22. (<reference osisRef="Gen.15.5">Ge 15:5</reference>; <reference osisRef="Gen.22.17">22:17</reference>). The blessing there promised belonged to all the tribes; here it is restricted to the family of David and the tribe of Levi, because it was on these that the welfare of the whole people rested. When the kingdom and priesthood flourish in the person of Messiah, the whole nation shall temporally and spiritually prosper.

22. (Ge 15:5; 22:17). The blessing there promised belonged to all the tribes; here it is restricted to the family of David and the tribe of Levi, because it was on these that the welfare of the whole people rested. When the kingdom and priesthood flourish in the person of Messiah, the whole nation shall temporally and spiritually prosper.


<hi type="bold">24. this people--</hi>certain of the Jews, especially those who spoke with Jeremiah in the court of the prison (<reference osisRef="Jer.32.12">Jr 32:12</reference>; <reference osisRef="Jer.38.1">38:1</reference>).

<hi type="bold">the two families--</hi>Judah and Israel.

<hi type="bold">before them--</hi>in their judgment. They suppose that I have utterly cast off Israel so as to he no more a nation. The expression, "My people," of itself, shows God has not cast off Israel for ever.

24. this people-- certain of the Jews, especially those who spoke with Jeremiah in the court of the prison (Jr 32:12; 38:1). the two families-- Judah and Israel. before them-- in their judgment. They suppose that I have utterly cast off Israel so as to he no more a nation. The expression, "My people," of itself, shows God has not cast off Israel for ever.


25. (<reference osisRef="Jer.31.35">Jr 31:35</reference>, <reference osisRef="Jer.31.36">36</reference>; <reference osisRef="Gen.8.22">Ge 8:22</reference>; <reference osisRef="Ps.74.16">Psa 74:16</reference>, <reference osisRef="Ps.74.17">17</reference>). I who have established the laws of nature am the same God who has made a covenant with the Church.

25. (Jr 31:35, 36; Ge 8:22; Psa 74:16, 17). I who have established the laws of nature am the same God who has made a covenant with the Church.


<hi type="bold">26. Isaac--</hi>(<reference osisRef="Ps.105.9">Psa 105:9</reference>; <reference osisRef="Amos.7.9">Am 7:9</reference>, <reference osisRef="Amos.7.16">16</reference>). <chapter eID="Jer.33"/>

26. Isaac-- (Psa 105:9; Am 7:9, 16).


<title type="x-s2">CHAPTER 34</title> <title type="x-s3"><reference osisRef="Jer.34.1-Jer.34.22">Jr 34:1-22</reference>. Captivity of Zedekiah and the People Foretold for Their Disobedience and Perfidy.</title>
 The prophecy (<reference osisRef="Jer.34.1-Jer.34.7">Jr 34:1-7</reference>) as to Zedekiah is an amplification of that in <reference osisRef="Jer.32.1-Jer.32.5">Jr 32:1-5</reference>, in consequence of which Jeremiah was then shut up in the court of the prison. The prophecy (<reference osisRef="Jer.34.8-Jer.34.22">Jr 34:8-22</reference>) refers to the Jews, who, afraid of the capture of the city, had, in obedience to the law, granted freedom to their servants at the end of seven years, but on the intermission of the siege forced them back into bondage.

<hi type="bold">1. Jerusalem and ... all the cities thereof--</hi>(see on <reference osisRef="Jer.19.15">Jr 19:15</reference>). It was amazing blindness in the king, that, in such a desperate position, he should reject admonition.

CHAPTER 34 Jr 34:1-22. Captivity of Zedekiah and the People Foretold for Their Disobedience and Perfidy. The prophecy (Jr 34:1-7) as to Zedekiah is an amplification of that in Jr 32:1-5, in consequence of which Jeremiah was then shut up in the court of the prison. The prophecy (Jr 34:8-22) refers to the Jews, who, afraid of the capture of the city, had, in obedience to the law, granted freedom to their servants at the end of seven years, but on the intermission of the siege forced them back into bondage. 1. Jerusalem and... all the cities thereof-- (see on Jr 19:15). It was amazing blindness in the king, that, in such a desperate position, he should reject admonition.


3. (<reference osisRef="Jer.32.4">Jr 32:4</reference>).

3. (Jr 32:4).


4-5. Mitigation of Zedekiah's punishment.


<hi type="bold">7. these ... retained--</hi>alone (compare <reference osisRef="2Chr.11.5">2Ch 11:5</reference>, <reference osisRef="2Chr.11.9">9</reference>).

7. these... retained-- alone (compare 2Ch 11:5, 9).


8. By the law a Hebrew, after having been a bond-servant for six years, on the seventh was to be let go free (<reference osisRef="Exod.21.22">Ex 21:22</reference>; <reference osisRef="Deut.15.12">De 15:12</reference>).

<hi type="bold">Zedekiah made a covenant--</hi>with solemn ceremonial in the temple (<reference osisRef="Jer.34.15">Jr 34:15</reference>, <reference osisRef="Jer.18.19">18, 19</reference>).

<hi type="bold">them--</hi>bond-servants (<reference osisRef="Jer.34.9">Jr 34:9</reference>).

8. By the law a Hebrew, after having been a bond-servant for six years, on the seventh was to be let go free (Ex 21:22; De 15:12). Zedekiah made a covenant-- with solemn ceremonial in the temple (Jr 34:15, 18, 19). them-- bond-servants (Jr 34:9).


<hi type="bold">9. none ... serve himself of a Jew--</hi>(<reference osisRef="Lev.25.39-Lev.25.46">Le 25:39-46</reference>).

9. none... serve himself of a Jew-- (Le 25:39-46).


11. During the interruption of the siege by Pharaoh-hophra (compare <reference osisRef="Jer.34.21">Jr 34:21</reference>, <reference osisRef="Jer.34.22">22</reference>, with <reference osisRef="Jer.37.5-Jer.37.10">Jr 37:5-10</reference>), the Jews reduced their servants to bondage again.

11. During the interruption of the siege by Pharaoh-hophra (compare Jr 34:21, 22, with Jr 37:5-10), the Jews reduced their servants to bondage again.


13. The last year of Zedekiah was the sabbatical year. How just the retribution, that they who, against God's law and their own covenant, enslaved their brethren, should be doomed to bondage themselves: and that the bond-servants should enjoy the sabbatical freedom at the hands of the foe (<reference osisRef="Jer.52.16">Jr 52:16</reference>) which their own countrymen denied them!

13. The last year of Zedekiah was the sabbatical year. How just the retribution, that they who, against God's law and their own covenant, enslaved their brethren, should be doomed to bondage themselves: and that the bond-servants should enjoy the sabbatical freedom at the hands of the foe (Jr 52:16) which their own countrymen denied them!


<hi type="bold">14. At the end of seven years--</hi>that is, not on the eighth year, but within the limit of the seventh year, not later than the end of the seventh year (<reference osisRef="Exod.21.2">Ex 21:2</reference>; <reference osisRef="Exod.23.10">23:10</reference>; <reference osisRef="Deut.15.12">De 15:12</reference>). So "at the end of three years" (<reference osisRef="Deut.14.28">De 14:28</reference>; <reference osisRef="2Kgs.18.10">2Ki 18:10</reference>), and "after three days, I will rise again" (<reference osisRef="Matt.27.63">Mt 27:63</reference>), that is, on the third day (compare <reference osisRef="Matt.27.64">Mt 27:64</reference>).

14. At the end of seven years-- that is, not on the eighth year, but within the limit of the seventh year, not later than the end of the seventh year (Ex 21:2; 23:10; De 15:12). So "at the end of three years" (De 14:28; 2Ki 18:10), and "after three days, I will rise again" (Mt 27:63), that is, on the third day (compare Mt 27:64).


<hi type="bold">15. in the house ... called by my name--</hi>the usual place of making such covenants (<reference osisRef="2Kgs.23.3">2Ki 23:3</reference>; compare <reference osisRef="1Kgs.8.31">1Ki 8:31</reference>; <reference osisRef="Neh.10.29">Ne 10:29</reference>).

15. in the house... called by my name-- the usual place of making such covenants (2Ki 23:3; compare 1Ki 8:31; Ne 10:29).


<hi type="bold">16. polluted my name--</hi>by violating your oath (<reference osisRef="Exod.20.7">Ex 20:7</reference>).

16. polluted my name-- by violating your oath (Ex 20:7).


<hi type="bold">17. not ... proclaiming liberty--</hi>Though the Jews had ostensibly emancipated their bond-servants, they virtually did not do so by revoking the liberty which they had granted. God looks not to outward appearances, but to the sincere intention.

<hi type="bold">I proclaim a liberty--</hi>retribution answering to the offense (<reference osisRef="Matt.7.2">Mt 7:2</reference>; <reference osisRef="Matt.18.32">18:32</reference>, <reference osisRef="Matt.18.33">33</reference>; <reference osisRef="Gal.6.7">Ga 6:7</reference>; <reference osisRef="Jas.2.13">Jas 2:13</reference>). The Jews who would not give liberty to their brethren shall themselves receive "a liberty" calamitous to them. God will manumit them from His happy and safe service (<reference osisRef="Ps.121.3">Psa 121:3</reference>), which is real "liberty" (<reference osisRef="Ps.119.45">Psa 119:45</reference>; <reference osisRef="John.8.36">Joh 8:36</reference>; <reference osisRef="2Cor.3.17">2Co 3:17</reference>), only to pass under the terrible bondage of other taskmasters, the "sword," &c.

<hi type="bold">to be removed--</hi>The Hebrew expresses agitation (see on <reference osisRef="Jer.15.4">Jr 15:4</reference>). Compare <reference osisRef="Deut.28.25">De 28:25</reference>, 48, 64, 65, as to the restless agitation of the Jews in their ceaseless removals from place to place in their dispersion.

17. not... proclaiming liberty-- Though the Jews had ostensibly emancipated their bond-servants, they virtually did not do so by revoking the liberty which they had granted. God looks not to outward appearances, but to the sincere intention. I proclaim a liberty-- retribution answering to the offense (Mt 7:2; 18:32, 33; Ga 6:7; Jas 2:13). The Jews who would not give liberty to their brethren shall themselves receive "a liberty" calamitous to them. God will manumit them from His happy and safe service (Psa 121:3), which is real "liberty" (Psa 119:45; Joh 8:36; 2Co 3:17), only to pass under the terrible bondage of other taskmasters, the "sword," &c. to be removed-- The Hebrew expresses agitation (see on Jr 15:4). Compare De 28:25, 48, 64, 65, as to the restless agitation of the Jews in their ceaseless removals from place to place in their dispersion.


<hi type="bold">18. passed between the parts thereof--</hi>The contracting parties in the "covenant" (not here the law in general, but their covenant made before God in His house to emancipate their slaves, <reference osisRef="Jer.34.8">Jr 34:8</reference>, <reference osisRef="Jer.34.9">9</reference>) passed through the parts of the animal cut in two, implying that they prayed so to be cut in sunder (<reference osisRef="Matt.24.51">Mt 24:51</reference>; Greek, "cut in two") if they should break the covenant (<reference osisRef="Gen.15.10">Ge 15:10</reference>, <reference osisRef="Gen.15.17">17</reference>).

18. passed between the parts thereof-- The contracting parties in the "covenant" (not here the law in general, but their covenant made before God in His house to emancipate their slaves, Jr 34:8, 9) passed through the parts of the animal cut in two, implying that they prayed so to be cut in sunder (Mt 24:51; Greek, "cut in two") if they should break the covenant (Ge 15:10, 17).


<hi type="bold">20. I will even give--</hi>resuming the sentence begun, but not completed (<reference osisRef="Jer.34.18">Jr 34:18</reference>), "I will give," &c.

<hi type="bold">seek their life--</hi>implacably: satisfied with nothing short of their blood; not content with booty.

<hi type="bold">dead bodies--</hi>The breakers of the covenant shall be cut in pieces, as the calf between whose parts they passed.

20. I will even give-- resuming the sentence begun, but not completed (Jr 34:18), "I will give," &c. seek their life-- implacably: satisfied with nothing short of their blood; not content with booty. dead bodies-- The breakers of the covenant shall be cut in pieces, as the calf between whose parts they passed.


<hi type="bold">21. gone up--</hi>that is, raised the siege in order to meet Pharaoh-hophra (<reference osisRef="Jer.37.7-Jer.37.10">Jr 37:7-10</reference>). The departure of the Chaldeans was a kind of manumission of the Jews; but as their manumission of their bond-servants was recalled, so God revoked His manumission of them from the Chaldeans.

21. gone up-- that is, raised the siege in order to meet Pharaoh-hophra (Jr 37:7-10). The departure of the Chaldeans was a kind of manumission of the Jews; but as their manumission of their bond-servants was recalled, so God revoked His manumission of them from the Chaldeans.


<hi type="bold">22. I will command--</hi>Nebuchadnezzar, impelled unconsciously by a divine instigation, returned on the withdrawal of the Egyptians. <chapter eID="Jer.34"/>

22. I will command-- Nebuchadnezzar, impelled unconsciously by a divine instigation, returned on the withdrawal of the Egyptians.


<title type="x-s2">CHAPTER 35</title> <title type="x-s3"><reference osisRef="Jer.35.1-Jer.35.19">Jr 35:1-19</reference>. Prophecy in the Reign of Jehoiakim, when the Chaldeans, in Conjunction with the Syrians and Moabites, Invaded Judea.</title>
 By the obedience of the Rechabites to their father, Jeremiah condemns the disobedience of the Jews to God their Father. The Holy Spirit has arranged Jeremiah's prophecies by the moral rather than the chronological connection. From the history of an event fifteen years before, the Jews, who had brought back their manumitted servants into bondage, are taught how much God loves and rewards obedience, and hates and punishes disobedience.

<hi type="bold">2. Rechabites--</hi>a nomadic tribe belonging to the Kenites of Hemath (<reference osisRef="1Chr.2.55">1Ch 2:55</reference>), of the family of Jethro, or Hobab, Moses' father-in-law (<reference osisRef="Exod.18.9">Ex 18:9</reference>, &c.; <reference osisRef="Num.10.29-Num.10.32">Nu 10:29-32</reference>; <reference osisRef="Judg.1.16">Jud 1:16</reference>). They came into Canaan with the Israelites, but, in order to preserve their independence, chose a life in tents without a fixed habitation (<reference osisRef="1Sam.15.6">1Sa 15:6</reference>). Besides the branch of them associated with Judah and extending to Amalek, there was another section at Kadesh, in Naphtali (<reference osisRef="Judg.4.11">Jud 4:11</reference>, <reference osisRef="Judg.4.17">17</reference>). They seem to have been proselytes of the gate, Jonadab, son of Rechab, whose charge not to drink wine they so strictly obeyed, was zealous for God (<reference osisRef="2Kgs.10.15-2Kgs.10.23">2Ki 10:15-23</reference>). The Nabatheans of Arabia observed the same rules [Diodorus Siculus, 19.94].

<hi type="bold">bring ... into ... house of ... Lord--</hi>because there were suitable witnesses at hand there from among the priests and chief men, as also because he had the power immediately to address the people assembled there (<reference osisRef="Jer.35.13">Jr 35:13</reference>). It may have been also as a reproof of the priests, who drank wine freely, though commanded to refrain from it when in the discharge of their duties [Calvin].

<hi type="bold">chambers--</hi>which were round about the temple, applied to various uses, for example, to contain the vestments, sacred vessels, &c.

CHAPTER 35 Jr 35:1-19. Prophecy in the Reign of Jehoiakim, when the Chaldeans, in Conjunction with the Syrians and Moabites, Invaded Judea. By the obedience of the Rechabites to their father, Jeremiah condemns the disobedience of the Jews to God their Father. The Holy Spirit has arranged Jeremiah's prophecies by the moral rather than the chronological connection. From the history of an event fifteen years before, the Jews, who had brought back their manumitted servants into bondage, are taught how much God loves and rewards obedience, and hates and punishes disobedience. 2. Rechabites-- a nomadic tribe belonging to the Kenites of Hemath (1Ch 2:55), of the family of Jethro, or Hobab, Moses' father-in-law (Ex 18:9, &c.; Nu 10:29-32; Jud 1:16). They came into Canaan with the Israelites, but, in order to preserve their independence, chose a life in tents without a fixed habitation (1Sa 15:6). Besides the branch of them associated with Judah and extending to Amalek, there was another section at Kadesh, in Naphtali (Jud 4:11, 17). They seem to have been proselytes of the gate, Jonadab, son of Rechab, whose charge not to drink wine they so strictly obeyed, was zealous for God (2Ki 10:15-23). The Nabatheans of Arabia observed the same rules [Diodorus Siculus, 19.94]. bring... into... house of... Lord-- because there were suitable witnesses at hand there from among the priests and chief men, as also because he had the power immediately to address the people assembled there (Jr 35:13). It may have been also as a reproof of the priests, who drank wine freely, though commanded to refrain from it when in the discharge of their duties [Calvin]. chambers-- which were round about the temple, applied to various uses, for example, to contain the vestments, sacred vessels, &c.


<hi type="bold">3. Jaazaniah--</hi>the elder and chief of the clan.

3. Jaazaniah-- the elder and chief of the clan.


<hi type="bold">4. man of God--</hi>a prophet (<reference osisRef="Deut.33.1">De 33:1</reference>; <reference osisRef="1Sam.2.27">1Sa 2:27</reference>; <reference osisRef="1Kgs.12.22">1Ki 12:22</reference>; <reference osisRef="2Kgs.4.7">2Ki 4:7</reference>), also "a servant of God" in general (<reference osisRef="1Tim.6.11">1Ti 6:11</reference>), one not his own, but God's; one who has parted with all right in himself to give himself wholly to God (<reference osisRef="2Tim.3.17">2Ti 3:17</reference>). He was so reverenced that none would call in question what was transacted in his chamber.

<hi type="bold">keeper of the door--</hi>Hebrew, "of the vessel." Probably the office meant is that of the priest who kept in charge the capitation money paid for the use of the temple and the votive offerings, such as silver vessels, &c. There were seven such keepers [Grotius]. Compare <reference osisRef="2Kgs.12.9">2Ki 12:9</reference>; <reference osisRef="2Kgs.25.18">25:18</reference>; <reference osisRef="1Chr.9.18">1Ch 9:18</reference>, <reference osisRef="1Chr.9.19">19</reference>, which support English Version.

<hi type="bold">I said ... Drink--</hi>Jeremiah does not say, The Lord saith, Drink: for then they would have been bound to obey. Contrast the case in <reference osisRef="1Kgs.13.7-1Kgs.13.26">1Ki 13:7-26</reference>.

4. man of God-- a prophet (De 33:1; 1Sa 2:27; 1Ki 12:22; 2Ki 4:7), also "a servant of God" in general (1Ti 6:11), one not his own, but God's; one who has parted with all right in himself to give himself wholly to God (2Ti 3:17). He was so reverenced that none would call in question what was transacted in his chamber. keeper of the door-- Hebrew, "of the vessel." Probably the office meant is that of the priest who kept in charge the capitation money paid for the use of the temple and the votive offerings, such as silver vessels, &c. There were seven such keepers [Grotius]. Compare 2Ki 12:9; 25:18; 1Ch 9:18, 19, which support English Version. I said... Drink-- Jeremiah does not say, The Lord saith, Drink: for then they would have been bound to obey. Contrast the case in 1Ki 13:7-26.


<hi type="bold">6. Jonadab ... our father--</hi>that is, forefather and director, three hundred years before (<reference osisRef="2Kgs.10.15">2Ki 10:15</reference>). They were called Rechabites, not Jonadabites, having received their name from Rechab the father, previously to their adopting the injunctions of Jonadab his son. This case affords no justification for slavish deference to the religious opinions of the Christian fathers: for Jonadab's injunction only affected matters of the present life; moreover, it was not binding on their consciences, for they deemed it not unlawful to go to Jerusalem in the invasion (<reference osisRef="Jer.35.11">Jr 35:11</reference>). What is praised here is not the father's injunction, but the obedience of the sons [Calvin].

6. Jonadab... our father-- that is, forefather and director, three hundred years before (2Ki 10:15). They were called Rechabites, not Jonadabites, having received their name from Rechab the father, previously to their adopting the injunctions of Jonadab his son. This case affords no justification for slavish deference to the religious opinions of the Christian fathers: for Jonadab's injunction only affected matters of the present life; moreover, it was not binding on their consciences, for they deemed it not unlawful to go to Jerusalem in the invasion (Jr 35:11). What is praised here is not the father's injunction, but the obedience of the sons [Calvin].


<hi type="bold">7. tents--</hi>(<reference osisRef="Judg.4.17">Jud 4:17</reference>).

<hi type="bold">live many days--</hi>according to the promise connected with the fifth commandment (<reference osisRef="Exod.20.12">Ex 20:12</reference>; <reference osisRef="Eph.6.2">Ep 6:2</reference>, <reference osisRef="Eph.6.3">3</reference>).

<hi type="bold">strangers--</hi>They were not of the stock of Jacob, but sojourners in Israel. Types of the children of God, pilgrims on earth, looking for heaven as their home: having little to lose, so that losing times cost them little alarm; sitting loose to what they have (<reference osisRef="Heb.10.34">He 10:34</reference>; <reference osisRef="Heb.11.9">11:9</reference>, <reference osisRef="Heb.10.13-Heb.10.16">10, 13-16</reference>).

7. tents-- (Jud 4:17). live many days-- according to the promise connected with the fifth commandment (Ex 20:12; Ep 6:2, 3). strangers-- They were not of the stock of Jacob, but sojourners in Israel. Types of the children of God, pilgrims on earth, looking for heaven as their home: having little to lose, so that losing times cost them little alarm; sitting loose to what they have (He 10:34; 11:9, 10, 13-16).


<hi type="bold">8. all that he ... charged us ... all our days, we ... wives ... sons ... daughters--</hi>unreserved obedience in all particulars, at all times, and on the part of all, without exception: in these respects Israel's obedience to God was wanting. Contrast <reference osisRef="1Sam.15.20">1Sa 15:20</reference>, <reference osisRef="1Sam.15.21">21</reference>; Psa 78:34-37, 41, 56, 57.

8. all that he... charged us... all our days, we... wives... sons... daughters-- unreserved obedience in all particulars, at all times, and on the part of all, without exception: in these respects Israel's obedience to God was wanting. Contrast 1Sa 15:20, 21; Psa 78:34-37, 41, 56, 57.


<hi type="bold">11. Chaldeans ... Syrians--</hi>when Jehoiakim revolted from Nebuchadnezzar (<reference osisRef="2Kgs.24.1">2Ki 24:1</reference>, 2). Necessity sets aside all other laws. This is the Rechabites' excuse for their seeming disobedience to Jonadab in temporarily settling in a city. Herein was seen the prescient wisdom of Jonadab's commands; they could at a moment's notice migrate, having no land possessions to tie them.

11. Chaldeans... Syrians-- when Jehoiakim revolted from Nebuchadnezzar (2Ki 24:1, 2). Necessity sets aside all other laws. This is the Rechabites' excuse for their seeming disobedience to Jonadab in temporarily settling in a city. Herein was seen the prescient wisdom of Jonadab's commands; they could at a moment's notice migrate, having no land possessions to tie them.


<hi type="bold">14. obey ... father's commandment: notwithstanding I--</hi>(Mal 1:6).

<hi type="bold">rising early and speaking--</hi>God Himself speaking late and early by His various ways of providence and grace.

14. obey... father's commandment: notwithstanding I-- (Mal 1:6). rising early and speaking-- God Himself speaking late and early by His various ways of providence and grace.


15. In <reference osisRef="Jer.35.15">Jr 35:15</reference> and in <reference osisRef="2Chr.36.15">2Ch 36:15</reference>, a distinct mode of address is alluded to, namely, God sending His servants. (<reference osisRef="Jer.18.11">Jr 18:11</reference>; <reference osisRef="Jer.25.5">25:5</reference>, <reference osisRef="Jer.25.6">6</reference>). I enjoined nothing unreasonable, but simply to serve Me, and I attached to the command a gracious promise, but in vain. If Jonadab's commands, which were arbitrary and not moral obligations in themselves, were obeyed, much more ought Mine, which are in themselves right.

15. In Jr 35:15 and in 2Ch 36:15, a distinct mode of address is alluded to, namely, God sending His servants. (Jr 18:11; 25:5, 6). I enjoined nothing unreasonable, but simply to serve Me, and I attached to the command a gracious promise, but in vain. If Jonadab's commands, which were arbitrary and not moral obligations in themselves, were obeyed, much more ought Mine, which are in themselves right.


<hi type="bold">17. because I have spoken ... not heard ... I ... called ... not answered--</hi>(<reference osisRef="Prov.1.24">Pr 1:24</reference>; <reference osisRef="Isa.65.12">Is 65:12</reference>).

17. because I have spoken... not heard... I... called... not answered-- (Pr 1:24; Is 65:12).


<hi type="bold">19. not want a man to stand before me--</hi>There shall always be left representatives of the clan to worship Me (<reference osisRef="Jer.15.1">Jr 15:1</reference>, <reference osisRef="Jer.15.19">19</reference>); or, "before Me" means simple existence, for all things in existence are in God's sight (<reference osisRef="Ps.89.36">Psa 89:36</reference>). The Rechabites returned from the captivity. Wolff found traces of them in Arabia. <chapter eID="Jer.35"/>

19. not want a man to stand before me-- There shall always be left representatives of the clan to worship Me (Jr 15:1, 19); or, "before Me" means simple existence, for all things in existence are in God's sight (Psa 89:36). The Rechabites returned from the captivity. Wolff found traces of them in Arabia.


<title type="x-s2">CHAPTER 36</title> <title type="x-s3"><reference osisRef="Jer.36.1-Jer.36.32">Jr 36:1-32</reference>. Baruch Writes, and Reads Publicly Jeremiah's Prophecies Collected in a Volume. The Roll Is Burnt by Jehoiakim, and Written Again by Baruch at Jeremiah's Dictation.</title>

<hi type="bold">1. fourth year--</hi>The command to write the roll was given in the fourth year, but it was not read publicly till the fifth year. As Isaiah subjoined to his predictions a history of events confirming his prophecies (Is 36:1-22; 37:1-38; 38:1-22; 39:1-8), so Jeremiah also in the thirty-seventh through forty-third chapters; but he prefaces his history with the narrative of an incident that occurred some time ago, showing that he, not only by word, but in writing, and that twice, had testified all that he about to state as having subsequently come to pass [Grotius]. At the end of Jehoiakim's third year, Nebuchadnezzar enrolled an army against Jerusalem and took it in the end of the fifth or beginning of the sixth year, carrying away captive Jehoiakim, Daniel, &c. Jehoiakim returned the same year, and for three years was tributary: then he withheld tribute. Nebuchadnezzar returned and took Jerusalem, and carried off Jehoiakim, who died on the road. This harmonizes this chapter with <reference osisRef="2Kgs.24.1-2Kgs.24.20">2Ki 24:1-20</reference> and <reference osisRef="Dan.1.1-Dan.1.21">Da 1:1-21</reference>. See on <reference osisRef="Jer.22.19">Jr 22:19</reference>.

CHAPTER 36 Jr 36:1-32. Baruch Writes, and Reads Publicly Jeremiah's Prophecies Collected in a Volume. The Roll Is Burnt by Jehoiakim, and Written Again by Baruch at Jeremiah's Dictation. 1. fourth year-- The command to write the roll was given in the fourth year, but it was not read publicly till the fifth year. As Isaiah subjoined to his predictions a history of events confirming his prophecies (Is 36:1-22; 37:1-38; 38:1-22; 39:1-8), so Jeremiah also in the thirty-seventh through forty-third chapters; but he prefaces his history with the narrative of an incident that occurred some time ago, showing that he, not only by word, but in writing, and that twice, had testified all that he about to state as having subsequently come to pass [Grotius]. At the end of Jehoiakim's third year, Nebuchadnezzar enrolled an army against Jerusalem and took it in the end of the fifth or beginning of the sixth year, carrying away captive Jehoiakim, Daniel, &c. Jehoiakim returned the same year, and for three years was tributary: then he withheld tribute. Nebuchadnezzar returned and took Jerusalem, and carried off Jehoiakim, who died on the road. This harmonizes this chapter with 2Ki 24:1-20 and Da 1:1-21. See on Jr 22:19.


<hi type="bold">2. roll of a book--</hi>a book formed of prepared skins made into a roll. Compare "volume of the book," that is, the Pentateuch (<reference osisRef="Ps.40.7">Psa 40:7</reference>). It does not follow that his prophecies were not before committed to writing; what is implied is, they were now written together in one volume, so as to be read continuously to the Jews in the temple.

<hi type="bold">against ... nations--</hi>(<reference osisRef="Jer.25.15">Jr 25:15</reference>, &c.).

<hi type="bold">from ... days of Josiah--</hi>(<reference osisRef="Jer.25.3">Jr 25:3</reference>). From Josiah's thirteenth year (<reference osisRef="Jer.1.2">Jr 1:2</reference>).

2. roll of a book-- a book formed of prepared skins made into a roll. Compare "volume of the book," that is, the Pentateuch (Psa 40:7). It does not follow that his prophecies were not before committed to writing; what is implied is, they were now written together in one volume, so as to be read continuously to the Jews in the temple. against... nations-- (Jr 25:15, &c.). from... days of Josiah-- (Jr 25:3). From Josiah's thirteenth year (Jr 1:2).


<hi type="bold">3. hear--</hi>consider seriously.

<hi type="bold">return ... from ... evil way--</hi>(<reference osisRef="Jonah.3.8">Jon 3:8</reference>).

3. hear-- consider seriously. return... from... evil way-- (Jon 3:8).


<hi type="bold">4. all ... words of ... Lord--</hi>God specially suggesting what might otherwise have escaped his memory, and directing the choice of words, as well as the substance (<reference osisRef="John.14.26">Joh 14:26</reference>; <reference osisRef="John.16.13">16:13</reference>).

4. all... words of... Lord-- God specially suggesting what might otherwise have escaped his memory, and directing the choice of words, as well as the substance (Joh 14:26; 16:13).


<hi type="bold">5. I am shut up--</hi>not in prison, for there is no account of his imprisonment under Jehoiakim, and <reference osisRef="Jer.36.19">Jr 36:19</reference>, <reference osisRef="Jer.36.26">26</reference> are inconsistent with it: but, "I am prevented," namely, by some hindrance; or, through fear of the king, to whose anger Baruch was less exposed, as not being the author of the prophecy.

5. I am shut up-- not in prison, for there is no account of his imprisonment under Jehoiakim, and Jr 36:19, 26 are inconsistent with it: but, "I am prevented," namely, by some hindrance; or, through fear of the king, to whose anger Baruch was less exposed, as not being the author of the prophecy.


<hi type="bold">6. go--</hi>on the following year (<reference osisRef="Jer.36.9">Jr 36:9</reference>).

<hi type="bold">fasting day--</hi>(See <reference osisRef="Jer.36.9">Jr 36:9</reference>). An extraordinary fast, in the ninth month (whereas the fast on the great day of atonement was on the tenth day of the seventh month, <reference osisRef="Lev.16.29">Le 16:29</reference>; <reference osisRef="Lev.23.27-Lev.23.32">23:27-32</reference>), appointed to avert the impending calamity, when it was feared Nebuchadnezzar, having in the year before (that is, the fourth of Jehoiakim), smitten Pharaoh-necho at Carchemish, would attack Judea, as the ally of Egypt (<reference osisRef="2Kgs.23.34">2Ki 23:34</reference>, <reference osisRef="2Kgs.23.35">35</reference>). The fast was likely to be an occasion on which Jeremiah would find the Jews more softened, as well as a larger number of them met together.

6. go-- on the following year (Jr 36:9). fasting day-- (See Jr 36:9). An extraordinary fast, in the ninth month (whereas the fast on the great day of atonement was on the tenth day of the seventh month, Le 16:29; 23:27-32), appointed to avert the impending calamity, when it was feared Nebuchadnezzar, having in the year before (that is, the fourth of Jehoiakim), smitten Pharaoh-necho at Carchemish, would attack Judea, as the ally of Egypt (2Ki 23:34, 35). The fast was likely to be an occasion on which Jeremiah would find the Jews more softened, as well as a larger number of them met together.


<hi type="bold">7. present ... supplication--</hi>literally, "supplication shall fall"; alluding to the prostrate attitude of the supplicants (<reference osisRef="Deut.9.25">De 9:25</reference>; <reference osisRef="Matt.26.39">Mt 26:39</reference>), as petitioners fall at the feet of a king in the East. So Hebrew, <reference osisRef="Jer.38.26">Jr 38:26</reference>; <reference osisRef="Dan.9.18">Da 9:18</reference>, Margin.

7. present... supplication-- literally, "supplication shall fall"; alluding to the prostrate attitude of the supplicants (De 9:25; Mt 26:39), as petitioners fall at the feet of a king in the East. So Hebrew, Jr 38:26; Da 9:18, Margin.


<hi type="bold">9. they proclaimed ... to all the people ... to all, &c.--</hi>rather, "all the people ... all the people proclaimed a fast" [Michaelis]. The chiefs appointed the fast by the wish of the people. In either version the ungodly king had no share in appointing the fast.

9. they proclaimed... to all the people... to all, &c.-- rather, "all the people... all the people proclaimed a fast" [Michaelis]. The chiefs appointed the fast by the wish of the people. In either version the ungodly king had no share in appointing the fast.


<hi type="bold">10. chamber--</hi>Baruch read from the window or balcony of the chamber looking into the court where the people were assembled. However, some of the chambers were large enough to contain a considerable number (<reference osisRef="Neh.13.5">Ne 13:5</reference>).

<hi type="bold">Gemariah--</hi>distinct from the Gemariah, son of Hilkiah, in <reference osisRef="Jer.29.3">Jr 29:3</reference>.

<hi type="bold">Shaphan--</hi>the same person as in <reference osisRef="2Kgs.22.3">2Ki 22:3</reference>.

<hi type="bold">scribe--</hi>secretary of state, or he who presided over the public records.

<hi type="bold">higher court--</hi>that of the priests, the court of the people being lower (<reference osisRef="2Chr.4.9">2Ch 4:9</reference>).

<hi type="bold">new gate--</hi>(<reference osisRef="Jer.26.10">Jr 26:10</reference>). The east gate.

10. chamber-- Baruch read from the window or balcony of the chamber looking into the court where the people were assembled. However, some of the chambers were large enough to contain a considerable number (Ne 13:5). Gemariah-- distinct from the Gemariah, son of Hilkiah, in Jr 29:3. Shaphan-- the same person as in 2Ki 22:3. scribe-- secretary of state, or he who presided over the public records. higher court-- that of the priests, the court of the people being lower (2Ch 4:9). new gate-- (Jr 26:10). The east gate.


<hi type="bold">12. scribe's chamber--</hi>an apartment in the palace occupied by the secretary of state.

<hi type="bold">princes--</hi>holding a counsel of state at the time.

<hi type="bold">Elnathan--</hi>who had already been an instrument of evil in Jehoiakim's hand (<reference osisRef="Jer.26.22">Jr 26:22</reference>, <reference osisRef="Jer.26.23">23</reference>).

<hi type="bold">Hananiah--</hi>the false prophet (<reference osisRef="Jer.28.10-Jer.28.17">Jr 28:10-17</reference>).

12. scribe's chamber-- an apartment in the palace occupied by the secretary of state. princes-- holding a counsel of state at the time. Elnathan-- who had already been an instrument of evil in Jehoiakim's hand (Jr 26:22, 23). Hananiah-- the false prophet (Jr 28:10-17).


<hi type="bold">14. Jehudi--</hi>of a good family, as appears from his pedigree being given so fully, but in a subordinate position.

<hi type="bold">come--</hi>Instead of requiring Baruch to come to them, they ought to have gone to the temple, and there professed their penitence. But pride forbade it [Calvin].

14. Jehudi-- of a good family, as appears from his pedigree being given so fully, but in a subordinate position. come-- Instead of requiring Baruch to come to them, they ought to have gone to the temple, and there professed their penitence. But pride forbade it [Calvin].


<hi type="bold">16. afraid, both one and other--</hi>Hebrew, "fear-stricken," they turned to one another (compare <reference osisRef="Gen.42.28">Ge 42:28</reference>). This showed, on their part, hesitancy, and some degree of fear of God, but not enough to make them willing to sacrifice the favor of an earthly king.

<hi type="bold">We will surely tell the king--</hi>not the language of threatening but implying that the matter is of such moment that the king ought to be made acquainted with it, so as to seek some remedy against the divine anger.

16. afraid, both one and other-- Hebrew, "fear-stricken," they turned to one another (compare Ge 42:28). This showed, on their part, hesitancy, and some degree of fear of God, but not enough to make them willing to sacrifice the favor of an earthly king. We will surely tell the king-- not the language of threatening but implying that the matter is of such moment that the king ought to be made acquainted with it, so as to seek some remedy against the divine anger.


17. What they wished to know was, whether what Baruch had read to them was written by him from memory after hearing Jeremiah repeating his prophecies continuously, or accurately from the prophet's own dictation.


<hi type="bold">18. his mouth--</hi>Baruch replies it was by the oral dictation of the prophet; <reference osisRef="Jer.36.2">Jr 36:2</reference> accords with this view, rather than with the notion that Jeremiah repeated his prophecies from manuscripts.

<hi type="bold">ink--</hi>his specification of the "ink" implies: I added nothing save the hand, pen, and ink.

18. his mouth-- Baruch replies it was by the oral dictation of the prophet; Jr 36:2 accords with this view, rather than with the notion that Jeremiah repeated his prophecies from manuscripts. ink-- his specification of the "ink" implies: I added nothing save the hand, pen, and ink.


19. Showing that they were not altogether without better feelings (compare <reference osisRef="Jer.36.16">Jr 36:16</reference>, <reference osisRef="Jer.36.25">25</reference>).

19. Showing that they were not altogether without better feelings (compare Jr 36:16, 25).


<hi type="bold">20. chamber--</hi>There were chambers in the king's palace round the court or great hall, as in the temple (<reference osisRef="Jer.36.10">Jr 36:10</reference>). The roll was "laid up" there for safekeeping, with other public records.

20. chamber-- There were chambers in the king's palace round the court or great hall, as in the temple (Jr 36:10). The roll was "laid up" there for safekeeping, with other public records.


<hi type="bold">21. sent Jehudi--</hi>Note how unbelievers flee from God, and yet seek Him through some kind of involuntary impulse [Calvin]. Jehudi seems to have been the king's ready tool for evil.

21. sent Jehudi-- Note how unbelievers flee from God, and yet seek Him through some kind of involuntary impulse [Calvin]. Jehudi seems to have been the king's ready tool for evil.


<hi type="bold">22. winter house--</hi>(<reference osisRef="Amos.3.15">Am 3:15</reference>).

<hi type="bold">ninth month--</hi>namely, of the religious year, that is, November or December.

<hi type="bold">fire on ... hearth--</hi>rather, the stove was burning before him. In the East neither chimneys nor ovens are used, but, in cold weather, a brazen vessel containing burning charcoal; when the wood has burned to embers, a cover is placed over the pot to make it retain the heat.

22. winter house-- (Am 3:15). ninth month-- namely, of the religious year, that is, November or December. fire on... hearth-- rather, the stove was burning before him. In the East neither chimneys nor ovens are used, but, in cold weather, a brazen vessel containing burning charcoal; when the wood has burned to embers, a cover is placed over the pot to make it retain the heat.


<hi type="bold">23. three or four leaves--</hi>not distinct leaves as in a book, but the consecutive spaces on the long roll in the shape of doors (whence the Hebrew name is derived), into which the writing is divided: as the books of Moses in the synagogue in the present day are written in a long parchment rolled round a stick, the writing divided into columns, like pages.

<hi type="bold">pen-knife--</hi>the writer's knife with which the reed, used as a pen, was mended. "He" refers to the king (<reference osisRef="Jer.36.22">Jr 36:22</reference>). As often as Jehudi read three or four columns, the king cut asunder the part of the roll read; and so he treated the whole, until all the parts read consecutively were cut and burnt; <reference osisRef="Jer.36.24">Jr 36:24</reference>, "all these words," implies that the whole volume was read through, not merely the first three or four columns (<reference osisRef="1Kgs.22.8">1Ki 22:8</reference>).

23. three or four leaves-- not distinct leaves as in a book, but the consecutive spaces on the long roll in the shape of doors (whence the Hebrew name is derived), into which the writing is divided: as the books of Moses in the synagogue in the present day are written in a long parchment rolled round a stick, the writing divided into columns, like pages. pen-knife-- the writer's knife with which the reed, used as a pen, was mended. "He" refers to the king (Jr 36:22). As often as Jehudi read three or four columns, the king cut asunder the part of the roll read; and so he treated the whole, until all the parts read consecutively were cut and burnt; Jr 36:24, "all these words," implies that the whole volume was read through, not merely the first three or four columns (1Ki 22:8).


24. The king and his "servants" were more hardened than the "princes" and councillors (see on <reference osisRef="Jer.36.12">Jr 36:12</reference>; <reference osisRef="Jer.36.14">Jr 36:14</reference>; <reference osisRef="Jer.36.16">Jr 36:16</reference>). Contrast the humble fear exhibited by Josiah at the reading of the law (<reference osisRef="2Kgs.22.11">2Ki 22:11</reference>).

24. The king and his "servants" were more hardened than the "princes" and councillors (see on Jr 36:12; Jr 36:14; Jr 36:16). Contrast the humble fear exhibited by Josiah at the reading of the law (2Ki 22:11).


25. (See on <reference osisRef="Jer.36.16">Jr 36:16</reference>). The "nevertheless" aggravates the king's sin; though God would have drawn him back through their intercession, he persisted: judicial blindness and reprobation!

25. (See on Jr 36:16). The "nevertheless" aggravates the king's sin; though God would have drawn him back through their intercession, he persisted: judicial blindness and reprobation!


<hi type="bold">26. Hammelech--</hi>not as Margin, "of the king." Jehoiakim at this time (the fifth year of his reign) had no grown-up son: Jeconiah, his successor, was then a boy of eleven (compare <reference osisRef="2Kgs.23.36">2Ki 23:36</reference>, with <reference osisRef="2Kgs.24.8">2Ki 24:8</reference>).

<hi type="bold">hid them--</hi>(<reference osisRef="Ps.31.20">Psa 31:20</reference>; <reference osisRef="Ps.83.3">83:3</reference>; <reference osisRef="Isa.26.20">Is 26:20</reference>).

26. Hammelech-- not as Margin, "of the king." Jehoiakim at this time (the fifth year of his reign) had no grown-up son: Jeconiah, his successor, was then a boy of eleven (compare 2Ki 23:36, with 2Ki 24:8). hid them-- (Psa 31:20; 83:3; Is 26:20).


<hi type="bold">27. roll, and ... words--</hi>that is, the roll of words.

27. roll, and... words-- that is, the roll of words.


<hi type="bold">28. all the former words--</hi>It is in vain that the ungodly resist the power of Jehovah: not one of His words shall fall to the ground (<reference osisRef="Matt.5.18">Mt 5:18</reference>; <reference osisRef="Acts.9.5">Ac 9:5</reference>; <reference osisRef="Acts.5.39">5:39</reference>).

28. all the former words-- It is in vain that the ungodly resist the power of Jehovah: not one of His words shall fall to the ground (Mt 5:18; Ac 9:5; 5:39).


<hi type="bold">29. say to Jehoiakim--</hi>not in person, as Jeremiah was "hidden" (<reference osisRef="Jer.36.26">Jr 36:26</reference>), but by the written word of prophecy.

<hi type="bold">saying, Why--</hi>This is what the king had desired to be said to Jeremiah if he should be found; kings often dislike the truth to be told them.

29. say to Jehoiakim-- not in person, as Jeremiah was "hidden" (Jr 36:26), but by the written word of prophecy. saying, Why-- This is what the king had desired to be said to Jeremiah if he should be found; kings often dislike the truth to be told them.


<hi type="bold">30. He shall have none to sit upon the throne--</hi>fulfilled (<reference osisRef="2Kgs.24.8">2Ki 24:8</reference>, &c.; <reference osisRef="2Kgs.25.1-2Kgs.25.30">2Ki 25:1-30</reference>). He had successors, but not directly of his posterity, except his son Jeconiah, whose three months' reign is counted as nothing. Zedekiah was not the son, but the uncle of Jeconiah, and was raised to the throne in contempt of him and his father Jehoiakim (<reference osisRef="Jer.22.30">Jr 22:30</reference>).

<hi type="bold">dead body ... cast out--</hi>(<reference osisRef="Jer.22.18">Jr 22:18</reference>, <reference osisRef="Jer.22.19">19</reference>).

<hi type="bold">day ... heat ... night ... frost--</hi>There are often these variations of temperature in the East between night and day (<reference osisRef="Gen.31.40">Ge 31:40</reference>).

30. He shall have none to sit upon the throne-- fulfilled (2Ki 24:8, &c.; 2Ki 25:1-30). He had successors, but not directly of his posterity, except his son Jeconiah, whose three months' reign is counted as nothing. Zedekiah was not the son, but the uncle of Jeconiah, and was raised to the throne in contempt of him and his father Jehoiakim (Jr 22:30). dead body... cast out-- (Jr 22:18, 19). day... heat... night... frost-- There are often these variations of temperature in the East between night and day (Ge 31:40).


<hi type="bold">32. added besides ... many like words--</hi>Sinners gain nothing but additional punishment by setting aside the word of Jehovah. The law was similarly rewritten after the first tables had been broken owing to Israel's idolatry (<reference osisRef="Exod.32.19">Ex 32:19</reference>, <reference osisRef="Exod.34.1">34:1</reference>). <chapter eID="Jer.36"/>

32. added besides... many like words-- Sinners gain nothing but additional punishment by setting aside the word of Jehovah. The law was similarly rewritten after the first tables had been broken owing to Israel's idolatry (Ex 32:19, 34:1).


<title type="x-s2">CHAPTER 37</title> <title type="x-s3"><reference osisRef="Jer.37.1-Jer.37.21">Jr 37:1-21</reference>. Historical Sections, Thirty-seventh through Forty-fourth Chapters. The Chaldeans Raise the Siege to Go and Meet Pharaoh-hophra. Zedekiah Sends to Jeremiah to Pray to God in Behalf of the Jews: in Vain, Jeremiah Tries to Escape to His Native Place, but Is Arrested. Zedekiah Abates the Rigor of His Imprisonment.</title>

<hi type="bold">1. Coniah--</hi>curtailed from Jeconiah by way of reproach.

<hi type="bold">whom--</hi>referring to Zedekiah, not to Coniah (<reference osisRef="2Kgs.24.17">2Ki 24:17</reference>).

CHAPTER 37 Jr 37:1-21. Historical Sections, Thirty-seventh through Forty-fourth Chapters. The Chaldeans Raise the Siege to Go and Meet Pharaoh-hophra. Zedekiah Sends to Jeremiah to Pray to God in Behalf of the Jews: in Vain, Jeremiah Tries to Escape to His Native Place, but Is Arrested. Zedekiah Abates the Rigor of His Imprisonment. 1. Coniah-- curtailed from Jeconiah by way of reproach. whom-- referring to Zedekiah, not to Coniah (2Ki 24:17).


2. Amazing stupidity, that they were not admonished by the punishment of Jeconiah [Calvin], (<reference osisRef="2Chr.36.12">2Ch 36:12</reference>, <reference osisRef="2Chr.36.14">14</reference>)!

2. Amazing stupidity, that they were not admonished by the punishment of Jeconiah [Calvin], (2Ch 36:12, 14)!


<hi type="bold">3. Zedekiah ... sent--</hi>fearing lest, in the event of the Chaldeans overcoming Pharaoh-hophra, they should return to besiege Jerusalem. See on <reference osisRef="Jer.21.1">Jr 21:1</reference>; that chapter chronologically comes in between the thirty-seventh and thirty-eighth chapter. The message of the king to Jeremiah here in the thirty-seventh chapter is, however, somewhat earlier than that in the twenty-first chapter; here it is while the issue between the Chaldeans and Pharaoh was undecided; there it is when, after the repulse of Pharaoh, the Chaldeans were again advancing against Jerusalem; hence, while Zephaniah is named in both embassies, Jehucal accompanies him here, Pashur there. But, as Pashur and Jehucal are both mentioned in <reference osisRef="Jer.38.1">Jr 38:1</reference>, 2, as hearing Jeremiah's reply, which is identical with that in <reference osisRef="Jer.21.9">Jr 21:9</reference>, it is probable the two messages followed one another at a short interval; that in this <reference osisRef="Jer.37.3">Jr 37:3</reference>, and the answer, <reference osisRef="Jer.37.7-Jer.37.10">Jr 37:7-10</reference>, being the earlier of the two.

<hi type="bold">Zephaniah--</hi>an abettor of rebellion against God (<reference osisRef="Jer.29.25">Jr 29:25</reference>), though less virulent than many (<reference osisRef="Jer.29.29">Jr 29:29</reference>), punished accordingly (<reference osisRef="Jer.52.24-Jer.52.27">Jr 52:24-27</reference>).

3. Zedekiah... sent-- fearing lest, in the event of the Chaldeans overcoming Pharaoh-hophra, they should return to besiege Jerusalem. See on Jr 21:1; that chapter chronologically comes in between the thirty-seventh and thirty-eighth chapter. The message of the king to Jeremiah here in the thirty-seventh chapter is, however, somewhat earlier than that in the twenty-first chapter; here it is while the issue between the Chaldeans and Pharaoh was undecided; there it is when, after the repulse of Pharaoh, the Chaldeans were again advancing against Jerusalem; hence, while Zephaniah is named in both embassies, Jehucal accompanies him here, Pashur there. But, as Pashur and Jehucal are both mentioned in Jr 38:1, 2, as hearing Jeremiah's reply, which is identical with that in Jr 21:9, it is probable the two messages followed one another at a short interval; that in this Jr 37:3, and the answer, Jr 37:7-10, being the earlier of the two. Zephaniah-- an abettor of rebellion against God (Jr 29:25), though less virulent than many (Jr 29:29), punished accordingly (Jr 52:24-27).


<hi type="bold">4. Jeremiah ... not put ... into prison--</hi>He was no longer in the prison court, as he had been (<reference osisRef="Jer.32.2">Jr 32:2</reference>; <reference osisRef="Jer.33.1">33:1</reference>), which passages refer to the beginning of the siege, not to the time when the Chaldeans renewed the siege, after having withdrawn for a time to meet Pharaoh.

4. Jeremiah... not put... into prison-- He was no longer in the prison court, as he had been (Jr 32:2; 33:1), which passages refer to the beginning of the siege, not to the time when the Chaldeans renewed the siege, after having withdrawn for a time to meet Pharaoh.


5. After this temporary diversion, caused by Pharaoh in favor of Jerusalem, the Egyptians returned no more to its help (<reference osisRef="2Kgs.24.7">2Ki 24:7</reference>). Judea had the misfortune to lie between the two great contending powers, Babylon and Egypt, and so was exposed to the alternate inroads of the one or the other. Josiah, taking side with Assyria, fell in battle with Pharaoh-necho at Megiddo (<reference osisRef="2Kgs.23.29">2Ki 23:29</reference>). Zedekiah, seeking the Egyptian alliance in violation of his oath, was now about to be taken by Nebuchadnezzar (<reference osisRef="2Chr.36.13">2Ch 36:13</reference>; <reference osisRef="Ezek.17.15">Eze 17:15</reference>, <reference osisRef="Ezek.17.17">17</reference>).

5. After this temporary diversion, caused by Pharaoh in favor of Jerusalem, the Egyptians returned no more to its help (2Ki 24:7). Judea had the misfortune to lie between the two great contending powers, Babylon and Egypt, and so was exposed to the alternate inroads of the one or the other. Josiah, taking side with Assyria, fell in battle with Pharaoh-necho at Megiddo (2Ki 23:29). Zedekiah, seeking the Egyptian alliance in violation of his oath, was now about to be taken by Nebuchadnezzar (2Ch 36:13; Eze 17:15, 17).


<hi type="bold">7. shall return--</hi>without accomplishing any deliverance for you.

7. shall return-- without accomplishing any deliverance for you.


8. (<reference osisRef="Jer.34.22">Jr 34:22</reference>).

8. (Jr 34:22).


<hi type="bold">9. yourselves--</hi>Hebrew, "souls."

9. yourselves-- Hebrew, "souls."


<hi type="bold">10. yet ... they--</hi>Even a few wounded men would suffice for your destruction.

10. yet... they-- Even a few wounded men would suffice for your destruction.


<hi type="bold">11. broken up--</hi>"gone up."

11. broken up-- "gone up."


<hi type="bold">12. Benjamin--</hi>to his own town, Anathoth.

<hi type="bold">to separate himself--</hi>Margin translates, "to slip away," from a Hebrew root, "to be smooth," so, to slip away as a slippery thing that cannot be held. But it is not likely the prophet of God would flee in a dishonorable way; and "in the midst of the people" rather implies open departure along with others, than clandestine slipping away by mixing with the crowd of departing people. Rather, it means, to separate himself, or to divide his place of residence, so as to live partly here, partly there, without fixed habitation, going to and fro among the people [Ludovicus De Dieu]. Maurer translates, "to take his portion thence," to realize the produce of his property in Anathoth [Henderson], or to take possession of the land which he bought from Hanameel [Maurer].

12. Benjamin-- to his own town, Anathoth. to separate himself-- Margin translates, "to slip away," from a Hebrew root, "to be smooth," so, to slip away as a slippery thing that cannot be held. But it is not likely the prophet of God would flee in a dishonorable way; and "in the midst of the people" rather implies open departure along with others, than clandestine slipping away by mixing with the crowd of departing people. Rather, it means, to separate himself, or to divide his place of residence, so as to live partly here, partly there, without fixed habitation, going to and fro among the people [Ludovicus De Dieu]. Maurer translates, "to take his portion thence," to realize the produce of his property in Anathoth [Henderson], or to take possession of the land which he bought from Hanameel [Maurer].


<hi type="bold">13. ward--</hi>that is, the "guard," or "watch."

<hi type="bold">Hananiah--</hi>whose death Jeremiah predicted (<reference osisRef="Jer.28.16">Jr 28:16</reference>). The grandson in revenge takes Jeremiah into custody on the charge of deserting ("thou fallest away," <reference osisRef="Jer.38.19">Jr 38:19</reference>; <reference osisRef="Jer.52.15">52:15</reference>; <reference osisRef="1Sam.29.3">1Sa 29:3</reference>) to the enemy. His prophecies gave color to the charge (<reference osisRef="Jer.21.9">Jr 21:9</reference>; <reference osisRef="Jer.38.4">38:4</reference>).

13. ward-- that is, the "guard," or "watch." Hananiah-- whose death Jeremiah predicted (Jr 28:16). The grandson in revenge takes Jeremiah into custody on the charge of deserting ("thou fallest away," Jr 38:19; 52:15; 1Sa 29:3) to the enemy. His prophecies gave color to the charge (Jr 21:9; 38:4).


<hi type="bold">15. scribe--</hi>one of the court secretaries; often in the East part of the private house of a public officer serves as a prison.

15. scribe-- one of the court secretaries; often in the East part of the private house of a public officer serves as a prison.


<hi type="bold">16. dungeon ... cabins--</hi>The prison consisted of a pit (the "dungeon") with vaulted cells round the sides of it. The "cabins," from a root, "to bend one's self."

16. dungeon... cabins-- The prison consisted of a pit (the "dungeon") with vaulted cells round the sides of it. The "cabins," from a root, "to bend one's self."


<hi type="bold">17. secretly--</hi>Zedekiah was ashamed to be seen by his courtiers consulting Jeremiah (<reference osisRef="John.12.43">Joh 12:43</reference>; <reference osisRef="John.5.44">5:44</reference>; <reference osisRef="John.19.38">19:38</reference>).

<hi type="bold">thou shalt be delivered--</hi>Had Jeremiah consulted his earthly interests, he would have answered very differently. Contrast <reference osisRef="Jer.6.14">Jr 6:14</reference>; <reference osisRef="Isa.30.10">Is 30:10</reference>; <reference osisRef="Ezek.13.10">Eze 13:10</reference>.

17. secretly-- Zedekiah was ashamed to be seen by his courtiers consulting Jeremiah (Joh 12:43; 5:44; 19:38). thou shalt be delivered-- Had Jeremiah consulted his earthly interests, he would have answered very differently. Contrast Jr 6:14; Is 30:10; Eze 13:10.


<hi type="bold">18. What--</hi>In what respect have I offended?

18. What-- In what respect have I offended?


<hi type="bold">19. Where are now your prophets--</hi>The event has showed them to be liars; and, as surely as the king of Babylon has come already, notwithstanding their prophecy, so surely shall he return.

19. Where are now your prophets-- The event has showed them to be liars; and, as surely as the king of Babylon has come already, notwithstanding their prophecy, so surely shall he return.


<hi type="bold">20. be accepted--</hi>rather, "Let my supplication be humbly presented" (see on <reference osisRef="Jer.36.7">Jr 36:7</reference>), [Henderson].

<hi type="bold">lest I die there--</hi>in the subterranean dungeon (<reference osisRef="Jer.37.16">Jr 37:16</reference>), from want of proper sustenance (<reference osisRef="Jer.37.21">Jr 37:21</reference>). The prophet naturally shrank from death, which makes his spiritual firmness the more remarkable; he was ready to die rather than swerve from his duty [Calvin].

20. be accepted-- rather, "Let my supplication be humbly presented" (see on Jr 36:7), [Henderson]. lest I die there-- in the subterranean dungeon (Jr 37:16), from want of proper sustenance (Jr 37:21). The prophet naturally shrank from death, which makes his spiritual firmness the more remarkable; he was ready to die rather than swerve from his duty [Calvin].


<hi type="bold">21. court of the prison--</hi>(<reference osisRef="Jer.32.2">Jr 32:2</reference>; <reference osisRef="Jer.38.13">38:13</reference>, <reference osisRef="Jer.38.28">28</reference>).

<hi type="bold">bakers' street--</hi>Persons in the same business in cities in the East commonly reside in the same street.

<hi type="bold">all the bread ... spent--</hi>Jeremiah had bread supplied to him until he was thrown into the dungeon of Malchiah, at which time the bread in the city was spent. Compare this verse with <reference osisRef="Jer.38.9">Jr 38:9</reference>; that time must have been very shortly before the capture of the city (<reference osisRef="Jer.52.6">Jr 52:6</reference>). God saith of His children, "In the days of famine they shall be satisfied" (<reference osisRef="Ps.37.19">Psa 37:19</reference>; <reference osisRef="Isa.33.16">Is 33:16</reference>). Honest reproof (<reference osisRef="Jer.37.17">Jr 37:17</reference>), in the end often gains more favor than flattery (<reference osisRef="Prov.28.23">Pr 28:23</reference>). <chapter eID="Jer.37"/>

21. court of the prison-- (Jr 32:2; 38:13, 28). bakers' street-- Persons in the same business in cities in the East commonly reside in the same street. all the bread... spent-- Jeremiah had bread supplied to him until he was thrown into the dungeon of Malchiah, at which time the bread in the city was spent. Compare this verse with Jr 38:9; that time must have been very shortly before the capture of the city (Jr 52:6). God saith of His children, "In the days of famine they shall be satisfied" (Psa 37:19; Is 33:16). Honest reproof (Jr 37:17), in the end often gains more favor than flattery (Pr 28:23).


<title type="x-s2">CHAPTER 38</title> <title type="x-s3"><reference osisRef="Jer.38.1-Jer.38.28">Jr 38:1-28</reference>. Jeremiah Predicts the Capture of Jerusalem, for Which He Is Cast into a Dungeon, but Is Transferred to the Prison Court on the Intercession of Ebed-melech, and Has a Secret Interview with Zedekiah.</title>
 All this was subsequent to his imprisonment in Jonathan's house, and his release on his interview with Zedekiah. The latter occurred before the return of the Chaldeans to the siege; the similar events in this chapter occurred after it.

<hi type="bold">1. Jucal--</hi>Jehucal (<reference osisRef="Jer.37.3">Jr 37:3</reference>).

<hi type="bold">Pashur--</hi>(<reference osisRef="Jer.21.1">Jr 21:1</reference>; compare <reference osisRef="Jer.21.9">Jr 21:9</reference> with <reference osisRef="Jer.38.2">Jr 38:2</reference>). The deputation in <reference osisRef="Jer.21.1">Jr 21:1</reference>, to whom Jeremiah gave this reply, if not identical with the hearers of Jeremiah (<reference osisRef="Jer.38.1">Jr 38:1</reference>), must have been sent just before the latter "heard" him speaking the same words. Zephaniah is not mentioned here as in <reference osisRef="Jer.21.1">Jr 21:1</reference>, but is so in <reference osisRef="Jer.37.3">Jr 37:3</reference>. Jucal is mentioned here and in the previous deputation (<reference osisRef="Jer.37.3">Jr 37:3</reference>), but not in <reference osisRef="Jer.21.1">Jr 21:1</reference>. Shephatiah and Gedaliah here do not occur either in <reference osisRef="Jer.21.1">Jr 21:1</reference> or <reference osisRef="Jer.37.3">Jr 37:3</reference>. The identity of his words in both cases is natural, when uttered, at a very short interval, and one of the hearers (Pashur) being present on both occasions.

<hi type="bold">unto all the people--</hi>They had free access to him in the court of the prison (<reference osisRef="Jer.32.12">Jr 32:12</reference>).

CHAPTER 38 Jr 38:1-28. Jeremiah Predicts the Capture of Jerusalem, for Which He Is Cast into a Dungeon, but Is Transferred to the Prison Court on the Intercession of Ebed-melech, and Has a Secret Interview with Zedekiah. All this was subsequent to his imprisonment in Jonathan's house, and his release on his interview with Zedekiah. The latter occurred before the return of the Chaldeans to the siege; the similar events in this chapter occurred after it. 1. Jucal-- Jehucal (Jr 37:3). Pashur-- (Jr 21:1; compare Jr 21:9 with Jr 38:2). The deputation in Jr 21:1, to whom Jeremiah gave this reply, if not identical with the hearers of Jeremiah (Jr 38:1), must have been sent just before the latter "heard" him speaking the same words. Zephaniah is not mentioned here as in Jr 21:1, but is so in Jr 37:3. Jucal is mentioned here and in the previous deputation (Jr 37:3), but not in Jr 21:1. Shephatiah and Gedaliah here do not occur either in Jr 21:1 or Jr 37:3. The identity of his words in both cases is natural, when uttered, at a very short interval, and one of the hearers (Pashur) being present on both occasions. unto all the people-- They had free access to him in the court of the prison (Jr 32:12).


<hi type="bold">2. life ... a prey--</hi>He shall escape with his life; though losing all else in a shipwreck, he shall carry off his life as his gain, saved by his going over to the Chaldeans. (See on <reference osisRef="Jer.21.9">Jr 21:9</reference>).

2. life... a prey-- He shall escape with his life; though losing all else in a shipwreck, he shall carry off his life as his gain, saved by his going over to the Chaldeans. (See on Jr 21:9).


4. Had Jeremiah not had a divine commission, he might justly have been accused of treason; but having one, which made the result of the siege certain, he acted humanely as interpreter of God's will under the theocracy, in advising surrender (compare <reference osisRef="Jer.26.11">Jr 26:11</reference>).

4. Had Jeremiah not had a divine commission, he might justly have been accused of treason; but having one, which made the result of the siege certain, he acted humanely as interpreter of God's will under the theocracy, in advising surrender (compare Jr 26:11).


<hi type="bold">5. the king is not he--</hi>Zedekiah was a weak prince, and now in his straits afraid to oppose his princes. He hides his dislike of their overweening power, which prevented him shielding Jeremiah as he would have wished, under complimentary speeches. "It is not right that the king should deny aught to such faithful and wise statesmen"; the king is not such a one as to deny you your wishes [Jerome].

5. the king is not he-- Zedekiah was a weak prince, and now in his straits afraid to oppose his princes. He hides his dislike of their overweening power, which prevented him shielding Jeremiah as he would have wished, under complimentary speeches. "It is not right that the king should deny aught to such faithful and wise statesmen"; the king is not such a one as to deny you your wishes [Jerome].


<hi type="bold">6. dungeon--</hi>literally, the "cistern." It was not a subterranean prison as that in Jonathan's house (<reference osisRef="Jer.37.15">Jr 37:15</reference>), but a pit or cistern, which had been full of water, but was emptied of it during the siege, so that only "mire" remained. Such empty cisterns were often used as prisons (<reference osisRef="Zech.9.11">Zec 9:11</reference>); the depth forbade hope of escape.

<hi type="bold">Hammelech--</hi>(<reference osisRef="Jer.36.26">Jr 36:26</reference>). His son followed in the father's steps, a ready tool for evil.

<hi type="bold">sunk in the mire--</hi>Jeremiah herein was a type of Messiah (<reference osisRef="Ps.69.2">Psa 69:2</reference>, <reference osisRef="Ps.69.14">14</reference>). "I sink in deep mire," &c.

6. dungeon-- literally, the "cistern." It was not a subterranean prison as that in Jonathan's house (Jr 37:15), but a pit or cistern, which had been full of water, but was emptied of it during the siege, so that only "mire" remained. Such empty cisterns were often used as prisons (Zec 9:11); the depth forbade hope of escape. Hammelech-- (Jr 36:26). His son followed in the father's steps, a ready tool for evil. sunk in the mire-- Jeremiah herein was a type of Messiah (Psa 69:2, 14). "I sink in deep mire," &c.


<hi type="bold">7. Ebed-melech--</hi>The Hebrew designation given this Ethiopian, meaning "king's servant." Already, even at this early time, God wished to show what good reason there was for calling the Gentiles to salvation. An Ethiopian stranger saves the prophet whom his own countrymen, the Jews, tried to destroy. So the Gentiles believed in Christ whom the Jews crucified, and Ethiopians were among the earliest converts (<reference osisRef="Acts.2.10">Ac 2:10</reference>, 41; 8:27-39). Ebed-melech probably was keeper of the royal harem, and so had private access to the king. The eunuchs over harems in the present day are mostly from Nubia or Abyssinia.

7. Ebed-melech-- The Hebrew designation given this Ethiopian, meaning "king's servant." Already, even at this early time, God wished to show what good reason there was for calling the Gentiles to salvation. An Ethiopian stranger saves the prophet whom his own countrymen, the Jews, tried to destroy. So the Gentiles believed in Christ whom the Jews crucified, and Ethiopians were among the earliest converts (Ac 2:10, 41; 8:27-39). Ebed-melech probably was keeper of the royal harem, and so had private access to the king. The eunuchs over harems in the present day are mostly from Nubia or Abyssinia.


<hi type="bold">8. went forth ... and spake--</hi>not privately, but in public; a proof of fearless magnanimity.

8. went forth... and spake-- not privately, but in public; a proof of fearless magnanimity.


<hi type="bold">9. die for hunger in the place where he is; for ... no ... bread in ... city--</hi>(Compare <reference osisRef="Jer.37.21">Jr 37:21</reference>). He had heretofore got a piece of bread supplied to him. "Seeing that there is the utmost want of bread in the city, so that even if he were at large, there could no more be regularly supplied to him, much less now in a place where none remember or pity him, so that he is likely to die for hunger." "No more bread," that is, no more left of the public store in the city (<reference osisRef="Jer.37.21">Jr 37:21</reference>); or, all but no bread left anywhere [Maurer].

9. die for hunger in the place where he is; for... no... bread in... city-- (Compare Jr 37:21). He had heretofore got a piece of bread supplied to him. "Seeing that there is the utmost want of bread in the city, so that even if he were at large, there could no more be regularly supplied to him, much less now in a place where none remember or pity him, so that he is likely to die for hunger." "No more bread," that is, no more left of the public store in the city (Jr 37:21); or, all but no bread left anywhere [Maurer].


<hi type="bold">10. with thee--</hi>Hebrew, "in thine hand," that is, at "thy disposal" (<reference osisRef="1Sam.16.2">1Sa 16:2</reference>). "From hence," that is, from the gate of Benjamin where the king was sitting (<reference osisRef="Jer.38.7">Jr 38:7</reference>).

<hi type="bold">thirty men--</hi>not merely to draw up Jeremiah, but to guard Ebed-melech against any opposition on the part of the princes (<reference osisRef="Jer.38.1-Jer.38.4">Jr 38:1-4</reference>), in executing the king's command. Ebed-melech was rewarded for his faith, love, and courage, exhibited at a time when he might well fear the wrath of the princes, to which even the king had to yield (<reference osisRef="Jer.39.16-Jer.39.18">Jr 39:16-18</reference>).

10. with thee-- Hebrew, "in thine hand," that is, at "thy disposal" (1Sa 16:2). "From hence," that is, from the gate of Benjamin where the king was sitting (Jr 38:7). thirty men-- not merely to draw up Jeremiah, but to guard Ebed-melech against any opposition on the part of the princes (Jr 38:1-4), in executing the king's command. Ebed-melech was rewarded for his faith, love, and courage, exhibited at a time when he might well fear the wrath of the princes, to which even the king had to yield (Jr 39:16-18).


<hi type="bold">11. cast clouts--</hi>"torn clothes" [Henderson].

<hi type="bold">rotten rags--</hi>"worn-out garments." God can make the meanest things His instruments of goodness to His people (<reference osisRef="1Cor.1.27-1Cor.1.29">1Co 1:27-29</reference>).

<hi type="bold">under ... armholes--</hi>"under the joints of thine hands," that is, where the fingers join the hand, the clothes being in order that the hands should not be cut by the cords [Maurer].

11. cast clouts-- "torn clothes" [Henderson]. rotten rags-- "worn-out garments." God can make the meanest things His instruments of goodness to His people (1Co 1:27-29). under... armholes-- "under the joints of thine hands," that is, where the fingers join the hand, the clothes being in order that the hands should not be cut by the cords [Maurer].


<hi type="bold">13. court of ... prison--</hi>Ebed-melech prudently put him there to be out of the way of his enemies.

13. court of... prison-- Ebed-melech prudently put him there to be out of the way of his enemies.


<hi type="bold">14. third entry--</hi>The Hebrews in determining the position of places faced the east, which they termed "that which is in front"; the south was thus called "that which is on the right hand"; the north, "that which is on the left hand"; the west, "that which is behind." So beginning with the east they might term it the first or principal entry; the south the second entry; the north the "third entry" of the outer or inner court [Maurer]. The third gate of the temple facing the palace; for through it the entrance lay from the palace into the temple (<reference osisRef="1Kgs.10.5">1Ki 10:5</reference>, <reference osisRef="1Kgs.10.12">12</reference>). It was westward (<reference osisRef="1Chr.26.16">1Ch 26:16</reference>, <reference osisRef="1Chr.26.18">18</reference>; <reference osisRef="2Chr.9.11">2Ch 9:11</reference>) [Grotius]. But in the future temple it is eastward (<reference osisRef="Ezek.46.1">Eze 46:1</reference>, 2, 8).

14. third entry-- The Hebrews in determining the position of places faced the east, which they termed "that which is in front"; the south was thus called "that which is on the right hand"; the north, "that which is on the left hand"; the west, "that which is behind." So beginning with the east they might term it the first or principal entry; the south the second entry; the north the "third entry" of the outer or inner court [Maurer]. The third gate of the temple facing the palace; for through it the entrance lay from the palace into the temple (1Ki 10:5, 12). It was westward (1Ch 26:16, 18; 2Ch 9:11) [Grotius]. But in the future temple it is eastward (Eze 46:1, 2, 8).


<hi type="bold">15. wilt thou not hearken unto me--</hi>Zedekiah does not answer this last query; the former one he replies to in <reference osisRef="Jer.38.16">Jr 38:16</reference>. Rather translate, "Thou wilt not hearken to me." Jeremiah judges so from the past conduct of the king. Compare <reference osisRef="Jer.38.17">Jr 38:17</reference> with <reference osisRef="Jer.38.19">Jr 38:19</reference>.

15. wilt thou not hearken unto me-- Zedekiah does not answer this last query; the former one he replies to in Jr 38:16. Rather translate, "Thou wilt not hearken to me." Jeremiah judges so from the past conduct of the king. Compare Jr 38:17 with Jr 38:19.


<hi type="bold">16. Lord ... made us this soul--</hi>(<reference osisRef="Isa.57.16">Is 57:16</reference>). Implying, "may my life (soul) be forfeited if I deceive thee" [Calvin].

16. Lord... made us this soul-- (Is 57:16). Implying, "may my life (soul) be forfeited if I deceive thee" [Calvin].


<hi type="bold">17. princes--</hi>(<reference osisRef="Jer.39.3">Jr 39:3</reference>). He does not say "to the king himself," for he was at Riblah, in Hamath (<reference osisRef="Jer.39.5">Jr 39:5</reference>; <reference osisRef="2Kgs.25.6">2Ki 25:6</reference>). "If thou go forth" (namely, to surrender; <reference osisRef="2Kgs.24.12">2Ki 24:12</reference>; <reference osisRef="Isa.36.16">Is 36:16</reference>), God foreknows future conditional contingencies, and ordains not only the end, but also the means to the end.

17. princes-- (Jr 39:3). He does not say "to the king himself," for he was at Riblah, in Hamath (Jr 39:5; 2Ki 25:6). "If thou go forth" (namely, to surrender; 2Ki 24:12; Is 36:16), God foreknows future conditional contingencies, and ordains not only the end, but also the means to the end.


<hi type="bold">19. afraid of the Jews--</hi>more than of God (<reference osisRef="Prov.29.25">Pr 29:25</reference>; <reference osisRef="John.9.22">Joh 9:22</reference>; <reference osisRef="John.12.43">12:43</reference>).

<hi type="bold">mock me--</hi>treat me injuriously (<reference osisRef="1Sam.31.4">1Sa 31:4</reference>).

19. afraid of the Jews-- more than of God (Pr 29:25; Joh 9:22; 12:43). mock me-- treat me injuriously (1Sa 31:4).


<hi type="bold">22. women--</hi>The very evil which Zedekiah wished to escape by disobeying the command to go forth shall befall him in its worst form thereby. Not merely the Jewish deserters shall "mock" him (<reference osisRef="Jer.38.19">Jr 38:19</reference>), but the very "women" of his own palace and harem, to gratify their new lords, will taunt him. A noble king in sooth, to suffer thyself to be so imposed on!

<hi type="bold">Thy friends--</hi>Hebrew, "men of thy peace" (see <reference osisRef="Jer.20.10">Jr 20:10</reference>; <reference osisRef="Ps.41.9">Psa 41:9</reference>, Margin). The king's ministers and the false prophets who misled him.

<hi type="bold">sunk in ... mire--</hi>proverbial for, Thou art involved by "thy friends'" counsels in inextricable difficulties. The phrase perhaps alludes to <reference osisRef="Jer.38.6">Jr 38:6</reference>; a just retribution for the treatment of Jeremiah, who literally "sank in the mire."

<hi type="bold">they are turned ... back--</hi>Having involved thee in the calamity, they themselves shall provide for their own safety by deserting to the Chaldeans (<reference osisRef="Jer.38.19">Jr 38:19</reference>).

22. women-- The very evil which Zedekiah wished to escape by disobeying the command to go forth shall befall him in its worst form thereby. Not merely the Jewish deserters shall "mock" him (Jr 38:19), but the very "women" of his own palace and harem, to gratify their new lords, will taunt him. A noble king in sooth, to suffer thyself to be so imposed on! Thy friends-- Hebrew, "men of thy peace" (see Jr 20:10; Psa 41:9, Margin). The king's ministers and the false prophets who misled him. sunk in... mire-- proverbial for, Thou art involved by "thy friends'" counsels in inextricable difficulties. The phrase perhaps alludes to Jr 38:6; a just retribution for the treatment of Jeremiah, who literally "sank in the mire." they are turned... back-- Having involved thee in the calamity, they themselves shall provide for their own safety by deserting to the Chaldeans (Jr 38:19).


<hi type="bold">23. children--</hi>(<reference osisRef="Jer.39.6">Jr 39:6</reference>; <reference osisRef="Jer.41.10">41:10</reference>). "wives ... children ... thou"; an ascending climax.

23. children-- (Jr 39:6; 41:10). "wives... children... thou"; an ascending climax.


<hi type="bold">24. Let no man know--</hi>If thou wilt not tell this to the people, I will engage thy safety.

24. Let no man know-- If thou wilt not tell this to the people, I will engage thy safety.


25. Kings are often such only in title; they are really under the power of their subjects.


<hi type="bold">26. presented--</hi>literally, "made my supplication to fall"; implying supplication with humble prostration (see on <reference osisRef="Jer.36.7">Jr 36:7</reference>).

<hi type="bold">Jonathan's house--</hi>(<reference osisRef="Jer.37.15">Jr 37:15</reference>), different from Malchiah's dungeon (<reference osisRef="Jer.38.6">Jr 38:6</reference>). This statement was true, though not the whole truth; the princes had no right to the information; no sanction is given by Scripture here to Jeremiah's representation of this being the cause of his having come to the king. Fear drove him to it. Compare <reference osisRef="Gen.20.2">Ge 20:2</reference>, <reference osisRef="Gen.20.12">12</reference>; on the other hand, <reference osisRef="1Sam.16.2">1Sa 16:2</reference>, <reference osisRef="1Sam.16.5">5</reference>.

<hi type="bold">left off speaking with--</hi>Hebrew, "were silent from him," that is, withdrawing from him they left him quiet (<reference osisRef="1Sam.7.8">1Sa 7:8</reference>, Margin).

26. presented-- literally, "made my supplication to fall"; implying supplication with humble prostration (see on Jr 36:7). Jonathan's house-- (Jr 37:15), different from Malchiah's dungeon (Jr 38:6). This statement was true, though not the whole truth; the princes had no right to the information; no sanction is given by Scripture here to Jeremiah's representation of this being the cause of his having come to the king. Fear drove him to it. Compare Ge 20:2, 12; on the other hand, 1Sa 16:2, 5. left off speaking with-- Hebrew, "were silent from him," that is, withdrawing from him they left him quiet (1Sa 7:8, Margin).


<hi type="bold">28. he was there when Jerusalem was taken--</hi>These words are made the beginning of the thirty-ninth chapter by many; but the accents and sense support English Version. <chapter eID="Jer.38"/>

28. he was there when Jerusalem was taken-- These words are made the beginning of the thirty-ninth chapter by many; but the accents and sense support English Version.


<title type="x-s2">CHAPTER 39</title> <title type="x-s3"><reference osisRef="Jer.39.1-Jer.39.18">Jr 39:1-18</reference>. Jerusalem Taken. Zedekiah's Fate. Jeremiah Cared for. Ebed-melech Assured.</title>
 This chapter consists of two parts: the first describes the capture of Jerusalem, the removal of the people to Babylon, and the fate of Zedekiah, and that of Jeremiah. The second tells of the assurance of safety to Ebed-melech.

<hi type="bold">1. ninth year ... tenth month--</hi>and on the tenth day of it (<reference osisRef="Jer.52.4">Jr 52:4</reference>; <reference osisRef="2Kgs.25.1-2Kgs.25.4">2Ki 25:1-4</reference>). From <reference osisRef="Jer.39.2">Jr 39:2</reference>, "eleventh year ... fourth month ... ninth day," we know the siege lasted one and a half years, excepting the suspension of it caused by Pharaoh. Nebuchadnezzar was present in the beginning of the siege, but was at Riblah at its close (<reference osisRef="Jer.39.3">Jr 39:3</reference>, <reference osisRef="Jer.39.6">6</reference>; compare <reference osisRef="Jer.38.17">Jr 38:17</reference>).

CHAPTER 39 Jr 39:1-18. Jerusalem Taken. Zedekiah's Fate. Jeremiah Cared for. Ebed-melech Assured. This chapter consists of two parts: the first describes the capture of Jerusalem, the removal of the people to Babylon, and the fate of Zedekiah, and that of Jeremiah. The second tells of the assurance of safety to Ebed-melech. 1. ninth year... tenth month-- and on the tenth day of it (Jr 52:4; 2Ki 25:1-4). From Jr 39:2, "eleventh year... fourth month... ninth day," we know the siege lasted one and a half years, excepting the suspension of it caused by Pharaoh. Nebuchadnezzar was present in the beginning of the siege, but was at Riblah at its close (Jr 39:3, 6; compare Jr 38:17).


<hi type="bold">3. sat--</hi>expressing military occupation or encampment.

<hi type="bold">middle gate--</hi>the gate from the upper city (comprehending Mount Zion) to the lower city (north of the former and much lower); it was into the latter (the north side) that the Chaldeans forced an entry and took up their position opposite the gate of the "middle" wall, between the lower and upper city. Zedekiah fled in the opposite, that is, the south direction (<reference osisRef="Jer.39.4">Jr 39:4</reference>).

<hi type="bold">Nergalsharezer, Samgarnebo--</hi>proper names formed from those of the idols, Nergal and Nebo (<reference osisRef="2Kgs.17.30">2Ki 17:30</reference>; <reference osisRef="Isa.46.1">Is 46:1</reference>).

<hi type="bold">Rab-saris--</hi>meaning "chief of the eunuchs."

<hi type="bold">Rab-mag--</hi>chief of the magi; brought with the expedition in order that its issue might be foreknown through his astrological skill. Mag is a Persian word, meaning "great," "powerful." The magi were a sacerdotal caste among the Medes, and supported the Zoroastrian religion.

3. sat-- expressing military occupation or encampment. middle gate-- the gate from the upper city (comprehending Mount Zion) to the lower city (north of the former and much lower); it was into the latter (the north side) that the Chaldeans forced an entry and took up their position opposite the gate of the "middle" wall, between the lower and upper city. Zedekiah fled in the opposite, that is, the south direction (Jr 39:4). Nergalsharezer, Samgarnebo-- proper names formed from those of the idols, Nergal and Nebo (2Ki 17:30; Is 46:1). Rab-saris-- meaning "chief of the eunuchs." Rab-mag-- chief of the magi; brought with the expedition in order that its issue might be foreknown through his astrological skill. Mag is a Persian word, meaning "great," "powerful." The magi were a sacerdotal caste among the Medes, and supported the Zoroastrian religion.


<hi type="bold">4. the king's garden--</hi>The "gate" to it from the upper, city above was appropriated to the kings alone; stairs" led down from Mount Zion and the palace to the king's garden below (<reference osisRef="Neh.3.15">Ne 3:15</reference>).

<hi type="bold">two walls--</hi>Zedekiah might have held the upper city longer, but want of provisions drove him to flee by the double wall south of Zion, towards the plains of Jericho (<reference osisRef="Jer.39.5">Jr 39:5</reference>), in order to escape beyond Jordan to Arabia-Deserta. He broke an opening in the wall to get out (<reference osisRef="Ezek.12.12">Eze 12:12</reference>).

4. the king's garden-- The "gate" to it from the upper, city above was appropriated to the kings alone; stairs" led down from Mount Zion and the palace to the king's garden below (Ne 3:15). two walls-- Zedekiah might have held the upper city longer, but want of provisions drove him to flee by the double wall south of Zion, towards the plains of Jericho (Jr 39:5), in order to escape beyond Jordan to Arabia-Deserta. He broke an opening in the wall to get out (Eze 12:12).


<hi type="bold">5. Riblah--</hi>north of Palestine (see <reference osisRef="Jer.1.14">Jr 1:14</reference>; <reference osisRef="Num.34.11">Nu 34:11</reference>). Hamath is identified by commentators with Antioch, in Syria, on the Orontes, called Epiphania, from Antiochus Epiphanes.

<hi type="bold">gave judgment upon him--</hi>literally, "spake judgments with him," that is, brought him to trial as a common criminal, not as a king. He had violated his oath (<reference osisRef="Ezek.17.13-Ezek.17.19">Eze 17:13-19</reference>; <reference osisRef="2Chr.36.13">2Ch 36:13</reference>).

5. Riblah-- north of Palestine (see Jr 1:14; Nu 34:11). Hamath is identified by commentators with Antioch, in Syria, on the Orontes, called Epiphania, from Antiochus Epiphanes. gave judgment upon him-- literally, "spake judgments with him," that is, brought him to trial as a common criminal, not as a king. He had violated his oath (Eze 17:13-19; 2Ch 36:13).


<hi type="bold">6. slew ... sons ... before his eyes--</hi>previous to his eyes being "put out" (<reference osisRef="Jer.39.7">Jr 39:7</reference>); literally, "dug out." The Assyrian sculptures depict the delight with which the kings struck out, often with their own hands, the eyes of captive princes. This passage reconciles <reference osisRef="Jer.32.4">Jr 32:4</reference>, "his eyes shall behold his eyes"; with <reference osisRef="Ezek.12.13">Eze 12:13</reference>, "he shall not see Babylon, though he shall die there."

<hi type="bold">slew all ... nobles--</hi>(<reference osisRef="Jer.27.20">Jr 27:20</reference>).

6. slew... sons... before his eyes-- previous to his eyes being "put out" (Jr 39:7); literally, "dug out." The Assyrian sculptures depict the delight with which the kings struck out, often with their own hands, the eyes of captive princes. This passage reconciles Jr 32:4, "his eyes shall behold his eyes"; with Eze 12:13, "he shall not see Babylon, though he shall die there." slew all... nobles-- (Jr 27:20).


<hi type="bold">8. burned ... the houses--</hi>(<reference osisRef="Jer.52.12">Jr 52:12</reference>, <reference osisRef="Jer.52.13">13</reference>). Not immediately after the taking of the city, but in the month after, namely, the fifth month (compare <reference osisRef="Jer.39.2">Jr 39:2</reference>). The delay was probably caused by the princes having to send to Riblah to know the king's pleasure as to the city.

8. burned... the houses-- (Jr 52:12, 13). Not immediately after the taking of the city, but in the month after, namely, the fifth month (compare Jr 39:2). The delay was probably caused by the princes having to send to Riblah to know the king's pleasure as to the city.


<hi type="bold">9. remnant--</hi>excepting the poorest (<reference osisRef="Jer.39.10">Jr 39:10</reference>), who caused Nebuchadnezzar no apprehensions.

<hi type="bold">those ... that fell to him--</hi>the deserters were distrusted; or they may have been removed at their own request, lest the people should vent their rage on them as traitors, after the departure of the Chaldeans.

<hi type="bold">rest ... that remained--</hi>distinct from the previous "remnant"; there he means the remnant of those besieged in the city, whom Nebuchadnezzar spared; here, those scattered through various districts of the country which had not been besieged [Calvin].

9. remnant-- excepting the poorest (Jr 39:10), who caused Nebuchadnezzar no apprehensions. those... that fell to him-- the deserters were distrusted; or they may have been removed at their own request, lest the people should vent their rage on them as traitors, after the departure of the Chaldeans. rest... that remained-- distinct from the previous "remnant"; there he means the remnant of those besieged in the city, whom Nebuchadnezzar spared; here, those scattered through various districts of the country which had not been besieged [Calvin].


<hi type="bold">10. left ... the poor ... which had nothing--</hi>The poor have least to lose; one of the providential compensations of their lot. They who before had been stripped of their possessions by the wealthier Jews obtain, not only their own, but those of others.

10. left... the poor... which had nothing-- The poor have least to lose; one of the providential compensations of their lot. They who before had been stripped of their possessions by the wealthier Jews obtain, not only their own, but those of others.


11. Jeremiah's prophecies were known to Nebuchadnezzar through deserters (<reference osisRef="Jer.39.9">Jr 39:9</reference>; <reference osisRef="Jer.38.19">Jr 38:19</reference>), also through the Jews carried to Babylon with Jeconiah (compare <reference osisRef="Jer.40.2">Jr 40:2</reference>). Hence the king's kindness to him.

11. Jeremiah's prophecies were known to Nebuchadnezzar through deserters (Jr 39:9; Jr 38:19), also through the Jews carried to Babylon with Jeconiah (compare Jr 40:2). Hence the king's kindness to him.


<hi type="bold">12. look well to him--</hi>Hebrew, "set thine eyes upon him"; provide for his well-being.

12. look well to him-- Hebrew, "set thine eyes upon him"; provide for his well-being.


<hi type="bold">13. Nebuzara-dan ... sent--</hi>He was then at Ramah (<reference osisRef="Jer.40.1">Jr 40:1</reference>).

13. Nebuzara-dan... sent-- He was then at Ramah (Jr 40:1).


<hi type="bold">14. Gedaliah--</hi>son of Ahikam, the former supporter of Jeremiah (<reference osisRef="Jer.26.24">Jr 26:24</reference>). Gedaliah was the chief of the deserters to the Chaldeans, and was set over the remnant in Judea as one likely to remain faithful to Nebuchadnezzar. His residence was at Mizpah (<reference osisRef="Jer.40.5">Jr 40:5</reference>).

<hi type="bold">home--</hi>the house of Gedaliah, wherein Jeremiah might remain as in a safe asylum. As in <reference osisRef="Jer.40.1">Jr 40:1</reference> Jeremiah is represented as "bound in chains" when he came to Ramah among the captives to be carried to Babylon, this release of Jeremiah is thought by Maurer to be distinct from that in <reference osisRef="Jer.40.5">Jr 40:5</reference>, <reference osisRef="Jer.40.6">6</reference>. But he seems first to have been released from the court of the prison and to have been taken to Ramah, still in chains, and then committed in freedom to Gedaliah.

<hi type="bold">dwelt among the people--</hi>that is, was made free.

14. Gedaliah-- son of Ahikam, the former supporter of Jeremiah (Jr 26:24). Gedaliah was the chief of the deserters to the Chaldeans, and was set over the remnant in Judea as one likely to remain faithful to Nebuchadnezzar. His residence was at Mizpah (Jr 40:5). home-- the house of Gedaliah, wherein Jeremiah might remain as in a safe asylum. As in Jr 40:1 Jeremiah is represented as "bound in chains" when he came to Ramah among the captives to be carried to Babylon, this release of Jeremiah is thought by Maurer to be distinct from that in Jr 40:5, 6. But he seems first to have been released from the court of the prison and to have been taken to Ramah, still in chains, and then committed in freedom to Gedaliah. dwelt among the people-- that is, was made free.


15-18. Belonging to the time when the city was not yet taken, and when Jeremiah was still in the court of the prison (<reference osisRef="Jer.38.13">Jr 38:13</reference>). This passage is inserted here because it was now that Ebed-melech's good act (<reference osisRef="Jer.38.7-Jer.38.12">Jr 38:7-12</reference>; <reference osisRef="Matt.25.43">Mt 25:43</reference>) was to be rewarded in his deliverance.

15-18. Belonging to the time when the city was not yet taken, and when Jeremiah was still in the court of the prison (Jr 38:13). This passage is inserted here because it was now that Ebed-melech's good act (Jr 38:7-12; Mt 25:43) was to be rewarded in his deliverance.


<title type="x-s2">CHAPTER 40</title> <title type="x-s3"><reference osisRef="Jer.40.1-Jer.40.16">Jr 40:1-16</reference>. Jeremiah Is Set Free at Ramah, and Goes to Gedaliah, to Whom the Remnant of Jews Repair. Johanan Warns Gedaliah of Ishmael's Conspiracy in Vain.</title>

<hi type="bold">1. word that came--</hi>the heading of a new part of the book (the forty-first through forty-fourth chapters), namely, the prophecies to the Jews in Judea and Egypt after the taking of the city, blended with history. The prophecy does not begin till <reference osisRef="Jer.42.7">Jr 42:7</reference>, and the previous history is introductory to it.

<hi type="bold">bound in chains--</hi>Though released from the court of the prison (see on <reference osisRef="Jer.39.14">Jr 39:14</reference>), in the confusion at the burning of the city he seems to have been led away in chains with the other captives, and not till he reached Ramah to have gained full liberty. Nebuzara-dan had his quarters at Ramah, in Benjamin; and there he collected the captives previous to their removal to Babylon (<reference osisRef="Jer.31.15">Jr 31:15</reference>). He in releasing Jeremiah obeyed the king's commands (<reference osisRef="Jer.39.11">Jr 39:11</reference>). Jeremiah's "chains" for a time were due to the negligence of those to whom he had been committed; or else to Nebuzara-dan's wish to upbraid the people with their perverse ingratitude in imprisoning Jeremiah [Calvin]; hence he addresses the people (ye ... you) as much as Jeremiah (<reference osisRef="Jer.40.2">Jr 40:2</reference>, <reference osisRef="Jer.40.3">3</reference>).

CHAPTER 40 Jr 40:1-16. Jeremiah Is Set Free at Ramah, and Goes to Gedaliah, to Whom the Remnant of Jews Repair. Johanan Warns Gedaliah of Ishmael's Conspiracy in Vain. 1. word that came-- the heading of a new part of the book (the forty-first through forty-fourth chapters), namely, the prophecies to the Jews in Judea and Egypt after the taking of the city, blended with history. The prophecy does not begin till Jr 42:7, and the previous history is introductory to it. bound in chains-- Though released from the court of the prison (see on Jr 39:14), in the confusion at the burning of the city he seems to have been led away in chains with the other captives, and not till he reached Ramah to have gained full liberty. Nebuzara-dan had his quarters at Ramah, in Benjamin; and there he collected the captives previous to their removal to Babylon (Jr 31:15). He in releasing Jeremiah obeyed the king's commands (Jr 39:11). Jeremiah's "chains" for a time were due to the negligence of those to whom he had been committed; or else to Nebuzara-dan's wish to upbraid the people with their perverse ingratitude in imprisoning Jeremiah [Calvin]; hence he addresses the people (ye... you) as much as Jeremiah (Jr 40:2, 3).


2. The Babylonians were in some measure aware, through Jeremiah's prophecies (<reference osisRef="Jer.39.11">Jr 39:11</reference>), that they were the instruments of God's wrath on His people.

2. The Babylonians were in some measure aware, through Jeremiah's prophecies (Jr 39:11), that they were the instruments of God's wrath on His people.


<hi type="bold">3. ye--</hi>(See on <reference osisRef="Jer.40.1">Jr 40:1</reference>). His address is directed to the Jews as well as to Jeremiah. God makes the very heathen testify for Him against them (<reference osisRef="Deut.29.24">De 29:24</reference>, <reference osisRef="Deut.29.25">25</reference>).

3. ye-- (See on Jr 40:1). His address is directed to the Jews as well as to Jeremiah. God makes the very heathen testify for Him against them (De 29:24, 25).


<hi type="bold">4. look well unto thee--</hi>the very words of Nebuchadnezzar's charge (<reference osisRef="Jer.39.12">Jr 39:12</reference>).

<hi type="bold">all the land is before thee ... seemeth good--</hi>(<reference osisRef="Gen.20.15">Ge 20:15</reference>, Margin). Jeremiah alone had the option given him of staying where he pleased, when all the rest were either carried off or forced to remain there.

4. look well unto thee-- the very words of Nebuchadnezzar's charge (Jr 39:12). all the land is before thee... seemeth good-- (Ge 20:15, Margin). Jeremiah alone had the option given him of staying where he pleased, when all the rest were either carried off or forced to remain there.


<hi type="bold">5. while he was not yet gone back--</hi>parenthetical. When Jeremiah hesitated whether it would be best for him to go, Nebuzara-dan proceeded to say, "Go, then, to Gedaliah," (not as English Version, "Go back, also"), if thou preferrest (as Nebuzara-dan inferred from Jeremiah's hesitancy) to stop here rather than go with me.

<hi type="bold">victuals--</hi>(<reference osisRef="Isa.33.16">Is 33:16</reference>).

<hi type="bold">reward--</hi>rather, "a present." This must have been a seasonable relief to the prophet, who probably lost his all in the siege.

5. while he was not yet gone back-- parenthetical. When Jeremiah hesitated whether it would be best for him to go, Nebuzara-dan proceeded to say, "Go, then, to Gedaliah," (not as English Version, "Go back, also"), if thou preferrest (as Nebuzara-dan inferred from Jeremiah's hesitancy) to stop here rather than go with me. victuals-- (Is 33:16). reward-- rather, "a present." This must have been a seasonable relief to the prophet, who probably lost his all in the siege.


<hi type="bold">6. Mizpah--</hi>in Benjamin, northwest of Jerusalem (<reference osisRef="Jer.41.5">Jr 41:5</reference>, <reference osisRef="Jer.6.9">6, 9</reference>). Not the Mizpah in Gilead, beyond Jordan (<reference osisRef="Judg.10.17">Jud 10:17</reference>). Jeremiah showed his patriotism and piety in remaining in his country amidst afflictions and notwithstanding the ingratitude of the Jews, rather than go to enjoy honors and pleasures in a heathen court (<reference osisRef="Heb.11.24-Heb.11.26">He 11:24-26</reference>). This vindicates his purity of motive in his withdrawal (<reference osisRef="Jer.37.12-Jer.37.14">Jr 37:12-14</reference>).

6. Mizpah-- in Benjamin, northwest of Jerusalem (Jr 41:5, 6, 9). Not the Mizpah in Gilead, beyond Jordan (Jud 10:17). Jeremiah showed his patriotism and piety in remaining in his country amidst afflictions and notwithstanding the ingratitude of the Jews, rather than go to enjoy honors and pleasures in a heathen court (He 11:24-26). This vindicates his purity of motive in his withdrawal (Jr 37:12-14).