degrade Judah, who, though in privileges above the Gentiles, by unfaithfulness sank below them. Egypt, too, was the power in which the Jews were so prone to trust, and by whose instigation they, as well as the other peoples specified, revolted from Babylon.

<hi type="bold">in the utmost corners--</hi>rather, "having the hair shaven (or clipped) in angles," that is, having the beard on the cheek narrowed or cut: a Canaanitish custom, forbidden to the Israelites (<reference osisRef="Lev.19.27">Le 19:27</reference>; <reference osisRef="Lev.21.5">21:5</reference>). The Arabs are hereby referred to (compare <reference osisRef="Jer.25.23">Jr 25:23</reference>; <reference osisRef="Jer.49.32">49:32</reference>), as the words in apposition show, "that dwell in the wilderness."

<hi type="bold">uncircumcised ... uncircumcised in the heart--</hi>The addition of "in the heart" in Israel's case marks its greater guilt in proportion to its greater privileges, as compared with the rest. <chapter eID="Jer.9"/>

26. Egypt-- put first to degrade Judah, who, though in privileges above the Gentiles, by unfaithfulness sank below them. Egypt, too, was the power in which the Jews were so prone to trust, and by whose instigation they, as well as the other peoples specified, revolted from Babylon. in the utmost corners-- rather, "having the hair shaven (or clipped) in angles," that is, having the beard on the cheek narrowed or cut: a Canaanitish custom, forbidden to the Israelites (Le 19:27; 21:5). The Arabs are hereby referred to (compare Jr 25:23; 49:32), as the words in apposition show, "that dwell in the wilderness." uncircumcised... uncircumcised in the heart-- The addition of "in the heart" in Israel's case marks its greater guilt in proportion to its greater privileges, as compared with the rest.


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Jer.10.1-Jer.10.25">Jr 10:1-25</reference>. Contrast between the Idols and Jehovah. The Prophet's Lamentation and Prayer.</title>

<hi type="bold">1. Israel--</hi>the Jews, the surviving representatives of the nation.

CHAPTER 10 Jr 10:1-25. Contrast between the Idols and Jehovah. The Prophet's Lamentation and Prayer. 1. Israel-- the Jews, the surviving representatives of the nation.


2. Eichorn thinks the reference here to be to some celestial portent which had appeared at that time, causing the Jews' dismay. Probably the reference is general, namely, to the Chaldeans, famed as astrologers, through contact with whom the Jews were likely to fall into the same superstition.

<hi type="bold">way--</hi>the precepts or ordinances (<reference osisRef="Lev.18.3">Le 18:3</reference>; <reference osisRef="Acts.9.2">Ac 9:2</reference>).

<hi type="bold">signs of heaven--</hi>The Gentiles did not acknowledge a Great First Cause: many thought events depended on the power of the stars, which some, as Plato, thought to be endued with spirit and reason. All heavenly phenomena, eclipses, comets, &c., are included.

<hi type="bold">one cutteth a tree, &c.--</hi>rather, "It (that which they busy themselves about: a sample of their 'customs') is a tree cut out of the forest" [Maurer].

2. Eichorn thinks the reference here to be to some celestial portent which had appeared at that time, causing the Jews' dismay. Probably the reference is general, namely, to the Chaldeans, famed as astrologers, through contact with whom the Jews were likely to fall into the same superstition. way-- the precepts or ordinances (Le 18:3; Ac 9:2). signs of heaven-- The Gentiles did not acknowledge a Great First Cause: many thought events depended on the power of the stars, which some, as Plato, thought to be endued with spirit and reason. All heavenly phenomena, eclipses, comets, &c., are included. one cutteth a tree, &c.-- rather, "It (that which they busy themselves about: a sample of their 'customs') is a tree cut out of the forest" [Maurer].


<hi type="bold">4. fasten ... move not--</hi>that is, that it may stand upright without risk of falling, which the god (!) would do, if left to itself (<reference osisRef="Isa.41.7">Is 41:7</reference>).

4. fasten... move not-- that is, that it may stand upright without risk of falling, which the god (!) would do, if left to itself (Is 41:7).


<hi type="bold">5. upright--</hi>or, "They are of turned work, resembling a palm tree" [Maurer]. The point of comparison between the idol and the palm is in the pillar-like uprightness of the latter, it having no branches except at the top.

<hi type="bold">speak not--</hi>(<reference osisRef="Ps.115.5">Psa 115:5</reference>).

<hi type="bold">cannot go--</hi>that is, walk (<reference osisRef="Ps.115.7">Psa 115:7</reference>; <reference osisRef="Isa.46.1">Is 46:1</reference>, <reference osisRef="Isa.46.7">7</reference>).

<hi type="bold">neither ... do good--</hi>(<reference osisRef="Isa.41.23">Is 41:23</reference>).

5. upright-- or, "They are of turned work, resembling a palm tree" [Maurer]. The point of comparison between the idol and the palm is in the pillar-like uprightness of the latter, it having no branches except at the top. speak not-- (Psa 115:5). cannot go-- that is, walk (Psa 115:7; Is 46:1, 7). neither... do good-- (Is 41:23).


<hi type="bold">6. none--</hi>literally, "no particle of nothing": nothing whatever; the strongest possible denial (<reference osisRef="Exod.15.11">Ex 15:11</reference>; <reference osisRef="Ps.86.8">Psa 86:8</reference>, <reference osisRef="Ps.86.10">10</reference>).

6. none-- literally, "no particle of nothing": nothing whatever; the strongest possible denial (Ex 15:11; Psa 86:8, 10).


7. (<reference osisRef="Rev.15.4">Re 15:4</reference>).

<hi type="bold">to thee doth it appertain--</hi>to Thee it properly belongs, namely, that Thou shouldest be "feared" (taken out of the previous "fear Thee") (compare <reference osisRef="Ezek.21.27">Eze 21:27</reference>). He alone is the becoming object of worship. To worship any other is unseemly and an infringement of His inalienable prerogative.

<hi type="bold">none--</hi>nothing whatever (see on <reference osisRef="Jer.10.6">Jr 10:6</reference>; <reference osisRef="Ps.89.6">Psa 89:6</reference>).

7. (Re 15:4). to thee doth it appertain-- to Thee it properly belongs, namely, that Thou shouldest be "feared" (taken out of the previous "fear Thee") (compare Eze 21:27). He alone is the becoming object of worship. To worship any other is unseemly and an infringement of His inalienable prerogative. none-- nothing whatever (see on Jr 10:6; Psa 89:6).


<hi type="bold">8. altogether--</hi>rather, "all alike" [Maurer]. Even the so-called "wise" men (<reference osisRef="Jer.10.7">Jr 10:7</reference>) of the Gentiles are on a level with the brutes and "foolish," namely, because they connive at the popular idolatry (compare <reference osisRef="Rom.1.21-Rom.1.28">Ro 1:21-28</reference>). Therefore, in Daniel and Revelation, the world power is represented under a bestial form. Man divests himself of his true humanity, and sinks to the level of the brute, when he severs his connection with God (<reference osisRef="Ps.115.8">Psa 115:8</reference>; <reference osisRef="Jonah.2.8">Jon 2:8</reference>).

<hi type="bold">stock is a doctrine of vanities--</hi>The stock (put for the worship of all idols whatever, made out of a stock) speaks for itself that the whole theory of idolatry is vanity (<reference osisRef="Isa.44.9-Isa.44.11">Is 44:9-11</reference>). Castalio translates, "the very wood itself confuting the vanity" (of the idol).

8. altogether-- rather, "all alike" [Maurer]. Even the so-called "wise" men (Jr 10:7) of the Gentiles are on a level with the brutes and "foolish," namely, because they connive at the popular idolatry (compare Ro 1:21-28). Therefore, in Daniel and Revelation, the world power is represented under a bestial form. Man divests himself of his true humanity, and sinks to the level of the brute, when he severs his connection with God (Psa 115:8; Jon 2:8). stock is a doctrine of vanities-- The stock (put for the worship of all idols whatever, made out of a stock) speaks for itself that the whole theory of idolatry is vanity (Is 44:9-11). Castalio translates, "the very wood itself confuting the vanity" (of the idol).


9. Everything connected with idols is the result of human effort.

<hi type="bold">Silver spread--</hi>(See on <reference osisRef="Isa.30.22">Is 30:22</reference>; <reference osisRef="Isa.40.19">Is 40:19</reference>).

<hi type="bold">Tarshish--</hi>Tartessus, in Spain, famed for precious metals.

<hi type="bold">Uphaz--</hi>(<reference osisRef="Dan.10.5">Da 10:5</reference>). As the Septuagint in the Syrian Hexapla in the Margin, Theodotus, the Syrian and Chaldee versions have "Ophir," Gesenius thinks "Uphaz" a colloquial corruption (one letter only being changed) for "Ophir." Ophir, in <reference osisRef="Gen.10.29">Ge 10:29</reference>, is mentioned among Arabian countries. Perhaps Malacca is the country meant, the natives of which still call their gold mines Ophirs. Heeren thinks Ophir the general name for the rich countries of the south, on the Arabian, African, and Indian coasts; just as our term, East Indies.

<hi type="bold">cunning--</hi>skilful.

9. Everything connected with idols is the result of human effort. Silver spread-- (See on Is 30:22; Is 40:19). Tarshish-- Tartessus, in Spain, famed for precious metals. Uphaz-- (Da 10:5). As the Septuagint in the Syrian Hexapla in the Margin, Theodotus, the Syrian and Chaldee versions have "Ophir," Gesenius thinks "Uphaz" a colloquial corruption (one letter only being changed) for "Ophir." Ophir, in Ge 10:29, is mentioned among Arabian countries. Perhaps Malacca is the country meant, the natives of which still call their gold mines Ophirs. Heeren thinks Ophir the general name for the rich countries of the south, on the Arabian, African, and Indian coasts; just as our term, East Indies. cunning-- skilful.


<hi type="bold">10. true God--</hi>literally, "God Jehovah is truth"; not merely true, that is, veracious, but truth in the reality of His essence, as opposed to the "vanity" or emptiness which all idols are (<reference osisRef="Jer.10.3">Jr 10:3</reference>, <reference osisRef="Jer.8.15">8, 15</reference>; <reference osisRef="2Chr.15.3">2Ch 15:3</reference>; <reference osisRef="Ps.31.5">Psa 31:5</reference>; <reference osisRef="1John.5.20">1Jo 5:20</reference>).

<hi type="bold">living God--</hi>(<reference osisRef="John.5.26">Joh 5:26</reference>; <reference osisRef="1Tim.6.17">1Ti 6:17</reference>). He hath life in Himself which no creature has. All else "live in Him" (<reference osisRef="Acts.17.28">Ac 17:28</reference>). In contrast to dead idols.

<hi type="bold">everlasting--</hi>(<reference osisRef="Ps.10.16">Psa 10:16</reference>). In contrast to the temporary existence of all other objects of worship.

10. true God-- literally, "God Jehovah is truth"; not merely true, that is, veracious, but truth in the reality of His essence, as opposed to the "vanity" or emptiness which all idols are (Jr 10:3, 8, 15; 2Ch 15:3; Psa 31:5; 1Jo 5:20). living God-- (Joh 5:26; 1Ti 6:17). He hath life in Himself which no creature has. All else "live in Him" (Ac 17:28). In contrast to dead idols. everlasting-- (Psa 10:16). In contrast to the temporary existence of all other objects of worship.


11. This verse is in Chaldee, Jeremiah supplying his countrymen with a formula of reply to Chaldee idolaters in the tongue most intelligible to the latter. There may be also derision intended in imitating their barbarous dialect. Rosenmuller objects to this view, that not merely the words put in the mouths of the Israelites, but Jeremiah's own introductory words, "Thus shall ye say to them," are in Chaldee, and thinks it to be a marginal gloss. But it is found in all the oldest versions. It was an old Greek saying: "Whoever thinks himself a god besides the one God, let him make another world" (<reference osisRef="Ps.96.5">Psa 96:5</reference>).

<hi type="bold">shall perish--</hi>(<reference osisRef="Isa.2.18">Is 2:18</reference>; <reference osisRef="Zech.13.2">Zec 13:2</reference>).

<hi type="bold">these heavens--</hi>the speaker pointing to them with his fingers.

11. This verse is in Chaldee, Jeremiah supplying his countrymen with a formula of reply to Chaldee idolaters in the tongue most intelligible to the latter. There may be also derision intended in imitating their barbarous dialect. Rosenmuller objects to this view, that not merely the words put in the mouths of the Israelites, but Jeremiah's own introductory words, "Thus shall ye say to them," are in Chaldee, and thinks it to be a marginal gloss. But it is found in all the oldest versions. It was an old Greek saying: "Whoever thinks himself a god besides the one God, let him make another world" (Psa 96:5). shall perish-- (Is 2:18; Zec 13:2). these heavens-- the speaker pointing to them with his fingers.


12. Continuation of <reference osisRef="Jer.10.10">Jr 10:10</reference>, after the interruption of the thread of the discourse in <reference osisRef="Jer.10.11">Jr 10:11</reference> (<reference osisRef="Ps.136.5">Psa 136:5</reference>, <reference osisRef="Ps.136.6">6</reference>).

12. Continuation of Jr 10:10, after the interruption of the thread of the discourse in Jr 10:11 (Psa 136:5, 6).


13. Literally, "At the voice of His giving forth," that is, when He thunders. (<reference osisRef="Job.38.34">Job 38:34</reference>; <reference osisRef="Ps.29.3-Ps.29.5">Psa 29:3-5</reference>).

<hi type="bold">waters--</hi>(<reference osisRef="Gen.1.7">Ge 1:7</reference>)--above the firmament; heavy rains accompany thunder.

<hi type="bold">vapours ... ascend--</hi>(<reference osisRef="Ps.135.7">Psa 135:7</reference>).

<hi type="bold">treasures--</hi>His stores.

13. Literally, "At the voice of His giving forth," that is, when He thunders. (Job 38:34; Psa 29:3-5). waters-- (Ge 1:7)--above the firmament; heavy rains accompany thunder. vapours... ascend-- (Psa 135:7). treasures-- His stores.


<hi type="bold">14. in his knowledge--</hi>"is rendered brutish by his skill," namely, in idol-making (<reference osisRef="Jer.10.8">Jr 10:8</reference>, <reference osisRef="Jer.10.9">9</reference>). Thus the parallel, "confounded by the graven image," corresponds (so <reference osisRef="Jer.51.17">Jr 51:17</reference>). Others not so well translate, "without knowledge," namely, of God (see <reference osisRef="Isa.42.17">Is 42:17</reference>; <reference osisRef="Isa.45.16">45:16</reference>; <reference osisRef="Hos.4.6">Ho 4:6</reference>).

14. in his knowledge-- "is rendered brutish by his skill," namely, in idol-making (Jr 10:8, 9). Thus the parallel, "confounded by the graven image," corresponds (so Jr 51:17). Others not so well translate, "without knowledge," namely, of God (see Is 42:17; 45:16; Ho 4:6).


<hi type="bold">15. errors--</hi>deceptions; from a Hebrew root, "to stutter"; then meaning "to mock."

<hi type="bold">their visitation they--</hi>When God shall punish the idol-worshippers (namely, by Cyrus), the idols themselves shall be destroyed [Rosenmuller] (<reference osisRef="Jer.10.11">Jr 10:11</reference>).

15. errors-- deceptions; from a Hebrew root, "to stutter"; then meaning "to mock." their visitation they-- When God shall punish the idol-worshippers (namely, by Cyrus), the idols themselves shall be destroyed [Rosenmuller] (Jr 10:11).


<hi type="bold">16. portion--</hi>from a Hebrew root, "to divide." God is the all-sufficient Good of His people (<reference osisRef="Num.18.20">Nu 18:20</reference>; <reference osisRef="Ps.16.5">Psa 16:5</reference>; <reference osisRef="Ps.73.26">73:26</reference>; <reference osisRef="Lam.3.24">La 3:24</reference>).

<hi type="bold">not like them--</hi>not like the idols, a vain object of trust (<reference osisRef="Deut.32.31">De 32:31</reference>).

<hi type="bold">former of all things--</hi>the Fashioner (as a potter, <reference osisRef="Isa.64.8">Is 64:8</reference>) of the universe.

<hi type="bold">rod of his inheritance--</hi>The portion marked off as His inheritance by the measuring rod (<reference osisRef="Ezek.48.21">Eze 48:21</reference>). As He is their portion, so are they His portion (<reference osisRef="Deut.32.9">De 32:9</reference>). A reciprocal tie (compare <reference osisRef="Jer.51.19">Jr 51:19</reference>; <reference osisRef="Ps.74.2">Psa 74:2</reference>, Margin). Others make "rod" refer to the tribal rod or scepter.

16. portion-- from a Hebrew root, "to divide." God is the all-sufficient Good of His people (Nu 18:20; Psa 16:5; 73:26; La 3:24). not like them-- not like the idols, a vain object of trust (De 32:31). former of all things-- the Fashioner (as a potter, Is 64:8) of the universe. rod of his inheritance-- The portion marked off as His inheritance by the measuring rod (Eze 48:21). As He is their portion, so are they His portion (De 32:9). A reciprocal tie (compare Jr 51:19; Psa 74:2, Margin). Others make "rod" refer to the tribal rod or scepter.


<hi type="bold">17. wares--</hi>thine effects or movable goods (<reference osisRef="Ezek.12.3">Eze 12:3</reference>). Prepare for migrating as captives to Babylon. The address is to Jerusalem, as representative of the whole people.

<hi type="bold">inhabitant of the fortress--</hi>rather, "inhabitress of the fortress." Though thou now seemest to inhabit an impregnable fortress, thou shalt have to remove. "The land" is the champaign region opposed to the "fortified" cities. The "fortress" being taken, the whole "land" will share the disaster. Henderson translates, "Gather up thy packages from the ground." Rosenmuller, for "fortress," translates, "siege," that is, the besieged city. The various articles, in this view, are supposed to be lying about in confusion on the ground during the siege.

17. wares-- thine effects or movable goods (Eze 12:3). Prepare for migrating as captives to Babylon. The address is to Jerusalem, as representative of the whole people. inhabitant of the fortress-- rather, "inhabitress of the fortress." Though thou now seemest to inhabit an impregnable fortress, thou shalt have to remove. "The land" is the champaign region opposed to the "fortified" cities. The "fortress" being taken, the whole "land" will share the disaster. Henderson translates, "Gather up thy packages from the ground." Rosenmuller, for "fortress," translates, "siege," that is, the besieged city. The various articles, in this view, are supposed to be lying about in confusion on the ground during the siege.


<hi type="bold">18. sling out--</hi>expressing the violence and suddenness of the removal to Babylon. A similar image occurs in <reference osisRef="Jer.16.13">Jr 16:13</reference>; <reference osisRef="1Sam.25.29">1Sa 25:29</reference>; <reference osisRef="Isa.22.17">Is 22:17</reference>, <reference osisRef="Isa.22.18">18</reference>.

<hi type="bold">at this once--</hi>at this time, now.

<hi type="bold">find it so--</hi>find it by experience, that is, feel it (<reference osisRef="Ezek.6.10">Eze 6:10</reference>). Michaelis translates, "I will bind them together (as in a sling) that they may reach the goal" (Babylon). English Version is best: "that they may find it so as I have said" (<reference osisRef="Num.23.19">Nu 23:19</reference>; <reference osisRef="Ezek.6.10">Eze 6:10</reference>).

18. sling out-- expressing the violence and suddenness of the removal to Babylon. A similar image occurs in Jr 16:13; 1Sa 25:29; Is 22:17, 18. at this once-- at this time, now. find it so-- find it by experience, that is, feel it (Eze 6:10). Michaelis translates, "I will bind them together (as in a sling) that they may reach the goal" (Babylon). English Version is best: "that they may find it so as I have said" (Nu 23:19; Eze 6:10).


19. Judea bewails its calamity.

<hi type="bold">wound--</hi>the stroke I suffer under.

<hi type="bold">I must bear--</hi>not humble submission to God's will (<reference osisRef="Mic.7.9">Mi 7:9</reference>), but sullen impenitence. Or, rather, it is prophetical of their ultimate acknowledgment of their guilt as the cause of their calamity (<reference osisRef="Lam.3.39">La 3:39</reference>).

19. Judea bewails its calamity. wound-- the stroke I suffer under. I must bear-- not humble submission to God's will (Mi 7:9), but sullen impenitence. Or, rather, it is prophetical of their ultimate acknowledgment of their guilt as the cause of their calamity (La 3:39).


<hi type="bold">20. tabernacle is spoiled--</hi>metaphor from the tents of nomadic life; as these are taken down in a few moments, so as not to leave a vestige of them, so Judea (<reference osisRef="Jer.4.20">Jr 4:20</reference>).

<hi type="bold">cords--</hi>with which the coverings of the tent are extended.

<hi type="bold">curtains--</hi>tent-curtains.

20. tabernacle is spoiled-- metaphor from the tents of nomadic life; as these are taken down in a few moments, so as not to leave a vestige of them, so Judea (Jr 4:20). cords-- with which the coverings of the tent are extended. curtains-- tent-curtains.


<hi type="bold">21. pastors--</hi>the rulers, civil and religious. This verse gives the cause of the impending calamity.

21. pastors-- the rulers, civil and religious. This verse gives the cause of the impending calamity.


<hi type="bold">22. bruit--</hi>rumor of invasion. The antithesis is between the voice of God in His prophets to whom they turned a deaf ear, and the cry of the enemy, a new teacher, whom they must hear [Calvin].

<hi type="bold">north country--</hi>Babylon (<reference osisRef="Jer.1.15">Jr 1:15</reference>).

22. bruit-- rumor of invasion. The antithesis is between the voice of God in His prophets to whom they turned a deaf ear, and the cry of the enemy, a new teacher, whom they must hear [Calvin]. north country-- Babylon (Jr 1:15).


23. Despairing of influencing the people, he turns to God.

<hi type="bold">way of man not in himself--</hi>(<reference osisRef="Prov.16.1">Pr 16:1</reference>; <reference osisRef="Prov.20.24">20:24</reference>; <reference osisRef="Jas.4.13">Jas 4:13</reference>, <reference osisRef="Jas.4.14">14</reference>). I know, O Jehovah, that the march of the Babylonian conqueror against me (Jeremiah identifying himself with his people) is not at his own discretion, but is overruled by Thee (<reference osisRef="Isa.10.5-Isa.10.7">Is 10:5-7</reference>; compare <reference osisRef="Jer.10.19">Jr 10:19</reference>).

<hi type="bold">that walketh--</hi>when he walketh, that is, sets out in any undertaking.

<hi type="bold">direct ... steps--</hi>to give a prosperous issue to (<reference osisRef="Ps.73.23">Psa 73:23</reference>).

23. Despairing of influencing the people, he turns to God. way of man not in himself-- (Pr 16:1; 20:24; Jas 4:13, 14). I know, O Jehovah, that the march of the Babylonian conqueror against me (Jeremiah identifying himself with his people) is not at his own discretion, but is overruled by Thee (Is 10:5-7; compare Jr 10:19). that walketh-- when he walketh, that is, sets out in any undertaking. direct... steps-- to give a prosperous issue to (Psa 73:23).