<hi type="bold">7. captains ... in the fields--</hi>The leaders of the Jewish army had been "scattered" throughout the country on the capture of Zedekiah (<reference osisRef="Jer.52.8">Jr 52:8</reference>), in order to escape the notice of the Chaldeans.

7. captains... in the fields-- The leaders of the Jewish army had been "scattered" throughout the country on the capture of Zedekiah (Jr 52:8), in order to escape the notice of the Chaldeans.


<hi type="bold">8. Netophathite--</hi>from Netophah, a town in Judah (<reference osisRef="2Sam.23.28">2Sa 23:28</reference>).

<hi type="bold">Maachathite--</hi>from Maachathi, at the foot of Mount Hermon (<reference osisRef="Deut.3.14">De 3:14</reference>).

8. Netophathite-- from Netophah, a town in Judah (2Sa 23:28). Maachathite-- from Maachathi, at the foot of Mount Hermon (De 3:14).


<hi type="bold">9. Fear not--</hi>They were afraid that they should not obtain pardon from the Chaldeans for their acts. He therefore assured them of safety by an oath.

<hi type="bold">serve--</hi>literally, "to stand before" (<reference osisRef="Jer.40.10">Jr 40:10</reference>; <reference osisRef="Jer.52.12">Jr 52:12</reference>), that is, to be at hand ready to execute the commands of the king of Babylon.

9. Fear not-- They were afraid that they should not obtain pardon from the Chaldeans for their acts. He therefore assured them of safety by an oath. serve-- literally, "to stand before" (Jr 40:10; Jr 52:12), that is, to be at hand ready to execute the commands of the king of Babylon.


<hi type="bold">10. Mizpah--</hi>lying on the way between Babylon and Judah, and so convenient for transacting business between the two countries.

<hi type="bold">As for me ... but ye--</hi>He artfully, in order to conciliate them, represents the burden of the service to the Chaldeans as falling on him, while they may freely gather their wine, fruits, and oil. He does not now add that these very fruits were to constitute the chief part of the tribute to be paid to Babylon: which, though fruitful in corn, was less productive of grapes, figs, and olives [Herodotus, 1.193]. The grant of "vineyards" to the "poor" (<reference osisRef="Jer.39.10">Jr 39:10</reference>) would give hope to the discontended of enjoying the best fruits (<reference osisRef="Jer.40.12">Jr 40:12</reference>).

10. Mizpah-- lying on the way between Babylon and Judah, and so convenient for transacting business between the two countries. As for me... but ye-- He artfully, in order to conciliate them, represents the burden of the service to the Chaldeans as falling on him, while they may freely gather their wine, fruits, and oil. He does not now add that these very fruits were to constitute the chief part of the tribute to be paid to Babylon: which, though fruitful in corn, was less productive of grapes, figs, and olives [Herodotus, 1.193]. The grant of "vineyards" to the "poor" (Jr 39:10) would give hope to the discontended of enjoying the best fruits (Jr 40:12).


<hi type="bold">11. Jews ... in Moab--</hi>who had fled thither at the approach of the Chaldeans. God thus tempered the severity of His vengeance that a remnant might be left.

11. Jews... in Moab-- who had fled thither at the approach of the Chaldeans. God thus tempered the severity of His vengeance that a remnant might be left.


<hi type="bold">13. in the fields--</hi>not in the city, but scattered in the country (<reference osisRef="Jer.40.7">Jr 40:7</reference>).

13. in the fields-- not in the city, but scattered in the country (Jr 40:7).


<hi type="bold">14. Baalis--</hi>named from the idol Baal, as was often the case in heathen names.

<hi type="bold">Ammonites--</hi>So it was to them that Ishmael went after murdering Gedaliah (<reference osisRef="Jer.41.10">Jr 41:10</reference>).

<hi type="bold">slay--</hi>literally, "strike thee in the soul," that is, a deadly stroke.

<hi type="bold">Ishmael--</hi>Being of the royal seed of David (<reference osisRef="Jer.41.1">Jr 41:1</reference>), he envied Gedaliah the presidency to which he thought himself entitled; therefore he leagued himself with the ancient heathen enemy of Judah.

<hi type="bold">believed ... not--</hi>generous, but unwise unsuspiciousness (<reference osisRef="Eccl.9.16">Ec 9:16</reference>).

14. Baalis-- named from the idol Baal, as was often the case in heathen names. Ammonites-- So it was to them that Ishmael went after murdering Gedaliah (Jr 41:10). slay-- literally, "strike thee in the soul," that is, a deadly stroke. Ishmael-- Being of the royal seed of David (Jr 41:1), he envied Gedaliah the presidency to which he thought himself entitled; therefore he leagued himself with the ancient heathen enemy of Judah. believed... not-- generous, but unwise unsuspiciousness (Ec 9:16).


<hi type="bold">16. thou speakest falsely--</hi>a mystery of providence that God should permit the righteous, in spite of warning, thus to rush into the trap laid for them! <reference osisRef="Isa.57.1">Is 57:1</reference> suggests a solution. <chapter eID="Jer.40"/>

16. thou speakest falsely-- a mystery of providence that God should permit the righteous, in spite of warning, thus to rush into the trap laid for them! Is 57:1 suggests a solution.


<title type="x-s2">CHAPTER 41</title> <title type="x-s3"><reference osisRef="Jer.41.1-Jer.41.18">Jr 41:1-18</reference>. Ishmael Murders Gedaliah and Others, Then Flees to the Ammonites. Johanan Pursues Him, Recovers the Captives, and Purposes to Flee to Egypt for Fear of the Chaldeans.</title>

<hi type="bold">1. seventh month--</hi>the second month after the burning of the city (<reference osisRef="Jer.52.12">Jr 52:12</reference>, <reference osisRef="Jer.52.13">13</reference>).

<hi type="bold">and the princes--</hi>not the nominative. And the princes came, for the "princes" are not mentioned either in <reference osisRef="Jer.41.2">Jr 41:2</reference> or in <reference osisRef="2Kgs.25.25">2Ki 25:25</reference>: but, "Ishmael being of the seed royal and of the princes of the king" [Maurer]. But the ten men were the "princes of the king"; thus Maurer's objection has no weight: so English Version.

<hi type="bold">eat bread together--</hi>Ishmael murdered Gedaliah, by whom he was hospitably received, in violation of the sacred right of hospitality (<reference osisRef="Ps.41.9">Psa 41:9</reference>).

CHAPTER 41 Jr 41:1-18. Ishmael Murders Gedaliah and Others, Then Flees to the Ammonites. Johanan Pursues Him, Recovers the Captives, and Purposes to Flee to Egypt for Fear of the Chaldeans. 1. seventh month-- the second month after the burning of the city (Jr 52:12, 13). and the princes-- not the nominative. And the princes came, for the "princes" are not mentioned either in Jr 41:2 or in 2Ki 25:25: but, "Ishmael being of the seed royal and of the princes of the king" [Maurer]. But the ten men were the "princes of the king"; thus Maurer's objection has no weight: so English Version. eat bread together-- Ishmael murdered Gedaliah, by whom he was hospitably received, in violation of the sacred right of hospitality (Psa 41:9).


<hi type="bold">2. slew him whom the king of Babylon had made governor--</hi>This assigns a reason for their slaying him, as well as showing the magnitude of their crime (<reference osisRef="Dan.2.21">Da 2:21</reference>; <reference osisRef="Rom.13.1">Ro 13:1</reference>).

2. slew him whom the king of Babylon had made governor-- This assigns a reason for their slaying him, as well as showing the magnitude of their crime (Da 2:21; Ro 13:1).


<hi type="bold">3. slew all the Jews--</hi>namely, the attendants and ministers of Gedaliah; or, the military alone, about his person; translate, "even (not 'and,' as English Version) the men of war." The main portion of the people with Gedaliah, including Jeremiah, Ishmael carried away captive (<reference osisRef="Jer.41.10">Jr 41:10</reference>, <reference osisRef="Jer.41.16">16</reference>).

3. slew all the Jews-- namely, the attendants and ministers of Gedaliah; or, the military alone, about his person; translate, "even (not 'and,' as English Version) the men of war." The main portion of the people with Gedaliah, including Jeremiah, Ishmael carried away captive (Jr 41:10, 16).


<hi type="bold">4. no man knew it--</hi>that is, outside Mizpah. Before tidings of the murder had gone abroad.

4. no man knew it-- that is, outside Mizpah. Before tidings of the murder had gone abroad.


<hi type="bold">5. beards shaven, &c.--</hi>indicating their deep sorrow at the destruction of the temple and city.

<hi type="bold">cut themselves--</hi>a heathen custom, forbidden (<reference osisRef="Lev.19.27">Le 19:27</reference>, <reference osisRef="Lev.19.28">28</reference>; <reference osisRef="Deut.14.1">De 14:1</reference>). These men were mostly from Samaria, where the ten tribes, previous to their deportation, had fallen into heathen practices.

<hi type="bold">offerings--</hi>unbloody. They do not bring sacrificial victims, but "incense," &c., to testify their piety.

<hi type="bold">house of ... Lord--</hi>that is, the place where the house of the Lord had stood (<reference osisRef="2Kgs.25.9">2Ki 25:9</reference>). The place in which a temple had stood, even when it had been destroyed, was held sacred [Papinian]. Those "from Shiloh" would naturally seek the house of the Lord, since it was at Shiloh it originally was set up (<reference osisRef="Josh.18.1">Jos 18:1</reference>).

5. beards shaven, &c.-- indicating their deep sorrow at the destruction of the temple and city. cut themselves-- a heathen custom, forbidden (Le 19:27, 28; De 14:1). These men were mostly from Samaria, where the ten tribes, previous to their deportation, had fallen into heathen practices. offerings-- unbloody. They do not bring sacrificial victims, but "incense," &c., to testify their piety. house of... Lord-- that is, the place where the house of the Lord had stood (2Ki 25:9). The place in which a temple had stood, even when it had been destroyed, was held sacred [Papinian]. Those "from Shiloh" would naturally seek the house of the Lord, since it was at Shiloh it originally was set up (Jos 18:1).


<hi type="bold">6. weeping--</hi>pretending to weep, as they did, for the ruin of the temple.

<hi type="bold">Come to Gedaliah--</hi>as if he was one of Gedaliah's retinue.

6. weeping-- pretending to weep, as they did, for the ruin of the temple. Come to Gedaliah-- as if he was one of Gedaliah's retinue.


<hi type="bold">7. and cast them into ... pit--</hi>He had not killed them in the pit (compare <reference osisRef="Jer.41.9">Jr 41:9</reference>); these words are therefore rightly supplied in English Version.

<hi type="bold">the pit--</hi>the pit or cistern made by Asa to guard against a want of water when Baasha was about to besiege the city (<reference osisRef="Jer.41.9">Jr 41:9</reference>; <reference osisRef="1Kgs.15.22">1Ki 15:22</reference>). The trench or fosse round the city [Grotius]. Ishmael's motive for the murder seems to have been a suspicion that they were coming to live under Gedaliah.

7. and cast them into... pit-- He had not killed them in the pit (compare Jr 41:9); these words are therefore rightly supplied in English Version. the pit-- the pit or cistern made by Asa to guard against a want of water when Baasha was about to besiege the city (Jr 41:9; 1Ki 15:22). The trench or fosse round the city [Grotius]. Ishmael's motive for the murder seems to have been a suspicion that they were coming to live under Gedaliah.


<hi type="bold">8. treasures--</hi>It was customary to hide grain in cavities underground in troubled times. "We have treasures," which we will give, if our lives be spared.

<hi type="bold">slew ... not--</hi>(<reference osisRef="Prov.13.8">Pr 13:8</reference>). Ishmael's avarice and needs overcame his cruelty.

8. treasures-- It was customary to hide grain in cavities underground in troubled times. "We have treasures," which we will give, if our lives be spared. slew... not-- (Pr 13:8). Ishmael's avarice and needs overcame his cruelty.


<hi type="bold">9. because of Gedaliah--</hi>rather, "near Gedaliah," namely, those intercepted by Ishmael on their way from Samaria to Jerusalem and killed at Mizpah, where Gedaliah had lived. So <reference osisRef="2Chr.17.15">2Ch 17:15</reference>, "next"; <reference osisRef="Neh.3.2">Ne 3:2</reference>, Margin, literally, as here, "at his hand." "In the reign of Gedaliah" [Calvin]. However, English Version gives a good sense: Ishmael's reason for killing them was because of his supposing them to be connected with Gedaliah.

9. because of Gedaliah-- rather, "near Gedaliah," namely, those intercepted by Ishmael on their way from Samaria to Jerusalem and killed at Mizpah, where Gedaliah had lived. So 2Ch 17:15, "next"; Ne 3:2, Margin, literally, as here, "at his hand." "In the reign of Gedaliah" [Calvin]. However, English Version gives a good sense: Ishmael's reason for killing them was because of his supposing them to be connected with Gedaliah.


<hi type="bold">10. the king's daughters--</hi>(<reference osisRef="Jer.43.6">Jr 43:6</reference>). Zedekiah's. Ishmael must have got additional followers (whom the hope of gain attracted), besides those who originally set out with him (<reference osisRef="Jer.41.1">Jr 41:1</reference>), so as to have been able to carry off all the residue of the people. He probably meant to sell them as slaves to the Ammonites (see on <reference osisRef="Jer.40.14">Jr 40:14</reference>).

10. the king's daughters-- (Jr 43:6). Zedekiah's. Ishmael must have got additional followers (whom the hope of gain attracted), besides those who originally set out with him (Jr 41:1), so as to have been able to carry off all the residue of the people. He probably meant to sell them as slaves to the Ammonites (see on Jr 40:14).


<hi type="bold">11. Johanan--</hi>the friend of Gedaliah who had warned him of Ishmael's treachery, but in vain (<reference osisRef="Jer.40.8">Jr 40:8</reference>, <reference osisRef="Jer.40.13">13</reference>).

11. Johanan-- the friend of Gedaliah who had warned him of Ishmael's treachery, but in vain (Jr 40:8, 13).


<hi type="bold">12. the ... waters--</hi>(<reference osisRef="2Sam.2.13">2Sa 2:13</reference>); a large reservoir or lake.

<hi type="bold">in Gibeon--</hi>on the road from Mizpah to Ammon: one of the sacerdotal cities of Benjamin, four miles northwest of Jerusalem, now Eljib.

12. the... waters-- (2Sa 2:13); a large reservoir or lake. in Gibeon-- on the road from Mizpah to Ammon: one of the sacerdotal cities of Benjamin, four miles northwest of Jerusalem, now Eljib.


<hi type="bold">13. glad--</hi>at the prospect of having a deliverer from their captivity.

13. glad-- at the prospect of having a deliverer from their captivity.


<hi type="bold">14. cast about--</hi>came round.

14. cast about-- came round.


<hi type="bold">16. men of war--</hi>"The men of war," stated in <reference osisRef="Jer.41.3">Jr 41:3</reference> to have been slain by Ishmael, must refer to the military about Gedaliah's person; "the men of war" here to those not so.

<hi type="bold">eunuchs--</hi>The kings of Judah had adopted the bad practice of having harems and eunuchs from the surrounding heathen kingdoms.

16. men of war-- "The men of war," stated in Jr 41:3 to have been slain by Ishmael, must refer to the military about Gedaliah's person; "the men of war" here to those not so. eunuchs-- The kings of Judah had adopted the bad practice of having harems and eunuchs from the surrounding heathen kingdoms.


<hi type="bold">17. dwelt--</hi>for a time, until they were ready for their journey to Egypt (<reference osisRef="Jer.42.1-Jer.42.22">Jr 42:1-22</reference>).

<hi type="bold">habitation to Chimham--</hi>his "caravanserai" close by Beth-lehem. David, in reward for Barzillai's loyalty, took Chimham his son under his patronage, and made over to him his own patrimony in the land of Beth-lehem. It was thence called the habitation of Chimham (Geruth-Chimham), though it reverted to David's heirs in the year of jubilee. "Caravanserais" (a compound Persian word, meaning "the house of a company of travellers") differ from our inns, in that there is no host to supply food, but each traveller must carry with him his own.

17. dwelt-- for a time, until they were ready for their journey to Egypt (Jr 42:1-22). habitation to Chimham-- his "caravanserai" close by Beth-lehem. David, in reward for Barzillai's loyalty, took Chimham his son under his patronage, and made over to him his own patrimony in the land of Beth-lehem. It was thence called the habitation of Chimham (Geruth-Chimham), though it reverted to David's heirs in the year of jubilee. "Caravanserais" (a compound Persian word, meaning "the house of a company of travellers") differ from our inns, in that there is no host to supply food, but each traveller must carry with him his own.


<hi type="bold">18. afraid--</hi>lest the Chaldeans should suspect all the Jews of being implicated in Ishmael's treason, as though the Jews sought to have a prince of the house of David (<reference osisRef="Jer.41.1">Jr 41:1</reference>). Their better way towards gaining God's favor would have been to have laid the blame on the real culprit, and to have cleared themselves. A tortuous policy is the parent of fear. Righteousness inspires with boldness (<reference osisRef="Ps.53.5">Psa 53:5</reference>; <reference osisRef="Prov.28.1">Pr 28:1</reference>). <chapter eID="Jer.41"/>

18. afraid-- lest the Chaldeans should suspect all the Jews of being implicated in Ishmael's treason, as though the Jews sought to have a prince of the house of David (Jr 41:1). Their better way towards gaining God's favor would have been to have laid the blame on the real culprit, and to have cleared themselves. A tortuous policy is the parent of fear. Righteousness inspires with boldness (Psa 53:5; Pr 28:1).


<title type="x-s2">CHAPTER 42</title> <title type="x-s3"><reference osisRef="Jer.42.1-Jer.42.22">Jr 42:1-22</reference>. The Jews and Johanan Inquire of God, through Jeremiah, as to Going to Egypt, Promising Obedience to His Will. Their Safety on Condition of Staying in Judea, and Their Destruction in the Event of Going to Egypt, Are Foretold. Their Hypocrisy in Asking for Counsel Which They Meant Not to Follow, if Contrary to Their Own Determination, Is Reproved.</title>

<hi type="bold">2. Jeremiah--</hi>He probably was one of the number carried off from Mizpah, and dwelt with Johanan (<reference osisRef="Jer.41.16">Jr 41:16</reference>). Hence the expression is, "came near" (<reference osisRef="Jer.42.1">Jr 42:1</reference>), not "sent."

<hi type="bold">Let ... supplication be accepted--</hi>literally, "fall" (see on <reference osisRef="Jer.36.7">Jr 36:7</reference>; <reference osisRef="Jer.37.20">Jr 37:20</reference>).

<hi type="bold">pray for us--</hi>(<reference osisRef="Gen.20.7">Ge 20:7</reference>; <reference osisRef="Isa.37.4">Is 37:4</reference>; <reference osisRef="Jas.5.16">Jas 5:16</reference>).

<hi type="bold">thy God--</hi>(<reference osisRef="Jer.42.5">Jr 42:5</reference>). The Jews use this form to express their belief in the peculiar relation in which Jeremiah stood to God as His accredited prophet. Jeremiah in his reply reminds them that God is their God ("your God") as well as his as being the covenant people (<reference osisRef="Jer.42.4">Jr 42:4</reference>). They in turn acknowledge this in <reference osisRef="Jer.42.6">Jr 42:6</reference>, "the Lord our God."

<hi type="bold">few of many--</hi>as had been foretold (<reference osisRef="Lev.26.22">Le 26:22</reference>).

CHAPTER 42 Jr 42:1-22. The Jews and Johanan Inquire of God, through Jeremiah, as to Going to Egypt, Promising Obedience to His Will. Their Safety on Condition of Staying in Judea, and Their Destruction in the Event of Going to Egypt, Are Foretold. Their Hypocrisy in Asking for Counsel Which They Meant Not to Follow, if Contrary to Their Own Determination, Is Reproved. 2. Jeremiah-- He probably was one of the number carried off from Mizpah, and dwelt with Johanan (Jr 41:16). Hence the expression is, "came near" (Jr 42:1), not "sent." Let... supplication be accepted-- literally, "fall" (see on Jr 36:7; Jr 37:20). pray for us-- (Ge 20:7; Is 37:4; Jas 5:16). thy God-- (Jr 42:5). The Jews use this form to express their belief in the peculiar relation in which Jeremiah stood to God as His accredited prophet. Jeremiah in his reply reminds them that God is their God ("your God") as well as his as being the covenant people (Jr 42:4). They in turn acknowledge this in Jr 42:6, "the Lord our God." few of many-- as had been foretold (Le 26:22).


3. They consulted God, like many, not so much to know what was right, as wishing Him to authorize what they had already determined on, whether agreeable to His will or not. So Ahab in consulting Micaiah (<reference osisRef="1Kgs.22.13">1Ki 22:13</reference>). Compare Jeremiah's answer (<reference osisRef="Jer.42.4">Jr 42:4</reference>) with Micaiah's (<reference osisRef="1Kgs.22.14">1Ki 22:14</reference>).

3. They consulted God, like many, not so much to know what was right, as wishing Him to authorize what they had already determined on, whether agreeable to His will or not. So Ahab in consulting Micaiah (1Ki 22:13). Compare Jeremiah's answer (Jr 42:4) with Micaiah's (1Ki 22:14).


<hi type="bold">4. I have heard--</hi>that is, I accede to your request.

<hi type="bold">your God--</hi>Being His by adoption, ye are not your own, and are bound to whatever He wills (<reference osisRef="Exod.19.5">Ex 19:5</reference>, <reference osisRef="Exod.19.6">6</reference>; <reference osisRef="1Cor.6.19">1Co 6:19</reference>, <reference osisRef="1Cor.6.20">20</reference>).

<hi type="bold">answer you--</hi>that is, through me.

<hi type="bold">keep nothing back--</hi>(<reference osisRef="1Sam.3.18">1Sa 3:18</reference>; <reference osisRef="Acts.20.20">Ac 20:20</reference>).

4. I have heard-- that is, I accede to your request. your God-- Being His by adoption, ye are not your own, and are bound to whatever He wills (Ex 19:5, 6; 1Co 6:19, 20). answer you-- that is, through me. keep nothing back-- (1Sa 3:18; Ac 20:20).


<hi type="bold">5. Lord be a true ... witness--</hi>(<reference osisRef="Gen.31.50">Ge 31:50</reference>; <reference osisRef="Ps.89.37">Psa 89:37</reference>; <reference osisRef="Rev.1.5">Re 1:5</reference>; <reference osisRef="1Cor.3.14">3:14</reference>; 19:11).

5. Lord be a true... witness-- (Ge 31:50; Psa 89:37; Re 1:5; 3:14; 19:11).


<hi type="bold">6. evil--</hi>not moral evil, which God cannot command (<reference osisRef="Jas.1.13">Jas 1:13</reference>), but what may be disagreeable and hard to us. Piety obeys God, without questioning, at all costs. See the instance defective in this, that it obeyed only so far as was agreeable to itself (<reference osisRef="1Sam.15.3">1Sa 15:3</reference>, <reference osisRef="1Sam.9.13-1Sam.9.15">9, 13-15</reference>, <reference osisRef="1Sam.9.20-1Sam.9.23">20-23</reference>).

6. evil-- not moral evil, which God cannot command (Jas 1:13), but what may be disagreeable and hard to us. Piety obeys God, without questioning, at all costs. See the instance defective in this, that it obeyed only so far as was agreeable to itself (1Sa 15:3, 9, 13-15, 20-23).


<hi type="bold">7. ten days--</hi>Jeremiah did not speak of himself, but waited God's time and revelation, showing the reality of his inspiration. Man left to himself would have given an immediate response to the people, who were impatient of delay. The delay was designed to test the sincerity of their professed willingness to obey, and that they should have full time to deliberate (<reference osisRef="Deut.8.2">De 8:2</reference>). True obedience bows to God's time, as well as His way and will.

7. ten days-- Jeremiah did not speak of himself, but waited God's time and revelation, showing the reality of his inspiration. Man left to himself would have given an immediate response to the people, who were impatient of delay. The delay was designed to test the sincerity of their professed willingness to obey, and that they should have full time to deliberate (De 8:2). True obedience bows to God's time, as well as His way and will.


<hi type="bold">10. If ye ... abide--</hi>namely, under the Babylonian authority, to which God hath appointed that all should be subject (<reference osisRef="Dan.2.37">Da 2:37</reference>, 38). To resist was to resist God.

<hi type="bold">build ... plant--</hi>metaphor for, I will firmly establish you (<reference osisRef="Jer.24.6">Jr 24:6</reference>).

<hi type="bold">I repent ... of the evil--</hi>(<reference osisRef="Jer.18.8">Jr 18:8</reference>; <reference osisRef="Deut.32.36">De 32:36</reference>). I am satisfied with the punishment I have inflicted on you, if only you add not a new offense [Grotius]. God is said to "repent," when He alters His outward ways of dealing.

10. If ye... abide-- namely, under the Babylonian authority, to which God hath appointed that all should be subject (Da 2:37, 38). To resist was to resist God. build... plant-- metaphor for, I will firmly establish you (Jr 24:6). I repent... of the evil-- (Jr 18:8; De 32:36). I am satisfied with the punishment I have inflicted on you, if only you add not a new offense [Grotius]. God is said to "repent," when He alters His outward ways of dealing.


<hi type="bold">12. show mercies--</hi>rather, I will excite (in him) feelings of mercy towards you [Calvin].

<hi type="bold">cause you to return--</hi>permit you to return to the peaceable enjoyment of the possessions from which you are wishing to withdraw through fear of the Chaldeans. By departing in disobedience they should incur the very evils they wished thereby to escape; and by staying they should gain the blessings which they feared to lose by doing so.

12. show mercies-- rather, I will excite (in him) feelings of mercy towards you [Calvin]. cause you to return-- permit you to return to the peaceable enjoyment of the possessions from which you are wishing to withdraw through fear of the Chaldeans. By departing in disobedience they should incur the very evils they wished thereby to escape; and by staying they should gain the blessings which they feared to lose by doing so.


<hi type="bold">13. if ye say, &c.--</hi>avowed rebellion against God, who had often (<reference osisRef="Deut.17.16">De 17:16</reference>), as now, forbidden their going to Egypt, lest they should be entangled in its idolatry.

13. if ye say, &c.-- avowed rebellion against God, who had often (De 17:16), as now, forbidden their going to Egypt, lest they should be entangled in its idolatry.


<hi type="bold">14. where we shall see no war--</hi>Here they betray their impiety in not believing God's promise (<reference osisRef="Jer.42.10">Jr 42:10</reference>, <reference osisRef="Jer.42.11">11</reference>), as if He were a liar (<reference osisRef="1John.5.10">1Jo 5:10</reference>).

14. where we shall see no war-- Here they betray their impiety in not believing God's promise (Jr 42:10, 11), as if He were a liar (1Jo 5:10).


<hi type="bold">15. wholly set your faces--</hi>firmly resolve (<reference osisRef="Luke.9.51">Lu 9:51</reference>) in spite of all warnings (<reference osisRef="Jer.44.12">Jr 44:12</reference>).

15. wholly set your faces-- firmly resolve (Lu 9:51) in spite of all warnings (Jr 44:12).


<hi type="bold">16. sword, which ye feared, shall overtake you--</hi>The very evils we think to escape by sin, we bring on ourselves thereby. What our hearts are most set on often proves fatal to us. Those who think to escape troubles by changing their place will find them wherever they go (<reference osisRef="Ezek.11.8">Eze 11:8</reference>). The "sword" here is that of Nebuchadnezzar, who fulfilled the prediction in his expedition to Africa (according to Megasthenes, a heathen writer), 300 B.C.

16. sword, which ye feared, shall overtake you-- The very evils we think to escape by sin, we bring on ourselves thereby. What our hearts are most set on often proves fatal to us. Those who think to escape troubles by changing their place will find them wherever they go (Eze 11:8). The "sword" here is that of Nebuchadnezzar, who fulfilled the prediction in his expedition to Africa (according to Megasthenes, a heathen writer), 300 B.C.


<hi type="bold">17. all the men--</hi>excepting the "small number" mentioned (<reference osisRef="Jer.44.14">Jr 44:14</reference>, <reference osisRef="Jer.44.28">28</reference>); namely, those who were forced into Egypt against their will, Jeremiah, Baruch, &c., and those who took Jeremiah's advice and fled from Egypt before the arrival of the Chaldeans.

17. all the men-- excepting the "small number" mentioned (Jr 44:14, 28); namely, those who were forced into Egypt against their will, Jeremiah, Baruch, &c., and those who took Jeremiah's advice and fled from Egypt before the arrival of the Chaldeans.


<hi type="bold">18. As mine anger, &c.--</hi>As ye have already, to your sorrow, found Me true to My word, so shall ye again (<reference osisRef="Jer.7.20">Jr 7:20</reference>; <reference osisRef="Jer.18.16">18:16</reference>).

<hi type="bold">shall see this place no more--</hi>Ye shall not return to Judea, as those shall who have been removed to Babylon.

18. As mine anger, &c.-- As ye have already, to your sorrow, found Me true to My word, so shall ye again (Jr 7:20; 18:16). shall see this place no more-- Ye shall not return to Judea, as those shall who have been removed to Babylon.


<hi type="bold">19. I have admonished--</hi>literally, "testified," that is, solemnly admonished, having yourselves as My witnesses; so that if ye perish, ye yourselves will have to confess that it was through your own fault, not through ignorance, ye perished.

19. I have admonished-- literally, "testified," that is, solemnly admonished, having yourselves as My witnesses; so that if ye perish, ye yourselves will have to confess that it was through your own fault, not through ignorance, ye perished.


<hi type="bold">20. dissembled in your hearts--</hi>rather, "ye have used deceit against your (own) souls." It is not God, but yourselves, whom ye deceive, to your own ruin, by your own dissimulation (<reference osisRef="Gal.6.7">Ga 6:7</reference>) [Calvin]. But the words following accord best with English Version, ye have dissembled in your hearts (see on <reference osisRef="Jer.42.3">Jr 42:3</reference>) towards me, when ye sent me to consult God for you.

20. dissembled in your hearts-- rather, "ye have used deceit against your (own) souls." It is not God, but yourselves, whom ye deceive, to your own ruin, by your own dissimulation (Ga 6:7) [Calvin]. But the words following accord best with English Version, ye have dissembled in your hearts (see on Jr 42:3) towards me, when ye sent me to consult God for you.


<hi type="bold">21. declared it--</hi>namely, the divine will.

<hi type="bold">I ... but ye--</hi>antithesis. I have done my part; but ye do not yours. It is no fault of mine that ye act not rightly.

21. declared it-- namely, the divine will. I... but ye-- antithesis. I have done my part; but ye do not yours. It is no fault of mine that ye act not rightly.


<hi type="bold">22. sojourn--</hi>for a time, until they could return to their country. They expected, therefore, to be restored, in spite of God's prediction to the contrary. <chapter eID="Jer.42"/>

22. sojourn-- for a time, until they could return to their country. They expected, therefore, to be restored, in spite of God's prediction to the contrary.


<title type="x-s2">CHAPTER 43</title> <title type="x-s3"><reference osisRef="Jer.43.1-Jer.43.13">Jr 43:1-13</reference>. The Jews Carry Jeremiah and Baruch into Egypt. Jeremiah Foretells by a Type the Conquest of Egypt by Nebuchadnezzar, and the Fate of the Fugitives.</title>

<hi type="bold">2. Azariah--</hi>the author of the project of going into Egypt; a very different man from the Azariah in Babylon (<reference osisRef="Dan.1.7">Da 1:7</reference>; <reference osisRef="1Cor.3.12-1Cor.3.18">3:12-18</reference>).

<hi type="bold">proud--</hi>Pride is the parent of disobedience and contempt of God.

CHAPTER 43 Jr 43:1-13. The Jews Carry Jeremiah and Baruch into Egypt. Jeremiah Foretells by a Type the Conquest of Egypt by Nebuchadnezzar, and the Fate of the Fugitives. 2. Azariah-- the author of the project of going into Egypt; a very different man from the Azariah in Babylon (Da 1:7; 3:12-18). proud-- Pride is the parent of disobedience and contempt of God.


<hi type="bold">3. Baruch--</hi>He being the younger spake out the revelations which he received from Jeremiah more vehemently. From this cause, and from their knowing that he was in favor with the Chaldeans, arose their suspicion of him. Their perverse fickleness was astonishing. In the forty-second chapter they acknowledged the trustworthiness of Jeremiah, of which they had for so long so many proofs; yet here they accuse him of a lie. The mind of the unregenerate man is full of deceits.

3. Baruch-- He being the younger spake out the revelations which he received from Jeremiah more vehemently. From this cause, and from their knowing that he was in favor with the Chaldeans, arose their suspicion of him. Their perverse fickleness was astonishing. In the forty-second chapter they acknowledged the trustworthiness of Jeremiah, of which they had for so long so many proofs; yet here they accuse him of a lie. The mind of the unregenerate man is full of deceits.


<hi type="bold">5. remnant ... returned from all nations--</hi>(<reference osisRef="Jer.40.11">Jr 40:11</reference>, <reference osisRef="Jer.40.12">12</reference>).

5. remnant... returned from all nations-- (Jr 40:11, 12).


<hi type="bold">6. the king's daughters--</hi>Zedekiah's (<reference osisRef="Jer.41.10">Jr 41:10</reference>).

6. the king's daughters-- Zedekiah's (Jr 41:10).


<hi type="bold">7. Tahpanhes--</hi>(See on <reference osisRef="Jer.2.16">Jr 2:16</reference>); Daphne on the Tanitic branch of the Nile, near Pelusium. They naturally came to it first, being on the frontier of Egypt, towards Palestine.

7. Tahpanhes-- (See on Jr 2:16); Daphne on the Tanitic branch of the Nile, near Pelusium. They naturally came to it first, being on the frontier of Egypt, towards Palestine.


<hi type="bold">9. stones--</hi>to be laid as the foundation beneath Nebuchadnezzar's throne (<reference osisRef="Jer.43.10">Jr 43:10</reference>).

<hi type="bold">clay--</hi>mortar.

<hi type="bold">brick-kiln--</hi>Bricks in that hot country are generally dried in the sun, not burned. The palace of Pharaoh was being built or repaired at this time; hence arose the mortar and brick-kiln at the entry. Of the same materials as that of which Pharaoh's house was built, the substructure of Nebuchadnezzar's throne should be constructed. By a visible symbol implying that the throne of the latter shall be raised on the downfall of the former. Egypt at that time contended with Babylon for the empire of the East.

9. stones-- to be laid as the foundation beneath Nebuchadnezzar's throne (Jr 43:10). clay-- mortar. brick-kiln-- Bricks in that hot country are generally dried in the sun, not burned. The palace of Pharaoh was being built or repaired at this time; hence arose the mortar and brick-kiln at the entry. Of the same materials as that of which Pharaoh's house was built, the substructure of Nebuchadnezzar's throne should be constructed. By a visible symbol implying that the throne of the latter shall be raised on the downfall of the former. Egypt at that time contended with Babylon for the empire of the East.


<hi type="bold">10. my servant--</hi>God often makes one wicked man or nation a scourge to another (<reference osisRef="Ezek.29.18">Eze 29:18</reference>, 19, 20).

<hi type="bold">royal pavilion--</hi>the rich tapestry (literally, "ornament") which hung round the throne from above.

10. my servant-- God often makes one wicked man or nation a scourge to another (Eze 29:18, 19, 20). royal pavilion-- the rich tapestry (literally, "ornament") which hung round the throne from above.


<hi type="bold">11. such as are for death to death--</hi>that is, the deadly plague. Some he shall cause to die by the plague arising from insufficient or bad food; others, by the sword; others he shall lead captive, according as God shall order it (see on <reference osisRef="Jer.15.2">Jr 15:2</reference>).

11. such as are for death to death-- that is, the deadly plague. Some he shall cause to die by the plague arising from insufficient or bad food; others, by the sword; others he shall lead captive, according as God shall order it (see on Jr 15:2).


<hi type="bold">12. houses of ... gods--</hi>He shall not spare even the temple, such will be His fury. A reproof to the Jews that they betook themselves to Egypt, a land whose own safety depended on helpless idols.

<hi type="bold">burn ... carry ... captives--</hi>burn the Egyptian idols of wood, carry to Babylon those of gold and other metals.

<hi type="bold">array himself with the land, &c.--</hi><reference osisRef="Isa.49.18">Is 49:18</reference> has the same metaphor.

<hi type="bold">as a shepherd, &c.--</hi>He shall become master of Egypt as speedily and easily as a shepherd, about to pass on with his flock to another place, puts on his garment.

12. houses of... gods-- He shall not spare even the temple, such will be His fury. A reproof to the Jews that they betook themselves to Egypt, a land whose own safety depended on helpless idols. burn... carry... captives-- burn the Egyptian idols of wood, carry to Babylon those of gold and other metals. array himself with the land, &c.-- Is 49:18 has the same metaphor. as a shepherd, &c.-- He shall become master of Egypt as speedily and easily as a shepherd, about to pass on with his flock to another place, puts on his garment.


<hi type="bold">13. images--</hi>statues or obelisks.

<hi type="bold">Beth-shemesh--</hi>that is, "the house of the sun," in Hebrew; called by the Greeks "Heliopolis"; by the Egyptians, "On" (<reference osisRef="Gen.41.45">Ge 41:45</reference>); east of the Nile, and a few miles north of Memphis. Ephraim Syrus says, the statue rose to the height of sixty cubits; the base was ten cubits. Above there was a miter of a thousand pounds weight. Hieroglyphics are traced around the only obelisk remaining in the present day, sixty or seventy feet high. On the fifth year after the overthrow of Jerusalem, Nebuchadnezzar, leaving the siege of Tyre, undertook his expedition to Egypt [Josephus, Antiquities, 10.9,7]. The Egyptians, according to the Arabs, have a tradition that their land was devastated by Nebuchadnezzar in consequence of their king having received the Jews under his protection, and that it lay desolate forty years. But see on <reference osisRef="Ezek.29.2">Eze 29:2</reference>; <reference osisRef="Ezek.29.13">Eze 29:13</reference>.

<hi type="bold">shall he burn--</hi>Here the act is attributed to Nebuchadnezzar, the instrument, which in <reference osisRef="Jer.43.12">Jr 43:12</reference> is attributed to God. If even the temples be not spared, much less private houses. <chapter eID="Jer.43"/>

13. images-- statues or obelisks. Beth-shemesh-- that is, "the house of the sun," in Hebrew; called by the Greeks "Heliopolis"; by the Egyptians, "On" (Ge 41:45); east of the Nile, and a few miles north of Memphis. Ephraim Syrus says, the statue rose to the height of sixty cubits; the base was ten cubits. Above there was a miter of a thousand pounds weight. Hieroglyphics are traced around the only obelisk remaining in the present day, sixty or seventy feet high. On the fifth year after the overthrow of Jerusalem, Nebuchadnezzar, leaving the siege of Tyre, undertook his expedition to Egypt [Josephus, Antiquities, 10.9,7]. The Egyptians, according to the Arabs, have a tradition that their land was devastated by Nebuchadnezzar in consequence of their king having received the Jews under his protection, and that it lay desolate forty years. But see on Eze 29:2; Eze 29:13. shall he burn-- Here the act is attributed to Nebuchadnezzar, the instrument, which in Jr 43:12 is attributed to God. If even the temples be not spared, much less private houses.


<title type="x-s2">CHAPTER 44</title> <title type="x-s3"><reference osisRef="Jer.44.1-Jer.44.30">Jr 44:1-30</reference>. Jeremiah Reproves the Jews for Their Idolatry in Egypt, and Denounces God's Judgments on Them and Egypt Alike.</title>

<hi type="bold">1. Migdol--</hi>meaning a "tower." A city east of Egypt, towards the Red Sea (<reference osisRef="Exod.14.2">Ex 14:2</reference>; <reference osisRef="Num.33.7">Nu 33:7</reference>).

<hi type="bold">Noph--</hi>Memphis, now Cairo (<reference osisRef="Jer.2.16">Jr 2:16</reference>).

<hi type="bold">Pathros--</hi>Upper Egypt (<reference osisRef="Isa.11.11">Is 11:11</reference>).

CHAPTER 44 Jr 44:1-30. Jeremiah Reproves the Jews for Their Idolatry in Egypt, and Denounces God's Judgments on Them and Egypt Alike. 1. Migdol-- meaning a "tower." A city east of Egypt, towards the Red Sea (Ex 14:2; Nu 33:7). Noph-- Memphis, now Cairo (Jr 2:16). Pathros-- Upper Egypt (Is 11:11).


<hi type="bold">2. evil ... upon Jerusalem--</hi>If I spared not My own sacred city, much less shall ye be safe in Egypt, which I loathe.

2. evil... upon Jerusalem-- If I spared not My own sacred city, much less shall ye be safe in Egypt, which I loathe.


<hi type="bold">3. they went--</hi>implying perverse assiduity: they went out of their way to burn incense (one species of idolatry put for all kinds), &c.

3. they went-- implying perverse assiduity: they went out of their way to burn incense (one species of idolatry put for all kinds), &c.


4. (<reference osisRef="2Chr.36.15">2Ch 36:15</reference>).

4. (2Ch 36:15).


<hi type="bold">7. now--</hi>after so many warnings.

<hi type="bold">commit ... this ... evil against your souls--</hi>(<reference osisRef="Jer.7.19">Jr 7:19</reference>; <reference osisRef="Num.16.38">Nu 16:38</reference>; <reference osisRef="Prov.8.36">Pr 8:36</reference>). It is not God whom you injure, but yourselves.

7. now-- after so many warnings. commit... this... evil against your souls-- (Jr 7:19; Nu 16:38; Pr 8:36). It is not God whom you injure, but yourselves.


<hi type="bold">8. in ... Egypt--</hi>where they polluted themselves to ingratiate themselves with the Egyptians.

<hi type="bold">ye be gone--</hi>not compelled by fear, but of your own accord, when I forbade you, and when it was free to you to stay in Judea.

<hi type="bold">that ye might cut yourselves off--</hi>They, as it were, purposely courted their own ruin.

8. in... Egypt-- where they polluted themselves to ingratiate themselves with the Egyptians. ye be gone-- not compelled by fear, but of your own accord, when I forbade you, and when it was free to you to stay in Judea. that ye might cut yourselves off-- They, as it were, purposely courted their own ruin.


9. Have you forgotten how the wickednesses of your fathers were the source of the greatest calamities to you?

<hi type="bold">their wives--</hi>The Jews' worldly queens were great promoters of idolatry (<reference osisRef="1Kgs.11.1-1Kgs.8.15">1Ki 11:1-8; 15</reference>:13; 16:31).

<hi type="bold">the land of Judah--</hi>They defiled the land which was holy unto God.

9. Have you forgotten how the wickednesses of your fathers were the source of the greatest calamities to you? their wives-- The Jews' worldly queens were great promoters of idolatry (1Ki 11:1-8; 15:13; 16:31). the land of Judah-- They defiled the land which was holy unto God.


<hi type="bold">10. They ... you--</hi>The third person puts them to a distance from God on account of their alienating themselves from Him. The second person implies that God formerly had directly addressed them.

<hi type="bold">humbled--</hi>literally, "contrite" (<reference osisRef="Ps.51.17">Psa 51:17</reference>).

<hi type="bold">neither ... feared--</hi>(<reference osisRef="Prov.28.14">Pr 28:14</reference>).

10. They... you-- The third person puts them to a distance from God on account of their alienating themselves from Him. The second person implies that God formerly had directly addressed them. humbled-- literally, "contrite" (Psa 51:17). neither... feared-- (Pr 28:14).


<hi type="bold">11. Behold, I will set my face against you for evil--</hi>(See on <reference osisRef="Lev.17.10">Le 17:10</reference>).

<hi type="bold">and to cut off all Judah--</hi>that is, all the idolaters; <reference osisRef="Jer.44.28">Jr 44:28</reference> shows that some returned to Judea (compare <reference osisRef="Jer.42.17">Jr 42:17</reference>).

11. Behold, I will set my face against you for evil-- (See on Le 17:10). and to cut off all Judah-- that is, all the idolaters; Jr 44:28 shows that some returned to Judea (compare Jr 42:17).


<hi type="bold">14. none ... shall escape ... that they should return, &c.--</hi>The Jews had gone to Egypt with the idea that a return to Judea, which they thought hopeless to their brethren in Babylon, would be an easy matter to themselves in Egypt: the exact reverse should happen in the case of each respectively. The Jews whom God sent to Babylon were there weaned from idolatry, and were restored; those who went to Egypt by their perverse will were hardened in idolatry, and perished there.

<hi type="bold">have a desire--</hi>literally, "lift up (their) soul," that is, their hopes (compare <reference osisRef="Jer.22.27">Jr 22:27</reference>, Margin; <reference osisRef="Deut.24.15">De 24:15</reference>, Margin).

<hi type="bold">none shall return but such as shall escape--</hi>namely, the "small number" (<reference osisRef="Jer.44.28">Jr 44:28</reference>) who were brought by force into Egypt, as Jeremiah and Baruch, and those who, in accordance with Jeremiah's advice, should flee from Egypt before the arrival of the Chaldeans (see on <reference osisRef="Jer.42.17">Jr 42:17</reference>). Calvin less probably refers the words to the return of the exiles in Babylon, which the Jews in Egypt regarded as hopeless.

14. none... shall escape... that they should return, &c.-- The Jews had gone to Egypt with the idea that a return to Judea, which they thought hopeless to their brethren in Babylon, would be an easy matter to themselves in Egypt: the exact reverse should happen in the case of each respectively. The Jews whom God sent to Babylon were there weaned from idolatry, and were restored; those who went to Egypt by their perverse will were hardened in idolatry, and perished there. have a desire-- literally, "lift up (their) soul," that is, their hopes (compare Jr 22:27, Margin; De 24:15, Margin). none shall return but such as shall escape-- namely, the "small number" (Jr 44:28) who were brought by force into Egypt, as Jeremiah and Baruch, and those who, in accordance with Jeremiah's advice, should flee from Egypt before the arrival of the Chaldeans (see on Jr 42:17). Calvin less probably refers the words to the return of the exiles in Babylon, which the Jews in Egypt regarded as hopeless.


<hi type="bold">15. their wives--</hi>The idolatry began with them (<reference osisRef="1Kgs.11.4">1Ki 11:4</reference>; <reference osisRef="1Tim.2.14">1Ti 2:14</reference>). Their husbands' connivance implicated them in the guilt.

15. their wives-- The idolatry began with them (1Ki 11:4; 1Ti 2:14). Their husbands' connivance implicated them in the guilt.


<hi type="bold">16. we will not--</hi>(<reference osisRef="Jer.6.16">Jr 6:16</reference>).

16. we will not-- (Jr 6:16).


<hi type="bold">17. whatsoever ... goeth ... out of our ... mouth--</hi>whatever vow we have uttered to our gods (<reference osisRef="Jer.44.25">Jr 44:25</reference>; <reference osisRef="Deut.23.23">De 23:23</reference>; <reference osisRef="Judg.11.36">Jud 11:36</reference>). The source of all superstitions is that men oppose their own will and fancies to God's commands.

<hi type="bold">queen of heaven--</hi>(See on <reference osisRef="Jer.7.18">Jr 7:18</reference>); Ashtaroth or Astarte.

<hi type="bold">we ... fathers ... king, &c.--</hi>The evil was restricted to no one class: all from the highest to the lowest shared the guilt.

<hi type="bold">then had we plenty--</hi>Fools attribute their seeming prosperity to God's connivance at their sin: but see <reference osisRef="Prov.1.32">Pr 1:32</reference>; <reference osisRef="Eccl.8.11-Eccl.8.13">Ec 8:11-13</reference>. In fact, God had often chastised them for their idolatry (see <reference osisRef="Judg.2.14">Jud 2:14</reference>); but it is the curse of impiety not to perceive the hand of God in calamities.

<hi type="bold">victuals--</hi>Men cast away the bread of the soul for the bread that perisheth (<reference osisRef="Deut.8.3">De 8:3</reference>; <reference osisRef="John.6.27">Joh 6:27</reference>). So Esau (<reference osisRef="Heb.12.16">He 12:16</reference>).

17. whatsoever... goeth... out of our... mouth-- whatever vow we have uttered to our gods (Jr 44:25; De 23:23; Jud 11:36). The source of all superstitions is that men oppose their own will and fancies to God's commands. queen of heaven-- (See on Jr 7:18); Ashtaroth or Astarte. we... fathers... king, &c.-- The evil was restricted to no one class: all from the highest to the lowest shared the guilt. then had we plenty-- Fools attribute their seeming prosperity to God's connivance at their sin: but see Pr 1:32; Ec 8:11-13. In fact, God had often chastised them for their idolatry (see Jud 2:14); but it is the curse of impiety not to perceive the hand of God in calamities. victuals-- Men cast away the bread of the soul for the bread that perisheth (De 8:3; Joh 6:27). So Esau (He 12:16).


18. They impute their calamities to their service of God, but these are often marks of His favor, not of wrath, to do His people good at their latter end (<reference osisRef="Deut.8.16">De 8:16</reference>).

18. They impute their calamities to their service of God, but these are often marks of His favor, not of wrath, to do His people good at their latter end (De 8:16).


<hi type="bold">19. make ... cakes to worship her--</hi>Maurer translates, "to form her image." Crescent-shaped cakes were offered to the moon. Vulgate supports English Version.

<hi type="bold">without our men--</hi>The women mentioned (<reference osisRef="Jer.44.15">Jr 44:15</reference>); "a great multitude" here speak: we have not engaged in secret night orgies which might justly be regarded unfavorably by our husbands: our sacred rites have been open, and with their privity. They wish to show how unreasonable it is that Jeremiah should oppose himself alone to the act of all, not merely women, but men also. The guilty, like these women, desire to shield themselves under the complicity of others. Instead of helping one another towards heaven, husband and wife often ripen one another for hell.

19. make... cakes to worship her-- Maurer translates, "to form her image." Crescent-shaped cakes were offered to the moon. Vulgate supports English Version. without our men-- The women mentioned (Jr 44:15); "a great multitude" here speak: we have not engaged in secret night orgies which might justly be regarded unfavorably by our husbands: our sacred rites have been open, and with their privity. They wish to show how unreasonable it is that Jeremiah should oppose himself alone to the act of all, not merely women, but men also. The guilty, like these women, desire to shield themselves under the complicity of others. Instead of helping one another towards heaven, husband and wife often ripen one another for hell.


<hi type="bold">21. The incense ... did not the Lord remember--</hi>Jeremiah owns that they did as they said, but in retort asks, did not God repay their own evil-doing? Their very land in its present desolation attests this (<reference osisRef="Jer.44.22">Jr 44:22</reference>), as was foretold (<reference osisRef="Jer.25.11">Jr 25:11</reference>, 18, 38).

21. The incense... did not the Lord remember-- Jeremiah owns that they did as they said, but in retort asks, did not God repay their own evil-doing? Their very land in its present desolation attests this (Jr 44:22), as was foretold (Jr 25:11, 18, 38).


<hi type="bold">23. law--</hi>the moral precepts.

<hi type="bold">statutes--</hi>the ceremonial.

<hi type="bold">testimonies--</hi>the judicial (<reference osisRef="Dan.9.11">Da 9:11</reference>, <reference osisRef="Dan.9.12">12</reference>).

23. law-- the moral precepts. statutes-- the ceremonial. testimonies-- the judicial (Da 9:11, 12).


<hi type="bold">25. Ye ... have both spoken with ... mouths, and fulfilled with ... hand--</hi>ironical praise. They had pleaded their obligation to fulfil their vows, in excuse for their idolatry. He answers, no one can accuse you of unsteadiness as to your idolatrous vows; but steadfastness towards God ought to have prevented you from making, or, when made, from keeping such vows.

<hi type="bold">ye will surely accomplish ... vows--</hi>Jeremiah hereby gives them up to their own fatal obstinacy.

25. Ye... have both spoken with... mouths, and fulfilled with... hand-- ironical praise. They had pleaded their obligation to fulfil their vows, in excuse for their idolatry. He answers, no one can accuse you of unsteadiness as to your idolatrous vows; but steadfastness towards God ought to have prevented you from making, or, when made, from keeping such vows. ye will surely accomplish... vows-- Jeremiah hereby gives them up to their own fatal obstinacy.


<hi type="bold">26. I have sworn--</hi>I, too have made a vow which I will fulfil. Since ye will not hear Me speaking and warning, hear Me swearing.

<hi type="bold">by my great name--</hi>that is, by Myself (<reference osisRef="Gen.22.16">Ge 22:16</reference>), the greatest by whom God can swear (<reference osisRef="Heb.6.13">He 6:13</reference>, <reference osisRef="Heb.6.14">14</reference>).

<hi type="bold">my name shall no more be named--</hi>The Jews, heretofore, amidst all their idolatry, had retained the form of appeal to the name of God and the law, the distinctive glory of their nation; God will allow this no more (<reference osisRef="Ezek.20.39">Eze 20:39</reference>): there shall be none left there to profane His name thus any more.

26. I have sworn-- I, too have made a vow which I will fulfil. Since ye will not hear Me speaking and warning, hear Me swearing. by my great name-- that is, by Myself (Ge 22:16), the greatest by whom God can swear (He 6:13, 14). my name shall no more be named-- The Jews, heretofore, amidst all their idolatry, had retained the form of appeal to the name of God and the law, the distinctive glory of their nation; God will allow this no more (Eze 20:39): there shall be none left there to profane His name thus any more.


<hi type="bold">27. watch over ... for evil--</hi>(<reference osisRef="Jer.1.10">Jr 1:10</reference>; <reference osisRef="Ezek.7.6">Eze 7:6</reference>). The God, whose providence is ever solicitously watching over His people for good, shall solicitously, as it were, watch for their hurt. Contrast <reference osisRef="Jer.31.28">Jr 31:28</reference>; <reference osisRef="Jer.32.41">32:41</reference>.

27. watch over... for evil-- (Jr 1:10; Eze 7:6). The God, whose providence is ever solicitously watching over His people for good, shall solicitously, as it were, watch for their hurt. Contrast Jr 31:28; 32:41.


<hi type="bold">28. small number--</hi>(see on <reference osisRef="Jer.44.14">Jr 44:14</reference>; and <reference osisRef="Jer.42.17">Jr 42:17</reference>; <reference osisRef="Isa.27.13">Is 27:13</reference>); compare "all-consumed" (<reference osisRef="Jer.44.27">Jr 44:27</reference>). A band easily counted, whereas they were expecting to return triumphantly in large numbers.

<hi type="bold">shall know--</hi>most of them experimentally, and to their cost.

<hi type="bold">whose words ... mine, or theirs--</hi>Hebrew, "that from Me and them." Jehovah's words are His threats of destruction to the Jews; theirs, the assertion that they expected all goods from their gods (<reference osisRef="Jer.44.17">Jr 44:17</reference>), &c. "Mine"; by which I predict ruin to them. "Theirs"; by which they give themselves free scope in iniquity.

<hi type="bold">shall stand--</hi>(<reference osisRef="Ps.33.11">Psa 33:11</reference>).

28. small number-- (see on Jr 44:14; and Jr 42:17; Is 27:13); compare "all-consumed" (Jr 44:27). A band easily counted, whereas they were expecting to return triumphantly in large numbers. shall know-- most of them experimentally, and to their cost. whose words... mine, or theirs-- Hebrew, "that from Me and them." Jehovah's words are His threats of destruction to the Jews; theirs, the assertion that they expected all goods from their gods (Jr 44:17), &c. "Mine"; by which I predict ruin to them. "Theirs"; by which they give themselves free scope in iniquity. shall stand-- (Psa 33:11).


<hi type="bold">29. this ... sign unto you--</hi>The calamity of Pharaoh-hophra (see on <reference osisRef="Jer.44.30">Jr 44:30</reference>) shall be a sign to you that as he shall fall before his enemy, so you shall subsequently fall before Nebuchadnezzar (<reference osisRef="Matt.24.8">Mt 24:8</reference>) [Grotius]. Calvin makes the "sign" to be simultaneous with the event signified, not antecedent to it, as in <reference osisRef="Exod.3.12">Ex 3:12</reference>. The Jews believed Egypt impregnable, so shut in was it by natural barriers. The Jews being "punished in this place" will be a sign that their view is false, and God's threat true. He calls it "a sign unto you," because God's prediction is equivalent to the event, so that they may even now take it as a sign. When fulfilled it would cease to be a sign to them: for they would be dead.

29. this... sign unto you-- The calamity of Pharaoh-hophra (see on Jr 44:30) shall be a sign to you that as he shall fall before his enemy, so you shall subsequently fall before Nebuchadnezzar (Mt 24:8) [Grotius]. Calvin makes the "sign" to be simultaneous with the event signified, not antecedent to it, as in Ex 3:12. The Jews believed Egypt impregnable, so shut in was it by natural barriers. The Jews being "punished in this place" will be a sign that their view is false, and God's threat true. He calls it "a sign unto you," because God's prediction is equivalent to the event, so that they may even now take it as a sign. When fulfilled it would cease to be a sign to them: for they would be dead.


<hi type="bold">30. Hophra--</hi>in Herodotus called Apries. He succeeded Psammis, the successor of Pharaoh-necho, who was beaten by Nebuchadnezzar at Carchemish, on the Euphrates. Amasis rebelled against, and overcame him, in the city Sais.

<hi type="bold">them that seek his life--</hi>Herodotus, in curious accordance with this, records that Amasis, after treating Hophra well at first, was instigated, by persons who thought they could not be safe unless he were put to death, to strangle him. "His enemies" refer to Amasis, &c.; the words are accurately chosen, so as not to refer to Nebuchadnezzar, who is not mentioned till the end of the verse, and in connection with Zedekiah (<reference osisRef="Ezek.20.3">Eze 20:3</reference>; <reference osisRef="Ezek.30.21">30:21</reference>). Amasis' civil war with Hophra pioneered the way for Nebuchadnezzar's invasion in the twenty-third year of his reign [Josephus, Antiquities, 10.11]. <chapter eID="Jer.44"/>

30. Hophra-- in Herodotus called Apries. He succeeded Psammis, the successor of Pharaoh-necho, who was beaten by Nebuchadnezzar at Carchemish, on the Euphrates. Amasis rebelled against, and overcame him, in the city Sais. them that seek his life-- Herodotus, in curious accordance with this, records that Amasis, after treating Hophra well at first, was instigated, by persons who thought they could not be safe unless he were put to death, to strangle him. "His enemies" refer to Amasis, &c.; the words are accurately chosen, so as not to refer to Nebuchadnezzar, who is not mentioned till the end of the verse, and in connection with Zedekiah (Eze 20:3; 30:21). Amasis' civil war with Hophra pioneered the way for Nebuchadnezzar's invasion in the twenty-third year of his reign [Josephus, Antiquities, 10.11].


<title type="x-s2">CHAPTER 45</title> <title type="x-s3"><reference osisRef="Jer.45.1-Jer.45.5">Jr 45:1-5</reference>. Jeremiah Comforts Baruch.</title>
 After the completion of the prophecies and histories appertaining to the Jewish people and kings, Jeremiah subjoins one referring to an individual, Baruch; even as there are subjoined to the epistles of Paul addressed to churches, epistles to individuals, some of which were prior in date to the former. Afterwards follow the prophecies referring to other nations, closing the book [Grotius]. The date of the events here told is eighteen years before the taking of the city; this chapter in point of time follows the thirty-sixth chapter. Baruch seems to have been regularly employed by Jeremiah to commit his prophecies to writing (<reference osisRef="Jer.36.1">Jr 36:1</reference>, 4, 32).

<hi type="bold">1. these words--</hi>his prophecies from the thirteenth year of Josiah to the fourth of Jehoiakim.

CHAPTER 45 Jr 45:1-5. Jeremiah Comforts Baruch. After the completion of the prophecies and histories appertaining to the Jewish people and kings, Jeremiah subjoins one referring to an individual, Baruch; even as there are subjoined to the epistles of Paul addressed to churches, epistles to individuals, some of which were prior in date to the former. Afterwards follow the prophecies referring to other nations, closing the book [Grotius]. The date of the events here told is eighteen years before the taking of the city; this chapter in point of time follows the thirty-sixth chapter. Baruch seems to have been regularly employed by Jeremiah to commit his prophecies to writing (Jr 36:1, 4, 32). 1. these words-- his prophecies from the thirteenth year of Josiah to the fourth of Jehoiakim.


<hi type="bold">3. Thou didst say, &c.--</hi>Jeremiah does not spare his disciple, but unveils his fault, namely, fear for his life by reason of the suspicions which he incurred in the eyes of his countrymen (compare <reference osisRef="Jer.36.17">Jr 36:17</reference>), as if he was in sympathy with the Chaldeans (<reference osisRef="Jer.43.3">Jr 43:3</reference>), and instigator of Jeremiah; also ingratitude in speaking of his "grief," &c., whereas he ought to deem himself highly blessed in being employed by God to record Jeremiah's prophecies.

<hi type="bold">added--</hi>rescued from the peril of my first writing (<reference osisRef="Jer.36.26">Jr 36:26</reference>). I am again involved in a similar peril. He upbraids God as dealing harshly with him.

<hi type="bold">I fainted--</hi>rather, "I am weary."

<hi type="bold">no rest--</hi>no quiet resting-place.

3. Thou didst say, &c.-- Jeremiah does not spare his disciple, but unveils his fault, namely, fear for his life by reason of the suspicions which he incurred in the eyes of his countrymen (compare Jr 36:17), as if he was in sympathy with the Chaldeans (Jr 43:3), and instigator of Jeremiah; also ingratitude in speaking of his "grief," &c., whereas he ought to deem himself highly blessed in being employed by God to record Jeremiah's prophecies. added-- rescued from the peril of my first writing (Jr 36:26). I am again involved in a similar peril. He upbraids God as dealing harshly with him. I fainted-- rather, "I am weary." no rest-- no quiet resting-place.


<hi type="bold">4. that which I have built ... planted I will pluck up--</hi>(<reference osisRef="Isa.5.5">Is 5:5</reference>). This whole nation (the Jews) which I founded and planted with such extraordinary care and favor, I will overthrow.

4. that which I have built... planted I will pluck up-- (Is 5:5). This whole nation (the Jews) which I founded and planted with such extraordinary care and favor, I will overthrow.


<hi type="bold">5. seekest thou great things for thyself--</hi>Thou art over-fastidious and self-seeking. When My own peculiar people, a "whole" nation (<reference osisRef="Jer.45.4">Jr 45:4</reference>), and the temple, are being given to ruin, dost thou expect to be exempt from all hardship? Baruch had raised his expectations too high in this world, and this made his distresses harder to be borne. The frowns of the world would not disquiet us if we did not so eagerly covet its smiles. What folly to seek great things for ourselves here, where everything is little, and nothing certain!

<hi type="bold">all flesh--</hi>the whole Jewish nation and even foreign peoples (<reference osisRef="Jer.25.26">Jr 25:26</reference>).

<hi type="bold">but thy life ... for a prey--</hi>Esteem it enough at such a general crisis that thy life shall be granted thee. Be content with this boon of life which I will rescue from imminent death, even as when all things are given up to plunder, if one escape with aught, he has a something saved as his "prey" (<reference osisRef="Jer.21.9">Jr 21:9</reference>). It is striking how Jeremiah, who once used such complaining language himself, is enabled now to minister the counsel requisite for Baruch when falling into the same sin (<reference osisRef="Jer.12.1-Jer.5.15">Jr 12:1-5; 15</reference>:10-18). This is part of God's design in suffering His servants to be tempted, that their temptations may adapt them for ministering to their fellow servants when tempted. <chapter eID="Jer.45"/>

5. seekest thou great things for thyself-- Thou art over-fastidious and self-seeking. When My own peculiar people, a "whole" nation (Jr 45:4), and the temple, are being given to ruin, dost thou expect to be exempt from all hardship? Baruch had raised his expectations too high in this world, and this made his distresses harder to be borne. The frowns of the world would not disquiet us if we did not so eagerly covet its smiles. What folly to seek great things for ourselves here, where everything is little, and nothing certain! all flesh-- the whole Jewish nation and even foreign peoples (Jr 25:26). but thy life... for a prey-- Esteem it enough at such a general crisis that thy life shall be granted thee. Be content with this boon of life which I will rescue from imminent death, even as when all things are given up to plunder, if one escape with aught, he has a something saved as his "prey" (Jr 21:9). It is striking how Jeremiah, who once used such complaining language himself, is enabled now to minister the counsel requisite for Baruch when falling into the same sin (Jr 12:1-5; 15:10-18). This is part of God's design in suffering His servants to be tempted, that their temptations may adapt them for ministering to their fellow servants when tempted.


<title type="x-s2">CHAPTER 46</title> <title type="x-s3"><reference osisRef="Jer.46.1-Jer.46.28">Jr 46:1-28</reference>. The Prophecies, Forty-sixth through Fifty-second Chapters, Refer to Foreign Peoples.</title>
 He begins with Egypt, being the country to which he had been removed. The forty-sixth chapter contains two prophecies concerning it: the discomfiture of Pharaoh-necho at Carchemish by Nebuchadnezzar, and the long subsequent conquest of Egypt by the same king; also the preservation of the Jews (<reference osisRef="Jer.46.27">Jr 46:27</reference>, <reference osisRef="Jer.46.28">28</reference>).

1. General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.

CHAPTER 46 Jr 46:1-28. The Prophecies, Forty-sixth through Fifty-second Chapters, Refer to Foreign Peoples. He begins with Egypt, being the country to which he had been removed. The forty-sixth chapter contains two prophecies concerning it: the discomfiture of Pharaoh-necho at Carchemish by Nebuchadnezzar, and the long subsequent conquest of Egypt by the same king; also the preservation of the Jews (Jr 46:27, 28). 1. General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.


2. Inscription of the first prophecy.

<hi type="bold">Pharaoh-necho--</hi>He, when going against Carchemish (Cercusium, near the Euphrates), encountered Josiah, king of Judah (the ally of Assyria), at Megiddo, and slew him there (<reference osisRef="2Kgs.23.29">2Ki 23:29</reference>; <reference osisRef="2Chr.35.20-2Chr.35.24">2Ch 35:20-24</reference>); but he was four years subsequently overcome at Carchemish, by Nebuchadnezzar, as is foretold here; and lost all the territory which had been subject to the Pharaohs west of the Euphrates, and between it and the Nile. The prediction would mitigate the Jews' grief for Josiah, and show his death was not to be unavenged (<reference osisRef="2Kgs.24.7">2Ki 24:7</reference>). He is famed as having fitted out a fleet of discovery from the Red Sea, which doubled the Cape of Good Hope and returned to Egypt by the Mediterranean.

2. Inscription of the first prophecy. Pharaoh-necho-- He, when going against Carchemish (Cercusium, near the Euphrates), encountered Josiah, king of Judah (the ally of Assyria), at Megiddo, and slew him there (2Ki 23:29; 2Ch 35:20-24); but he was four years subsequently overcome at Carchemish, by Nebuchadnezzar, as is foretold here; and lost all the territory which had been subject to the Pharaohs west of the Euphrates, and between it and the Nile. The prediction would mitigate the Jews' grief for Josiah, and show his death was not to be unavenged (2Ki 24:7). He is famed as having fitted out a fleet of discovery from the Red Sea, which doubled the Cape of Good Hope and returned to Egypt by the Mediterranean.


3. Derisive summons to battle. With all your mighty preparation for the invasion of Nebuchadnezzar, when ye come to the encounter, ye shall be "dismayed" (<reference osisRef="Jer.46.5">Jr 46:5</reference>). Your mighty threats shall end in nothing.

<hi type="bold">buckler--</hi>smaller, and carried by the light-armed cavalry.

<hi type="bold">shield--</hi>of larger size, and carried by the heavily armed infantry.

3. Derisive summons to battle. With all your mighty preparation for the invasion of Nebuchadnezzar, when ye come to the encounter, ye shall be "dismayed" (Jr 46:5). Your mighty threats shall end in nothing. buckler-- smaller, and carried by the light-armed cavalry. shield-- of larger size, and carried by the heavily armed infantry.


<hi type="bold">4. Harness the horses--</hi>namely, to the war chariots, for which Egypt was famed (<reference osisRef="Exod.14.7">Ex 14:7</reference>; <reference osisRef="Exod.15.4">15:4</reference>).

<hi type="bold">get up, ye horsemen--</hi>get up into the chariots. Maurer, because of the parallel "horses," translates, "Mount the steeds." But it is rather describing the successive steps in equipping the war chariots; first harness the horses to them, then let the horsemen mount them.

<hi type="bold">brigandines--</hi>cuirasses, or coats of mail.

4. Harness the horses-- namely, to the war chariots, for which Egypt was famed (Ex 14:7; 15:4). get up, ye horsemen-- get up into the chariots. Maurer, because of the parallel "horses," translates, "Mount the steeds." But it is rather describing the successive steps in equipping the war chariots; first harness the horses to them, then let the horsemen mount them. brigandines-- cuirasses, or coats of mail.


5. (See on <reference osisRef="Jer.46.3">Jr 46:3</reference>). The language of astonishment, that an army so well equipped should be driven back in "dismay." The prophet sees this in prophetic vision.

<hi type="bold">fled apace--</hi>literally, "fled a flight," that is, flee precipitately.

<hi type="bold">look not back--</hi>They do not even dare to look back at their pursuers.

5. (See on Jr 46:3). The language of astonishment, that an army so well equipped should be driven back in "dismay." The prophet sees this in prophetic vision. fled apace-- literally, "fled a flight," that is, flee precipitately. look not back-- They do not even dare to look back at their pursuers.


<hi type="bold">6. Let not--</hi>equivalent to the strongest negation. Let not any of the Egyptian warriors think to escape by swiftness or by might.

<hi type="bold">toward the north--</hi>that is, in respect to Egypt or Judea. In the northward region, by the Euphrates (see <reference osisRef="Jer.46.2">Jr 46:2</reference>).

6. Let not-- equivalent to the strongest negation. Let not any of the Egyptian warriors think to escape by swiftness or by might. toward the north-- that is, in respect to Egypt or Judea. In the northward region, by the Euphrates (see Jr 46:2).


<hi type="bold">7. as a flood--</hi>(<reference osisRef="Jer.47.2">Jr 47:2</reference>; <reference osisRef="Isa.8.7">Is 8:7</reference>, <reference osisRef="Isa.8.8">8</reference>; <reference osisRef="Dan.11.22">Da 11:22</reference>). The figure is appropriate in addressing Egyptians, as the Nile, their great river, yearly overspreads their lands with a turbid, muddy flood. So their army, swelling with arrogance, shall overspread the region south of Euphrates; but it, like the Nile, shall retreat as fast as it advanced.

7. as a flood-- (Jr 47:2; Is 8:7, 8; Da 11:22). The figure is appropriate in addressing Egyptians, as the Nile, their great river, yearly overspreads their lands with a turbid, muddy flood. So their army, swelling with arrogance, shall overspread the region south of Euphrates; but it, like the Nile, shall retreat as fast as it advanced.


8. Answer to the question in <reference osisRef="Jer.46.7">Jr 46:7</reference>.

<hi type="bold">waters ... moved like the rivers--</hi>The rise of the Nile is gentle; but at the mouth it, unlike most rivers, is much agitated, owing to the sandbanks impeding its course, and so it rushes into the sea like a cataract.

8. Answer to the question in Jr 46:7. waters... moved like the rivers-- The rise of the Nile is gentle; but at the mouth it, unlike most rivers, is much agitated, owing to the sandbanks impeding its course, and so it rushes into the sea like a cataract.


9. Ironical exhortation, as in <reference osisRef="Jer.46.3">Jr 46:3</reference>. The Egyptians, owing to the heat of their climate and abstinence from animal food, were physically weak, and therefore employed mercenary soldiers.

<hi type="bold">Ethiopians--</hi>Hebrew, Cush: Abyssinia and Nubia.

<hi type="bold">Libyans--</hi>Phut, Mauritania, west of Egypt (compare <reference osisRef="Gen.10.6">Ge 10:6</reference>).

<hi type="bold">shield--</hi>The Libyans borrowed from Egypt the use of the long shield extending to the feet [Xenophon, Cyropædia, 6 and 7].

<hi type="bold">Lydians--</hi>not the Lydians west of Asia Minor (<reference osisRef="Gen.10.22">Ge 10:22</reference>; <reference osisRef="Ezek.30.5">Eze 30:5</reference>), but the Ludim, an African nation descended from Egypt (Mizraim) (<reference osisRef="Gen.10.13">Ge 10:13</reference>; <reference osisRef="Ezek.30.5">Eze 30:5</reference>; <reference osisRef="Nah.3.9">Na 3:9</reference>).

<hi type="bold">handle and bend the bow--</hi>The employment of two verbs expresses the manner of bending the bow, namely, the foot being pressed on the center, and the hands holding the ends of it.

9. Ironical exhortation, as in Jr 46:3. The Egyptians, owing to the heat of their climate and abstinence from animal food, were physically weak, and therefore employed mercenary soldiers. Ethiopians-- Hebrew, Cush: Abyssinia and Nubia. Libyans-- Phut, Mauritania, west of Egypt (compare Ge 10:6). shield-- The Libyans borrowed from Egypt the use of the long shield extending to the feet [Xenophon, Cyropædia, 6 and 7]. Lydians-- not the Lydians west of Asia Minor (Ge 10:22; Eze 30:5), but the Ludim, an African nation descended from Egypt (Mizraim) (Ge 10:13; Eze 30:5; Na 3:9). handle and bend the bow-- The employment of two verbs expresses the manner of bending the bow, namely, the foot being pressed on the center, and the hands holding the ends of it.


<hi type="bold">10. vengeance--</hi>for the slaughter of Josiah (<reference osisRef="2Kgs.23.29">2Ki 23:29</reference>).

<hi type="bold">sword shall devour ... be ... drunk--</hi>poetical personification (<reference osisRef="Deut.32.42">De 32:42</reference>).

<hi type="bold">a sacrifice--</hi>(<reference osisRef="Isa.34.6">Is 34:6</reference>; <reference osisRef="Ezek.39.17">Eze 39:17</reference>). The slaughter of the Egyptians is represented as a sacrifice to satiate His righteous vengeance.

10. vengeance-- for the slaughter of Josiah (2Ki 23:29). sword shall devour... be... drunk-- poetical personification (De 32:42). a sacrifice-- (Is 34:6; Eze 39:17). The slaughter of the Egyptians is represented as a sacrifice to satiate His righteous vengeance.


<hi type="bold">11. Gilead ... balm--</hi>(See on <reference osisRef="Jer.8.22">Jr 8:22</reference>); namely, for curing the wounds; but no medicine will avail, so desperate shall be the slaughter.

<hi type="bold">virgin--</hi>Egypt is so called on account of her effeminate luxury, and as having never yet been brought under foreign yoke.

<hi type="bold">thou shalt not be cured--</hi>literally, "there shall be no cure for thee" (<reference osisRef="Jer.30.13">Jr 30:13</reference>; <reference osisRef="Ezek.30.21">Eze 30:21</reference>). Not that the kingdom of Egypt should cease to exist, but it should not recover its former strength; the blow should be irretrievable.

11. Gilead... balm-- (See on Jr 8:22); namely, for curing the wounds; but no medicine will avail, so desperate shall be the slaughter. virgin-- Egypt is so called on account of her effeminate luxury, and as having never yet been brought under foreign yoke. thou shalt not be cured-- literally, "there shall be no cure for thee" (Jr 30:13; Eze 30:21). Not that the kingdom of Egypt should cease to exist, but it should not recover its former strength; the blow should be irretrievable.


<hi type="bold">12. mighty ... stumbled against ... mighty ... fallen both together--</hi>Their very multitude shall prove an impediment in their confused flight, one treading on the other.

12. mighty... stumbled against... mighty... fallen both together-- Their very multitude shall prove an impediment in their confused flight, one treading on the other.


13-26. Prophecy of the invasion of Egypt by Nebuchadnezzar, which took place sixteen years after the taking of Jerusalem. Having spent thirteen years in the siege of Tyre, and having obtained nothing for his pains, he is promised by God Egypt for his reward in humbling Tyre (<reference osisRef="Ezek.29.17-Ezek.20.30">Eze 29:17-20; 30</reference>:1-31:18). The intestine commotions between Amasis and Pharaoh-hophra prepared his way (compare Note, see on <reference osisRef="Isa.19.1">Is 19:1</reference>, &c.).

13-26. Prophecy of the invasion of Egypt by Nebuchadnezzar, which took place sixteen years after the taking of Jerusalem. Having spent thirteen years in the siege of Tyre, and having obtained nothing for his pains, he is promised by God Egypt for his reward in humbling Tyre (Eze 29:17-20; 30:1-31:18). The intestine commotions between Amasis and Pharaoh-hophra prepared his way (compare Note, see on Is 19:1, &c.).


27-28. Repeated from <reference osisRef="Jer.30.10">Jr 30:10</reference>, <reference osisRef="Jer.30.11">11</reference>. When the Church (and literal Israel) might seem utterly consumed, there still remains hidden hope, because God, as it were, raises His people from the dead (<reference osisRef="Rom.11.15">Ro 11:15</reference>). Whereas the godless "nations" are consumed even though they survive, as are the Egyptians after their overthrow; because they are radically accursed and doomed [Calvin]. <chapter eID="Jer.46"/>

27-28. Repeated from Jr 30:10, 11. When the Church (and literal Israel) might seem utterly consumed, there still remains hidden hope, because God, as it were, raises His people from the dead (Ro 11:15). Whereas the godless "nations" are consumed even though they survive, as are the Egyptians after their overthrow; because they are radically accursed and doomed [Calvin].


<title type="x-s2">CHAPTER 47</title> <title type="x-s3"><reference osisRef="Jer.47.1-Jer.47.7">Jr 47:1-7</reference>. Prophecy against the Philistines.</title>

1. Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (<reference osisRef="2Chr.35.20">2Ch 35:20</reference>) [Grotius]. Or, Pharaoh-hophra (<reference osisRef="Jer.37.5">Jr 37:5</reference>, <reference osisRef="Jer.37.7">7</reference>) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [Calvin] (<reference osisRef="Amos.1.6">Am 1:6</reference>, <reference osisRef="1Cor.1.7">7</reference>).

CHAPTER 47 Jr 47:1-7. Prophecy against the Philistines. 1. Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [Grotius]. Or, Pharaoh-hophra (Jr 37:5, 7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [Calvin] (Am 1:6, 7).


<hi type="bold">2. waters--</hi>(<reference osisRef="Isa.8.7">Is 8:7</reference>). The Chaldeans from the north are compared to the overwhelming waters of their own Euphrates. The smiting of Gaza was to be only the prelude of a greater disaster to the Philistines. Nebuzara-dan was left by Nebuchadnezzar, after he had taken Jerusalem, to subdue the rest of the adjoining cities and country.

2. waters-- (Is 8:7). The Chaldeans from the north are compared to the overwhelming waters of their own Euphrates. The smiting of Gaza was to be only the prelude of a greater disaster to the Philistines. Nebuzara-dan was left by Nebuchadnezzar, after he had taken Jerusalem, to subdue the rest of the adjoining cities and country.


3. (Compare <reference osisRef="Jer.4.29">Jr 4:29</reference>).

<hi type="bold">fathers ... not look back to ... children--</hi>Each shall think only of his own safety, not even the fathers regarding their own children. So desperate shall be the calamity that men shall divest themselves of the natural affections.

<hi type="bold">for feebleness of hands--</hi>The hands, the principal instruments of action, shall have lost all power; their whole hope shall be in their feet.

3. (Compare Jr 4:29). fathers... not look back to... children-- Each shall think only of his own safety, not even the fathers regarding their own children. So desperate shall be the calamity that men shall divest themselves of the natural affections. for feebleness of hands-- The hands, the principal instruments of action, shall have lost all power; their whole hope shall be in their feet.


<hi type="bold">4. every helper--</hi>The Philistines, being neighbors to the Phoenicians of Tyre and Sidon, would naturally make common cause with them in the case of invasion. These cities would have no helper left when the Philistines should be destroyed.

<hi type="bold">Caphtor--</hi>the Caphtorim and Philistines both came from Mizraim (<reference osisRef="Gen.10.13">Ge 10:13</reference>, <reference osisRef="Gen.10.14">14</reference>). The Philistines are said to have been delivered by God from Caphtor (<reference osisRef="Amos.9.7">Am 9:7</reference>). Perhaps before the time of Moses they dwelt near and were subjugated by the Caphtorim (<reference osisRef="Deut.2.23">De 2:23</reference>) and subsequently delivered. "The remnant" means here those still left after the Egyptians had attacked Gaza and Palestine; or rather, those left of the Caphtorim after the Chaldeans had attacked them previous to their attack on the Philistines. Some identify Caphtor with Cappadocia; Gesenius, with Crete (<reference osisRef="Ezek.25.16">Eze 25:16</reference>, Cherethims); Kitto, Cyprus. Between Palestine and Idumea there was a city Caparorsa; and their close connection with Palestine on the one hand, and Egypt (Mizraim, <reference osisRef="Gen.10.13">Ge 10:13</reference>, <reference osisRef="Gen.10.14">14</reference>) on the other hand, makes this locality the most likely.

4. every helper-- The Philistines, being neighbors to the Phoenicians of Tyre and Sidon, would naturally make common cause with them in the case of invasion. These cities would have no helper left when the Philistines should be destroyed. Caphtor-- the Caphtorim and Philistines both came from Mizraim (Ge 10:13, 14). The Philistines are said to have been delivered by God from Caphtor (Am 9:7). Perhaps before the time of Moses they dwelt near and were subjugated by the Caphtorim (De 2:23) and subsequently delivered. "The remnant" means here those still left after the Egyptians had attacked Gaza and Palestine; or rather, those left of the Caphtorim after the Chaldeans had attacked them previous to their attack on the Philistines. Some identify Caphtor with Cappadocia; Gesenius, with Crete (Eze 25:16, Cherethims); Kitto, Cyprus. Between Palestine and Idumea there was a city Caparorsa; and their close connection with Palestine on the one hand, and Egypt (Mizraim, Ge 10:13, 14) on the other hand, makes this locality the most likely.


<hi type="bold">5. Baldness ... cut thyself--</hi>Palestine is represented as a female who has torn off her hair and cut her flesh, the heathenish (<reference osisRef="Lev.19.28">Le 19:28</reference>) token of mourning (<reference osisRef="Jer.48.37">Jr 48:37</reference>).

<hi type="bold">their valley--</hi>the long strip of low plain occupied by the Philistines along the Mediterranean, west of the mountains of Judea. The Septuagint reads Anakim, the remains of whom were settled in those regions (<reference osisRef="Num.13.28">Nu 13:28</reference>). Joshua dislodged them so that none were left but in Gaza, Gath, and Ashdod (<reference osisRef="Josh.11.21">Jos 11:21</reference>, <reference osisRef="Josh.11.22">22</reference>). But the parallel (<reference osisRef="Jer.47.7">Jr 47:7</reference>), "Ashkelon ... the sea-shore," established English Version here, "Ashkelon ... their valley."

5. Baldness... cut thyself-- Palestine is represented as a female who has torn off her hair and cut her flesh, the heathenish (Le 19:28) token of mourning (Jr 48:37). their valley-- the long strip of low plain occupied by the Philistines along the Mediterranean, west of the mountains of Judea. The Septuagint reads Anakim, the remains of whom were settled in those regions (Nu 13:28). Joshua dislodged them so that none were left but in Gaza, Gath, and Ashdod (Jos 11:21, 22). But the parallel (Jr 47:7), "Ashkelon... the sea-shore," established English Version here, "Ashkelon... their valley."


6. Jeremiah, in the person of the Philistines afflicting themselves (<reference osisRef="Jer.47.5">Jr 47:5</reference>), apostrophizes the "sword of the Lord," entreating mercy (compare <reference osisRef="Deut.32.41">De 32:41</reference>; <reference osisRef="Ezek.21.3-Ezek.5.9">Eze 21:3-5, 9</reference>, <reference osisRef="Ezek.5.10">10</reference>).

<hi type="bold">up thyself--</hi>Hebrew, "Gather thyself," that is, retire or return.

6. Jeremiah, in the person of the Philistines afflicting themselves (Jr 47:5), apostrophizes the "sword of the Lord," entreating mercy (compare De 32:41; Eze 21:3-5, 9, 10). up thyself-- Hebrew, "Gather thyself," that is, retire or return.


7. Jeremiah, from addressing the sword in the second person, turns to his hearers and speaks of it in the third person.

<hi type="bold">Lord ... given it a charge--</hi>(<reference osisRef="Ezek.14.17">Eze 14:17</reference>).

<hi type="bold">the sea-shore--</hi>the strip of land between the mountains and Mediterranean, held by the Philistines: "their valley" (see on <reference osisRef="Jer.47.5">Jr 47:5</reference>).

<hi type="bold">there hath he appointed it--</hi>(<reference osisRef="Mic.6.9">Mi 6:9</reference>). There hath He ordered it to rage. <chapter eID="Jer.47"/>

7. Jeremiah, from addressing the sword in the second person, turns to his hearers and speaks of it in the third person. Lord... given it a charge-- (Eze 14:17). the sea-shore-- the strip of land between the mountains and Mediterranean, held by the Philistines: "their valley" (see on Jr 47:5). there hath he appointed it-- (Mi 6:9). There hath He ordered it to rage.


<title type="x-s2">CHAPTER 48</title> <title type="x-s3"><reference osisRef="Jer.48.1-Jer.48.47">Jr 48:1-47</reference>. Prophecy against Moab.</title>
 It had taken part with the Chaldeans against Judea (<reference osisRef="2Kgs.24.2">2Ki 24:2</reference>). Fulfilled by Nebuchadnezzar five years after the destruction of Jerusalem, when also he attacked Egypt (<reference osisRef="Jer.43.8-Jer.43.13">Jr 43:8-13</reference>) and Ammon (<reference osisRef="Jer.49.1-Jer.49.6">Jr 49:1-6</reference>). [Josephus, Antiquities, 10:9,7]. Jeremiah in this prophecy uses that of <reference osisRef="Isa.15.1-Isa.16.14">Is 15:1-16:14</reference>, amplifying and adapting it to his purpose under inspiration, at the same time confirming its divine authority. Isaiah, however, in his prophecy refers to the devastation of Moab by the Assyrian king, Shalmaneser; Jeremiah refers to that by Nebuchadnezzar.

<hi type="bold">1. Nebo--</hi>a mountain and town of Moab; its meaning is "that which fructifies."

<hi type="bold">Kiriathaim--</hi>a city of Moab, consisting of two cities, as the word signifies; originally held by the Emim (<reference osisRef="Gen.14.5">Ge 14:5</reference>).

<hi type="bold">Misgab--</hi>meaning "elevation." It lay on an elevation.

CHAPTER 48 Jr 48:1-47. Prophecy against Moab. It had taken part with the Chaldeans against Judea (2Ki 24:2). Fulfilled by Nebuchadnezzar five years after the destruction of Jerusalem, when also he attacked Egypt (Jr 43:8-13) and Ammon (Jr 49:1-6). [Josephus, Antiquities, 10:9,7]. Jeremiah in this prophecy uses that of Is 15:1-16:14, amplifying and adapting it to his purpose under inspiration, at the same time confirming its divine authority. Isaiah, however, in his prophecy refers to the devastation of Moab by the Assyrian king, Shalmaneser; Jeremiah refers to that by Nebuchadnezzar. 1. Nebo-- a mountain and town of Moab; its meaning is "that which fructifies." Kiriathaim-- a city of Moab, consisting of two cities, as the word signifies; originally held by the Emim (Ge 14:5). Misgab-- meaning "elevation." It lay on an elevation.


<hi type="bold">2. no more praise--</hi>(<reference osisRef="Isa.16.14">Is 16:14</reference>).

<hi type="bold">in Heshbon--</hi>The foe having taken Heshbon, the chief city of Moab (<reference osisRef="Jer.48.45">Jr 48:45</reference>), in it devise evil against Moab ("it") saying, Come, &c. Heshbon was midway between the rivers Arnon and Jabbok; it was the residence of Sihon, king of the Amorites, and afterwards a Levitical city in Gad (<reference osisRef="Num.21.26">Nu 21:26</reference>). There is a play on words in the Hebrew, "Heshbon, Hashbu." Heshbon means a place of devising or counsel. The city, heretofore called the seat of counsel, shall find other counsellors, namely, those who devise its destruction.

<hi type="bold">thou shall be cut down ... Madmen--</hi>rather, by a play on words on the meaning of madmen ("silence"), Thou shalt be brought to silence, so as well to deserve thy name (<reference osisRef="Isa.15.1">Is 15:1</reference>). Thou shalt not dare to utter a sound.

2. no more praise-- (Is 16:14). in Heshbon-- The foe having taken Heshbon, the chief city of Moab (Jr 48:45), in it devise evil against Moab ("it") saying, Come, &c. Heshbon was midway between the rivers Arnon and Jabbok; it was the residence of Sihon, king of the Amorites, and afterwards a Levitical city in Gad (Nu 21:26). There is a play on words in the Hebrew, "Heshbon, Hashbu." Heshbon means a place of devising or counsel. The city, heretofore called the seat of counsel, shall find other counsellors, namely, those who devise its destruction. thou shall be cut down... Madmen-- rather, by a play on words on the meaning of madmen ("silence"), Thou shalt be brought to silence, so as well to deserve thy name (Is 15:1). Thou shalt not dare to utter a sound.


<hi type="bold">3. Horonaim--</hi>the same as the city Avara, mentioned by Ptolemy. The word means "double caves" (<reference osisRef="Neh.2.10">Ne 2:10</reference>; <reference osisRef="Isa.15.5">Is 15:5</reference>).

3. Horonaim-- the same as the city Avara, mentioned by Ptolemy. The word means "double caves" (Ne 2:10; Is 15:5).


<hi type="bold">4. little ones ... cry--</hi>heightening the distress of the scene. The foe does not spare even infants.

4. little ones... cry-- heightening the distress of the scene. The foe does not spare even infants.


<hi type="bold">5. going up of Luhith ... going down of Horonaim--</hi>Horonaim lay in a plain, Luhith on a height. To the latter, therefore, the Moabites would flee with "continual weeping," as a place of safety from the Chaldeans. Literally, "Weeping shall go up upon weeping."

5. going up of Luhith... going down of Horonaim-- Horonaim lay in a plain, Luhith on a height. To the latter, therefore, the Moabites would flee with "continual weeping," as a place of safety from the Chaldeans. Literally, "Weeping shall go up upon weeping."


6. They exhort one another to flee.

<hi type="bold">heath--</hi>or the juniper (see on <reference osisRef="Jer.17.6">Jr 17:6</reference>). Maurer translates, "Be like one naked in the wilderness." But the sense is, Live in the wilderness like the heath, or juniper; do not "trust in" walls (<reference osisRef="Jer.48.7">Jr 48:7</reference>) [Grotius]. (Compare <reference osisRef="Matt.24.16-Matt.24.18">Mt 24:16-18</reference>).

6. They exhort one another to flee. heath-- or the juniper (see on Jr 17:6). Maurer translates, "Be like one naked in the wilderness." But the sense is, Live in the wilderness like the heath, or juniper; do not "trust in" walls (Jr 48:7) [Grotius]. (Compare Mt 24:16-18).


<hi type="bold">7. thy works--</hi>namely, fortifications built by thy work. Moab was famous for its fortresses (<reference osisRef="Jer.48.18">Jr 48:18</reference>). The antithesis is to <reference osisRef="Jer.48.6">Jr 48:6</reference>, "Be ... in the wilderness," where there are no fortified cities.

<hi type="bold">thou ... also--</hi>like the rest of the surrounding peoples, Judah, &c.

<hi type="bold">Chemosh--</hi>the tutelary god of Moab (<reference osisRef="Num.21.29">Nu 21:29</reference>; <reference osisRef="Judg.11.24">Jud 11:24</reference>; <reference osisRef="1Kgs.11.7">1Ki 11:7</reference>; <reference osisRef="2Kgs.23.13">2Ki 23:13</reference>). When a people were vanquished, their gods also were taken away by the victors (<reference osisRef="Jer.43.12">Jr 43:12</reference>).

7. thy works-- namely, fortifications built by thy work. Moab was famous for its fortresses (Jr 48:18). The antithesis is to Jr 48:6, "Be... in the wilderness," where there are no fortified cities. thou... also-- like the rest of the surrounding peoples, Judah, &c. Chemosh-- the tutelary god of Moab (Nu 21:29; Jud 11:24; 1Ki 11:7; 2Ki 23:13). When a people were vanquished, their gods also were taken away by the victors (Jr 43:12).


<hi type="bold">8. the valley ... shall perish--</hi>that is, those dwelling in the valley.

8. the valley... shall perish-- that is, those dwelling in the valley.


<hi type="bold">9. Give wings, &c.--</hi>(<reference osisRef="Ps.55.6">Psa 55:6</reference>). Unless it get wings, it cannot escape the foe. "Wings," the Hebrew root meaning is a "flower" (<reference osisRef="Job.14.2">Job 14:2</reference>); so the flower-like plumage of a bird.

9. Give wings, &c.-- (Psa 55:6). Unless it get wings, it cannot escape the foe. "Wings," the Hebrew root meaning is a "flower" (Job 14:2); so the flower-like plumage of a bird.


<hi type="bold">10. work of ... Lord--</hi>the divinely appointed utter devastation of Moab. To represent how entirely this is God's will, a curse is pronounced on the Chaldeans, the instrument, if they do it negligently (Margin) or by halves (<reference osisRef="Judg.5.23">Jud 5:23</reference>); compare Saul's sin as to Amalek (<reference osisRef="1Sam.15.3">1Sa 15:3</reference>, <reference osisRef="1Sam.15.9">9</reference>), and Ahab's as to Syria (<reference osisRef="1Kgs.20.42">1Ki 20:42</reference>).

10. work of... Lord-- the divinely appointed utter devastation of Moab. To represent how entirely this is God's will, a curse is pronounced on the Chaldeans, the instrument, if they do it negligently (Margin) or by halves (Jud 5:23); compare Saul's sin as to Amalek (1Sa 15:3, 9), and Ahab's as to Syria (1Ki 20:42).


<hi type="bold">11. settled on ... lees--</hi>(See on <reference osisRef="Isa.25.6">Is 25:6</reference>; <reference osisRef="Zeph.1.12">Zep 1:12</reference>). As wine left to settle on its own lees retains its flavor and strength (which it would lose by being poured from one vessel into another), so Moab, owing to its never having been dislodged from its settlements, retains its pride of strength unimpaired.

<hi type="bold">emptied from vessel, &c.--</hi>To make it fit for use, it used to be filtered from vessel to vessel.

<hi type="bold">scent--</hi>retaining the image: the bouquet or perfume of the wine.

11. settled on... lees-- (See on Is 25:6; Zep 1:12). As wine left to settle on its own lees retains its flavor and strength (which it would lose by being poured from one vessel into another), so Moab, owing to its never having been dislodged from its settlements, retains its pride of strength unimpaired. emptied from vessel, &c.-- To make it fit for use, it used to be filtered from vessel to vessel. scent-- retaining the image: the bouquet or perfume of the wine.


<hi type="bold">12. wanderers--</hi>rather, "pourers out," retaining the image of <reference osisRef="Jer.48.11">Jr 48:11</reference>, that is, the Chaldeans who shall remove Moab from his settlements, as men pour wine from off the lees into other vessels. "His vessels" are the cities of Moab; the broken "bottles" the men slain [Grotius]. The Hebrew and the kindred Arabic word means, "to turn on one side," so as to empty a vessel [Maurer].

12. wanderers-- rather, "pourers out," retaining the image of Jr 48:11, that is, the Chaldeans who shall remove Moab from his settlements, as men pour wine from off the lees into other vessels. "His vessels" are the cities of Moab; the broken "bottles" the men slain [Grotius]. The Hebrew and the kindred Arabic word means, "to turn on one side," so as to empty a vessel [Maurer].


<hi type="bold">13. ashamed--</hi>have the shame of disappointment as to the hopes they entertained of aid from Chemosh, their idol.

<hi type="bold">Beth-el--</hi>(<reference osisRef="1Kgs.12.27">1Ki 12:27</reference>, <reference osisRef="1Kgs.12.29">29</reference>)--that is, the golden calf set up there by Jeroboam.

13. ashamed-- have the shame of disappointment as to the hopes they entertained of aid from Chemosh, their idol. Beth-el-- (1Ki 12:27, 29)--that is, the golden calf set up there by Jeroboam.