<hi type="bold">23. Dedan--</hi>north of Arabia (<reference osisRef="Gen.25.3">Ge 25:3</reference>, <reference osisRef="Gen.25.4">4</reference>).

<hi type="bold">Tema ... Buz--</hi>neighboring tribes north of Arabia (<reference osisRef="Job.32.2">Job 32:2</reference>).

<hi type="bold">all ... in ... utmost corners--</hi>rather, "having the hair cut in angles," a heathenish custom (see on <reference osisRef="Jer.9.26">Jr 9:26</reference>).

23. Dedan-- north of Arabia (Ge 25:3, 4). Tema... Buz-- neighboring tribes north of Arabia (Job 32:2). all... in... utmost corners-- rather, "having the hair cut in angles," a heathenish custom (see on Jr 9:26).


<hi type="bold">24. mingled people--</hi>not in the same sense as in <reference osisRef="Jer.25.20">Jr 25:20</reference>; the "motley crowd," so called in contempt (compare <reference osisRef="Jer.49.28">Jr 49:28</reference>, <reference osisRef="Jer.49.31">31</reference>; <reference osisRef="Jer.50.37">50:37</reference>). By a different pointing it may be translated the "Arabs"; but the repetition of the name is not likely. Blaney thinks there were two divisions of what we call Arabia, the west (Araba) and the east. The west included Arabia-Petræa and the parts on the sea bordering on Egypt, the land of Cush; the east, Arabia-Felix and Deserta. The latter are "the mixed race" inhabiting the desert.

24. mingled people-- not in the same sense as in Jr 25:20; the "motley crowd," so called in contempt (compare Jr 49:28, 31; 50:37). By a different pointing it may be translated the "Arabs"; but the repetition of the name is not likely. Blaney thinks there were two divisions of what we call Arabia, the west (Araba) and the east. The west included Arabia-Petræa and the parts on the sea bordering on Egypt, the land of Cush; the east, Arabia-Felix and Deserta. The latter are "the mixed race" inhabiting the desert.


<hi type="bold">25. Zimri--</hi>perhaps the Zabra mentioned by Ptolemy between Mecca and Medina. Zimran also, as Dedan, was one of Abraham's sons by Keturah (<reference osisRef="Gen.25.2">Ge 25:2</reference>).

<hi type="bold">Elam--</hi>properly, west of Persia; but used for Persia in general.

25. Zimri-- perhaps the Zabra mentioned by Ptolemy between Mecca and Medina. Zimran also, as Dedan, was one of Abraham's sons by Keturah (Ge 25:2). Elam-- properly, west of Persia; but used for Persia in general.


<hi type="bold">26. Sheshach--</hi>Babylon; as the parallelism in <reference osisRef="Jer.51.41">Jr 51:41</reference> proves. In the Cabalistic system (called Athbash, the first Hebrew letter in the alphabet being expressed by the last) Sheshach would exactly answer to Babel. Jeremiah may have used this system (as perhaps in <reference osisRef="Jer.51.41">Jr 51:41</reference>) for concealment at the time of this prediction, in the fourth year of Jehoiakim, while Nebuchadnezzar was before Jerusalem. In <reference osisRef="Jer.51.41">Jr 51:41</reference> there can be no concealment, as Babylon is expressly mentioned. Michaelis more simply explains the term "brazen-gated" (compare <reference osisRef="Isa.45.2">Is 45:2</reference>); others, "the house of a prince." Rather, it comes from the Babylonian goddess, Shach, by reduplication of the first letter; from her Misael was named Meshach by the Babylonians. The term Shace was applied to a festival at Babylon, alluded to in <reference osisRef="Jer.51.39">Jr 51:39</reference>, <reference osisRef="Jer.51.57">57</reference>; <reference osisRef="Isa.21.5">Is 21:5</reference>. It was during this feast that Cyrus took Babylon [Herodotus, 1]. Thus Jeremiah mystically denotes the time of its capture by this term [Glassius].

26. Sheshach-- Babylon; as the parallelism in Jr 51:41 proves. In the Cabalistic system (called Athbash, the first Hebrew letter in the alphabet being expressed by the last) Sheshach would exactly answer to Babel. Jeremiah may have used this system (as perhaps in Jr 51:41) for concealment at the time of this prediction, in the fourth year of Jehoiakim, while Nebuchadnezzar was before Jerusalem. In Jr 51:41 there can be no concealment, as Babylon is expressly mentioned. Michaelis more simply explains the term "brazen-gated" (compare Is 45:2); others, "the house of a prince." Rather, it comes from the Babylonian goddess, Shach, by reduplication of the first letter; from her Misael was named Meshach by the Babylonians. The term Shace was applied to a festival at Babylon, alluded to in Jr 51:39, 57; Is 21:5. It was during this feast that Cyrus took Babylon [Herodotus, 1]. Thus Jeremiah mystically denotes the time of its capture by this term [Glassius].


<hi type="bold">27. rise no more--</hi>The heathen nations in question should fall to rise no more. The Jews should fall but for a time, and then rise again. Therefore, the epithet is given, "the God of Israel."

27. rise no more-- The heathen nations in question should fall to rise no more. The Jews should fall but for a time, and then rise again. Therefore, the epithet is given, "the God of Israel."


<hi type="bold">28. if they refuse to take the cup--</hi>No effort of theirs to escape destruction will avail.

28. if they refuse to take the cup-- No effort of theirs to escape destruction will avail.


29. If I spared not Mine elect people on account of sin, much less will I spare you (<reference osisRef="Ezek.9.6">Eze 9:6</reference>; Ob 16; <reference osisRef="Luke.23.31">Lu 23:31</reference>; <reference osisRef="1Pet.4.17">1Pe 4:17</reference>).

<hi type="bold">be unpunished--</hi>"be treated as innocent."

29. If I spared not Mine elect people on account of sin, much less will I spare you (Eze 9:6; Ob 16; Lu 23:31; 1Pe 4:17). be unpunished-- "be treated as innocent."


<hi type="bold">30. roar--</hi>image from a destructive lion (<reference osisRef="Isa.42.13">Is 42:13</reference>; <reference osisRef="Joel.3.16">Joe 3:16</reference>).

<hi type="bold">upon his habitation--</hi>rather, "His pasturage"; keeping up the image of a lion roaring against the flock in the pasture. The roar was first to go forth over Judea wherein were "the sheep of His pasture" (<reference osisRef="Ps.100.3">Psa 100:3</reference>), and thence into heathen lands.

<hi type="bold">shout ... tread ... grapes--</hi>(<reference osisRef="Jer.48.33">Jr 48:33</reference>; <reference osisRef="Isa.16.9">Is 16:9</reference>, <reference osisRef="Isa.16.10">10</reference>).

30. roar-- image from a destructive lion (Is 42:13; Joe 3:16). upon his habitation-- rather, "His pasturage"; keeping up the image of a lion roaring against the flock in the pasture. The roar was first to go forth over Judea wherein were "the sheep of His pasture" (Psa 100:3), and thence into heathen lands. shout... tread... grapes-- (Jr 48:33; Is 16:9, 10).


<hi type="bold">31. controversy--</hi>cause at issue (<reference osisRef="Mic.6.2">Mi 6:2</reference>).

<hi type="bold">plead with all flesh--</hi>(<reference osisRef="Isa.66.16">Is 66:16</reference>). God shows the whole world that He does what is altogether just in punishing.

31. controversy-- cause at issue (Mi 6:2). plead with all flesh-- (Is 66:16). God shows the whole world that He does what is altogether just in punishing.


<hi type="bold">32. from the coasts--</hi>rather, "from the uttermost regions." Like a storm which arises in one region and then diffuses itself far and wide, so God's judgments shall pass "from nation to nation," till all has been fulfilled; no distance shall prevent the fulfilment.

<hi type="bold">not be lamented--</hi>(<reference osisRef="Jer.16.4">Jr 16:4</reference>, <reference osisRef="Jer.16.6">6</reference>).

<hi type="bold">neither gathered--</hi>to their fathers, in their ancestral tombs (<reference osisRef="Jer.8.2">Jr 8:2</reference>).

<hi type="bold">dung--</hi>(<reference osisRef="Ps.83.10">Psa 83:10</reference>).

32. from the coasts-- rather, "from the uttermost regions." Like a storm which arises in one region and then diffuses itself far and wide, so God's judgments shall pass "from nation to nation," till all has been fulfilled; no distance shall prevent the fulfilment. not be lamented-- (Jr 16:4, 6). neither gathered-- to their fathers, in their ancestral tombs (Jr 8:2). dung-- (Psa 83:10).


<hi type="bold">34. shepherds--</hi>princes (<reference osisRef="Jer.22.22">Jr 22:22</reference>). Here he returns to the Jews and their rulers, using the same image as in <reference osisRef="Jer.25.30">Jr 25:30</reference>, "pasture" (see on <reference osisRef="Jer.25.30">Jr 25:30</reference>).

<hi type="bold">wallow yourselves--</hi>Cover yourselves as thickly with ashes, in token of sorrow, as one who rolls in them (<reference osisRef="Jer.6.26">Jr 6:26</reference>; <reference osisRef="Ezek.27.30">Eze 27:30</reference>) [Maurer].

<hi type="bold">principal--</hi>leaders. The Septuagint translates "rams," carrying out the image (compare <reference osisRef="Isa.14.9">Is 14:9</reference>, Margin; <reference osisRef="Zech.10.3">Zec 10:3</reference>).

<hi type="bold">days of your slaughter ... of ... dispersions--</hi>rather, "your days for slaughter (that is, the time of your being slain), and your dispersions (not 'of your dispersions'), are accomplished (are come)."

<hi type="bold">pleasant vessel--</hi>Ye were once a precious vessel, but ye shall fall, and so be a broken vessel (see on <reference osisRef="Jer.22.28">Jr 22:28</reference>). "Your past excellency shall not render you safe now. I will turn to your ignominy whatever glory I conferred on you" [Calvin].

34. shepherds-- princes (Jr 22:22). Here he returns to the Jews and their rulers, using the same image as in Jr 25:30, "pasture" (see on Jr 25:30). wallow yourselves-- Cover yourselves as thickly with ashes, in token of sorrow, as one who rolls in them (Jr 6:26; Eze 27:30) [Maurer]. principal-- leaders. The Septuagint translates "rams," carrying out the image (compare Is 14:9, Margin; Zec 10:3). days of your slaughter... of... dispersions-- rather, "your days for slaughter (that is, the time of your being slain), and your dispersions (not 'of your dispersions'), are accomplished (are come)." pleasant vessel-- Ye were once a precious vessel, but ye shall fall, and so be a broken vessel (see on Jr 22:28). "Your past excellency shall not render you safe now. I will turn to your ignominy whatever glory I conferred on you" [Calvin].


35. Literally, "Flight shall fail the shepherds ... escaping (shall fail) the principal," &c. (<reference osisRef="Amos.2.14">Am 2:14</reference>). The leaders will be the first objects for slaughter; escape by flight will be out of their power.

35. Literally, "Flight shall fail the shepherds... escaping (shall fail) the principal," &c. (Am 2:14). The leaders will be the first objects for slaughter; escape by flight will be out of their power.


<hi type="bold">37. habitations--</hi>rather, carrying out the image "pastures" (see on <reference osisRef="Jer.25.30">Jr 25:30</reference>). The pasturages where, peaceably and without incursion of wild beasts, the flocks have fed, shall be destroyed; that is, the regions where, heretofore, there was peace and security (alluding to the name Salem, or Jerusalem, "possessing peace").

37. habitations-- rather, carrying out the image "pastures" (see on Jr 25:30). The pasturages where, peaceably and without incursion of wild beasts, the flocks have fed, shall be destroyed; that is, the regions where, heretofore, there was peace and security (alluding to the name Salem, or Jerusalem, "possessing peace").


<hi type="bold">38. his covert--</hi>the temple, where heretofore, like a lion, as its defender, by the mere terror of His voice He warded off the foe; but now He leaves it a prey to the Gentiles [Calvin].

<hi type="bold">fierceness of ... oppressor--</hi>rather, as the Hebrew, for "oppressor" is an adjective feminine, the word "sword" is understood, which, in <reference osisRef="Jer.46.16">Jr 46:16</reference>; <reference osisRef="Jer.50.16">50:16</reference>, is expressed (indeed, some manuscripts and the Septuagint read "sword" instead of "fierceness" here; probably interpolated from <reference osisRef="Jer.46.16">Jr 46:16</reference>), "the oppressing sword." The Hebrew for "oppressing" means also a "dove": there may be, therefore, a covert allusion to the Chaldean standard bearing a dove on it, in honor of Semiramis, the first queen, said in popular superstition to have been nourished by doves when exposed at birth, and at death to have been transformed into a dove. Her name may come from a root referring to the cooing of a dove. That bird was held sacred to the goddess Venus. Vulgate so translates "the anger of the dove."

<hi type="bold">his ... anger--</hi>If the anger of Nebuchadnezzar cannot be evaded, how much less that of God (compare <reference osisRef="Jer.25.37">Jr 25:37</reference>)! <chapter eID="Jer.25"/>

38. his covert-- the temple, where heretofore, like a lion, as its defender, by the mere terror of His voice He warded off the foe; but now He leaves it a prey to the Gentiles [Calvin]. fierceness of... oppressor-- rather, as the Hebrew, for "oppressor" is an adjective feminine, the word "sword" is understood, which, in Jr 46:16; 50:16, is expressed (indeed, some manuscripts and the Septuagint read "sword" instead of "fierceness" here; probably interpolated from Jr 46:16), "the oppressing sword." The Hebrew for "oppressing" means also a "dove": there may be, therefore, a covert allusion to the Chaldean standard bearing a dove on it, in honor of Semiramis, the first queen, said in popular superstition to have been nourished by doves when exposed at birth, and at death to have been transformed into a dove. Her name may come from a root referring to the cooing of a dove. That bird was held sacred to the goddess Venus. Vulgate so translates "the anger of the dove." his... anger-- If the anger of Nebuchadnezzar cannot be evaded, how much less that of God (compare Jr 25:37)!


<title type="x-s2">CHAPTER 26</title> <title type="x-s3"><reference osisRef="Jer.26.1-Jer.26.24">Jr 26:1-24</reference>. Jeremiah Declared Worthy of Death, but by the Interposition of Ahikam Saved; the Similar Cases of Micah and Urijah Being Adduced in the Prophet's Favor.</title>
 The prophecies which gave the offense were those given in detail in the seventh, eighth, and ninth chapters (compare <reference osisRef="Jer.26.6">Jr 26:6</reference> here with <reference osisRef="Jer.7.12">Jr 7:12</reference>, <reference osisRef="Jer.7.14">14</reference>); and summarily referred to here [Maurer], probably pronounced at one of the great feasts (that of tabernacles, according to Ussher; for the inhabitants of "all the cities of Judah" are represented as present, <reference osisRef="Jer.26.2">Jr 26:2</reference>). See on <reference osisRef="Jer.7.1">Jr 7:1</reference>.

<hi type="bold">2. in the court--</hi>the largest court, from which he could be heard by the whole people.

<hi type="bold">come to worship--</hi>Worship is vain without obedience (<reference osisRef="1Sam.15.21">1Sa 15:21</reference>, <reference osisRef="1Sam.15.22">22</reference>).

<hi type="bold">all the words--</hi>(<reference osisRef="Ezek.3.10">Eze 3:10</reference>).

<hi type="bold">diminish not a word--</hi>(<reference osisRef="Deut.4.2">De 4:2</reference>; <reference osisRef="Deut.12.32">12:32</reference>; <reference osisRef="Prov.30.6">Pr 30:6</reference>; <reference osisRef="Acts.20.27">Ac 20:27</reference>; <reference osisRef="2Cor.2.17">2Co 2:17</reference>; <reference osisRef="2Cor.4.2">4:2</reference>; <reference osisRef="Rev.22.19">Re 22:19</reference>). Not suppressing or softening aught for fear of giving offense; nor setting forth coldly and indirectly what can only by forcible statement do good.

CHAPTER 26 Jr 26:1-24. Jeremiah Declared Worthy of Death, but by the Interposition of Ahikam Saved; the Similar Cases of Micah and Urijah Being Adduced in the Prophet's Favor. The prophecies which gave the offense were those given in detail in the seventh, eighth, and ninth chapters (compare Jr 26:6 here with Jr 7:12, 14); and summarily referred to here [Maurer], probably pronounced at one of the great feasts (that of tabernacles, according to Ussher; for the inhabitants of "all the cities of Judah" are represented as present, Jr 26:2). See on Jr 7:1. 2. in the court-- the largest court, from which he could be heard by the whole people. come to worship-- Worship is vain without obedience (1Sa 15:21, 22). all the words-- (Eze 3:10). diminish not a word-- (De 4:2; 12:32; Pr 30:6; Ac 20:27; 2Co 2:17; 4:2; Re 22:19). Not suppressing or softening aught for fear of giving offense; nor setting forth coldly and indirectly what can only by forcible statement do good.


<hi type="bold">3. if so be--</hi>expressed according to human conceptions; not as if God did not foreknow all contingencies, but to mark the obstinacy of the people and the difficulty of healing them; and to show His own goodness in making the offer which left them without excuse [Calvin].

3. if so be-- expressed according to human conceptions; not as if God did not foreknow all contingencies, but to mark the obstinacy of the people and the difficulty of healing them; and to show His own goodness in making the offer which left them without excuse [Calvin].


<hi type="bold">5. prophets--</hi>the inspired interpreters of the law (<reference osisRef="Jer.26.4">Jr 26:4</reference>), who adapted it to the use of the people.

5. prophets-- the inspired interpreters of the law (Jr 26:4), who adapted it to the use of the people.


<hi type="bold">6. like Shiloh--</hi>(see on <reference osisRef="Jer.7.12">Jr 7:12</reference>, <reference osisRef="Jer.7.14">14</reference>; <reference osisRef="1Sam.4.10-1Sam.4.12">1Sa 4:10-12</reference>; <reference osisRef="Ps.78.60">Psa 78:60</reference>).

<hi type="bold">curse--</hi>(<reference osisRef="Jer.24.9">Jr 24:9</reference>; <reference osisRef="Isa.65.15">Is 65:15</reference>).

6. like Shiloh-- (see on Jr 7:12, 14; 1Sa 4:10-12; Psa 78:60). curse-- (Jr 24:9; Is 65:15).


<hi type="bold">8. priests--</hi>The captain (or prefect) of the temple had the power of apprehending offenders in the temple with the sanction of the priests.

<hi type="bold">prophets--</hi>the false prophets. The charge against Jeremiah was that of uttering falsehood in Jehovah's name, an act punishable with death (<reference osisRef="Deut.18.20">De 18:20</reference>). His prophecy against the temple and city (<reference osisRef="Jer.26.11">Jr 26:11</reference>) might speciously be represented as contradicting God's own words (<reference osisRef="Ps.132.14">Psa 132:14</reference>). Compare the similar charge against Stephen (<reference osisRef="Acts.6.13">Ac 6:13</reference>, <reference osisRef="Acts.6.14">14</reference>).

8. priests-- The captain (or prefect) of the temple had the power of apprehending offenders in the temple with the sanction of the priests. prophets-- the false prophets. The charge against Jeremiah was that of uttering falsehood in Jehovah's name, an act punishable with death (De 18:20). His prophecy against the temple and city (Jr 26:11) might speciously be represented as contradicting God's own words (Psa 132:14). Compare the similar charge against Stephen (Ac 6:13, 14).


<hi type="bold">10. princes--</hi>members of the Council of State or Great Council, which took cognizance of such offenses.

<hi type="bold">heard--</hi>the clamor of the popular tumult.

<hi type="bold">came up--</hi>from the king's house to the temple, which stood higher than the palace.

<hi type="bold">sat--</hi>as judges, in the gate, the usual place of trying such cases.

<hi type="bold">new gate--</hi>originally built by Jotham ("the higher gate," <reference osisRef="2Kgs.15.35">2Ki 15:35</reference>) and now recently restored.

10. princes-- members of the Council of State or Great Council, which took cognizance of such offenses. heard-- the clamor of the popular tumult. came up-- from the king's house to the temple, which stood higher than the palace. sat-- as judges, in the gate, the usual place of trying such cases. new gate-- originally built by Jotham ("the higher gate," 2Ki 15:35) and now recently restored.


<hi type="bold">12. Lord sent me--</hi>a valid justification against any laws alleged against him.

<hi type="bold">against ... against--</hi>rather, "concerning." Jeremiah purposely avoids saying, "against," which would needlessly irritate. They had used the same Hebrew word (<reference osisRef="Jer.26.11">Jr 26:11</reference>), which ought to be translated "concerning," though they meant it in the unfavorable sense. Jeremiah takes up their word in a better sense, implying that there is still room for repentance: that his prophecies aim at the real good of the city; for or concerning this house ... city [Grotius].

12. Lord sent me-- a valid justification against any laws alleged against him. against... against-- rather, "concerning." Jeremiah purposely avoids saying, "against," which would needlessly irritate. They had used the same Hebrew word (Jr 26:11), which ought to be translated "concerning," though they meant it in the unfavorable sense. Jeremiah takes up their word in a better sense, implying that there is still room for repentance: that his prophecies aim at the real good of the city; for or concerning this house... city [Grotius].


13. (<reference osisRef="Jer.26.3">Jr 26:3</reference>, <reference osisRef="Jer.26.19">19</reference>).

13. (Jr 26:3, 19).


14. Jeremiah's humility is herein shown, and submission to the powers that be (<reference osisRef="Rom.13.1">Ro 13:1</reference>).

14. Jeremiah's humility is herein shown, and submission to the powers that be (Ro 13:1).


<hi type="bold">15. bring ... upon yourselves--</hi>So far will you be from escaping the predicted evils by shedding my blood, that you will, by that very act, only incur heavier penalties (<reference osisRef="Matt.23.35">Mt 23:35</reference>).

15. bring... upon yourselves-- So far will you be from escaping the predicted evils by shedding my blood, that you will, by that very act, only incur heavier penalties (Mt 23:35).


<hi type="bold">16. princes ... all the people--</hi>The fickle people, as they were previously influenced by the priests to clamor for his death (<reference osisRef="Jer.26.8">Jr 26:8</reference>), so now under the princes' influence require that he shall not be put to death. Compare as to Jesus, Jeremiah's antitype, the hosannas of the multitude a few days before the same people, persuaded by the priests as in this case, cried, Away with Him, crucify Him (<reference osisRef="Matt.21.1-Matt.11.27">Mt 21:1-11; 27</reference>:20-25). The priests, through envy of his holy zeal, were more his enemies than the princes, whose office was more secular than religious. A prophet could not legally be put to death unless he prophesied in the name of other gods (therefore, they say, "in the name of the Lord"), or after his prophecy had failed in its accomplishment. Meanwhile, if he foretold calamity, he might be imprisoned. Compare Micaiah's case (<reference osisRef="1Kgs.22.1-1Kgs.22.28">1Ki 22:1-28</reference>).

16. princes... all the people-- The fickle people, as they were previously influenced by the priests to clamor for his death (Jr 26:8), so now under the princes' influence require that he shall not be put to death. Compare as to Jesus, Jeremiah's antitype, the hosannas of the multitude a few days before the same people, persuaded by the priests as in this case, cried, Away with Him, crucify Him (Mt 21:1-11; 27:20-25). The priests, through envy of his holy zeal, were more his enemies than the princes, whose office was more secular than religious. A prophet could not legally be put to death unless he prophesied in the name of other gods (therefore, they say, "in the name of the Lord"), or after his prophecy had failed in its accomplishment. Meanwhile, if he foretold calamity, he might be imprisoned. Compare Micaiah's case (1Ki 22:1-28).


17. Compare Gamaliel's interposition (<reference osisRef="Acts.5.34">Ac 5:34</reference>, &c.).

<hi type="bold">elders--</hi>some of the "princes" mentioned (<reference osisRef="Jer.26.16">Jr 26:16</reference>) those whose age, as well as dignity, would give weight to the precedents of past times which they adduce.

17. Compare Gamaliel's interposition (Ac 5:34, &c.). elders-- some of the "princes" mentioned (Jr 26:16) those whose age, as well as dignity, would give weight to the precedents of past times which they adduce.


18. (<reference osisRef="Mic.3.12">Mi 3:12</reference>).

<hi type="bold">Morasthite--</hi>called so from a village of the tribe Judah.

<hi type="bold">Hezekiah--</hi>The precedent in the reign of such a good king proved that Jeremiah was not the only prophet, or the first, who threatened the city and the temple without incurring death.

<hi type="bold">mountain of the house--</hi>Moriah, on which stood the temple (peculiarly called "the house") shall be covered with woods instead of buildings. Jeremiah, in quoting previous prophecies, never does so without alteration; he adapts the language to his own style, showing thereby his authority in his treatment of Scripture, as being himself inspired.

18. (Mi 3:12). Morasthite-- called so from a village of the tribe Judah. Hezekiah-- The precedent in the reign of such a good king proved that Jeremiah was not the only prophet, or the first, who threatened the city and the temple without incurring death. mountain of the house-- Moriah, on which stood the temple (peculiarly called "the house") shall be covered with woods instead of buildings. Jeremiah, in quoting previous prophecies, never does so without alteration; he adapts the language to his own style, showing thereby his authority in his treatment of Scripture, as being himself inspired.


19. Hezekiah, so far from killing him, was led "to fear the Lord," and pray for remission of the sentence against Judah (<reference osisRef="2Chr.32.26">2Ch 32:26</reference>).

<hi type="bold">Lord repented--</hi>(<reference osisRef="Exod.32.14">Ex 32:14</reference>; <reference osisRef="2Sam.24.16">2Sa 24:16</reference>).

<hi type="bold">Thus--</hi>if we kill Jeremiah.

19. Hezekiah, so far from killing him, was led "to fear the Lord," and pray for remission of the sentence against Judah (2Ch 32:26). Lord repented-- (Ex 32:14; 2Sa 24:16). Thus-- if we kill Jeremiah.


20. As the flight and capture of Urijah must have occupied some time, "the beginning of the reign of Jehoiakim" (<reference osisRef="Jer.26.1">Jr 26:1</reference>) must not mean the very beginning, but the second or third year of his eleven years' reign.

<hi type="bold">And ... also--</hi>perhaps connected with <reference osisRef="Jer.26.24">Jr 26:24</reference>, as the comment of the writer, not the continuation of the speech of the elders: "And although also a man that prophesied ... Urijah ... (proving how great was the danger in which Jeremiah stood, and how wonderful the providence of God in preserving him), nevertheless the hand of Ahikam," &c. [Glassius]. The context, however, implies rather that the words are the continuation of the previous speech of the elders. They adduce another instance besides that of Micah, though of a different kind, namely, that of Urijah: he suffered for his prophecies, but they imply, though they do not venture to express it, that thereby sin has been added to sin, and that it has done no good to Jehoiakim, for that the notorious condition of the state at this time shows that a heavier vengeance is impending if they persevere in such acts of violence [Calvin].

20. As the flight and capture of Urijah must have occupied some time, "the beginning of the reign of Jehoiakim" (Jr 26:1) must not mean the very beginning, but the second or third year of his eleven years' reign. And... also-- perhaps connected with Jr 26:24, as the comment of the writer, not the continuation of the speech of the elders: "And although also a man that prophesied... Urijah... (proving how great was the danger in which Jeremiah stood, and how wonderful the providence of God in preserving him), nevertheless the hand of Ahikam," &c. [Glassius]. The context, however, implies rather that the words are the continuation of the previous speech of the elders. They adduce another instance besides that of Micah, though of a different kind, namely, that of Urijah: he suffered for his prophecies, but they imply, though they do not venture to express it, that thereby sin has been added to sin, and that it has done no good to Jehoiakim, for that the notorious condition of the state at this time shows that a heavier vengeance is impending if they persevere in such acts of violence [Calvin].


<hi type="bold">22. Jehoiakim sent ... into Egypt--</hi>He had been put on the throne by Pharaoh of Egypt (<reference osisRef="2Kgs.23.34">2Ki 23:34</reference>). This explains the readiness with which he got the Egyptians to give up Urijah to him, when that prophet had sought an asylum in Egypt. Urijah was faithful in delivering his message, but faulty in leaving his work, so God permitted him to lose his life, while Jeremiah was protected in danger. The path of duty is often the path of safety.

22. Jehoiakim sent... into Egypt-- He had been put on the throne by Pharaoh of Egypt (2Ki 23:34). This explains the readiness with which he got the Egyptians to give up Urijah to him, when that prophet had sought an asylum in Egypt. Urijah was faithful in delivering his message, but faulty in leaving his work, so God permitted him to lose his life, while Jeremiah was protected in danger. The path of duty is often the path of safety.


<hi type="bold">23. graves of the common people--</hi>literally, "sons of the people" (compare <reference osisRef="2Kgs.23.6">2Ki 23:6</reference>). The prophets seem to have had a separate cemetery (<reference osisRef="Matt.23.29">Mt 23:29</reference>). Urijah's corpse was denied this honor, in order that he should not be regarded as a true prophet.

23. graves of the common people-- literally, "sons of the people" (compare 2Ki 23:6). The prophets seem to have had a separate cemetery (Mt 23:29). Urijah's corpse was denied this honor, in order that he should not be regarded as a true prophet.


<hi type="bold">24. Ahikam--</hi>son of Shaphan the scribe, or royal secretary. He was one of those whom King Josiah, when struck by the words of the book of the law, sent to inquire of the Lord (<reference osisRef="2Kgs.22.12">2Ki 22:12</reference>, <reference osisRef="2Kgs.22.14">14</reference>). Hence his interference here in behalf of Jeremiah is what we should expect from his past association with that good king. His son, Gedaliah, followed in his father's steps, so that he was chosen by the Babylonians as the one to whom they committed Jeremiah for safety after taking Jerusalem, and on whose loyalty they could depend in setting him over the remnant of the people in Judea (<reference osisRef="Jer.39.14">Jr 39:14</reference>; <reference osisRef="2Kgs.25.22">2Ki 25:22</reference>).

<hi type="bold">people to put him to death--</hi>Princes often, when they want to destroy a good man, prefer it to be done by a popular tumult rather than by their own order, so as to reap the fruit of the crime without odium to themselves (<reference osisRef="Matt.27.20">Mt 27:20</reference>). <chapter eID="Jer.26"/>

24. Ahikam-- son of Shaphan the scribe, or royal secretary. He was one of those whom King Josiah, when struck by the words of the book of the law, sent to inquire of the Lord (2Ki 22:12, 14). Hence his interference here in behalf of Jeremiah is what we should expect from his past association with that good king. His son, Gedaliah, followed in his father's steps, so that he was chosen by the Babylonians as the one to whom they committed Jeremiah for safety after taking Jerusalem, and on whose loyalty they could depend in setting him over the remnant of the people in Judea (Jr 39:14; 2Ki 25:22). people to put him to death-- Princes often, when they want to destroy a good man, prefer it to be done by a popular tumult rather than by their own order, so as to reap the fruit of the crime without odium to themselves (Mt 27:20).


<title type="x-s2">CHAPTER 27</title> <title type="x-s3"><reference osisRef="Jer.27.1-Jer.27.22">Jr 27:1-22</reference>. The Futility of Resisting Nebuchadnezzar Illustrated to the Ambassadors of the Kings, Desiring to Have the King of Judah Confederate with Them, under the Type of Yokes. Jeremiah Exhorts Them and Zedekiah to Yield.</title>

<hi type="bold">1. Jehoiakim--</hi>The prophecy that follows was according to this reading given in the fourth year of Jehoiakim, fifteen years before it was published in the reign of Zedekiah to whom it refers; it was thus long deposited in the prophet's bosom, in order that by it he might be supported under trials in his prophetic career in the interim [Calvin]. But "Zedekiah" may be the true reading. So the Syriac and Arabic Versions. <reference osisRef="Jer.27.3">Jr 27:3</reference>, <reference osisRef="Jer.27.12">12</reference>; <reference osisRef="Jer.28.1">Jr 28:1</reference>, confirm this; also, one of Kennicott's manuscripts. The English Version reading may have originated from <reference osisRef="Jer.26.1">Jr 26:1</reference>. "Son of Josiah" applies to Zedekiah as truly as to "Jehoiakim" or "Eliakim." The fourth year may, in a general sense here, as in <reference osisRef="Jer.28.1">Jr 28:1</reference>, be called "the beginning of his reign," as it lasted eleven years (<reference osisRef="2Kgs.24.18">2Ki 24:18</reference>). It was not long after the fourth year of his reign that he rebelled against Nebuchadnezzar (<reference osisRef="Jer.51.59">Jr 51:59</reference>; <reference osisRef="Jer.52.3">52:3</reference>; <reference osisRef="2Kgs.24.20">2Ki 24:20</reference>), in violation of an oath before God (<reference osisRef="2Chr.36.13">2Ch 36:13</reference>).

CHAPTER 27 Jr 27:1-22. The Futility of Resisting Nebuchadnezzar Illustrated to the Ambassadors of the Kings, Desiring to Have the King of Judah Confederate with Them, under the Type of Yokes. Jeremiah Exhorts Them and Zedekiah to Yield. 1. Jehoiakim-- The prophecy that follows was according to this reading given in the fourth year of Jehoiakim, fifteen years before it was published in the reign of Zedekiah to whom it refers; it was thus long deposited in the prophet's bosom, in order that by it he might be supported under trials in his prophetic career in the interim [Calvin]. But "Zedekiah" may be the true reading. So the Syriac and Arabic Versions. Jr 27:3, 12; Jr 28:1, confirm this; also, one of Kennicott's manuscripts. The English Version reading may have originated from Jr 26:1. "Son of Josiah" applies to Zedekiah as truly as to "Jehoiakim" or "Eliakim." The fourth year may, in a general sense here, as in Jr 28:1, be called "the beginning of his reign," as it lasted eleven years (2Ki 24:18). It was not long after the fourth year of his reign that he rebelled against Nebuchadnezzar (Jr 51:59; 52:3; 2Ki 24:20), in violation of an oath before God (2Ch 36:13).


<hi type="bold">2. bonds--</hi>by which the yoke is made fast to the neck (<reference osisRef="Jer.5.5">Jr 5:5</reference>).

<hi type="bold">yokes--</hi>literally, the carved piece of wood attached at both ends to the two yokes on the necks of a pair of oxen, so as to connect them. Here the yoke itself. The plural is used, as he was to wear one himself, and give the others to the ambassadors; (<reference osisRef="Jer.27.3">Jr 27:3</reference>; <reference osisRef="Jer.28.10">28:10</reference>, <reference osisRef="Jer.28.12">12</reference>) proves that the symbolical act was in this instance (though not in others, <reference osisRef="Jer.25.15">Jr 25:15</reference>) actually done (compare <reference osisRef="Isa.20.2">Is 20:2</reference>, &c.; <reference osisRef="Ezek.12.3">Eze 12:3</reference>, <reference osisRef="Ezek.11.18">11, 18</reference>).

2. bonds-- by which the yoke is made fast to the neck (Jr 5:5). yokes-- literally, the carved piece of wood attached at both ends to the two yokes on the necks of a pair of oxen, so as to connect them. Here the yoke itself. The plural is used, as he was to wear one himself, and give the others to the ambassadors; (Jr 27:3; 28:10, 12) proves that the symbolical act was in this instance (though not in others, Jr 25:15) actually done (compare Is 20:2, &c.; Eze 12:3, 11, 18).


<hi type="bold">3. And send them to the king of Edom, &c.--</hi>Appropriate symbol, as these ambassadors had come to Jerusalem to consult as to shaking off the yoke of Nebuchadnezzar. According to Pherecydes in Clement of Alexandria [Miscellanies, 567], Idanthura, king of the Scythians, intimated to Darius, who had crossed the Danube, that he would lead an army against him, by sending him, instead of a letter, a mouse, a frog, a bird, an arrow, and a plough. The task assigned to Jeremiah required great faith, as it was sure to provoke alike his own countrymen and the foreign ambassadors and their kings, by a seeming insult, at the very time that all were full of confident hopes grounded on the confederacy.

3. And send them to the king of Edom, &c.-- Appropriate symbol, as these ambassadors had come to Jerusalem to consult as to shaking off the yoke of Nebuchadnezzar. According to Pherecydes in Clement of Alexandria [Miscellanies, 567], Idanthura, king of the Scythians, intimated to Darius, who had crossed the Danube, that he would lead an army against him, by sending him, instead of a letter, a mouse, a frog, a bird, an arrow, and a plough. The task assigned to Jeremiah required great faith, as it was sure to provoke alike his own countrymen and the foreign ambassadors and their kings, by a seeming insult, at the very time that all were full of confident hopes grounded on the confederacy.


5. God here, as elsewhere, connects with the symbol doctrine, which is as it were its soul, without which it would be not only cold and frivolous, but even dead [Calvin]. God's mention of His supreme power is in order to refute the pride of those who rely on their own power (<reference osisRef="Isa.45.12">Is 45:12</reference>).

<hi type="bold">given it unto whom it seemed meet unto me--</hi>(<reference osisRef="Ps.115.15">Psa 115:15</reference>, <reference osisRef="Ps.115.16">16</reference>; <reference osisRef="Dan.4.17">Da 4:17</reference>, 25, 32). Not for his merits, but of My own sole good pleasure [Estius].

5. God here, as elsewhere, connects with the symbol doctrine, which is as it were its soul, without which it would be not only cold and frivolous, but even dead [Calvin]. God's mention of His supreme power is in order to refute the pride of those who rely on their own power (Is 45:12). given it unto whom it seemed meet unto me-- (Psa 115:15, 16; Da 4:17, 25, 32). Not for his merits, but of My own sole good pleasure [Estius].


<hi type="bold">6. beasts of the field--</hi>not merely the horses to carry his Chaldean soldiers, and oxen to draw his provisions [Grotius]; not merely the deserts, mountains, and woods, the haunts of wild beasts, implying his unlimited extent of empire [Estius]; but the beasts themselves by a mysterious instinct of nature. A reproof to men that they did not recognize God's will, which the very beasts acknowledged (compare <reference osisRef="Isa.1.3">Is 1:3</reference>). As the beasts are to submit to Christ, the Restorer of the dominion over nature, lost by the first Adam (compare <reference osisRef="Gen.1.28">Ge 1:28</reference>; 2:19, 20; <reference osisRef="Ps.8.6-Ps.8.8">Psa 8:6-8</reference>), so they were appointed to submit to Nebuchadnezzar, the representative of the world power and prefigurer of Antichrist; this universal power was suffered to be held by him to show the unfitness of any to wield it "until He come whose right it is" (<reference osisRef="Ezek.21.27">Eze 21:27</reference>).

6. beasts of the field-- not merely the horses to carry his Chaldean soldiers, and oxen to draw his provisions [Grotius]; not merely the deserts, mountains, and woods, the haunts of wild beasts, implying his unlimited extent of empire [Estius]; but the beasts themselves by a mysterious instinct of nature. A reproof to men that they did not recognize God's will, which the very beasts acknowledged (compare Is 1:3). As the beasts are to submit to Christ, the Restorer of the dominion over nature, lost by the first Adam (compare Ge 1:28; 2:19, 20; Psa 8:6-8), so they were appointed to submit to Nebuchadnezzar, the representative of the world power and prefigurer of Antichrist; this universal power was suffered to be held by him to show the unfitness of any to wield it "until He come whose right it is" (Eze 21:27).


<hi type="bold">7. son ... son's son--</hi>(<reference osisRef="2Chr.36.20">2Ch 36:20</reference>). Nebuchadnezzar had four successors--Evil-merodach, his son; Neriglissar, husband of Nebuchadnezzar's daughter; his son, Labosodarchod; and Naboned (with whom his son, Belshazzar, was joint king), son of Evil-merodach. But Neriglissar and Labosodarchod were not in the direct male line; so that the prophecy held good to "his son and his son's son," and the intermediate two are omitted.

<hi type="bold">time of his land--</hi>that is, of its subjugation or its being "visited" in wrath (<reference osisRef="Jer.27.22">Jr 27:22</reference>; <reference osisRef="Jer.25.12">Jr 25:12</reference>; <reference osisRef="Jer.29.10">29:10</reference>; <reference osisRef="Jer.50.27">50:27</reference>; <reference osisRef="Dan.5.26">Da 5:26</reference>).

<hi type="bold">serve themselves of him--</hi>make him their servant (<reference osisRef="Jer.25.14">Jr 25:14</reference>; <reference osisRef="Isa.13.22">Is 13:22</reference>). So "his day" for the destined day of his calamity (<reference osisRef="Job.18.20">Job 18:20</reference>).

7. son... son's son-- (2Ch 36:20). Nebuchadnezzar had four successors--Evil-merodach, his son; Neriglissar, husband of Nebuchadnezzar's daughter; his son, Labosodarchod; and Naboned (with whom his son, Belshazzar, was joint king), son of Evil-merodach. But Neriglissar and Labosodarchod were not in the direct male line; so that the prophecy held good to "his son and his son's son," and the intermediate two are omitted. time of his land-- that is, of its subjugation or its being "visited" in wrath (Jr 27:22; Jr 25:12; 29:10; 50:27; Da 5:26). serve themselves of him-- make him their servant (Jr 25:14; Is 13:22). So "his day" for the destined day of his calamity (Job 18:20).


<hi type="bold">8. until I have consumed them by his hand--</hi>until by these consuming visitations I have brought them under his power.

8. until I have consumed them by his hand-- until by these consuming visitations I have brought them under his power.


<hi type="bold">9. ye--</hi>the Jews especially, for whom the address to the rest was intended.

<hi type="bold">enchanters--</hi>augurs [Calvin], from a root, the "eyes," that is, lookers at the stars and other means of taking omens of futurity; or another root, a "fixed time," observers of times: forbidden in the law (<reference osisRef="Lev.19.26">Le 19:26</reference>; <reference osisRef="Deut.18.10">De 18:10</reference>, <reference osisRef="Deut.11.14">11, 14</reference>).

9. ye-- the Jews especially, for whom the address to the rest was intended. enchanters-- augurs [Calvin], from a root, the "eyes," that is, lookers at the stars and other means of taking omens of futurity; or another root, a "fixed time," observers of times: forbidden in the law (Le 19:26; De 18:10, 11, 14).


<hi type="bold">10. to remove you--</hi>expressing the event which would result. The very thing they profess by their enchantments to avert, they are by them bringing on you. Better to submit to Nebuchadnezzar, and remain in your land, than to rebel, and be removed from it.

10. to remove you-- expressing the event which would result. The very thing they profess by their enchantments to avert, they are by them bringing on you. Better to submit to Nebuchadnezzar, and remain in your land, than to rebel, and be removed from it.


<hi type="bold">11. serve ... till it--</hi>The same Hebrew root expresses "serve" and "till," or "cultivate." Serve ye the king of Babylon, and the land will serve you [Calvin].

11. serve... till it-- The same Hebrew root expresses "serve" and "till," or "cultivate." Serve ye the king of Babylon, and the land will serve you [Calvin].


<hi type="bold">12. I spake also--</hi>translate, "And I spake," &c. Special application of the subject to Zedekiah.

12. I spake also-- translate, "And I spake," &c. Special application of the subject to Zedekiah.


<hi type="bold">13. Why ... die--</hi>by running on your own ruin in resisting Nebuchadnezzar after this warning (<reference osisRef="Ezek.18.31">Eze 18:31</reference>).

13. Why... die-- by running on your own ruin in resisting Nebuchadnezzar after this warning (Eze 18:31).


<hi type="bold">14. lie--</hi>(<reference osisRef="Jer.14.14">Jr 14:14</reference>).

14. lie-- (Jr 14:14).


<hi type="bold">15. in my name--</hi>The devil often makes God's name the plea for lies (<reference osisRef="Matt.4.6">Mt 4:6</reference>; <reference osisRef="Matt.7.22">7:22</reference>, <reference osisRef="Matt.7.23">23</reference>; <reference osisRef="Jer.27.15-Jer.27.20">Jr 27:15-20</reference>, the test whereby to know false prophets).

15. in my name-- The devil often makes God's name the plea for lies (Mt 4:6; 7:22, 23; Jr 27:15-20, the test whereby to know false prophets).


16. The "vessels" had been carried away to Babylon in the reign of Jeconiah (<reference osisRef="2Kgs.24.13">2Ki 24:13</reference>); also previously in that of Jehoiakim (<reference osisRef="2Chr.36.5-2Chr.36.7">2Ch 36:5-7</reference>).

16. The "vessels" had been carried away to Babylon in the reign of Jeconiah (2Ki 24:13); also previously in that of Jehoiakim (2Ch 36:5-7).


<hi type="bold">18. at Jerusalem--</hi>that is, in other houses containing such vessels, besides the house of God and the king's palace. Nebuzara-dan, captain of the guard under Nebuchadnezzar, carried all away (<reference osisRef="2Kgs.25.13-2Kgs.25.17">2Ki 25:13-17</reference>; <reference osisRef="2Chr.36.18">2Ch 36:18</reference>). The more costly vessels had been previously removed in the reigns of Jehoiakim and Jeconiah.

18. at Jerusalem-- that is, in other houses containing such vessels, besides the house of God and the king's palace. Nebuzara-dan, captain of the guard under Nebuchadnezzar, carried all away (2Ki 25:13-17; 2Ch 36:18). The more costly vessels had been previously removed in the reigns of Jehoiakim and Jeconiah.


19. (Jr 52:17, 20, 21).


<hi type="bold">22. until ... I visit them--</hi>in wrath by Cyrus (<reference osisRef="Jer.32.5">Jr 32:5</reference>). In seventy years from the first carrying away of captives in Jehoiachin's reign (<reference osisRef="Jer.29.10">Jr 29:10</reference>; <reference osisRef="2Chr.36.21">2Ch 36:21</reference>).

<hi type="bold">restore them--</hi>by the hand of Cyrus (<reference osisRef="Ezra.1.7">Ezr 1:7</reference>). By Artaxerxes (<reference osisRef="Ezra.7.19">Ezr 7:19</reference>). <chapter eID="Jer.27"/>

22. until... I visit them-- in wrath by Cyrus (Jr 32:5). In seventy years from the first carrying away of captives in Jehoiachin's reign (Jr 29:10; 2Ch 36:21). restore them-- by the hand of Cyrus (Ezr 1:7). By Artaxerxes (Ezr 7:19).


<title type="x-s2">CHAPTER 28</title> <title type="x-s3"><reference osisRef="Jer.28.1-Jer.28.17">Jr 28:1-17</reference>. Prophecies Immediately Following Those in the Twenty-seventh Chapter. Hananiah Breaks the Yokes to Signify that Nebuchadnezzar's Yoke Shall Be Broken. Jeremiah Foretells that Yokes of Iron Are to Succeed Those of Wood, and that Hananiah Shall Die.</title>

<hi type="bold">1. in the beginning of the reign of Zedekiah--</hi>The Jews often divided any period into two halves, the beginning and the end. As Zedekiah reigned eleven years, the fourth year would be called the beginning of his reign, especially as during the first three years affairs were in such a disturbed state that he had little power or dignity, being a tributary; but in the fourth year he became strong in power.

<hi type="bold">Hananiah--</hi>Another of this name was one of the three godly youths who braved Nebuchadnezzar's wrath in the fear of God (<reference osisRef="Dan.1.6">Da 1:6</reference>, <reference osisRef="1Cor.1.7">7</reference>; <reference osisRef="1Cor.3.12">3:12</reference>). Probably a near relation, for Azariah is associated with him; as Azur with the Hananiah here. The godly and ungodly are often in the same family (<reference osisRef="Ezek.18.14-Ezek.18.20">Eze 18:14-20</reference>).

<hi type="bold">Gibeon--</hi>one of the cities of the priests, to which order he must have belonged.

CHAPTER 28 Jr 28:1-17. Prophecies Immediately Following Those in the Twenty-seventh Chapter. Hananiah Breaks the Yokes to Signify that Nebuchadnezzar's Yoke Shall Be Broken. Jeremiah Foretells that Yokes of Iron Are to Succeed Those of Wood, and that Hananiah Shall Die. 1. in the beginning of the reign of Zedekiah-- The Jews often divided any period into two halves, the beginning and the end. As Zedekiah reigned eleven years, the fourth year would be called the beginning of his reign, especially as during the first three years affairs were in such a disturbed state that he had little power or dignity, being a tributary; but in the fourth year he became strong in power. Hananiah-- Another of this name was one of the three godly youths who braved Nebuchadnezzar's wrath in the fear of God (Da 1:6, 7; 3:12). Probably a near relation, for Azariah is associated with him; as Azur with the Hananiah here. The godly and ungodly are often in the same family (Eze 18:14-20). Gibeon-- one of the cities of the priests, to which order he must have belonged.


<hi type="bold">2. broken the yoke--</hi>I have determined to break: referring to Jeremiah's prophecy (<reference osisRef="Jer.27.12">Jr 27:12</reference>).

2. broken the yoke-- I have determined to break: referring to Jeremiah's prophecy (Jr 27:12).


<hi type="bold">3. two full years--</hi>literally, "years of days." So "a month of days," that is, all its days complete (<reference osisRef="Gen.29.14">Ge 29:14</reference>, Margin; <reference osisRef="Gen.41.1">Ge 41:1</reference>). It was marvellous presumption to speak so definitely without having any divine revelation.

3. two full years-- literally, "years of days." So "a month of days," that is, all its days complete (Ge 29:14, Margin; Ge 41:1). It was marvellous presumption to speak so definitely without having any divine revelation.


<hi type="bold">4. bring again ... Jeconiah--</hi>not necessarily implying that Hananiah wished Zedekiah to be superseded by Jeconiah. The main point intended was that the restoration from Babylon should be complete. But, doubtless, the false prophet foretold Jeconiah's return (<reference osisRef="2Kgs.24.12-2Kgs.24.15">2Ki 24:12-15</reference>), to ingratiate himself with the populace, with whom Jeconiah was a favorite (see on <reference osisRef="Jer.22.24">Jr 22:24</reference>).

4. bring again... Jeconiah-- not necessarily implying that Hananiah wished Zedekiah to be superseded by Jeconiah. The main point intended was that the restoration from Babylon should be complete. But, doubtless, the false prophet foretold Jeconiah's return (2Ki 24:12-15), to ingratiate himself with the populace, with whom Jeconiah was a favorite (see on Jr 22:24).


<hi type="bold">5. the prophet Jeremiah--</hi>the epithet, "the prophet," is prefixed to "Jeremiah" throughout this chapter, to correspond to the same epithet before "Hananiah"; except in <reference osisRef="Jer.28.12">Jr 28:12</reference>, where "the prophet" has been inserted in English Version. The rival claims of the true and the false prophet are thus put in the more prominent contrast.

5. the prophet Jeremiah-- the epithet, "the prophet," is prefixed to "Jeremiah" throughout this chapter, to correspond to the same epithet before "Hananiah"; except in Jr 28:12, where "the prophet" has been inserted in English Version. The rival claims of the true and the false prophet are thus put in the more prominent contrast.


<hi type="bold">6. Amen--</hi>Jeremiah prays for the people, though constrained to prophesy against them (<reference osisRef="1Kgs.1.36">1Ki 1:36</reference>). The event was the appointed test between contradictory predictions (<reference osisRef="Deut.18.21">De 18:21</reference>, <reference osisRef="Deut.18.22">22</reference>). "Would that what you say were true!" I prefer the safety of my country even to my own estimation. The prophets had no pleasure in announcing God's judgment, but did so as a matter of stern duty, not thereby divesting themselves of their natural feelings of sorrow for their country's woe. Compare <reference osisRef="Exod.32.32">Ex 32:32</reference>; <reference osisRef="Rom.9.3">Ro 9:3</reference>, as instances of how God's servants, intent only on the glory of God and the salvation of the country, forgot self and uttered wishes in a state of feeling transported out of themselves. So Jeremiah wished not to diminish aught from the word of God, though as a Jew he uttered the wish for his people [Calvin].

6. Amen-- Jeremiah prays for the people, though constrained to prophesy against them (1Ki 1:36). The event was the appointed test between contradictory predictions (De 18:21, 22). "Would that what you say were true!" I prefer the safety of my country even to my own estimation. The prophets had no pleasure in announcing God's judgment, but did so as a matter of stern duty, not thereby divesting themselves of their natural feelings of sorrow for their country's woe. Compare Ex 32:32; Ro 9:3, as instances of how God's servants, intent only on the glory of God and the salvation of the country, forgot self and uttered wishes in a state of feeling transported out of themselves. So Jeremiah wished not to diminish aught from the word of God, though as a Jew he uttered the wish for his people [Calvin].


<hi type="bold">8. prophets ... before me--</hi>Hosea, Joel, Amos, and others.

<hi type="bold">evil--</hi>a few manuscripts, read "famine," which is more usually associated with the specification of war and pestilence (<reference osisRef="Jer.15.2">Jr 15:2</reference>; <reference osisRef="Jer.18.21">18:21</reference>; <reference osisRef="Jer.27.8">27:8</reference>, <reference osisRef="Jer.27.13">13</reference>). But evil here includes all the calamities flowing from war, not merely famine, but also desolation, &c. Evil, being the more difficult reading, is less likely to be the interpolated one than famine, which probably originated in copying the parallel passages.

8. prophets... before me-- Hosea, Joel, Amos, and others. evil-- a few manuscripts, read "famine," which is more usually associated with the specification of war and pestilence (Jr 15:2; 18:21; 27:8, 13). But evil here includes all the calamities flowing from war, not merely famine, but also desolation, &c. Evil, being the more difficult reading, is less likely to be the interpolated one than famine, which probably originated in copying the parallel passages.


<hi type="bold">9. peace--</hi>Hananiah had given no warning as to the need of conversion, but had foretold prosperity unconditionally. Jeremiah does not say that all are true prophets who foretell truths in any instance (which <reference osisRef="Deut.13.1">De 13:1</reference>, <reference osisRef="2Cor.13.2">2</reference>, disproves); but asserts only the converse, namely, that whoever, as Hananiah, predicts what the event does not confirm, is a false prophet. There are two tests of prophets: (1) The event, <reference osisRef="Deut.18.22">De 18:22</reference>. (2) The word of God, <reference osisRef="Isa.8.20">Is 8:20</reference>.

9. peace-- Hananiah had given no warning as to the need of conversion, but had foretold prosperity unconditionally. Jeremiah does not say that all are true prophets who foretell truths in any instance (which De 13:1, 2, disproves); but asserts only the converse, namely, that whoever, as Hananiah, predicts what the event does not confirm, is a false prophet. There are two tests of prophets: (1) The event, De 18:22. (2) The word of God, Is 8:20.


<hi type="bold">10. the yoke--</hi>(<reference osisRef="Jer.27.2">Jr 27:2</reference>). Impious audacity to break what God had appointed as a solemn pledge of the fulfilment of His word. Hence Jeremiah deigns no reply (<reference osisRef="Jer.28.11">Jr 28:11</reference>; <reference osisRef="Matt.7.6">Mt 7:6</reference>).

10. the yoke-- (Jr 27:2). Impious audacity to break what God had appointed as a solemn pledge of the fulfilment of His word. Hence Jeremiah deigns no reply (Jr 28:11; Mt 7:6).


<hi type="bold">11. neck of all nations--</hi>opposed to <reference osisRef="Jer.27.7">Jr 27:7</reference>.

11. neck of all nations-- opposed to Jr 27:7.


<hi type="bold">13. Thou hast broken ... wood ... thou shalt make ... iron--</hi>Not here, "Thou hast broken ... wood," and "I will make ... iron" (compare <reference osisRef="Jer.28.16">Jr 28:16</reference>). The same false prophets who, by urging the Jews to rebel, had caused them to throw off the then comparatively easy yoke of Babylon, thereby brought on them a more severe yoke imposed by that city. "Yokes of iron," alluding to <reference osisRef="Deut.28.48">De 28:48</reference>. It is better to take up a light cross in our way, than to pull a heavier on our own heads. We may escape destroying providences by submitting to humbling providences. So, spiritually, contrast the "easy yoke" of Christ with the "yoke of bondage" of the law (<reference osisRef="Acts.15.10">Ac 15:10</reference>; <reference osisRef="Gal.5.1">Ga 5:1</reference>).

13. Thou hast broken... wood... thou shalt make... iron-- Not here, "Thou hast broken... wood," and "I will make... iron" (compare Jr 28:16). The same false prophets who, by urging the Jews to rebel, had caused them to throw off the then comparatively easy yoke of Babylon, thereby brought on them a more severe yoke imposed by that city. "Yokes of iron," alluding to De 28:48. It is better to take up a light cross in our way, than to pull a heavier on our own heads. We may escape destroying providences by submitting to humbling providences. So, spiritually, contrast the "easy yoke" of Christ with the "yoke of bondage" of the law (Ac 15:10; Ga 5:1).


<hi type="bold">14. I have put--</hi>Though Hananiah and those like him were secondary instruments in bringing the iron yoke on Judea, God was the great First Cause (<reference osisRef="Jer.27.4-Jer.27.7">Jr 27:4-7</reference>).

14. I have put-- Though Hananiah and those like him were secondary instruments in bringing the iron yoke on Judea, God was the great First Cause (Jr 27:4-7).


<hi type="bold">15. makest ... trust in a lie--</hi>(<reference osisRef="Jer.29.31">Jr 29:31</reference>; <reference osisRef="Ezek.13.22">Eze 13:22</reference>).

15. makest... trust in a lie-- (Jr 29:31; Eze 13:22).


<hi type="bold">16. this year ... die--</hi>The prediction was uttered in the fifth month (<reference osisRef="Jer.28.1">Jr 28:1</reference>); Hananiah's death took place in the seventh month, that is, within two months after the prediction, answering with awful significance to the two years in which Hananiah had foretold that the yoke imposed by Babylon would end.

<hi type="bold">rebellion--</hi>opposition to God's plain direction, that all should submit to Babylon (<reference osisRef="Jer.29.32">Jr 29:32</reference>). <chapter eID="Jer.28"/>

16. this year... die-- The prediction was uttered in the fifth month (Jr 28:1); Hananiah's death took place in the seventh month, that is, within two months after the prediction, answering with awful significance to the two years in which Hananiah had foretold that the yoke imposed by Babylon would end. rebellion-- opposition to God's plain direction, that all should submit to Babylon (Jr 29:32).


<title type="x-s2">CHAPTER 29</title> <title type="x-s3"><reference osisRef="Jer.29.1-Jer.29.32">Jr 29:1-32</reference>. Letter of Jeremiah to the Captives in Babylon, to Counteract the Assurances Given by the False Prophets of a Speedy Restoration.</title>

<hi type="bold">1. residue of the elders--</hi>those still surviving from the time when they were carried to Babylon with Jeconiah; the other elders of the captives had died by either a natural or a violent death.

CHAPTER 29 Jr 29:1-32. Letter of Jeremiah to the Captives in Babylon, to Counteract the Assurances Given by the False Prophets of a Speedy Restoration. 1. residue of the elders-- those still surviving from the time when they were carried to Babylon with Jeconiah; the other elders of the captives had died by either a natural or a violent death.


<hi type="bold">2. queen--</hi>Nehushta, the queen mother, daughter of Elnathan (<reference osisRef="2Kgs.24.8">2Ki 24:8</reference>, <reference osisRef="2Kgs.24.15">15</reference>). (Elnathan, her father, is perhaps the same as the one mentioned in <reference osisRef="Jer.26.22">Jr 26:22</reference>). She reigned jointly with her son.

<hi type="bold">princes--</hi>All the men of authority were taken away lest they should organize a rebellion. Jeremiah wrote his letter while the calamity was still recent, to console the captives under it.

2. queen-- Nehushta, the queen mother, daughter of Elnathan (2Ki 24:8, 15). (Elnathan, her father, is perhaps the same as the one mentioned in Jr 26:22). She reigned jointly with her son. princes-- All the men of authority were taken away lest they should organize a rebellion. Jeremiah wrote his letter while the calamity was still recent, to console the captives under it.


<hi type="bold">3. Zedekiah ... sent unto Babylon--</hi>In <reference osisRef="Jer.51.59">Jr 51:59</reference>, Zedekiah himself goes to Babylon; here he sends ambassadors. Whatever was the object of the embassy, it shows that Zedekiah only reigned at the pleasure of the king of Babylon, who might have restored Jeconiah, had he pleased. Hence, Zedekiah permitted Jeremiah's letter to be sent, not only as being led by Hananiah's death to attach greater credit to the prophet's words, but also as the letter accorded with his own wish that the Jews should remain in Chaldea till Jeconiah's death.

<hi type="bold">Hilkiah--</hi>the high priest who found the book of the law in the house of the Lord, and showed it to "Shaphan" the scribe (the same Shaphan probably as here), who showed it to King Josiah (<reference osisRef="2Kgs.22.8">2Ki 22:8</reference>, &c.). The sons of Hilkiah and Shaphan inherited from their fathers some respect for sacred things. So in <reference osisRef="Jer.36.25">Jr 36:25</reference>, "Gemariah" interceded with King Jehoiakim that the prophet's roll should not be burned.

3. Zedekiah... sent unto Babylon-- In Jr 51:59, Zedekiah himself goes to Babylon; here he sends ambassadors. Whatever was the object of the embassy, it shows that Zedekiah only reigned at the pleasure of the king of Babylon, who might have restored Jeconiah, had he pleased. Hence, Zedekiah permitted Jeremiah's letter to be sent, not only as being led by Hananiah's death to attach greater credit to the prophet's words, but also as the letter accorded with his own wish that the Jews should remain in Chaldea till Jeconiah's death. Hilkiah-- the high priest who found the book of the law in the house of the Lord, and showed it to "Shaphan" the scribe (the same Shaphan probably as here), who showed it to King Josiah (2Ki 22:8, &c.). The sons of Hilkiah and Shaphan inherited from their fathers some respect for sacred things. So in Jr 36:25, "Gemariah" interceded with King Jehoiakim that the prophet's roll should not be burned.


<hi type="bold">5. Build ... houses--</hi>In opposition to the false prophets' suggestions, who told the captives that their captivity would soon cease, Jeremiah tells them that it will be of long duration, and that therefore they should build houses, as Babylon is to be for long their home.

5. Build... houses-- In opposition to the false prophets' suggestions, who told the captives that their captivity would soon cease, Jeremiah tells them that it will be of long duration, and that therefore they should build houses, as Babylon is to be for long their home.


<hi type="bold">6. that ye ... be ... not diminished--</hi>It was God's will that the seed of Abraham should not fail; thus consolation is given them, and the hope, though not of an immediate, yet of an ultimate, return.

6. that ye... be... not diminished-- It was God's will that the seed of Abraham should not fail; thus consolation is given them, and the hope, though not of an immediate, yet of an ultimate, return.


7. (<reference osisRef="Ezra.6.10">Ezr 6:10</reference>; <reference osisRef="Rom.13.1">Ro 13:1</reference>; <reference osisRef="1Tim.2.2">1Ti 2:2</reference>). Not only bear the Babylonian yoke patiently, but pray for your masters, that is, while the captivity lasts. God's good time was to come when they were to pray for Babylon's downfall (<reference osisRef="Jer.51.35">Jr 51:35</reference>; <reference osisRef="Ps.137.8">Psa 137:8</reference>). They were not to forestall that time. True religion teaches patient submission, not sedition, even though the prince be an unbeliever. In all states of life let us not throw away the comfort we may have, because we have not all we would have. There is here a foretaste of gospel love towards enemies (<reference osisRef="Matt.5.44">Mt 5:44</reference>).

7. (Ezr 6:10; Ro 13:1; 1Ti 2:2). Not only bear the Babylonian yoke patiently, but pray for your masters, that is, while the captivity lasts. God's good time was to come when they were to pray for Babylon's downfall (Jr 51:35; Psa 137:8). They were not to forestall that time. True religion teaches patient submission, not sedition, even though the prince be an unbeliever. In all states of life let us not throw away the comfort we may have, because we have not all we would have. There is here a foretaste of gospel love towards enemies (Mt 5:44).


<hi type="bold">8. your dreams which ye caused to be dreamed--</hi>The Latin adage says, "The people wish to be deceived, so let them be deceived." Not mere credulity misleads men, but their own perverse "love of darkness rather than light." It was not priests who originated priestcraft, but the people's own morbid appetite to be deceived; for example, Aaron and the golden calf (<reference osisRef="Exod.32.1-Exod.32.4">Ex 32:1-4</reference>). So the Jews caused or made the prophets to tell them encouraging dreams (<reference osisRef="Jer.23.25">Jr 23:25</reference>, <reference osisRef="Jer.23.26">26</reference>; <reference osisRef="Eccl.5.7">Ec 5:7</reference>; <reference osisRef="Zech.10.2">Zec 10:2</reference>; <reference osisRef="John.3.19-John.3.21">Joh 3:19-21</reference>).

8. your dreams which ye caused to be dreamed-- The Latin adage says, "The people wish to be deceived, so let them be deceived." Not mere credulity misleads men, but their own perverse "love of darkness rather than light." It was not priests who originated priestcraft, but the people's own morbid appetite to be deceived; for example, Aaron and the golden calf (Ex 32:1-4). So the Jews caused or made the prophets to tell them encouraging dreams (Jr 23:25, 26; Ec 5:7; Zec 10:2; Joh 3:19-21).


10. (See on <reference osisRef="Jer.25.11">Jr 25:11</reference>; <reference osisRef="Jer.25.12">Jr 25:12</reference>; <reference osisRef="Dan.9.2">Da 9:2</reference>). This proves that the seventy years date from Jeconiah's captivity, not from the last captivity. The specification of time was to curb the impatience of the Jews lest they should hasten before God's time.

<hi type="bold">good word--</hi>promise of a return.

10. (See on Jr 25:11; Jr 25:12; Da 9:2). This proves that the seventy years date from Jeconiah's captivity, not from the last captivity. The specification of time was to curb the impatience of the Jews lest they should hasten before God's time. good word-- promise of a return.


<hi type="bold">11. I know--</hi>I alone; not the false prophets who know nothing of My purposes, though they pretend to know.

<hi type="bold">thoughts ... I think--</hi>(<reference osisRef="Isa.55.9">Is 55:9</reference>). Glancing at the Jews who had no "thoughts of peace," but only of "evil" (misfortune), because they could not conceive how deliverance could come to them. The moral malady of man is twofold--at one time vain confidence; then, when that is disappointed, despair. So the Jews first laughed at God's threats, confident that they should speedily return; then, when cast down from that confidence, they sank in inconsolable despondency.

<hi type="bold">expected end--</hi>literally, "end and expectation," that is, an end, and that such an end as you wish for. Two nouns joined by "and," standing for a noun and adjective. So in <reference osisRef="Jer.36.27">Jr 36:27</reference>, "the roll and the words," that is, the roll of words; <reference osisRef="Gen.3.16">Ge 3:16</reference>, "sorrow and conception," that is, sorrow in conception. Compare <reference osisRef="Prov.23.18">Pr 23:18</reference>, where, as here "end" means "a happy issue."

11. I know-- I alone; not the false prophets who know nothing of My purposes, though they pretend to know. thoughts... I think-- (Is 55:9). Glancing at the Jews who had no "thoughts of peace," but only of "evil" (misfortune), because they could not conceive how deliverance could come to them. The moral malady of man is twofold--at one time vain confidence; then, when that is disappointed, despair. So the Jews first laughed at God's threats, confident that they should speedily return; then, when cast down from that confidence, they sank in inconsolable despondency. expected end-- literally, "end and expectation," that is, an end, and that such an end as you wish for. Two nouns joined by "and," standing for a noun and adjective. So in Jr 36:27, "the roll and the words," that is, the roll of words; Ge 3:16, "sorrow and conception," that is, sorrow in conception. Compare Pr 23:18, where, as here "end" means "a happy issue."


12. Fulfilled (<reference osisRef="Dan.9.3">Da 9:3</reference>, &c.). When God designs mercy, He puts it into the hearts of His people to pray for the mercy designed. When such a spirit of prayer is poured out, it is a sure sign of coming mercy.

<hi type="bold">go--</hi>to the temple and other places of prayer: contrasted with their previous sloth as to going to seek God.

12. Fulfilled (Da 9:3, &c.). When God designs mercy, He puts it into the hearts of His people to pray for the mercy designed. When such a spirit of prayer is poured out, it is a sure sign of coming mercy. go-- to the temple and other places of prayer: contrasted with their previous sloth as to going to seek God.


13. (Le 26:40-42, 44, 45).


<hi type="bold">14. to be found--</hi>(<reference osisRef="Ps.32.6">Psa 32:6</reference>; <reference osisRef="Isa.55.6">Is 55:6</reference>).

<hi type="bold">turn ... captivity--</hi>play upon sounds, shabti ... shebith.

14. to be found-- (Psa 32:6; Is 55:6). turn... captivity-- play upon sounds, shabti... shebith.


<hi type="bold">15. Because--</hi>referring not to the preceding words, but to <reference osisRef="Jer.29.10">Jr 29:10</reference>, <reference osisRef="Jer.29.11">11</reference>, "Jehovah saith this to you" (that is, the prophecy of the continuance of the captivity seventy years), "because ye have said, The Lord hath raised us up prophets in Babylon," namely, foretelling our speedy deliverance (this their prophecy is supposed, not expressed; accordingly, <reference osisRef="Jer.29.16-Jer.29.19">Jr 29:16-19</reference> contradict this false hope again, <reference osisRef="Jer.29.8">Jr 29:8</reference>, <reference osisRef="Jer.9.21">9, 21</reference>). He, in this fifteenth verse, turns his address from the godly (<reference osisRef="Jer.29.12-Jer.29.14">Jr 29:12-14</reference>) to the ungodly listeners, to false prophets.

15. Because-- referring not to the preceding words, but to Jr 29:10, 11, "Jehovah saith this to you" (that is, the prophecy of the continuance of the captivity seventy years), "because ye have said, The Lord hath raised us up prophets in Babylon," namely, foretelling our speedy deliverance (this their prophecy is supposed, not expressed; accordingly, Jr 29:16-19 contradict this false hope again, Jr 29:8, 9, 21). He, in this fifteenth verse, turns his address from the godly (Jr 29:12-14) to the ungodly listeners, to false prophets.


<hi type="bold">16. people ... in this city ... not gone forth--</hi>So far from your returning to Jerusalem soon, even your brethren still left dwelling there shall themselves also be cast into exile. He mentions "the throne of David," lest they should think that, because David's kingdom was to be perpetual, no severe, though temporary, chastisements could interpose (<reference osisRef="Ps.89.29-Ps.89.36">Psa 89:29-36</reference>).

16. people... in this city... not gone forth-- So far from your returning to Jerusalem soon, even your brethren still left dwelling there shall themselves also be cast into exile. He mentions "the throne of David," lest they should think that, because David's kingdom was to be perpetual, no severe, though temporary, chastisements could interpose (Psa 89:29-36).


<hi type="bold">17. vile figs--</hi>Hebrew, "horrible," or nauseous, from a root, "to regard with loathing" (see <reference osisRef="Jer.24.8">Jr 24:8</reference>, <reference osisRef="Jer.24.10">10</reference>).

17. vile figs-- Hebrew, "horrible," or nauseous, from a root, "to regard with loathing" (see Jr 24:8, 10).


<hi type="bold">18. removed to all ... kingdoms--</hi>(<reference osisRef="Jer.15.4">Jr 15:4</reference>; <reference osisRef="Deut.28.25">De 28:25</reference>).

<hi type="bold">curse, &c.--</hi>(<reference osisRef="Jer.29.6">Jr 29:6</reference>; <reference osisRef="Jer.18.16">18:16</reference>; <reference osisRef="Jer.19.8">19:8</reference>).

18. removed to all... kingdoms-- (Jr 15:4; De 28:25). curse, &c.-- (Jr 29:6; 18:16; 19:8).


<hi type="bold">21. Zedekiah--</hi>brother of Zephaniah (<reference osisRef="Jer.29.25">Jr 29:25</reference>), both being sons of Maaseiah; probably of the same family as the false prophet under Ahab in Israel (<reference osisRef="1Kgs.22.11">1Ki 22:11</reference>, <reference osisRef="1Kgs.22.24">24</reference>).

21. Zedekiah-- brother of Zephaniah (Jr 29:25), both being sons of Maaseiah; probably of the same family as the false prophet under Ahab in Israel (1Ki 22:11, 24).


<hi type="bold">22. shall be taken ... a curse--</hi>that is, a formula of imprecation.

<hi type="bold">Lord make thee like Zedekiah--</hi>(Compare <reference osisRef="Gen.48.20">Ge 48:20</reference>; <reference osisRef="Isa.65.15">Is 65:15</reference>).

<hi type="bold">roasted in the fire--</hi>a Chaldean punishment (<reference osisRef="Dan.3.6">Da 3:6</reference>).

22. shall be taken... a curse-- that is, a formula of imprecation. Lord make thee like Zedekiah-- (Compare Ge 48:20; Is 65:15). roasted in the fire-- a Chaldean punishment (Da 3:6).


<hi type="bold">23. villainy--</hi>literally, "sinful folly" (<reference osisRef="Isa.32.6">Is 32:6</reference>).

23. villainy-- literally, "sinful folly" (Is 32:6).


24-32. A second communication which Jeremiah sent to Babylon, after the messenger who carried his first letter had brought a letter from the false prophet Shemaiah to Zephaniah, &c., condemning Jeremiah and reproving the authorities for not having apprehended him.

<hi type="bold">Nehelamite--</hi>a name derived either from his father or from a place: alluding at the same time to the Hebrew meaning, "a dreamer" (compare <reference osisRef="Jer.29.8">Jr 29:8</reference>).

24-32. A second communication which Jeremiah sent to Babylon, after the messenger who carried his first letter had brought a letter from the false prophet Shemaiah to Zephaniah, &c., condemning Jeremiah and reproving the authorities for not having apprehended him. Nehelamite-- a name derived either from his father or from a place: alluding at the same time to the Hebrew meaning, "a dreamer" (compare Jr 29:8).


<title type="x-s2">CHAPTER 30</title> <title type="x-s3"><reference osisRef="Jer.30.1-Jer.30.24">Jr 30:1-24</reference>. Restoration of the Jews from Babylon after Its Capture, and Raising Up of Messiah.</title>

<hi type="bold">2. Write ... in a book--</hi>After the destruction of Jerusalem Jeremiah is not ordered as heretofore to speak, but to write the succeeding prophecy (<reference osisRef="Jer.30.4">Jr 30:4</reference>, &c.), so as thereby it might be read by his countrymen wheresoever they might be in their dispersion.

CHAPTER 30 Jr 30:1-24. Restoration of the Jews from Babylon after Its Capture, and Raising Up of Messiah. 2. Write... in a book-- After the destruction of Jerusalem Jeremiah is not ordered as heretofore to speak, but to write the succeeding prophecy (Jr 30:4, &c.), so as thereby it might be read by his countrymen wheresoever they might be in their dispersion.


<hi type="bold">3. bring again ... captivity of ... Israel and Judah--</hi>the restoration not merely of the Jews (treated of in this thirtieth chapter), but also of the ten tribes ("Israel"; treated in the thirty-first chapter), together forming the whole nation (<reference osisRef="Jer.30.18">Jr 30:18</reference>; <reference osisRef="Jer.32.44">Jr 32:44</reference>; <reference osisRef="Ezek.39.25">Eze 39:25</reference>; <reference osisRef="Amos.9.14">Am 9:14</reference>, <reference osisRef="Amos.9.15">15</reference>). "Israel" is mentioned first because its exile was longer than that of Judah. Some captives of the Israelite ten tribes returned with those of Judah (<reference osisRef="Luke.2.36">Lu 2:36</reference>; "Aser" is mentioned). But these are only a pledge of the full restoration hereafter (<reference osisRef="Rom.11.26">Ro 11:26</reference>, "All Israel"). Compare <reference osisRef="Jer.16.15">Jr 16:15</reference>. This third verse is a brief statement of the subject before the prophecy itself is given.

3. bring again... captivity of... Israel and Judah-- the restoration not merely of the Jews (treated of in this thirtieth chapter), but also of the ten tribes ("Israel"; treated in the thirty-first chapter), together forming the whole nation (Jr 30:18; Jr 32:44; Eze 39:25; Am 9:14, 15). "Israel" is mentioned first because its exile was longer than that of Judah. Some captives of the Israelite ten tribes returned with those of Judah (Lu 2:36; "Aser" is mentioned). But these are only a pledge of the full restoration hereafter (Ro 11:26, "All Israel"). Compare Jr 16:15. This third verse is a brief statement of the subject before the prophecy itself is given.


<hi type="bold">5. We have heard ... trembling--</hi>God introduces the Jews speaking that which they will be reduced to at last in spite of their stubbornness. Threat and promise are combined: the former briefly; namely, the misery of the Jews in the Babylonian captivity down to their "trembling" and "fear" arising from the approach of the Medo-Persian army of Cyrus against Babylon; the promise is more fully dwelt on; namely, their "trembling" will issue in a deliverance as speedy as is the transition from a woman's labor pangs to her joy at giving birth to a child (<reference osisRef="Jer.30.6">Jr 30:6</reference>).

5. We have heard... trembling-- God introduces the Jews speaking that which they will be reduced to at last in spite of their stubbornness. Threat and promise are combined: the former briefly; namely, the misery of the Jews in the Babylonian captivity down to their "trembling" and "fear" arising from the approach of the Medo-Persian army of Cyrus against Babylon; the promise is more fully dwelt on; namely, their "trembling" will issue in a deliverance as speedy as is the transition from a woman's labor pangs to her joy at giving birth to a child (Jr 30:6).


<hi type="bold">6. Ask--</hi>Consult all the authorities, men or books, you can, you will not find an instance. Yet in that coming day men will be seen with their hands pressed on their loins, as women do to repress their pangs. God will drive men through pain to gestures more fitting a woman than a man (<reference osisRef="Jer.4.31">Jr 4:31</reference>; <reference osisRef="Jer.6.24">6:24</reference>). The metaphor is often used to express the previous pain followed by the sudden deliverance of Israel, as in the case of a woman in childbirth (<reference osisRef="Isa.66.7-Isa.66.9">Is 66:7-9</reference>).

<hi type="bold">paleness--</hi>properly the color of herbs blasted and fading: the green paleness of one in jaundice: the sickly paleness of terror.

6. Ask-- Consult all the authorities, men or books, you can, you will not find an instance. Yet in that coming day men will be seen with their hands pressed on their loins, as women do to repress their pangs. God will drive men through pain to gestures more fitting a woman than a man (Jr 4:31; 6:24). The metaphor is often used to express the previous pain followed by the sudden deliverance of Israel, as in the case of a woman in childbirth (Is 66:7-9). paleness-- properly the color of herbs blasted and fading: the green paleness of one in jaundice: the sickly paleness of terror.


<hi type="bold">7. great--</hi>marked by great calamities (<reference osisRef="Joel.2.11">Joe 2:11</reference>, 31; <reference osisRef="Amos.5.18">Am 5:18</reference>; <reference osisRef="Zeph.1.14">Zep 1:14</reference>).

<hi type="bold">none like it ... but he shall be saved--</hi>(<reference osisRef="Dan.12.1">Da 12:1</reference>). The partial deliverance at Babylon's downfall prefigures the final, complete deliverance of Israel, literal and spiritual, at the downfall of the mystical Babylon (<reference osisRef="Rev.18.1-Rev.19.21">Re 18:1-19:21</reference>).

7. great-- marked by great calamities (Joe 2:11, 31; Am 5:18; Zep 1:14). none like it... but he shall be saved-- (Da 12:1). The partial deliverance at Babylon's downfall prefigures the final, complete deliverance of Israel, literal and spiritual, at the downfall of the mystical Babylon (Re 18:1-19:21).


<hi type="bold">8. his yoke ... thy neck--</hi>his, that is, Jacob's (<reference osisRef="Jer.30.7">Jr 30:7</reference>), the yoke imposed on him. The transition to the second person is frequent, God speaking of Jacob or Israel, at the same time addressing him directly. So "him" rightly follows; "foreigners shall no more make him their servant" (<reference osisRef="Jer.25.14">Jr 25:14</reference>). After the deliverance by Cyrus, Persia, Alexander, Antiochus, and Rome made Judah their servant. The full of deliverance meant must, therefore, be still future.

8. his yoke... thy neck-- his, that is, Jacob's (Jr 30:7), the yoke imposed on him. The transition to the second person is frequent, God speaking of Jacob or Israel, at the same time addressing him directly. So "him" rightly follows; "foreigners shall no more make him their servant" (Jr 25:14). After the deliverance by Cyrus, Persia, Alexander, Antiochus, and Rome made Judah their servant. The full of deliverance meant must, therefore, be still future.


9. Instead of serving strangers (<reference osisRef="Jer.30.8">Jr 30:8</reference>), they shall serve the Lord, their rightful King in the theocracy (<reference osisRef="Ezek.21.27">Eze 21:27</reference>).

<hi type="bold">David, their king--</hi>No king of David's seed has held the scepter since the captivity; for Zerubbabel, though of David's line, never claimed the title of "king." The Son of David, Messiah, must therefore be meant; so the Targum (compare <reference osisRef="Isa.55.3">Is 55:3</reference>, <reference osisRef="Isa.55.4">4</reference>; <reference osisRef="Ezek.34.23">Eze 34:23</reference>, <reference osisRef="Ezek.34.24">24</reference>; <reference osisRef="Ezek.37.24">37:24</reference>; <reference osisRef="Hos.3.5">Ho 3:5</reference>; <reference osisRef="Rom.11.25-Rom.11.32">Ro 11:25-32</reference>). He was appointed to the throne of David (<reference osisRef="Isa.9.7">Is 9:7</reference>; <reference osisRef="Luke.1.32">Lu 1:32</reference>). He is here joined with Jehovah as claiming equal allegiance. God is our "King," only when we are subject to Christ; God rules us not immediately, but through His Son (<reference osisRef="John.5.22">Joh 5:22</reference>, 23, 27).

<hi type="bold">raise up--</hi>applied to the judges whom God raised up as deliverers of Israel out of the hand of its oppressors (<reference osisRef="Judg.2.16">Jud 2:16</reference>; <reference osisRef="2Cor.3.9">3:9</reference>). So Christ was raised up as the antitypical Deliverer (<reference osisRef="Ps.2.6">Psa 2:6</reference>; <reference osisRef="Luke.1.69">Lu 1:69</reference>; <reference osisRef="Acts.2.30">Ac 2:30</reference>; 13:23).

9. Instead of serving strangers (Jr 30:8), they shall serve the Lord, their rightful King in the theocracy (Eze 21:27). David, their king-- No king of David's seed has held the scepter since the captivity; for Zerubbabel, though of David's line, never claimed the title of "king." The Son of David, Messiah, must therefore be meant; so the Targum (compare Is 55:3, 4; Eze 34:23, 24; 37:24; Ho 3:5; Ro 11:25-32). He was appointed to the throne of David (Is 9:7; Lu 1:32). He is here joined with Jehovah as claiming equal allegiance. God is our "King," only when we are subject to Christ; God rules us not immediately, but through His Son (Joh 5:22, 23, 27). raise up-- applied to the judges whom God raised up as deliverers of Israel out of the hand of its oppressors (Jud 2:16; 3:9). So Christ was raised up as the antitypical Deliverer (Psa 2:6; Lu 1:69; Ac 2:30; 13:23).


<hi type="bold">10. from afar--</hi>Be not afraid as if the distance of the places whither ye are to be dispersed precludes the possibility of return.

<hi type="bold">seed--</hi>Though through the many years of captivity intervening, you yourselves may not see the restoration, the promise shall be fulfilled to your seed, primarily at the return from Babylon, fully at the final restoration.

<hi type="bold">quiet ... none ... make ... afraid--</hi>(<reference osisRef="Jer.23.6">Jr 23:6</reference>; <reference osisRef="Zech.14.11">Zec 14:11</reference>).

10. from afar-- Be not afraid as if the distance of the places whither ye are to be dispersed precludes the possibility of return. seed-- Though through the many years of captivity intervening, you yourselves may not see the restoration, the promise shall be fulfilled to your seed, primarily at the return from Babylon, fully at the final restoration. quiet... none... make... afraid-- (Jr 23:6; Zec 14:11).


<hi type="bold">11. though ... full end of all nations ... yet ... not ... of thee--</hi>(<reference osisRef="Amos.9.8">Am 9:8</reference>). The punishment of reprobates is final and fatal; that of God's people temporary and corrective. Babylon was utterly destroyed: Israel after chastisement was delivered.

<hi type="bold">in measure--</hi>literally, "with judgment," that is, moderation, not in the full rigor of justice (<reference osisRef="Jer.10.24">Jr 10:24</reference>; <reference osisRef="Jer.46.28">46:28</reference>; <reference osisRef="Ps.6.1">Psa 6:1</reference>; <reference osisRef="Isa.27.8">Is 27:8</reference>).

<hi type="bold">not ... altogether unpunished--</hi>(<reference osisRef="Exod.34.7">Ex 34:7</reference>).

11. though... full end of all nations... yet... not... of thee-- (Am 9:8). The punishment of reprobates is final and fatal; that of God's people temporary and corrective. Babylon was utterly destroyed: Israel after chastisement was delivered. in measure-- literally, "with judgment," that is, moderation, not in the full rigor of justice (Jr 10:24; 46:28; Psa 6:1; Is 27:8). not... altogether unpunished-- (Ex 34:7).


12. The desperate circumstances of the Jews are here represented as an incurable wound. Their sin is so grievous that their hope of the punishment (their exile) soon coming to an end is vain (<reference osisRef="Jer.8.22">Jr 8:22</reference>; <reference osisRef="Jer.15.18">15:18</reference>; <reference osisRef="2Chr.36.16">2Ch 36:16</reference>).

12. The desperate circumstances of the Jews are here represented as an incurable wound. Their sin is so grievous that their hope of the punishment (their exile) soon coming to an end is vain (Jr 8:22; 15:18; 2Ch 36:16).


<hi type="bold">13. none to plead--</hi>a new image from a court of justice.

<hi type="bold">bound up--</hi>namely, with the bandages applied to tie up a wound.

<hi type="bold">no healing medicines--</hi>literally, "medicines of healing," or else applications, (literally, "ascensions") of medicaments.

13. none to plead-- a new image from a court of justice. bound up-- namely, with the bandages applied to tie up a wound. no healing medicines-- literally, "medicines of healing," or else applications, (literally, "ascensions") of medicaments.


<hi type="bold">14. lovers--</hi>the peoples formerly allied to thee, Assyria and Egypt (compare <reference osisRef="Lam.1.2">La 1:2</reference>).

<hi type="bold">seek thee not--</hi>have cast away all concern for thee in thy distress.

<hi type="bold">wound of an enemy--</hi>a wound such as an enemy would inflict. God condescends to employ language adapted to human conceptions. He is incapable of "enmity" or "cruelty"; it was their grievous sin which righteously demanded a grievous punishment, as though He were an "enemy" (<reference osisRef="Jer.5.6">Jr 5:6</reference>; <reference osisRef="Job.13.24">Job 13:24</reference>; <reference osisRef="Job.30.21">30:21</reference>).

14. lovers-- the peoples formerly allied to thee, Assyria and Egypt (compare La 1:2). seek thee not-- have cast away all concern for thee in thy distress. wound of an enemy-- a wound such as an enemy would inflict. God condescends to employ language adapted to human conceptions. He is incapable of "enmity" or "cruelty"; it was their grievous sin which righteously demanded a grievous punishment, as though He were an "enemy" (Jr 5:6; Job 13:24; 30:21).


<hi type="bold">15. Why criest thou--</hi>as if God's severity was excessive. Thou hast no reason to complain, for thine affliction is just. Thy cry is too late, for the time of repentance and mercy is past [Calvin].

15. Why criest thou-- as if God's severity was excessive. Thou hast no reason to complain, for thine affliction is just. Thy cry is too late, for the time of repentance and mercy is past [Calvin].


<hi type="bold">16. Therefore--</hi>connected with <reference osisRef="Jer.30.13">Jr 30:13</reference>, because "There is none to plead thy cause ... therefore" I will plead thy cause, and heal thy wound, by overwhelming thy foes. This fifteenth verse is inserted to amplify what was said at the close of <reference osisRef="Jer.30.14">Jr 30:14</reference>. When the false ways of peace, suggested by the so-called prophets, had only ended in the people's irremediable ruin, the true prophet comes forward to announce the grace of God as bestowing repentance and healing.

<hi type="bold">devour thee ... be devoured ... spoil ... be a spoil ... prey upon ... give for a prey--</hi>retribution in kind (see on <reference osisRef="Jer.2.3">Jr 2:3</reference>; <reference osisRef="Exod.23.22">Ex 23:22</reference>; <reference osisRef="Isa.33.1">Is 33:1</reference>).

16. Therefore-- connected with Jr 30:13, because "There is none to plead thy cause... therefore" I will plead thy cause, and heal thy wound, by overwhelming thy foes. This fifteenth verse is inserted to amplify what was said at the close of Jr 30:14. When the false ways of peace, suggested by the so-called prophets, had only ended in the people's irremediable ruin, the true prophet comes forward to announce the grace of God as bestowing repentance and healing. devour thee... be devoured... spoil... be a spoil... prey upon... give for a prey-- retribution in kind (see on Jr 2:3; Ex 23:22; Is 33:1).


17. (<reference osisRef="Jer.8.22">Jr 8:22</reference>; <reference osisRef="Jer.33.6">33:6</reference>).

<hi type="bold">Outcast--</hi>as a wife put away by her husband (<reference osisRef="Isa.62.4">Is 62:4</reference>, contrasted with <reference osisRef="Jer.30.12">Jr 30:12</reference>).

<hi type="bold">Zion--</hi>alluding to its Hebrew meaning, "dryness"; "sought after" by none, as would be the case with an arid region (<reference osisRef="Isa.62.12">Is 62:12</reference>). The extremity of the people, so far from being an obstacle to, will be the chosen opportunity of, God's grace.

17. (Jr 8:22; 33:6). Outcast-- as a wife put away by her husband (Is 62:4, contrasted with Jr 30:12). Zion-- alluding to its Hebrew meaning, "dryness"; "sought after" by none, as would be the case with an arid region (Is 62:12). The extremity of the people, so far from being an obstacle to, will be the chosen opportunity of, God's grace.


<hi type="bold">18. bring again ... captivity--</hi>(<reference osisRef="Jer.33.7">Jr 33:7</reference>, <reference osisRef="Jer.33.11">11</reference>).

<hi type="bold">tents--</hi>used to intimate that their present dwellings in Chaldea were but temporary as tents.

<hi type="bold">have mercy on dwelling-places--</hi>(<reference osisRef="Ps.102.13">Psa 102:13</reference>).

<hi type="bold">own heap--</hi>on the same hill, that is, site, a hill being the usual site chosen for a city (compare <reference osisRef="Josh.11.13">Jos 11:13</reference>, Margin). This better answers the parallel clause, "after the manner thereof" (that is, in the same becoming ways as formerly), than the rendering, "its own heap of ruins," as in <reference osisRef="Jer.49.2">Jr 49:2</reference>.

<hi type="bold">palace--</hi>the king's, on Mount Zion.

<hi type="bold">remain--</hi>rather, "shall be inhabited" (see on <reference osisRef="Jer.17.6">Jr 17:6</reference>, <reference osisRef="Jer.17.25">Jr 17:25</reference>). This confirms English Version, "palace," not as others translate, "the temple" (see <reference osisRef="1Kgs.16.18">1Ki 16:18</reference>; <reference osisRef="2Kgs.15.25">2Ki 15:25</reference>).

18. bring again... captivity-- (Jr 33:7, 11). tents-- used to intimate that their present dwellings in Chaldea were but temporary as tents. have mercy on dwelling-places-- (Psa 102:13). own heap-- on the same hill, that is, site, a hill being the usual site chosen for a city (compare Jos 11:13, Margin). This better answers the parallel clause, "after the manner thereof" (that is, in the same becoming ways as formerly), than the rendering, "its own heap of ruins," as in Jr 49:2. palace-- the king's, on Mount Zion. remain-- rather, "shall be inhabited" (see on Jr 17:6, Jr 17:25). This confirms English Version, "palace," not as others translate, "the temple" (see 1Ki 16:18; 2Ki 15:25).


<hi type="bold">19. thanksgiving--</hi>The Hebrew word includes confession as well as praise; for, in the case of God, the highest praises we can bestow are only confessing what God really is [Bengel], (<reference osisRef="Jer.17.26">Jr 17:26</reference>; <reference osisRef="Jer.31.12">31:12</reference>, <reference osisRef="Jer.31.13">13</reference>; <reference osisRef="Jer.33.11">33:11</reference>; <reference osisRef="Isa.35.10">Is 35:10</reference>; <reference osisRef="Isa.51.11">51:11</reference>).

<hi type="bold">multiply them--</hi>(<reference osisRef="Zech.10.8">Zec 10:8</reference>).

19. thanksgiving-- The Hebrew word includes confession as well as praise; for, in the case of God, the highest praises we can bestow are only confessing what God really is [Bengel], (Jr 17:26; 31:12, 13; 33:11; Is 35:10; 51:11). multiply them-- (Zec 10:8).


<hi type="bold">20. as aforetime--</hi>as flourishing as in the time of David.

20. as aforetime-- as flourishing as in the time of David.


<hi type="bold">21. their nobles--</hi>rather, "their Glorious One," or "Leader" (compare <reference osisRef="Acts.3.15">Ac 3:15</reference>; <reference osisRef="Heb.2.10">He 2:10</reference>), answering to "their Governor" in the parallel clause.

<hi type="bold">of themselves--</hi>of their own nation, a Jew, not a foreigner; applicable to Zerubbabel, or J. Hyrcanus (hereditary high priest and governor), only as types of Christ (<reference osisRef="Gen.49.10">Ge 49:10</reference>; <reference osisRef="Mic.5.2">Mi 5:2</reference>; <reference osisRef="Rom.9.5">Ro 9:5</reference>), the antitypical "David" (<reference osisRef="Jer.30.9">Jr 30:9</reference>).

<hi type="bold">cause him to draw near--</hi>as the great Priest (<reference osisRef="Exod.19.22">Ex 19:22</reference>; <reference osisRef="Lev.21.17">Le 21:17</reference>), through whom believers also have access to God (<reference osisRef="Heb.10.19-Heb.10.22">He 10:19-22</reference>). His priestly and kingly characters are similarly combined (<reference osisRef="Ps.110.4">Psa 110:4</reference>; <reference osisRef="Zech.6.13">Zec 6:13</reference>).

<hi type="bold">who ... engaged ... heart to approach--</hi>literally, "pledged his heart," that is, his life; a thing unique; Messiah alone has made His life responsible as the surety (<reference osisRef="Heb.7.22">He 7:22</reference>; <reference osisRef="Heb.9.11-Heb.9.15">9:11-15</reference>), in order to gain access not only for Himself, but for us to God. Heart is here used for life, to express the courage which it needed to undertake such a tremendous suretyship. The question implies admiration at one being found competent by His twofold nature, as God and man, for the task. Compare the interrogation (<reference osisRef="Isa.63.1-Isa.63.3">Is 63:1-3</reference>).

21. their nobles-- rather, "their Glorious One," or "Leader" (compare Ac 3:15; He 2:10), answering to "their Governor" in the parallel clause. of themselves-- of their own nation, a Jew, not a foreigner; applicable to Zerubbabel, or J. Hyrcanus (hereditary high priest and governor), only as types of Christ (Ge 49:10; Mi 5:2; Ro 9:5), the antitypical "David" (Jr 30:9). cause him to draw near-- as the great Priest (Ex 19:22; Le 21:17), through whom believers also have access to God (He 10:19-22). His priestly and kingly characters are similarly combined (Psa 110:4; Zec 6:13). who... engaged... heart to approach-- literally, "pledged his heart," that is, his life; a thing unique; Messiah alone has made His life responsible as the surety (He 7:22; 9:11-15), in order to gain access not only for Himself, but for us to God. Heart is here used for life, to express the courage which it needed to undertake such a tremendous suretyship. The question implies admiration at one being found competent by His twofold nature, as God and man, for the task. Compare the interrogation (Is 63:1-3).


<hi type="bold">22. ye shall be my people, &c.--</hi>The covenant shall be renewed between God and His people through Messiah's mediation (<reference osisRef="Jer.30.21">Jr 30:21</reference>; <reference osisRef="Jer.31.1">31:1</reference>, <reference osisRef="Jer.31.33">33</reference>; <reference osisRef="Jer.32.38">32:38</reference>; <reference osisRef="Ezek.11.20">Eze 11:20</reference>; <reference osisRef="Ezek.36.28">36:28</reference>).

22. ye shall be my people, &c.-- The covenant shall be renewed between God and His people through Messiah's mediation (Jr 30:21; 31:1, 33; 32:38; Eze 11:20; 36:28).