<hi type="bold">6. cut themselves--</hi>indicating extravagant grief (<reference osisRef="Jer.41.5">Jr 41:5</reference>; <reference osisRef="Jer.47.5">47:5</reference>), prohibited by the law (<reference osisRef="Lev.19.28">Le 19:28</reference>).

<hi type="bold">bald--</hi>(<reference osisRef="Jer.7.29">Jr 7:29</reference>; <reference osisRef="Isa.22.12">Is 22:12</reference>).

6. cut themselves-- indicating extravagant grief (Jr 41:5; 47:5), prohibited by the law (Le 19:28). bald-- (Jr 7:29; Is 22:12).


<hi type="bold">7. tear themselves--</hi>rather, "break bread," namely, that eaten at the funeral-feast (<reference osisRef="Deut.26.14">De 26:14</reference>; <reference osisRef="Job.42.11">Job 42:11</reference>; <reference osisRef="Ezek.24.17">Eze 24:17</reference>; <reference osisRef="Hos.9.4">Ho 9:4</reference>). "Bread" is to be supplied, as in <reference osisRef="Lam.4.4">La 4:4</reference>; compare "take" (food) (<reference osisRef="Gen.42.33">Ge 42:33</reference>).

<hi type="bold">give ... cup of consolation ... for ... father--</hi>It was the Oriental custom for friends to send viands and wine (the "cup of consolation") to console relatives in mourning-feasts, for example, to children upon the death of a "father" or "mother."

7. tear themselves-- rather, "break bread," namely, that eaten at the funeral-feast (De 26:14; Job 42:11; Eze 24:17; Ho 9:4). "Bread" is to be supplied, as in La 4:4; compare "take" (food) (Ge 42:33). give... cup of consolation... for... father-- It was the Oriental custom for friends to send viands and wine (the "cup of consolation") to console relatives in mourning-feasts, for example, to children upon the death of a "father" or "mother."


<hi type="bold">8. house of feasting--</hi>joyous: as distinguished from mourning-feasts. Have no more to do with this people whether in mourning or joyous feasts.

8. house of feasting-- joyous: as distinguished from mourning-feasts. Have no more to do with this people whether in mourning or joyous feasts.


9. (<reference osisRef="Jer.7.34">Jr 7:34</reference>; <reference osisRef="Jer.25.10">25:10</reference>; <reference osisRef="Ezek.26.13">Eze 26:13</reference>).

9. (Jr 7:34; 25:10; Eze 26:13).


10. (<reference osisRef="Deut.29.24">De 29:24</reference>; <reference osisRef="1Kgs.9.8">1Ki 9:8</reference>, <reference osisRef="1Kgs.9.9">9</reference>).

10. (De 29:24; 1Ki 9:8, 9).


11. (<reference osisRef="Jer.5.19">Jr 5:19</reference>; <reference osisRef="Jer.13.22">13:22</reference>; <reference osisRef="Jer.22.8">22:8</reference>, <reference osisRef="Jer.22.9">9</reference>).

11. (Jr 5:19; 13:22; 22:8, 9).


<hi type="bold">12. ye--</hi>emphatic: so far from avoiding your fathers' bad example, ye have done worse (<reference osisRef="Jer.7.26">Jr 7:26</reference>; <reference osisRef="1Kgs.14.9">1Ki 14:9</reference>).

<hi type="bold">imagination--</hi>rather, "stubborn perversity."

<hi type="bold">that they may not hearken--</hi>rather, connected with "ye"; "ye have walked ... so as not to hearken to Me."

12. ye-- emphatic: so far from avoiding your fathers' bad example, ye have done worse (Jr 7:26; 1Ki 14:9). imagination-- rather, "stubborn perversity." that they may not hearken-- rather, connected with "ye"; "ye have walked... so as not to hearken to Me."


<hi type="bold">13. serve other gods--</hi>That which was their sin in their own land was their punishment in exile. Retribution in kind. They voluntarily forsook God for idols at home; they were not allowed to serve God, if they wished it, in captivity (<reference osisRef="Dan.3.12">Da 3:12</reference>; <reference osisRef="Dan.6.7">6:7</reference>).

<hi type="bold">day and night--</hi>irony. You may there serve idols, which ye are so mad after, even to satiety, and without intermission.

13. serve other gods-- That which was their sin in their own land was their punishment in exile. Retribution in kind. They voluntarily forsook God for idols at home; they were not allowed to serve God, if they wished it, in captivity (Da 3:12; 6:7). day and night-- irony. You may there serve idols, which ye are so mad after, even to satiety, and without intermission.


<hi type="bold">14. Therefore--</hi>So severe shall be the Jews' bondage that their deliverance from it shall be a greater benefit than that out of Egypt. The consolation is incidental here; the prominent thought is the severity of their punishment, so great that their rescue from it will be greater than that from Egypt [Calvin]; so the context, <reference osisRef="Jer.16.13">Jr 16:13</reference>, <reference osisRef="Jer.17.18">17, 18</reference>, proves (<reference osisRef="Jer.23.7">Jr 23:7</reference>, <reference osisRef="Jer.23.8">8</reference>; <reference osisRef="Isa.43.18">Is 43:18</reference>).

14. Therefore-- So severe shall be the Jews' bondage that their deliverance from it shall be a greater benefit than that out of Egypt. The consolation is incidental here; the prominent thought is the severity of their punishment, so great that their rescue from it will be greater than that from Egypt [Calvin]; so the context, Jr 16:13, 17, 18, proves (Jr 23:7, 8; Is 43:18).


<hi type="bold">15. the north--</hi>Chaldea. But while the return from Babylon is primarily meant, the return hereafter is the full and final accomplishment contemplated, as "from all the lands" proves. "Israel" was not, save in a very limited sense, "gathered from all the lands" at the return from Babylon (see on <reference osisRef="Jer.24.6">Jr 24:6</reference>; <reference osisRef="Jer.30.3">Jr 30:3</reference>; <reference osisRef="Jer.32.15">Jr 32:15</reference>).

15. the north-- Chaldea. But while the return from Babylon is primarily meant, the return hereafter is the full and final accomplishment contemplated, as "from all the lands" proves. "Israel" was not, save in a very limited sense, "gathered from all the lands" at the return from Babylon (see on Jr 24:6; Jr 30:3; Jr 32:15).


<hi type="bold">16. send for--</hi>translate, "I will send many"; "I will give the commission to many" (<reference osisRef="2Chr.17.7">2Ch 17:7</reference>).

<hi type="bold">fishers ... hunters--</hi>successive invaders of Judea (<reference osisRef="Amos.4.2">Am 4:2</reference>; <reference osisRef="Hab.1.14">Ha 1:14</reference>, <reference osisRef="1Cor.1.15">15</reference>). So "net" (<reference osisRef="Ezek.12.13">Eze 12:13</reference>). As to "hunters," see <reference osisRef="Gen.10.9">Ge 10:9</reference>; <reference osisRef="Mic.7.2">Mi 7:2</reference>. The Chaldees were famous in hunting, as the Egyptians, the other enemy of Judea, were in fishing. "Fishers" expresses the ease of their victory over the Jews as that of the angler over fishes; "hunters," the keenness of their pursuit of them into every cave and nook. It is remarkable, the same image is used in a good sense of the Jews' restoration, implying that just as their enemies were employed by God to take them in hand for destruction, so the same shall be employed for their restoration (<reference osisRef="Ezek.47.9">Eze 47:9</reference>, <reference osisRef="Ezek.47.10">10</reference>). So spiritually, those once enemies by nature (fishermen many of them literally) were employed by God to be heralds of salvation, "catching men" for life (<reference osisRef="Matt.4.19">Mt 4:19</reference>; <reference osisRef="Luke.5.10">Lu 5:10</reference>; <reference osisRef="Acts.2.41">Ac 2:41</reference>; <reference osisRef="2Cor.4.4">4:4</reference>); compare here <reference osisRef="Jer.16.19">Jr 16:19</reference>, "the Gentiles shall come unto thee" (<reference osisRef="2Cor.12.16">2Co 12:16</reference>).

16. send for-- translate, "I will send many"; "I will give the commission to many" (2Ch 17:7). fishers... hunters-- successive invaders of Judea (Am 4:2; Ha 1:14, 15). So "net" (Eze 12:13). As to "hunters," see Ge 10:9; Mi 7:2. The Chaldees were famous in hunting, as the Egyptians, the other enemy of Judea, were in fishing. "Fishers" expresses the ease of their victory over the Jews as that of the angler over fishes; "hunters," the keenness of their pursuit of them into every cave and nook. It is remarkable, the same image is used in a good sense of the Jews' restoration, implying that just as their enemies were employed by God to take them in hand for destruction, so the same shall be employed for their restoration (Eze 47:9, 10). So spiritually, those once enemies by nature (fishermen many of them literally) were employed by God to be heralds of salvation, "catching men" for life (Mt 4:19; Lu 5:10; Ac 2:41; 4:4); compare here Jr 16:19, "the Gentiles shall come unto thee" (2Co 12:16).


17. (<reference osisRef="Jer.32.19">Jr 32:19</reference>; <reference osisRef="Prov.5.21">Pr 5:21</reference>; <reference osisRef="Prov.15.3">15:3</reference>).

<hi type="bold">their iniquity--</hi>the cause of God's judgments on them.

17. (Jr 32:19; Pr 5:21; 15:3). their iniquity-- the cause of God's judgments on them.


<hi type="bold">18. first ... double--</hi>Horsley translates, "I will recompense ... once and again"; literally, "the first time repeated": alluding to the two captivities--the Babylonian and the Roman. Maurer, "I will recompense their former iniquities (those long ago committed by their fathers) and their (own) repeated sins" (<reference osisRef="Jer.16.11">Jr 16:11</reference>, <reference osisRef="Jer.16.12">12</reference>). English Version gives a good sense, "First (before 'I bring them again into their land'), I will doubly (that is, fully and amply, <reference osisRef="Jer.17.18">Jr 17:18</reference>; <reference osisRef="Isa.40.2">Is 40:2</reference>) recompense."

<hi type="bold">carcasses--</hi>not sweet-smelling sacrifices acceptable to God, but "carcasses" offered to idols, an offensive odor to God: human victims (<reference osisRef="Jer.19.5">Jr 19:5</reference>; <reference osisRef="Ezek.16.20">Eze 16:20</reference>), and unclean animals (<reference osisRef="Isa.65.4">Is 65:4</reference>; <reference osisRef="Isa.66.17">66:17</reference>). Maurer explains it, "the carcasses" of the idols: their images void of sense and life. Compare <reference osisRef="Jer.16.19">Jr 16:19</reference>, <reference osisRef="Jer.16.20">20</reference>. <reference osisRef="Lev.26.30">Le 26:30</reference> favors this.

18. first... double-- Horsley translates, "I will recompense... once and again"; literally, "the first time repeated": alluding to the two captivities--the Babylonian and the Roman. Maurer, "I will recompense their former iniquities (those long ago committed by their fathers) and their (own) repeated sins" (Jr 16:11, 12). English Version gives a good sense, "First (before 'I bring them again into their land'), I will doubly (that is, fully and amply, Jr 17:18; Is 40:2) recompense." carcasses-- not sweet-smelling sacrifices acceptable to God, but "carcasses" offered to idols, an offensive odor to God: human victims (Jr 19:5; Eze 16:20), and unclean animals (Is 65:4; 66:17). Maurer explains it, "the carcasses" of the idols: their images void of sense and life. Compare Jr 16:19, 20. Le 26:30 favors this.


19-20. The result of God's judgments on the Jews will be that both the Jews when restored, and the Gentiles who have witnessed those judgments, shall renounce idolatry for the worship of Jehovah. Fulfilled partly at the return from Babylon, after which the Jews entirely renounced idols, and many proselytes were gathered in from the Gentiles, but not to be realized in its fulness till the final restoration of Israel (<reference osisRef="Isa.2.1-Isa.2.17">Is 2:1-17</reference>).

19-20. The result of God's judgments on the Jews will be that both the Jews when restored, and the Gentiles who have witnessed those judgments, shall renounce idolatry for the worship of Jehovah. Fulfilled partly at the return from Babylon, after which the Jews entirely renounced idols, and many proselytes were gathered in from the Gentiles, but not to be realized in its fulness till the final restoration of Israel (Is 2:1-17).


<hi type="bold">21. Therefore--</hi>In order that all may be turned from idols to Jehovah, He will now give awful proof of His divine power in the judgments He will inflict.

<hi type="bold">this once--</hi>If the punishments I have heretofore inflicted have not been severe enough to teach them.

<hi type="bold">my name ... Lord--</hi>Jehovah (<reference osisRef="Ps.83.18">Psa 83:18</reference>): God's incommunicable name, to apply which to idols would be blasphemy. Keeping His threats and promises (<reference osisRef="Exod.6.3">Ex 6:3</reference>). <chapter eID="Jer.16"/>

21. Therefore-- In order that all may be turned from idols to Jehovah, He will now give awful proof of His divine power in the judgments He will inflict. this once-- If the punishments I have heretofore inflicted have not been severe enough to teach them. my name... Lord-- Jehovah (Psa 83:18): God's incommunicable name, to apply which to idols would be blasphemy. Keeping His threats and promises (Ex 6:3).


<title type="x-s2">CHAPTER 17</title> <title type="x-s3"><reference osisRef="Jer.17.1-Jer.17.27">Jr 17:1-27</reference>. The Jews' Inveterate Love of Idolatry.</title>
 The the Septuagint omits the first four verses, but other Greek versions have them.

 1. The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (<reference osisRef="Job.19.24">Job 19:24</reference>) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (<reference osisRef="Acts.17.23">Ac 17:23</reference>). As the clause "on their hearts" refers to their inward propensity, so "on ... altars," the outward exhibition of it. Others refer "on the horns of ... altars" to their staining them with the blood of victims, in imitation of the Levitical precept (<reference osisRef="Exod.29.12">Ex 29:12</reference>; <reference osisRef="Lev.4.7">Le 4:7</reference>, <reference osisRef="Lev.4.18">18</reference>), but "written ... graven," would thus be inappropriate.

<hi type="bold">table of ... heart--</hi>which God intended to be inscribed very differently, namely, with His truths (<reference osisRef="Prov.3.3">Pr 3:3</reference>; <reference osisRef="2Cor.3.3">2Co 3:3</reference>).

<hi type="bold">your--</hi>Though "their" preceded, He directly addresses them to charge the guilt home to them in particular.

<hi type="bold">2. children remember--</hi>Instead of forsaking the idolatries of their fathers, they keep them up (<reference osisRef="Jer.7.18">Jr 7:18</reference>). This is given as proof that their sin is "graven upon ... altars" (<reference osisRef="Jer.17.1">Jr 17:1</reference>), that is, is not merely temporary. They corrupt their posterity after them. Castalio less probably translates, "They remember their altars as (fondly as) they do their children."

<hi type="bold">groves--</hi>rather, "images of Astarte," the goddess of the heavenly hosts, represented as a sacred tree, such as is seen in the Assyrian sculptures (<reference osisRef="2Kgs.21.7">2Ki 21:7</reference>; <reference osisRef="2Chr.24.18">2Ch 24:18</reference>). "Image of the grove." The Hebrew for "grove" is Asherah, that is, Assarak, Astarte, or Ashtaroth.

<hi type="bold">by the green trees--</hi>that is, near them: the sacred trees (idol symbols) of Astarte being placed in the midst of natural trees: "green trees" is thus distinguished from "groves," artificial trees. Henderson, to avoid taking the same Hebrew particle in the same sentence differently, "by ... upon" translates "images of Astarte on the green trees." But it is not probable that images, in the form of a sacred tree, should be hung on trees, rather than near them.

CHAPTER 17 Jr 17:1-27. The Jews' Inveterate Love of Idolatry. The the Septuagint omits the first four verses, but other Greek versions have them. 1. The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Ac 17:23). As the clause "on their hearts" refers to their inward propensity, so "on... altars," the outward exhibition of it. Others refer "on the horns of... altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Ex 29:12; Le 4:7, 18), but "written... graven," would thus be inappropriate. table of... heart-- which God intended to be inscribed very differently, namely, with His truths (Pr 3:3; 2Co 3:3). your-- Though "their" preceded, He directly addresses them to charge the guilt home to them in particular. 2. children remember-- Instead of forsaking the idolatries of their fathers, they keep them up (Jr 7:18). This is given as proof that their sin is "graven upon... altars" (Jr 17:1), that is, is not merely temporary. They corrupt their posterity after them. Castalio less probably translates, "They remember their altars as (fondly as) they do their children." groves-- rather, "images of Astarte," the goddess of the heavenly hosts, represented as a sacred tree, such as is seen in the Assyrian sculptures (2Ki 21:7; 2Ch 24:18). "Image of the grove." The Hebrew for "grove" is Asherah, that is, Assarak, Astarte, or Ashtaroth. by the green trees-- that is, near them: the sacred trees (idol symbols) of Astarte being placed in the midst of natural trees: "green trees" is thus distinguished from "groves," artificial trees. Henderson, to avoid taking the same Hebrew particle in the same sentence differently, "by... upon" translates "images of Astarte on the green trees." But it is not probable that images, in the form of a sacred tree, should be hung on trees, rather than near them.


<hi type="bold">3. mountain--</hi>Jerusalem, and especially Zion and the temple.

<hi type="bold">in the field--</hi>As Jerusalem was surrounded by mountains (<reference osisRef="Ps.125.2">Psa 125:2</reference>), the sense probably is, Ye rely on your mountainous position (<reference osisRef="Jer.3.23">Jr 3:23</reference>), but I will make "My mountain" to become as if it were in a plain (field), so as to give thy substance an easy prey to the enemy [Calvin]. "Field" may, however, mean all Judea; it and "My mountain" will thus express the country and its capital. (Gesenius translates, "together with," instead of "in"; as the Hebrew is translated in <reference osisRef="Jer.11.19">Jr 11:19</reference>; <reference osisRef="Hos.5.6">Ho 5:6</reference>; but this is not absolutely needed), "the substance" of both of which God "will give to the spoil."

<hi type="bold">thy high places--</hi>corresponding in parallelism to "My mountain" (compare <reference osisRef="Isa.11.9">Is 11:9</reference>), as "all thy borders," to "the field" (which confirms the view that "field" means all Judea).

<hi type="bold">for sin--</hi>connected with high places" in English Version, namely, frequented for sin, that is, for idolatrous sacrifices. But <reference osisRef="Jer.15.13">Jr 15:13</reference> makes the rendering probable, "I will give thy substance ... to ... spoil ... on account of thy sin throughout all thy borders."

3. mountain-- Jerusalem, and especially Zion and the temple. in the field-- As Jerusalem was surrounded by mountains (Psa 125:2), the sense probably is, Ye rely on your mountainous position (Jr 3:23), but I will make "My mountain" to become as if it were in a plain (field), so as to give thy substance an easy prey to the enemy [Calvin]. "Field" may, however, mean all Judea; it and "My mountain" will thus express the country and its capital. (Gesenius translates, "together with," instead of "in"; as the Hebrew is translated in Jr 11:19; Ho 5:6; but this is not absolutely needed), "the substance" of both of which God "will give to the spoil." thy high places-- corresponding in parallelism to "My mountain" (compare Is 11:9), as "all thy borders," to "the field" (which confirms the view that "field" means all Judea). for sin-- connected with high places" in English Version, namely, frequented for sin, that is, for idolatrous sacrifices. But Jr 15:13 makes the rendering probable, "I will give thy substance... to... spoil... on account of thy sin throughout all thy borders."


<hi type="bold">4. even thyself--</hi>rather, "owing to thyself," that is, by thy own fault (<reference osisRef="Jer.15.13">Jr 15:13</reference>).

<hi type="bold">discontinue from--</hi>be dispossessed of. Not only thy substance, but thyself shall be carried off to a strange land (<reference osisRef="Jer.15.14">Jr 15:14</reference>).

4. even thyself-- rather, "owing to thyself," that is, by thy own fault (Jr 15:13). discontinue from-- be dispossessed of. Not only thy substance, but thyself shall be carried off to a strange land (Jr 15:14).


5. Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon (<reference osisRef="Isa.31.1">Is 31:1</reference>, <reference osisRef="Isa.31.3">3</reference>).

<hi type="bold">trusteth--</hi>This word is emphatic. We may expect help from men, so far as God enables them to help us, but we must rest our trust in God alone (<reference osisRef="Ps.62.5">Psa 62:5</reference>).

5. Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon (Is 31:1, 3). trusteth-- This word is emphatic. We may expect help from men, so far as God enables them to help us, but we must rest our trust in God alone (Psa 62:5).


<hi type="bold">6. heath--</hi>In <reference osisRef="Ps.102.17">Psa 102:17</reference>; <reference osisRef="Isa.32.11">Is 32:11</reference>; <reference osisRef="Hab.3.9">Ha 3:9</reference>, the Hebrew is translated, "bare," "naked," "destitute"; but as the parallel in <reference osisRef="Jer.17.8">Jr 17:8</reference> is "tree," some plant must be meant of which this is the characteristic epithet (<reference osisRef="Jer.48.6">Jr 48:6</reference>, Margin), "a naked tree." Robinson translates, "the juniper tree," found in the Arabah or Great Valley, here called "the desert," south of the Dead Sea. The "heath" was one of the plants, according to Pliny (13.21; 16.26), excluded from religious uses, because it has neither fruit nor seed, and is neither sown nor planted.

<hi type="bold">not see ... good--</hi>(<reference osisRef="Job.20.17">Job 20:17</reference>).

<hi type="bold">salt land--</hi>(<reference osisRef="Deut.29.23">De 29:23</reference>), barren ground.

6. heath-- In Psa 102:17; Is 32:11; Ha 3:9, the Hebrew is translated, "bare," "naked," "destitute"; but as the parallel in Jr 17:8 is "tree," some plant must be meant of which this is the characteristic epithet (Jr 48:6, Margin), "a naked tree." Robinson translates, "the juniper tree," found in the Arabah or Great Valley, here called "the desert," south of the Dead Sea. The "heath" was one of the plants, according to Pliny (13.21; 16.26), excluded from religious uses, because it has neither fruit nor seed, and is neither sown nor planted. not see... good-- (Job 20:17). salt land-- (De 29:23), barren ground.


7. (<reference osisRef="Ps.34.8">Psa 34:8</reference>; <reference osisRef="Prov.16.20">Pr 16:20</reference>; <reference osisRef="Isa.30.18">Is 30:18</reference>). Jeremiah first removed the weeds (false trusts), so that there might be room for the good grain [Calvin].

7. (Psa 34:8; Pr 16:20; Is 30:18). Jeremiah first removed the weeds (false trusts), so that there might be room for the good grain [Calvin].


8. (<reference osisRef="Ps.1.3">Psa 1:3</reference>).

<hi type="bold">shall not see--</hi>that is, feel. Answering to <reference osisRef="Jer.17.6">Jr 17:6</reference>; whereas the unbelievers "shall not see (even) when good cometh," the believer "shall not see (so as to be overwhelmed by it even) when heat (fiery trial) cometh." Trials shall come upon him as on all, nay, upon him especially (<reference osisRef="Heb.12.6">He 12:6</reference>); but he shall not sink under them, because the Lord is his secret strength, just as the "roots spread out by a river" (or, "water-course") draw hidden support from it (<reference osisRef="2Cor.4.8-2Cor.4.11">2Co 4:8-11</reference>).

<hi type="bold">careful--</hi>anxious, as one desponding (<reference osisRef="Luke.12.29">Lu 12:29</reference>; <reference osisRef="1Pet.5.7">1Pe 5:7</reference>).

<hi type="bold">drought--</hi>literally, "withholding," namely, of rain (<reference osisRef="Jer.14.1">Jr 14:1</reference>); he here probably alludes to the drought which had prevailed, but makes it the type of all kinds of distress.

8. (Psa 1:3). shall not see-- that is, feel. Answering to Jr 17:6; whereas the unbelievers "shall not see (even) when good cometh," the believer "shall not see (so as to be overwhelmed by it even) when heat (fiery trial) cometh." Trials shall come upon him as on all, nay, upon him especially (He 12:6); but he shall not sink under them, because the Lord is his secret strength, just as the "roots spread out by a river" (or, "water-course") draw hidden support from it (2Co 4:8-11). careful-- anxious, as one desponding (Lu 12:29; 1Pe 5:7). drought-- literally, "withholding," namely, of rain (Jr 14:1); he here probably alludes to the drought which had prevailed, but makes it the type of all kinds of distress.


<hi type="bold">9. deceitful--</hi>from a root, "supplanting," "tripping up insidiously by the heel," from which Jacob (<reference osisRef="Hos.12.3">Ho 12:3</reference>) took his name. In speaking of the Jews' deceit of heart, he appropriately uses a term alluding to their forefather, whose deceit, but not whose faith, they followed. His "supplanting" was in order to obtain Jehovah's blessing. They plant Jehovah for "trust in man" (<reference osisRef="Jer.17.5">Jr 17:5</reference>), and then think to deceive God, as if it could escape His notice, that it is in man, not in Him, they trust.

<hi type="bold">desperately wicked--</hi>"incurable" [Horsley], (<reference osisRef="Mic.1.9">Mi 1:9</reference>). Trust in one's own heart is as foolish as in our fellow man (<reference osisRef="Prov.28.26">Pr 28:26</reference>).

9. deceitful-- from a root, "supplanting," "tripping up insidiously by the heel," from which Jacob (Ho 12:3) took his name. In speaking of the Jews' deceit of heart, he appropriately uses a term alluding to their forefather, whose deceit, but not whose faith, they followed. His "supplanting" was in order to obtain Jehovah's blessing. They plant Jehovah for "trust in man" (Jr 17:5), and then think to deceive God, as if it could escape His notice, that it is in man, not in Him, they trust. desperately wicked-- "incurable" [Horsley], (Mi 1:9). Trust in one's own heart is as foolish as in our fellow man (Pr 28:26).


10. Lest any should infer from <reference osisRef="Jer.17.9">Jr 17:9</reference>, "who can know it?" that even the Lord does not know, and therefore cannot punish, the hidden treachery of the heart, He says, "I the Lord search the heart," &c. (<reference osisRef="1Chr.28.9">1Ch 28:9</reference>; <reference osisRef="Ps.7.9">Psa 7:9</reference>; <reference osisRef="Prov.17.3">Pr 17:3</reference>; <reference osisRef="Rev.2.23">Re 2:23</reference>).

<hi type="bold">even to give--</hi>and that in order that I may give (<reference osisRef="Jer.32.19">Jr 32:19</reference>).

10. Lest any should infer from Jr 17:9, "who can know it?" that even the Lord does not know, and therefore cannot punish, the hidden treachery of the heart, He says, "I the Lord search the heart," &c. (1Ch 28:9; Psa 7:9; Pr 17:3; Re 2:23). even to give-- and that in order that I may give (Jr 32:19).


<hi type="bold">11. partridge--</hi>(<reference osisRef="1Sam.26.20">1Sa 26:20</reference>). Hebrew, korea, from a root, "to call," alluding to its cry; a name still applied to a bustard by the Arabs. Its nest is liable, being on the ground, to be trodden under foot, or robbed by carnivorous animals, notwithstanding all the beautiful manoeuvres of the parent birds to save the brood. The translation, "sitteth on eggs which it has not laid," alludes to the ancient notion that she stole the eggs of other birds and hatched them as her own; and that the young birds when grown left her for the true mother. It is not needful to make Scripture allude to an exploded notion, as if it were true. Maurer thinks the reference is to Jehoiakim's grasping cupidity (<reference osisRef="Jer.22.13-Jer.22.17">Jr 22:13-17</reference>). Probably the sense is more general; as previously He condemned trust in man (<reference osisRef="Jer.17.5">Jr 17:5</reference>), He now condemns another object of the deceitful hearts' trust, unjustly gotten riches (<reference osisRef="Ps.39.6">Psa 39:6</reference>; <reference osisRef="Ps.49.16">49:16</reference>, <reference osisRef="Ps.49.17">17</reference>; <reference osisRef="Ps.55.23">55:23</reference>).

<hi type="bold">fool--</hi>(<reference osisRef="Prov.23.5">Pr 23:5</reference>; <reference osisRef="Luke.12.20">Lu 12:20</reference>); "their folly" (<reference osisRef="Ps.49.13">Psa 49:13</reference>). He himself, and all, shall at last perceive he was not the wise man he thought he was.

11. partridge-- (1Sa 26:20). Hebrew, korea, from a root, "to call," alluding to its cry; a name still applied to a bustard by the Arabs. Its nest is liable, being on the ground, to be trodden under foot, or robbed by carnivorous animals, notwithstanding all the beautiful manoeuvres of the parent birds to save the brood. The translation, "sitteth on eggs which it has not laid," alludes to the ancient notion that she stole the eggs of other birds and hatched them as her own; and that the young birds when grown left her for the true mother. It is not needful to make Scripture allude to an exploded notion, as if it were true. Maurer thinks the reference is to Jehoiakim's grasping cupidity (Jr 22:13-17). Probably the sense is more general; as previously He condemned trust in man (Jr 17:5), He now condemns another object of the deceitful hearts' trust, unjustly gotten riches (Psa 39:6; 49:16, 17; 55:23). fool-- (Pr 23:5; Lu 12:20); "their folly" (Psa 49:13). He himself, and all, shall at last perceive he was not the wise man he thought he was.


<hi type="bold">12. throne--</hi>the temple of Jerusalem, the throne of Jehovah. Having condemned false objects of trust, "high places for sin" (<reference osisRef="Jer.17.3">Jr 17:3</reference>), and an "arm of flesh," he next sets forth Jehovah, and His temple, which was ever open to the Jews, as the true object of confidence, and sanctuary to flee to. Henderson makes Jehovah, in <reference osisRef="Jer.17.13">Jr 17:13</reference>, the subject, and this verse predicate, "A throne of glory, high from the beginning, the place of our sanctuary, the hope of Israel is Jehovah." "Throne" is thus used for Him who sits on it; compare thrones (<reference osisRef="Col.1.16">Col 1:16</reference>). He is called a "sanctuary" to His people (<reference osisRef="Isa.8.14">Is 8:14</reference>; <reference osisRef="Ezek.11.16">Eze 11:16</reference>). So Syriac and Arabic.

12. throne-- the temple of Jerusalem, the throne of Jehovah. Having condemned false objects of trust, "high places for sin" (Jr 17:3), and an "arm of flesh," he next sets forth Jehovah, and His temple, which was ever open to the Jews, as the true object of confidence, and sanctuary to flee to. Henderson makes Jehovah, in Jr 17:13, the subject, and this verse predicate, "A throne of glory, high from the beginning, the place of our sanctuary, the hope of Israel is Jehovah." "Throne" is thus used for Him who sits on it; compare thrones (Col 1:16). He is called a "sanctuary" to His people (Is 8:14; Eze 11:16). So Syriac and Arabic.


<hi type="bold">13. me--</hi>"Jehovah." Though "Thee" precedes. This sudden transition is usual in the prophetic style, owing to the prophet's continual realization of Jehovah's presence.

<hi type="bold">all that forsake thee--</hi>(<reference osisRef="Ps.73.27">Psa 73:27</reference>; <reference osisRef="Isa.1.28">Is 1:28</reference>).

<hi type="bold">written in the earth--</hi>in the dust, that is, shall be consigned to oblivion. So Jesus' significant writing "on the ground (probably the accusers' names)" (<reference osisRef="John.8.6">Joh 8:6</reference>). Names written in the dust are obliterated by a very slight wind. Their hopes and celebrity are wholly in the earth, not in the heavenly book of life (<reference osisRef="Rev.13.8">Re 13:8</reference>; <reference osisRef="Rev.20.12">20:12</reference>, <reference osisRef="Rev.20.15">15</reference>). The Jews, though boasting that they were the people of God, had no portion in heaven, no status before God and His angels. Contrast "written in heaven," that is, in the muster-roll of its blessed citizens (<reference osisRef="Luke.10.20">Lu 10:20</reference>). Also, contrast "written in a book," and "in the rock for ever" (<reference osisRef="Job.19.23">Job 19:23</reference>, <reference osisRef="Job.19.24">24</reference>).

<hi type="bold">living waters--</hi>(<reference osisRef="Jer.2.13">Jr 2:13</reference>).

13. me-- "Jehovah." Though "Thee" precedes. This sudden transition is usual in the prophetic style, owing to the prophet's continual realization of Jehovah's presence. all that forsake thee-- (Psa 73:27; Is 1:28). written in the earth-- in the dust, that is, shall be consigned to oblivion. So Jesus' significant writing "on the ground (probably the accusers' names)" (Joh 8:6). Names written in the dust are obliterated by a very slight wind. Their hopes and celebrity are wholly in the earth, not in the heavenly book of life (Re 13:8; 20:12, 15). The Jews, though boasting that they were the people of God, had no portion in heaven, no status before God and His angels. Contrast "written in heaven," that is, in the muster-roll of its blessed citizens (Lu 10:20). Also, contrast "written in a book," and "in the rock for ever" (Job 19:23, 24). living waters-- (Jr 2:13).


14-18. Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations.

<hi type="bold">Heal ... save--</hi>not only make me whole (as to the evils of soul as well as body which I am exposed to by contact with ungodly foes, <reference osisRef="Jer.15.18">Jr 15:18</reference>), but keep me so.

<hi type="bold">my praise--</hi>He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.

14-18. Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations. Heal... save-- not only make me whole (as to the evils of soul as well as body which I am exposed to by contact with ungodly foes, Jr 15:18), but keep me so. my praise-- He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.


19-27. Delivered in the reign of Jehoiakim, who undid the good effected by Josiah's reformation, especially as to the observance of the Sabbath [Eichorn].

<hi type="bold">gate of ... children of ... people--</hi>The gate next the king's palace, called the gate of David, and the gate of the people, from its being the principal thoroughfare: now the Jaffa gate. It is probably the same as "the gate of the fountain" at the foot of Zion, near which were the king's garden and pool (<reference osisRef="Jer.39.4">Jr 39:4</reference>; <reference osisRef="2Kgs.25.4">2Ki 25:4</reference>; <reference osisRef="Neh.2.14">Ne 2:14</reference>; <reference osisRef="2Cor.3.15">3:15</reference>; 12:37).

19-27. Delivered in the reign of Jehoiakim, who undid the good effected by Josiah's reformation, especially as to the observance of the Sabbath [Eichorn]. gate of... children of... people-- The gate next the king's palace, called the gate of David, and the gate of the people, from its being the principal thoroughfare: now the Jaffa gate. It is probably the same as "the gate of the fountain" at the foot of Zion, near which were the king's garden and pool (Jr 39:4; 2Ki 25:4; Ne 2:14; 3:15; 12:37).


<title type="x-s2">CHAPTER 18</title> <title type="x-s3"><reference osisRef="Jer.18.1-Jer.18.23">Jr 18:1-23</reference>. God, as the Sole Sovereign, Has an Absolute Right to Deal with Nations According to Their Conduct towards Him; Illustrated in a Tangible Form by the Potter's Moulding of Vessels from Clay.</title>

<hi type="bold">2. go down--</hi>namely, from the high ground on which the temple stood, near which Jeremiah exercised his prophetic office, to the low ground, where some well-known (this is the force of "the") potter had his workshop.

CHAPTER 18 Jr 18:1-23. God, as the Sole Sovereign, Has an Absolute Right to Deal with Nations According to Their Conduct towards Him; Illustrated in a Tangible Form by the Potter's Moulding of Vessels from Clay. 2. go down-- namely, from the high ground on which the temple stood, near which Jeremiah exercised his prophetic office, to the low ground, where some well-known (this is the force of "the") potter had his workshop.


<hi type="bold">3. wheels--</hi>literally, "on both stones." The potter's horizontal lathe consisted of two round plates, the lower one larger, the upper smaller; of stone originally, but afterwards of wood. On the upper the potter moulded the clay into what shapes he pleased. They are found represented in Egyptian remains. In <reference osisRef="Exod.1.16">Ex 1:16</reference> alone is the Hebrew word found elsewhere, but in a different sense.

3. wheels-- literally, "on both stones." The potter's horizontal lathe consisted of two round plates, the lower one larger, the upper smaller; of stone originally, but afterwards of wood. On the upper the potter moulded the clay into what shapes he pleased. They are found represented in Egyptian remains. In Ex 1:16 alone is the Hebrew word found elsewhere, but in a different sense.


<hi type="bold">4. marred--</hi>spoiled. "Of clay" is the true reading, which was corrupted into "as clay" (Margin), through the similarity of the two Hebrew letters, and from <reference osisRef="Jer.18.6">Jr 18:6</reference>, "as the clay."

4. marred-- spoiled. "Of clay" is the true reading, which was corrupted into "as clay" (Margin), through the similarity of the two Hebrew letters, and from Jr 18:6, "as the clay."


6. Refuting the Jews' reliance on their external privileges as God's elect people, as if God could never cast them off. But if the potter, a mere creature, has power to throw away a marred vessel and raise up other clay from the ground, a fortiori God, the Creator, can cast away the people who prove unfaithful to His election and can raise others in their stead (compare <reference osisRef="Isa.45.9">Is 45:9</reference>; <reference osisRef="Isa.64.8">64:8</reference>; <reference osisRef="Rom.9.20">Ro 9:20</reference>, <reference osisRef="Rom.9.21">21</reference>). It is curious that the potter's field should have been the purchase made with the price of Judas' treachery (<reference osisRef="Matt.27.9">Mt 27:9</reference>, <reference osisRef="Matt.27.10">10</reference>: a potter's vessel dashed to pieces, compare <reference osisRef="Ps.2.8">Psa 2:8</reference>, <reference osisRef="2Cor.2.9">9</reference>; <reference osisRef="Rev.2.27">Re 2:27</reference>), because of its failing to answer the maker's design, being the very image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. Matthew quotes Zechariah's words (<reference osisRef="Zech.11.12">Zec 11:12</reference>, <reference osisRef="Zech.11.13">13</reference>) as Jeremiah's because the latter (<reference osisRef="Jer.18.1-Jer.19.15">Jr 18:1-19:15</reference>) was the source from which the former derived his summary in <reference osisRef="Zech.11.12">Zec 11:12</reference>, <reference osisRef="Zech.11.13">13</reference> [Hengstenberg].

6. Refuting the Jews' reliance on their external privileges as God's elect people, as if God could never cast them off. But if the potter, a mere creature, has power to throw away a marred vessel and raise up other clay from the ground, a fortiori God, the Creator, can cast away the people who prove unfaithful to His election and can raise others in their stead (compare Is 45:9; 64:8; Ro 9:20, 21). It is curious that the potter's field should have been the purchase made with the price of Judas' treachery (Mt 27:9, 10: a potter's vessel dashed to pieces, compare Psa 2:8, 9; Re 2:27), because of its failing to answer the maker's design, being the very image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. Matthew quotes Zechariah's words (Zec 11:12, 13) as Jeremiah's because the latter (Jr 18:1-19:15) was the source from which the former derived his summary in Zec 11:12, 13 [Hengstenberg].


<hi type="bold">7. At what instant--</hi>in a moment, when the nation least expects it. Hereby he reminds the Jews how marvellously God had delivered them from their original degradation, that is, In one and the same day ye were the most wretched, and then the most favored of all people [Calvin].

7. At what instant-- in a moment, when the nation least expects it. Hereby he reminds the Jews how marvellously God had delivered them from their original degradation, that is, In one and the same day ye were the most wretched, and then the most favored of all people [Calvin].


<hi type="bold">8. their evil--</hi>in antithesis to, "the evil that I thought to do."

<hi type="bold">repent--</hi>God herein adapts Himself to human conceptions. The change is not in God, but in the circumstances which regulate God's dealings: just as we say the land recedes from us when we sail forth, whereas it is we who recede from the land (<reference osisRef="Ezek.18.21">Eze 18:21</reference>; <reference osisRef="Ezek.33.11">33:11</reference>). God's unchangeable principle is to do the best that can be done under all circumstances; if then He did not take into account the moral change in His people (their prayers, &c.), He would not be acting according to His own unchanging principle (<reference osisRef="Jer.18.9">Jr 18:9</reference>, <reference osisRef="Jer.18.10">10</reference>). This is applied practically to the Jews' case (<reference osisRef="Jer.18.11">Jr 18:11</reference>; see <reference osisRef="Jer.26.3">Jr 26:3</reference>; <reference osisRef="Jonah.3.10">Jon 3:10</reference>).

8. their evil-- in antithesis to, "the evil that I thought to do." repent-- God herein adapts Himself to human conceptions. The change is not in God, but in the circumstances which regulate God's dealings: just as we say the land recedes from us when we sail forth, whereas it is we who recede from the land (Eze 18:21; 33:11). God's unchangeable principle is to do the best that can be done under all circumstances; if then He did not take into account the moral change in His people (their prayers, &c.), He would not be acting according to His own unchanging principle (Jr 18:9, 10). This is applied practically to the Jews' case (Jr 18:11; see Jr 26:3; Jon 3:10).


<hi type="bold">11. frame evil--</hi>alluding to the preceding image of "the potter," that is, I, Jehovah, am now as it were the potter framing evil against you; but in the event of your repenting, it is in My power to frame anew My course of dealing towards you.

<hi type="bold">return, &c.--</hi>(<reference osisRef="2Kgs.17.13">2Ki 17:13</reference>).

11. frame evil-- alluding to the preceding image of "the potter," that is, I, Jehovah, am now as it were the potter framing evil against you; but in the event of your repenting, it is in My power to frame anew My course of dealing towards you. return, &c.-- (2Ki 17:13).


<hi type="bold">12. no hope--</hi>Thy threats and exhortations are all thrown away (<reference osisRef="Jer.2.25">Jr 2:25</reference>). Our case is desperate; we are hopelessly abandoned to our sins and their penalty. In this and the following clauses, "We will walk after our own devices," Jeremiah makes them express the real state of the case, rather than the hypocritical subterfuges which they would have been inclined to put forth. So <reference osisRef="Isa.30.10">Is 30:10</reference>, <reference osisRef="Isa.30.11">11</reference>.

12. no hope-- Thy threats and exhortations are all thrown away (Jr 2:25). Our case is desperate; we are hopelessly abandoned to our sins and their penalty. In this and the following clauses, "We will walk after our own devices," Jeremiah makes them express the real state of the case, rather than the hypocritical subterfuges which they would have been inclined to put forth. So Is 30:10, 11.


13. (<reference osisRef="Jer.2.10">Jr 2:10</reference>, <reference osisRef="2Cor.2.11">11</reference>). Even among the heathen it was a thing unheard of, that a nation should lay aside its gods for foreign gods, though their gods are false gods. But Israel forsook the true God for foreign false gods.

<hi type="bold">virgin of Israel--</hi>(<reference osisRef="2Kgs.19.21">2Ki 19:21</reference>). It enhances their guilt, that Israel was the virgin whom God had specially betrothed to Him.

<hi type="bold">horrible thing--</hi>(<reference osisRef="Jer.5.30">Jr 5:30</reference>).

13. (Jr 2:10, 11). Even among the heathen it was a thing unheard of, that a nation should lay aside its gods for foreign gods, though their gods are false gods. But Israel forsook the true God for foreign false gods. virgin of Israel-- (2Ki 19:21). It enhances their guilt, that Israel was the virgin whom God had specially betrothed to Him. horrible thing-- (Jr 5:30).


14. Is there any man (living near it) who would leave the snow of Lebanon (that is, the cool melted snow water of Lebanon, as he presently explains), which cometh from the rock of the field (a poetical name for Lebanon, which towers aloft above the surrounding field, or comparatively plain country)? None. Yet Israel forsakes Jehovah, the living fountain close at hand, for foreign broken cisterns. <reference osisRef="Jer.17.13">Jr 17:13</reference>; 2:13, accord with English Version here. Maurer translates, "Shall the snow of Lebanon cease from the rock to water (literally, 'forsake') My fields" (the whole land around being peculiarly Jehovah's)? Lebanon means the "white mountain"; so called from the perpetual snow which covers that part called Hermon, stretching northeast of Palestine.

<hi type="bold">that come from another place--</hi>that come from far, namely, from the distant lofty rocks of Lebanon. Henderson translates, "the compressed waters," namely, contracted within a narrow channel while descending through the gorges of the rocks; "flowing" may in this view be rather "flowing down" (<reference osisRef="Song.4.15">So 4:15</reference>). But the parallelism in English Version is better, "which cometh from the rock," "that cometh from another place."

<hi type="bold">be forsaken--</hi>answering to the parallel, "Will a man leave," &c. Maurer translates, "dry up," or "fail" (<reference osisRef="Isa.19.5">Is 19:5</reference>); the sense thus being, Will nature ever turn aside from its fixed course? The "cold waters" (compare <reference osisRef="Prov.25.25">Pr 25:25</reference>) refer to the perennial streams, fed from the partial melting of the snow in the hot weather.

14. Is there any man (living near it) who would leave the snow of Lebanon (that is, the cool melted snow water of Lebanon, as he presently explains), which cometh from the rock of the field (a poetical name for Lebanon, which towers aloft above the surrounding field, or comparatively plain country)? None. Yet Israel forsakes Jehovah, the living fountain close at hand, for foreign broken cisterns. Jr 17:13; 2:13, accord with English Version here. Maurer translates, "Shall the snow of Lebanon cease from the rock to water (literally, 'forsake') My fields" (the whole land around being peculiarly Jehovah's)? Lebanon means the "white mountain"; so called from the perpetual snow which covers that part called Hermon, stretching northeast of Palestine. that come from another place-- that come from far, namely, from the distant lofty rocks of Lebanon. Henderson translates, "the compressed waters," namely, contracted within a narrow channel while descending through the gorges of the rocks; "flowing" may in this view be rather "flowing down" (So 4:15). But the parallelism in English Version is better, "which cometh from the rock," "that cometh from another place." be forsaken-- answering to the parallel, "Will a man leave," &c. Maurer translates, "dry up," or "fail" (Is 19:5); the sense thus being, Will nature ever turn aside from its fixed course? The "cold waters" (compare Pr 25:25) refer to the perennial streams, fed from the partial melting of the snow in the hot weather.


<hi type="bold">15. Because--</hi>rather, "And yet"; in defiance of the natural order of things.

<hi type="bold">forgotten me--</hi>(<reference osisRef="Jer.2.32">Jr 2:32</reference>). This implies a previous knowledge of God, whereas He was unknown to the Gentiles; the Jews' forgetting of God, therefore, arose from determined perversity.

<hi type="bold">they have caused ... to stumble--</hi>namely the false prophets and idolatrous priests have.

<hi type="bold">ancient paths--</hi>(<reference osisRef="Jer.6.16">Jr 6:16</reference>): the paths which their pious ancestors trod. Not antiquity indiscriminately, but the example of the fathers who trod the right way, is here commended.

<hi type="bold">them--</hi>the Jews.

<hi type="bold">not cast up--</hi>not duly prepared: referring to the raised center of the road. Calvin translates, "not trodden." They had no precedent of former saints to induce them to devise for themselves a new worship.

15. Because-- rather, "And yet"; in defiance of the natural order of things. forgotten me-- (Jr 2:32). This implies a previous knowledge of God, whereas He was unknown to the Gentiles; the Jews' forgetting of God, therefore, arose from determined perversity. they have caused... to stumble-- namely the false prophets and idolatrous priests have. ancient paths-- (Jr 6:16): the paths which their pious ancestors trod. Not antiquity indiscriminately, but the example of the fathers who trod the right way, is here commended. them-- the Jews. not cast up-- not duly prepared: referring to the raised center of the road. Calvin translates, "not trodden." They had no precedent of former saints to induce them to devise for themselves a new worship.


<hi type="bold">16. hissing--</hi>(<reference osisRef="1Kgs.9.8">1Ki 9:8</reference>). In sign of contempt. That which was to be only the event is ascribed to the purpose of the people, although altogether different from what they would have been likely to hope for. Their purpose is represented as being the destruction of their country, because it was the inevitable result of their course of acting.

<hi type="bold">wag ... head--</hi>in mockery (<reference osisRef="2Kgs.19.21">2Ki 19:21</reference>; <reference osisRef="Matt.27.39">Mt 27:39</reference>). As "wag ... head" answers to "hissing," so "astonished" answers to "desolate," for which, therefore, Munster and others rather translate, "an object of wonder" (<reference osisRef="Jer.19.8">Jr 19:8</reference>).

16. hissing-- (1Ki 9:8). In sign of contempt. That which was to be only the event is ascribed to the purpose of the people, although altogether different from what they would have been likely to hope for. Their purpose is represented as being the destruction of their country, because it was the inevitable result of their course of acting. wag... head-- in mockery (2Ki 19:21; Mt 27:39). As "wag... head" answers to "hissing," so "astonished" answers to "desolate," for which, therefore, Munster and others rather translate, "an object of wonder" (Jr 19:8).


<hi type="bold">17. as with an east wind--</hi>literally, "I will scatter them, as an east wind (scatters all before it)": a most violent wind (<reference osisRef="Job.27.21">Job 27:21</reference>; <reference osisRef="Ps.48.7">Psa 48:7</reference>; <reference osisRef="Isa.27.8">Is 27:8</reference>). Thirty-two manuscripts read (without as), "with an east wind."

<hi type="bold">I will show them the back ... not ... face--</hi>just retribution: as "they turned their back unto Me ... not their face" (<reference osisRef="Jer.2.27">Jr 2:27</reference>).

17. as with an east wind-- literally, "I will scatter them, as an east wind (scatters all before it)": a most violent wind (Job 27:21; Psa 48:7; Is 27:8). Thirty-two manuscripts read (without as), "with an east wind." I will show them the back... not... face-- just retribution: as "they turned their back unto Me... not their face" (Jr 2:27).


18. (<reference osisRef="Jer.11.19">Jr 11:19</reference>). Let us bring a capital charge against him, as a false prophet; "for (whereas he foretells that this land shall be left without priests to teach the law, Mal 2:7; without scribes to explain its difficulties; and without prophets to reveal God's will), the law shall not perish from the prophet," &c.; since God has made these a lasting institution in His church, and the law declares they shall never perish (<reference osisRef="Lev.6.18">Le 6:18</reference>; <reference osisRef="Lev.10.11">10:11</reference>; compare <reference osisRef="Jer.5.12">Jr 5:12</reference>) [Grotius].

<hi type="bold">the wise--</hi>scribes and elders joined to the priests. Perhaps they mean to say, we must have right on our side, in spite of Jeremiah's words against us and our prophets (<reference osisRef="Jer.28.15">Jr 28:15</reference>, <reference osisRef="Jer.28.16">16</reference>; <reference osisRef="Jer.29.25">29:25</reference>, <reference osisRef="Jer.29.32">32</reference>; <reference osisRef="Jer.5.31">5:31</reference>); "for the law shall not perish," &c. I prefer Grotius' explanation.

<hi type="bold">with ... tongue--</hi>by a false accusation (<reference osisRef="Ps.57.4">Psa 57:4</reference>; <reference osisRef="Ps.64.3">64:3</reference>; <reference osisRef="Ps.12.4">12:4</reference>; <reference osisRef="Ps.50.19">50:19</reference>). "For the tongue" (Margin), that is, for his speaking against us. "In the tongue," that is, let us kill him, that he may speak no more against us [Castalio].

18. (Jr 11:19). Let us bring a capital charge against him, as a false prophet; "for (whereas he foretells that this land shall be left without priests to teach the law, Mal 2:7; without scribes to explain its difficulties; and without prophets to reveal God's will), the law shall not perish from the prophet," &c.; since God has made these a lasting institution in His church, and the law declares they shall never perish (Le 6:18; 10:11; compare Jr 5:12) [Grotius]. the wise-- scribes and elders joined to the priests. Perhaps they mean to say, we must have right on our side, in spite of Jeremiah's words against us and our prophets (Jr 28:15, 16; 29:25, 32; 5:31); "for the law shall not perish," &c. I prefer Grotius' explanation. with... tongue-- by a false accusation (Psa 57:4; 64:3; 12:4; 50:19). "For the tongue" (Margin), that is, for his speaking against us. "In the tongue," that is, let us kill him, that he may speak no more against us [Castalio].


<hi type="bold">19. Give heed--</hi>contrasted with, "let us not give heed" (<reference osisRef="Jer.18.18">Jr 18:18</reference>). As they give no heed to me, do Thou, O Lord, give heed to me, and let my words at least have their weight with Thee.

19. Give heed-- contrasted with, "let us not give heed" (Jr 18:18). As they give no heed to me, do Thou, O Lord, give heed to me, and let my words at least have their weight with Thee.


20. In the particulars here specified, Jeremiah was a type of Jesus Christ (<reference osisRef="Ps.109.4">Psa 109:4</reference>, <reference osisRef="Ps.109.5">5</reference>; <reference osisRef="John.15.25">Joh 15:25</reference>).

<hi type="bold">my soul--</hi>my life; me (<reference osisRef="Ps.35.7">Psa 35:7</reference>).

<hi type="bold">I stood before thee ... to turn away thy wrath--</hi>so Moses (<reference osisRef="Ps.106.23">Psa 106:23</reference>; compare <reference osisRef="Ezek.22.30">Eze 22:30</reference>). So Jesus Christ, the antitype of previous partial intercessors (<reference osisRef="Isa.59.16">Is 59:16</reference>).

20. In the particulars here specified, Jeremiah was a type of Jesus Christ (Psa 109:4, 5; Joh 15:25). my soul-- my life; me (Psa 35:7). I stood before thee... to turn away thy wrath-- so Moses (Psa 106:23; compare Eze 22:30). So Jesus Christ, the antitype of previous partial intercessors (Is 59:16).


<hi type="bold">21. pour out their blood by the force of the sword--</hi>literally, "by the hands of the sword." So <reference osisRef="Ezek.35.5">Eze 35:5</reference>. Maurer with Jerome translates, "deliver them over to the power of the sword." But compare <reference osisRef="Ps.63.10">Psa 63:10</reference>, Margin; <reference osisRef="Isa.53.12">Is 53:12</reference>. In this prayer he does not indulge in personal revenge, as if it were his own cause that was at stake; but he speaks under the dictation of the Spirit, ceasing to intercede, and speaking prophetically, knowing they were doomed to destruction as reprobates; for those not so, he doubtless ceased not to intercede. We are not to draw an example from this, which is a special case.

<hi type="bold">put to death--</hi>or, as in <reference osisRef="Jer.15.2">Jr 15:2</reference>, "perish by the death plague" [Maurer].

<hi type="bold">men ... young men--</hi>Horsley distinguishes the former as married men past middle age; the latter, the flower of unmarried youth.

21. pour out their blood by the force of the sword-- literally, "by the hands of the sword." So Eze 35:5. Maurer with Jerome translates, "deliver them over to the power of the sword." But compare Psa 63:10, Margin; Is 53:12. In this prayer he does not indulge in personal revenge, as if it were his own cause that was at stake; but he speaks under the dictation of the Spirit, ceasing to intercede, and speaking prophetically, knowing they were doomed to destruction as reprobates; for those not so, he doubtless ceased not to intercede. We are not to draw an example from this, which is a special case. put to death-- or, as in Jr 15:2, "perish by the death plague" [Maurer]. men... young men-- Horsley distinguishes the former as married men past middle age; the latter, the flower of unmarried youth.


<hi type="bold">22. cry--</hi>by reason of the enemy bursting in: let their houses be no shelter to them in their calamities [Calvin].

<hi type="bold">digged ... pit--</hi>(<reference osisRef="Jer.18.20">Jr 18:20</reference>; <reference osisRef="Ps.57.6">Psa 57:6</reference>; <reference osisRef="Ps.119.85">119:85</reference>).

22. cry-- by reason of the enemy bursting in: let their houses be no shelter to them in their calamities [Calvin]. digged... pit-- (Jr 18:20; Psa 57:6; 119:85).


<hi type="bold">23. forgive not--</hi>(<reference osisRef="Ps.109.9">Psa 109:9</reference>, <reference osisRef="Ps.10.14">10, 14</reference>).

<hi type="bold">blot out--</hi>image from an account-book (<reference osisRef="Rev.20.12">Re 20:12</reference>).

<hi type="bold">before thee--</hi>Hypocrites suppose God is not near, so long as they escape punishment; but when He punishes, they are said to stand before Him, because they can no longer flatter themselves they can escape His eye (compare <reference osisRef="Ps.90.8">Psa 90:8</reference>).

<hi type="bold">deal thus--</hi>exert Thy power against them [Maurer].

<hi type="bold">time of thine anger--</hi>Though He seems to tarry, His time shall come at last (<reference osisRef="Eccl.8.11">Ec 8:11</reference>, <reference osisRef="Eccl.8.12">12</reference>; <reference osisRef="2Pet.3.9">2Pe 3:9</reference>, <reference osisRef="2Pet.3.10">10</reference>). <chapter eID="Jer.18"/>

23. forgive not-- (Psa 109:9, 10, 14). blot out-- image from an account-book (Re 20:12). before thee-- Hypocrites suppose God is not near, so long as they escape punishment; but when He punishes, they are said to stand before Him, because they can no longer flatter themselves they can escape His eye (compare Psa 90:8). deal thus-- exert Thy power against them [Maurer]. time of thine anger-- Though He seems to tarry, His time shall come at last (Ec 8:11, 12; 2Pe 3:9, 10).


<title type="x-s2">CHAPTER 19</title> <title type="x-s3"><reference osisRef="Jer.19.1-Jer.19.15">Jr 19:1-15</reference>. The Desolation of the Jews for Their Sins Foretold in the Valley of Hinnom; the Symbol of Breaking a Bottle.</title>
 Referred by Maurer, &c., to the beginning of Zedekiah's reign.

<hi type="bold">1. bottle--</hi>Hebrew, bakuk, so called from the gurgling sound which it makes when being emptied.

<hi type="bold">ancients--</hi>elders. As witnesses of the symbolic action (<reference osisRef="Jer.19.10">Jr 19:10</reference>; <reference osisRef="Isa.8.1">Is 8:1</reference>, <reference osisRef="2Cor.8.2">2</reference>), that the Jews might not afterwards plead ignorance of the prophecy. The seventy-two elders, composing the Sanhedrim, or Great Council, were taken partly from "the priests," partly from the other tribes, that is, "the people," the former presiding over spiritual matters, the latter over civil; the seventy-two represented the whole people.

CHAPTER 19 Jr 19:1-15. The Desolation of the Jews for Their Sins Foretold in the Valley of Hinnom; the Symbol of Breaking a Bottle. Referred by Maurer, &c., to the beginning of Zedekiah's reign. 1. bottle-- Hebrew, bakuk, so called from the gurgling sound which it makes when being emptied. ancients-- elders. As witnesses of the symbolic action (Jr 19:10; Is 8:1, 2), that the Jews might not afterwards plead ignorance of the prophecy. The seventy-two elders, composing the Sanhedrim, or Great Council, were taken partly from "the priests," partly from the other tribes, that is, "the people," the former presiding over spiritual matters, the latter over civil; the seventy-two represented the whole people.


<hi type="bold">2. valley of the son of Hinnom--</hi>or Tophet, south of Jerusalem, where human victims were offered, and children made to pass through the fire, in honor of Molech.

<hi type="bold">east gate--</hi>Margin, "sun gate," sunrise being in the east. Maurer translates, the "potter's gate." Through it lay the road to the valley of Hinnom (<reference osisRef="Josh.15.8">Jos 15:8</reference>). The potters there formed vessels for the use of the temple, which was close by (compare <reference osisRef="Jer.19.10">Jr 19:10</reference>, <reference osisRef="Jer.19.14">14</reference>; <reference osisRef="Jer.18.2">Jr 18:2</reference>; <reference osisRef="Zech.11.13">Zec 11:13</reference>). The same as "the water gate toward the east" (<reference osisRef="Neh.3.26">Ne 3:26</reference>; <reference osisRef="Neh.12.37">12:37</reference>); so called from the brook Kedron. Calvin translates, as English Version and Margin. "It was monstrous perversity to tread the law under foot in so conspicuous a place, over which the sun daily rising reminded them of the light of God's law."

2. valley of the son of Hinnom-- or Tophet, south of Jerusalem, where human victims were offered, and children made to pass through the fire, in honor of Molech. east gate-- Margin, "sun gate," sunrise being in the east. Maurer translates, the "potter's gate." Through it lay the road to the valley of Hinnom (Jos 15:8). The potters there formed vessels for the use of the temple, which was close by (compare Jr 19:10, 14; Jr 18:2; Zec 11:13). The same as "the water gate toward the east" (Ne 3:26; 12:37); so called from the brook Kedron. Calvin translates, as English Version and Margin. "It was monstrous perversity to tread the law under foot in so conspicuous a place, over which the sun daily rising reminded them of the light of God's law."


3. The scene of their guilt is chosen as the scene of the denunciation against them.

<hi type="bold">kings--</hi>the king and queen (<reference osisRef="Jer.13.18">Jr 13:18</reference>); or including the king's counsellors and governors under him.

<hi type="bold">tingle--</hi>as if struck by a thunder peal (<reference osisRef="1Sam.3.11">1Sa 3:11</reference>; <reference osisRef="2Kgs.21.12">2Ki 21:12</reference>).

3. The scene of their guilt is chosen as the scene of the denunciation against them. kings-- the king and queen (Jr 13:18); or including the king's counsellors and governors under him. tingle-- as if struck by a thunder peal (1Sa 3:11; 2Ki 21:12).


4. (<reference osisRef="Isa.65.11">Is 65:11</reference>).

<hi type="bold">estranged this place--</hi>devoted it to the worship of strange gods: alienating a portion of the sacred city from God, the rightful Lord of the temple, city, and whole land.

<hi type="bold">nor their fathers--</hi>namely, the godly among them; their ungodly fathers God makes no account of.

<hi type="bold">blood of innocents--</hi>slain in honor of Molech (<reference osisRef="Jer.7.31">Jr 7:31</reference>; <reference osisRef="Ps.106.37">Psa 106:37</reference>).

4. (Is 65:11). estranged this place-- devoted it to the worship of strange gods: alienating a portion of the sacred city from God, the rightful Lord of the temple, city, and whole land. nor their fathers-- namely, the godly among them; their ungodly fathers God makes no account of. blood of innocents-- slain in honor of Molech (Jr 7:31; Psa 106:37).


<hi type="bold">5. commanded not--</hi>nay, more, I commanded the opposite (<reference osisRef="Lev.18.21">Le 18:21</reference>; see <reference osisRef="Jer.7.31">Jr 7:31</reference>, <reference osisRef="Jer.7.32">32</reference>).

5. commanded not-- nay, more, I commanded the opposite (Le 18:21; see Jr 7:31, 32).


<hi type="bold">6. no more ... Tophet--</hi>from Hebrew, toph, "drum"; for in sacrificing children to Molech drums were beaten to drown their cries. Thus the name indicated the joy of the people at the fancied propitiation of the god by this sacrifice; in antithesis to its joyless name subsequently.

<hi type="bold">valley of slaughter--</hi>It should be the scene of slaughter, no longer of children, but of men; not of "innocents" (<reference osisRef="Jer.19.4">Jr 19:4</reference>), but of those who richly deserved their fate. The city could not be assailed without first occupying the valley of Hinnom, in which was the only fountain: hence arose the violent battle there.

6. no more... Tophet-- from Hebrew, toph, "drum"; for in sacrificing children to Molech drums were beaten to drown their cries. Thus the name indicated the joy of the people at the fancied propitiation of the god by this sacrifice; in antithesis to its joyless name subsequently. valley of slaughter-- It should be the scene of slaughter, no longer of children, but of men; not of "innocents" (Jr 19:4), but of those who richly deserved their fate. The city could not be assailed without first occupying the valley of Hinnom, in which was the only fountain: hence arose the violent battle there.


<hi type="bold">7. make void the counsel--</hi>defeat their plans for repelling the enemy (<reference osisRef="2Chr.32.1-2Chr.32.4">2Ch 32:1-4</reference>; <reference osisRef="Isa.19.3">Is 19:3</reference>; <reference osisRef="Isa.22.9">22:9</reference>, <reference osisRef="Isa.22.11">11</reference>). Or their schemes of getting help by having recourse to idols [Calvin].

<hi type="bold">in this place--</hi>The valley of Hinnom was to be the place of the Chaldean encampment; the very place where they looked for help from idols was to be the scene of their own slaughter.

7. make void the counsel-- defeat their plans for repelling the enemy (2Ch 32:1-4; Is 19:3; 22:9, 11). Or their schemes of getting help by having recourse to idols [Calvin]. in this place-- The valley of Hinnom was to be the place of the Chaldean encampment; the very place where they looked for help from idols was to be the scene of their own slaughter.


8. (See on <reference osisRef="Jer.18.16">Jr 18:16</reference>).

8. (See on Jr 18:16).


9. (<reference osisRef="Deut.28.53">De 28:53</reference>; <reference osisRef="Lam.4.10">La 4:10</reference>).

9. (De 28:53; La 4:10).


<hi type="bold">10. break ... bottle--</hi>a symbolical action, explained in <reference osisRef="Jer.19.11">Jr 19:11</reference>.

<hi type="bold">the men--</hi>the elders of the people and of the priests (<reference osisRef="Jer.19.1">Jr 19:1</reference>; compare <reference osisRef="Jer.51.63">Jr 51:63</reference>, <reference osisRef="Jer.51.64">64</reference>).

10. break... bottle-- a symbolical action, explained in Jr 19:11. the men-- the elders of the people and of the priests (Jr 19:1; compare Jr 51:63, 64).


<hi type="bold">11. as one breaketh a potter's vessel--</hi>expressing God's absolute sovereignty (<reference osisRef="Jer.18.6">Jr 18:6</reference>; <reference osisRef="Ps.2.9">Psa 2:9</reference>; <reference osisRef="Isa.30.14">Is 30:14</reference>, Margin; <reference osisRef="Lam.4.2">La 4:2</reference>; <reference osisRef="Rom.9.20">Ro 9:20</reference>, <reference osisRef="Rom.9.21">21</reference>).

<hi type="bold">cannot be made whole again--</hi>A broken potter's vessel cannot be restored, but a new one may be made of the same material. So God raised a new Jewish seed, not identical with the destroyed rebels, but by substituting another generation in their stead [Grotius].

<hi type="bold">no place to bury--</hi>(<reference osisRef="Jer.7.32">Jr 7:32</reference>).

11. as one breaketh a potter's vessel-- expressing God's absolute sovereignty (Jr 18:6; Psa 2:9; Is 30:14, Margin; La 4:2; Ro 9:20, 21). cannot be made whole again-- A broken potter's vessel cannot be restored, but a new one may be made of the same material. So God raised a new Jewish seed, not identical with the destroyed rebels, but by substituting another generation in their stead [Grotius]. no place to bury-- (Jr 7:32).


<hi type="bold">12. make this city as Tophet--</hi>that is, as defiled with dead bodies as Tophet.

12. make this city as Tophet-- that is, as defiled with dead bodies as Tophet.


<hi type="bold">13. shall be defiled--</hi>with dead bodies (<reference osisRef="Jer.19.12">Jr 19:12</reference>; <reference osisRef="2Kgs.23.10">2Ki 23:10</reference>).

<hi type="bold">because of all the houses--</hi>Rather, (explanatory of the previous "the houses ... and ... houses"), "even all the houses," &c. [Calvin].

<hi type="bold">roofs--</hi>being flat, they were used as high places for sacrifices to the sun and planets (<reference osisRef="Jer.32.29">Jr 32:29</reference>; <reference osisRef="2Kgs.23.11">2Ki 23:11</reference>, <reference osisRef="2Kgs.23.12">12</reference>; <reference osisRef="Zeph.1.5">Zep 1:5</reference>). The Nabateans, south and east of the Dead Sea, a nation most friendly to the Jews, according to Strabo, had the same usage.

13. shall be defiled-- with dead bodies (Jr 19:12; 2Ki 23:10). because of all the houses-- Rather, (explanatory of the previous "the houses... and... houses"), "even all the houses," &c. [Calvin]. roofs-- being flat, they were used as high places for sacrifices to the sun and planets (Jr 32:29; 2Ki 23:11, 12; Zep 1:5). The Nabateans, south and east of the Dead Sea, a nation most friendly to the Jews, according to Strabo, had the same usage.


<hi type="bold">14. court of the Lord's house--</hi>near Tophet; the largest court, under the open air, where was the greatest crowd (<reference osisRef="2Chr.20.5">2Ch 20:5</reference>).

14. court of the Lord's house-- near Tophet; the largest court, under the open air, where was the greatest crowd (2Ch 20:5).


<hi type="bold">15. her towns--</hi>the suburban villages and towns near Jerusalem, such as Bethany. <chapter eID="Jer.19"/>

15. her towns-- the suburban villages and towns near Jerusalem, such as Bethany.


<title type="x-s2">CHAPTER 20</title> <title type="x-s3"><reference osisRef="Jer.20.1-Jer.20.18">Jr 20:1-18</reference>. Jeremiah's Incarceration by Pashur, the Principal Officer of the Temple, for Prophesying within Its Precincts; His Renewed Predictions against the City, &c., ON His Liberation.</title>

<hi type="bold">1. son--</hi>descendant.

<hi type="bold">of Immer--</hi>one of the original "governors of the sanctuary and of the house of God," twenty-four in all, that is, sixteen of the sons of Eleazar and eight of the sons of Ithamar (<reference osisRef="1Chr.24.14">1Ch 24:14</reference>). This Pashur is distinct from Pashur, son of Melchiah (<reference osisRef="Jer.21.1">Jr 21:1</reference>). The "captains" (<reference osisRef="Luke.22.4">Lu 22:4</reference>) seem to have been over the twenty-four guards of the temple, and had only the right of apprehending any who were guilty of delinquency within it; but the Sanhedrim had the judicial power over such delinquents [Grotius] (<reference osisRef="Jer.26.8">Jr 26:8</reference>, <reference osisRef="Jer.10.16">10, 16</reference>).

CHAPTER 20 Jr 20:1-18. Jeremiah's Incarceration by Pashur, the Principal Officer of the Temple, for Prophesying within Its Precincts; His Renewed Predictions against the City, &c., ON His Liberation. 1. son-- descendant. of Immer-- one of the original "governors of the sanctuary and of the house of God," twenty-four in all, that is, sixteen of the sons of Eleazar and eight of the sons of Ithamar (1Ch 24:14). This Pashur is distinct from Pashur, son of Melchiah (Jr 21:1). The "captains" (Lu 22:4) seem to have been over the twenty-four guards of the temple, and had only the right of apprehending any who were guilty of delinquency within it; but the Sanhedrim had the judicial power over such delinquents [Grotius] (Jr 26:8, 10, 16).


2. The fact that Pashur was of the same order and of the same family as Jeremiah aggravates the indignity of the blow (<reference osisRef="1Kgs.22.24">1Ki 22:24</reference>; <reference osisRef="Matt.26.67">Mt 26:67</reference>).

<hi type="bold">stocks--</hi>an instrument of torture with five holes, in which the neck, two hands, and two feet were thrust, the body being kept in a crooked posture (<reference osisRef="Jer.29.26">Jr 29:26</reference>). From a Hebrew root, to "turn," or "rack." This marks Pashur's cruelty.

<hi type="bold">high--</hi>that is, the upper gate (<reference osisRef="2Kgs.15.35">2Ki 15:35</reference>).

<hi type="bold">gate of Benjamin--</hi>a gate in the temple wall, corresponding to the gate of Benjamin, properly so called, in the city wall, in the direction of the territory of Benjamin (<reference osisRef="Jer.7.2">Jr 7:2</reference>; <reference osisRef="Jer.37.13">37:13</reference>; <reference osisRef="Jer.38.7">38:7</reference>). The temple gate of Benjamin, being on a lofty position, was called "the high gate," to distinguish it from the city wall gate of Benjamin.

2. The fact that Pashur was of the same order and of the same family as Jeremiah aggravates the indignity of the blow (1Ki 22:24; Mt 26:67). stocks-- an instrument of torture with five holes, in which the neck, two hands, and two feet were thrust, the body being kept in a crooked posture (Jr 29:26). From a Hebrew root, to "turn," or "rack." This marks Pashur's cruelty. high-- that is, the upper gate (2Ki 15:35). gate of Benjamin-- a gate in the temple wall, corresponding to the gate of Benjamin, properly so called, in the city wall, in the direction of the territory of Benjamin (Jr 7:2; 37:13; 38:7). The temple gate of Benjamin, being on a lofty position, was called "the high gate," to distinguish it from the city wall gate of Benjamin.


<hi type="bold">3. Pashur--</hi>compounded of two roots, meaning "largeness (and so 'security') on every side"; in antithesis to Magor-missabib, "terror round about" (<reference osisRef="Jer.20.10">Jr 20:10</reference>; <reference osisRef="Jer.6.25">Jr 6:25</reference>; <reference osisRef="Jer.46.5">46:5</reference>; <reference osisRef="Jer.49.29">49:29</reference>; <reference osisRef="Ps.31.13">Psa 31:13</reference>).

3. Pashur-- compounded of two roots, meaning "largeness (and so 'security') on every side"; in antithesis to Magor-missabib, "terror round about" (Jr 20:10; Jr 6:25; 46:5; 49:29; Psa 31:13).


<hi type="bold">4. terror ... to all thy friends--</hi>who have believed thy false promises (<reference osisRef="Jer.20.6">Jr 20:6</reference>). The sense must be in order to accord with "fear round about" (<reference osisRef="Jer.20.3">Jr 20:3</reference>). I will bring terror on thee and on all thy friends, that terror arising from thyself, namely, thy false prophecies. Thou and thy prophecies will be seen, to the dismay both of thee and thy dupes, to have caused their ruin and thine. Maurer's translation is therefore not needed, "I will give up thee and all thy friends to terror."

4. terror... to all thy friends-- who have believed thy false promises (Jr 20:6). The sense must be in order to accord with "fear round about" (Jr 20:3). I will bring terror on thee and on all thy friends, that terror arising from thyself, namely, thy false prophecies. Thou and thy prophecies will be seen, to the dismay both of thee and thy dupes, to have caused their ruin and thine. Maurer's translation is therefore not needed, "I will give up thee and all thy friends to terror."


<hi type="bold">5. strength--</hi>that is, resources.

<hi type="bold">labours--</hi>fruits of labor, gain, wealth.

5. strength-- that is, resources. labours-- fruits of labor, gain, wealth.


<hi type="bold">6. prophesied lies--</hi>namely, that God cannot possibly leave this land without prophets, priests, and teachers ("the wise") (<reference osisRef="Jer.18.18">Jr 18:18</reference>; compare <reference osisRef="Jer.5.31">Jr 5:31</reference>).

6. prophesied lies-- namely, that God cannot possibly leave this land without prophets, priests, and teachers ("the wise") (Jr 18:18; compare Jr 5:31).


7. Jeremiah's complaint, not unlike that of Job, breathing somewhat of human infirmity in consequence of his imprisonment. Thou didst promise never to give me up to the will of mine enemies, and yet Thou hast done so. But Jeremiah misunderstood God's promise, which was not that he should have nothing to suffer, but that God would deliver him out of sufferings (<reference osisRef="Jer.1.19">Jr 1:19</reference>).

<hi type="bold">deceived--</hi>Others translate as Margin, "Thou hast enticed" or "persuaded me," namely, to undertake the prophetic office, "and I was persuaded," that is, suffered myself to be persuaded to undertake what I find too hard for me. So the Hebrew word is used in a good sense (<reference osisRef="Gen.9.27">Ge 9:27</reference>, Margin; <reference osisRef="Prov.25.15">Pr 25:15</reference>; <reference osisRef="Hos.2.14">Ho 2:14</reference>).

<hi type="bold">stronger than I--</hi>Thou whose strength I could not resist hast laid this burden on me, and hast prevailed (hast made me prophesy, in spite of my reluctance) (<reference osisRef="Jer.1.5-Jer.1.7">Jr 1:5-7</reference>); yet, when I exercise my office, I am treated with derision (<reference osisRef="Lam.3.14">La 3:14</reference>).

7. Jeremiah's complaint, not unlike that of Job, breathing somewhat of human infirmity in consequence of his imprisonment. Thou didst promise never to give me up to the will of mine enemies, and yet Thou hast done so. But Jeremiah misunderstood God's promise, which was not that he should have nothing to suffer, but that God would deliver him out of sufferings (Jr 1:19). deceived-- Others translate as Margin, "Thou hast enticed" or "persuaded me," namely, to undertake the prophetic office, "and I was persuaded," that is, suffered myself to be persuaded to undertake what I find too hard for me. So the Hebrew word is used in a good sense (Ge 9:27, Margin; Pr 25:15; Ho 2:14). stronger than I-- Thou whose strength I could not resist hast laid this burden on me, and hast prevailed (hast made me prophesy, in spite of my reluctance) (Jr 1:5-7); yet, when I exercise my office, I am treated with derision (La 3:14).


8. Rather, "Whenever I speak, I cry out. Concerning violence and spoil, I (am compelled to) cry out," that is, complain [Maurer]. English Version in the last clause is more graphic, "I cried violence and spoil" (<reference osisRef="Jer.6.7">Jr 6:7</reference>)! I could not speak in a calm tone; their desperate wickedness compelled me to "cry out."

<hi type="bold">because--</hi>rather, "therefore," the apodosis of the previous sentence; because in discharging my prophetic functions, I not merely spake, but cried; and cried, violence ... ; therefore the word of the Lord was made a reproach to me (<reference osisRef="Jer.20.7">Jr 20:7</reference>).

8. Rather, "Whenever I speak, I cry out. Concerning violence and spoil, I (am compelled to) cry out," that is, complain [Maurer]. English Version in the last clause is more graphic, "I cried violence and spoil" (Jr 6:7)! I could not speak in a calm tone; their desperate wickedness compelled me to "cry out." because-- rather, "therefore," the apodosis of the previous sentence; because in discharging my prophetic functions, I not merely spake, but cried; and cried, violence...; therefore the word of the Lord was made a reproach to me (Jr 20:7).


<hi type="bold">9. his word was--</hi>or literally, "there was in my heart, as it were, a burning fire," that is, the divine afflatus or impulse to speak was as ... (<reference osisRef="Job.32.18">Job 32:18</reference>, <reference osisRef="Job.32.19">19</reference>; <reference osisRef="Ps.39.3">Psa 39:3</reference>).

<hi type="bold">weary with forbearing, and I could not--</hi>"I labored to contain myself, but I could not" (<reference osisRef="Acts.18.5">Ac 18:5</reference>; compare <reference osisRef="Jer.23.9">Jr 23:9</reference>; <reference osisRef="1Cor.9.16">1Co 9:16</reference>, <reference osisRef="1Cor.9.17">17</reference>).

9. his word was-- or literally, "there was in my heart, as it were, a burning fire," that is, the divine afflatus or impulse to speak was as... (Job 32:18, 19; Psa 39:3). weary with forbearing, and I could not-- "I labored to contain myself, but I could not" (Ac 18:5; compare Jr 23:9; 1Co 9:16, 17).


<hi type="bold">10. For--</hi>not referring to the words immediately preceding, but to "I will not make mention of Him." The "defaming" or detraction of the enemy on every side (see <reference osisRef="Ps.31.13">Psa 31:13</reference>) tempted him to think of prophesying no more.

<hi type="bold">Report ... we will report--</hi>The words of his adversaries one to the other; give any information against him (true or false) which will give color for accusing him; and "we will report it," namely, to the Sanhedrim, in order to crush him.

<hi type="bold">familiars--</hi>literally, "men of my peace"; those who pretended to be on peaceable terms with me (<reference osisRef="Ps.41.9">Psa 41:9</reference>). Jeremiah is a type of Messiah, referred to in that Psalm. (See <reference osisRef="Jer.38.22">Jr 38:22</reference>; <reference osisRef="Job.19.19">Job 19:19</reference>; <reference osisRef="Ps.55.13">Psa 55:13</reference>, <reference osisRef="Ps.55.14">14</reference>; <reference osisRef="Luke.11.53">Lu 11:53</reference>, <reference osisRef="Luke.11.54">54</reference>).

<hi type="bold">watched for my halting--</hi>(<reference osisRef="Ps.35.15">Psa 35:15</reference>, Margin, "halting"; <reference osisRef="Ps.38.17">Psa 38:17</reference>; <reference osisRef="Ps.71.10">71:10</reference>, Margin). Gesenius not so well translates, according to Arabic idiom, "those guarding my side" (that is, my most intimate friends always at my side), in apposition to "familiars," and the subject of "say" (instead of "saying"). The Hebrew means properly "side," then "halting," as the halt bend on one side.

<hi type="bold">enticed--</hi>to commit some sin.

10. For-- not referring to the words immediately preceding, but to "I will not make mention of Him." The "defaming" or detraction of the enemy on every side (see Psa 31:13) tempted him to think of prophesying no more. Report... we will report-- The words of his adversaries one to the other; give any information against him (true or false) which will give color for accusing him; and "we will report it," namely, to the Sanhedrim, in order to crush him. familiars-- literally, "men of my peace"; those who pretended to be on peaceable terms with me (Psa 41:9). Jeremiah is a type of Messiah, referred to in that Psalm. (See Jr 38:22; Job 19:19; Psa 55:13, 14; Lu 11:53, 54). watched for my halting-- (Psa 35:15, Margin, "halting"; Psa 38:17; 71:10, Margin). Gesenius not so well translates, according to Arabic idiom, "those guarding my side" (that is, my most intimate friends always at my side), in apposition to "familiars," and the subject of "say" (instead of "saying"). The Hebrew means properly "side," then "halting," as the halt bend on one side. enticed-- to commit some sin.


<hi type="bold">11. not prevail--</hi>as they hoped to do (<reference osisRef="Jer.20.10">Jr 20:10</reference>; <reference osisRef="Jer.15.20">Jr 15:20</reference>).

<hi type="bold">prosper--</hi>in their plot.

11. not prevail-- as they hoped to do (Jr 20:10; Jr 15:20). prosper-- in their plot.


<hi type="bold">12. triest the righteous--</hi>in latent contrast to the hasty judgments of men (<reference osisRef="Jer.11.20">Jr 11:20</reference>; <reference osisRef="Jer.17.10">17:10</reference>).

<hi type="bold">opened--</hi>that is, committed (compare <reference osisRef="2Kgs.19.14">2Ki 19:14</reference>; <reference osisRef="Ps.35.1">Psa 35:1</reference>).

12. triest the righteous-- in latent contrast to the hasty judgments of men (Jr 11:20; 17:10). opened-- that is, committed (compare 2Ki 19:14; Psa 35:1).


<hi type="bold">13. delivered ... soul--</hi>This deliverance took place when Zedekiah succeeded Jeconiah.

13. delivered... soul-- This deliverance took place when Zedekiah succeeded Jeconiah.


14-18. The contrast between the spirit of this passage and the preceding thanksgiving is to be explained thus: to show how great was the deliverance (<reference osisRef="Jer.20.13">Jr 20:13</reference>), he subjoins a picture of what his wounded spirit had been previous to his deliverance; I had said in the time of my imprisonment, "Cursed be the day"; my feeling was that of Job (<reference osisRef="Job.3.3">Job 3:3</reference>, <reference osisRef="Job.10.11">10, 11</reference>, whose words Jeremiah therefore copies). Though Jeremiah's zeal had been stirred up, not so much for self as for God's honor trampled on by the rejection of the prophet's words, yet it was intemperate when he made his birth a subject for cursing, which was really a ground for thanksgiving.

14-18. The contrast between the spirit of this passage and the preceding thanksgiving is to be explained thus: to show how great was the deliverance (Jr 20:13), he subjoins a picture of what his wounded spirit had been previous to his deliverance; I had said in the time of my imprisonment, "Cursed be the day"; my feeling was that of Job (Job 3:3, 10, 11, whose words Jeremiah therefore copies). Though Jeremiah's zeal had been stirred up, not so much for self as for God's honor trampled on by the rejection of the prophet's words, yet it was intemperate when he made his birth a subject for cursing, which was really a ground for thanksgiving.


<title type="x-s2">CHAPTER 21</title> <title type="x-s3">Jr 21:1-44. Zedekiah Consults Jeremiah What Is to Be the Event of the War: God's Answer.</title>
 Written probably when, after having repulsed the Egyptians who brought succors to the Jews (<reference osisRef="Jer.37.5-Jer.37.8">Jr 37:5-8</reference>; <reference osisRef="2Kgs.24.7">2Ki 24:7</reference>), the Chaldees were a second time advancing against Jerusalem, but were not yet closely besieging it (<reference osisRef="Jer.21.4">Jr 21:4</reference>, <reference osisRef="Jer.21.13">13</reference>) [Rosenmuller]. This chapter probably ought to be placed between the thirty-seventh and thirty-eight chapters; since what the "princes," in <reference osisRef="Jer.38.2">Jr 38:2</reference>, represent Jeremiah as having said, is exactly what we find in <reference osisRef="Jer.21.9">Jr 21:9</reference>. Moreover, the same persons as here (<reference osisRef="Jer.21.1">Jr 21:1</reference>) are mentioned in <reference osisRef="Jer.37.3">Jr 37:3</reference>; <reference osisRef="Jer.38.1">38:1</reference>, namely, Pashur and Zephaniah. What is here more fully related is there simply referred to in the historical narrative. Compare <reference osisRef="Jer.52.24">Jr 52:24</reference>; <reference osisRef="2Kgs.25.18">2Ki 25:18</reference> [Maurer].

<hi type="bold">1. Zedekiah--</hi>a prince having some reverence for sacred things, for which reason he sends an honorable embassy to Jeremiah; but not having moral courage to obey his better impulses.

<hi type="bold">Pashur--</hi>son of Melchiah, of the fifth order of priests, distinct from Pashur, son of Immer (<reference osisRef="Jer.20.1">Jr 20:1</reference>), of the sixteenth order (<reference osisRef="1Chr.24.9">1Ch 24:9</reference>, <reference osisRef="1Chr.24.14">14</reference>).

<hi type="bold">Zephaniah--</hi>of the twenty-fourth order. They are designated, not by their father, but by their family (<reference osisRef="1Chr.24.18">1Ch 24:18</reference>).

CHAPTER 21 Jr 21:1-44. Zedekiah Consults Jeremiah What Is to Be the Event of the War: God's Answer. Written probably when, after having repulsed the Egyptians who brought succors to the Jews (Jr 37:5-8; 2Ki 24:7), the Chaldees were a second time advancing against Jerusalem, but were not yet closely besieging it (Jr 21:4, 13) [Rosenmuller]. This chapter probably ought to be placed between the thirty-seventh and thirty-eight chapters; since what the "princes," in Jr 38:2, represent Jeremiah as having said, is exactly what we find in Jr 21:9. Moreover, the same persons as here (Jr 21:1) are mentioned in Jr 37:3; 38:1, namely, Pashur and Zephaniah. What is here more fully related is there simply referred to in the historical narrative. Compare Jr 52:24; 2Ki 25:18 [Maurer]. 1. Zedekiah-- a prince having some reverence for sacred things, for which reason he sends an honorable embassy to Jeremiah; but not having moral courage to obey his better impulses. Pashur-- son of Melchiah, of the fifth order of priests, distinct from Pashur, son of Immer (Jr 20:1), of the sixteenth order (1Ch 24:9, 14). Zephaniah-- of the twenty-fourth order. They are designated, not by their father, but by their family (1Ch 24:18).


<hi type="bold">2. Nebuchadrezzar--</hi>the more usual way of spelling the name in Jeremiah than Nebuchadnezzar. From Persiac roots, meaning either "Nebo, the chief of the gods," or, "Nebo, the god of fire." He was son of Nabopolassar, who committed the command of the army against Egypt, at Carchemish, and against Judea, to the crown prince.

<hi type="bold">according to all his wondrous works--</hi>Zedekiah hopes for God's special interposition, such as was vouchsafed to Hezekiah against Sennacherib (<reference osisRef="2Kgs.19.35">2Ki 19:35</reference>, <reference osisRef="2Kgs.19.36">36</reference>).

<hi type="bold">he--</hi>Nebuchadnezzar.

<hi type="bold">go up from us--</hi>rise up from the siege which he sat down to lay (<reference osisRef="Jer.37.5">Jr 37:5</reference>, <reference osisRef="Jer.37.11">11</reference>, Margin; <reference osisRef="Num.16.24">Nu 16:24</reference>, <reference osisRef="Num.16.27">27</reference>; <reference osisRef="1Kgs.15.19">1Ki 15:19</reference>, Margin).

2. Nebuchadrezzar-- the more usual way of spelling the name in Jeremiah than Nebuchadnezzar. From Persiac roots, meaning either "Nebo, the chief of the gods," or, "Nebo, the god of fire." He was son of Nabopolassar, who committed the command of the army against Egypt, at Carchemish, and against Judea, to the crown prince. according to all his wondrous works-- Zedekiah hopes for God's special interposition, such as was vouchsafed to Hezekiah against Sennacherib (2Ki 19:35, 36). he-- Nebuchadnezzar. go up from us-- rise up from the siege which he sat down to lay (Jr 37:5, 11, Margin; Nu 16:24, 27; 1Ki 15:19, Margin).


<hi type="bold">4. God of Israel--</hi>Those "wondrous works" (<reference osisRef="Jer.21.2">Jr 21:2</reference>) do not belong to you; God is faithful; it is you who forfeit the privileges of the covenant by unfaithfulness. "God will always remain the God of Israel, though He destroy thee and thy people" [Calvin].

<hi type="bold">turn back the weapons--</hi>I will turn them to a very different use from what you intend them. With them you now fight against the Chaldees "without the walls" (the Jewish defenders being as yet able to sally forth more freely, and defend the fountains outside the walls in the valley under Mount Zion; see <reference osisRef="Jer.21.13">Jr 21:13</reference>; <reference osisRef="Jer.19.6">Jr 19:6</reference>, <reference osisRef="Jer.19.7">7</reference>); but soon ye shall be driven back within the city [Maurer], and "in the midst" of it, I will cause all your arms to be gathered in one place ("I will assemble them," namely, your arms) by the Chaldean conquerors [Grotius], who shall slay you with those very arms [Menochius].

4. God of Israel-- Those "wondrous works" (Jr 21:2) do not belong to you; God is faithful; it is you who forfeit the privileges of the covenant by unfaithfulness. "God will always remain the God of Israel, though He destroy thee and thy people" [Calvin]. turn back the weapons-- I will turn them to a very different use from what you intend them. With them you now fight against the Chaldees "without the walls" (the Jewish defenders being as yet able to sally forth more freely, and defend the fountains outside the walls in the valley under Mount Zion; see Jr 21:13; Jr 19:6, 7); but soon ye shall be driven back within the city [Maurer], and "in the midst" of it, I will cause all your arms to be gathered in one place ("I will assemble them," namely, your arms) by the Chaldean conquerors [Grotius], who shall slay you with those very arms [Menochius].


5. The Jews shall have not merely the Chaldees, but Jehovah Himself in wrath at their provocations, fighting against them. Every word enhances the formidable character of God's opposition, "I myself ... outstretched hand ... strong arm (no longer as in <reference osisRef="Exod.6.6">Ex 6:6</reference>, and in the case of Sennacherib, in your behalf, but) in anger ... fury ... great wrath."

5. The Jews shall have not merely the Chaldees, but Jehovah Himself in wrath at their provocations, fighting against them. Every word enhances the formidable character of God's opposition, "I myself... outstretched hand... strong arm (no longer as in Ex 6:6, and in the case of Sennacherib, in your behalf, but) in anger... fury... great wrath."


<hi type="bold">7. the people, and such--</hi>rather, explanatory, "the people," namely, "such as are left."

<hi type="bold">seek their life--</hi>content with nothing short of their death; not content with plundering and enslaving them.

<hi type="bold">smite with ... sword--</hi>This was the fate of Zedekiah's sons and many of the Jewish nobles. Zedekiah himself, though not put to a violent death, died of grief. Compare as to the accurate fulfilment, <reference osisRef="Jer.34.4">Jr 34:4</reference>; <reference osisRef="Ezek.12.13">Eze 12:13</reference>; <reference osisRef="2Kgs.25.6">2Ki 25:6</reference>, <reference osisRef="2Kgs.25.7">7</reference>.

7. the people, and such-- rather, explanatory, "the people," namely, "such as are left." seek their life-- content with nothing short of their death; not content with plundering and enslaving them. smite with... sword-- This was the fate of Zedekiah's sons and many of the Jewish nobles. Zedekiah himself, though not put to a violent death, died of grief. Compare as to the accurate fulfilment, Jr 34:4; Eze 12:13; 2Ki 25:6, 7.


8. "Life," if ye surrender; "death," if ye persist in opposing the Chaldees (compare <reference osisRef="Deut.30.19">De 30:19</reference>). The individuality of Jeremiah's mission from God is shown in that he urges to unconditional surrender; whereas all former prophets had urged the people to oppose their invaders (<reference osisRef="Isa.7.16">Is 7:16</reference>; <reference osisRef="Isa.37.33">37:33</reference>, <reference osisRef="Isa.37.35">35</reference>).

8. "Life," if ye surrender; "death," if ye persist in opposing the Chaldees (compare De 30:19). The individuality of Jeremiah's mission from God is shown in that he urges to unconditional surrender; whereas all former prophets had urged the people to oppose their invaders (Is 7:16; 37:33, 35).


9. (<reference osisRef="Jer.38.2">Jr 38:2</reference>, <reference osisRef="Jer.17.18">17, 18</reference>).

<hi type="bold">falleth to--</hi>deserts to.

<hi type="bold">life ... a prey--</hi>proverbial, to make one's escape with life, like a valuable spoil or prey that one carries off; the narrowness of the escape, and the joy felt at it, are included in the idea (<reference osisRef="Jer.39.18">Jr 39:18</reference>).

9. (Jr 38:2, 17, 18). falleth to-- deserts to. life... a prey-- proverbial, to make one's escape with life, like a valuable spoil or prey that one carries off; the narrowness of the escape, and the joy felt at it, are included in the idea (Jr 39:18).


<hi type="bold">10. set ... face against--</hi>determined to punish (See on <reference osisRef="Lev.17.10">Le 17:10</reference>).

10. set... face against-- determined to punish (See on Le 17:10).