25. (See on <reference osisRef="Isa.11.6">Is 11:6</reference>).

<hi type="bold">and the lion shall eat straw like the bullock--</hi>(See on <reference osisRef="Isa.11.7">Is 11:7</reference>).

<hi type="bold">and dust--</hi>rather, "but dust," &c. The curse shall remain on the serpent [Horsley], (<reference osisRef="Gen.3.14">Ge 3:14</reference>; <reference osisRef="Mic.7.17">Mi 7:17</reference>). "To lick the dust" is figurative of the utter and perpetual degradation of Satan and his emissaries (<reference osisRef="Isa.49.23">Is 49:23</reference>; <reference osisRef="Ps.72.9">Psa 72:9</reference>). Satan fell self-tempted; therefore no atonement was contrived for him, as there was for man, who fell by his temptation (Jude 6; <reference osisRef="John.8.44">Joh 8:44</reference>). From his peculiar connection with the earth and man, it has been conjectured that the exciting cause of his rebellion was God's declaration that human nature was to be raised into union with the Godhead; this was "the truth" concerning the person of the Son of God which "he abode not in"; it galled his pride that a lower race was to be raised to that which he had aspired to (<reference osisRef="1Tim.3.6">1Ti 3:6</reference>). How exultingly he might say, when man fell through him, "God would raise manhood into union with Himself; I have brought it down below the beasts by sin!" At that very moment and spot he was told that the seed of the abhorred race, man, should bruise his head (<reference osisRef="1John.3.8">1Jo 3:8</reference>). He was raised up for this, to show forth God's glory (<reference osisRef="Exod.9.16">Ex 9:16</reference>; <reference osisRef="Rom.9.17">Ro 9:17</reference>). In his unfallen state he may have been God's vicegerent over the earth and the animal kingdom before man: this will account for his assuming the form of a serpent (<reference osisRef="Gen.3.1">Ge 3:1</reference>). Man succeeded to that office (<reference osisRef="Gen.2.19">Ge 2:19</reference>, 20), but forfeited it by sin, whence Satan became "prince of this world"; Jesus Christ supplants the usurper, and as "Son of man" regains the lost inheritance (<reference osisRef="Ps.8.4-Ps.8.8">Psa 8:4-8</reference>). The steps in Satan's overthrow are these: he is cast out, first, from heaven (<reference osisRef="Rev.12.7-Rev.12.9">Re 12:7-9</reference>) on earth; next, he is bound a thousand years (<reference osisRef="Rev.20.2">Re 20:2</reference>, <reference osisRef="Rev.20.3">3</reference>); finally, he is cast into the lake of fire for ever (<reference osisRef="Rev.20.10">Re 20:10</reference>).

<hi type="bold">the serpent's meat--</hi>(See on <reference osisRef="Isa.11.8">Is 11:8</reference>).

<hi type="bold">They shall not hurt nor destroy in all my holy mountain--</hi>(See on <reference osisRef="Isa.11.9">Is 11:9</reference>). <chapter eID="Isa.65"/>

25. (See on Is 11:6). and the lion shall eat straw like the bullock-- (See on Is 11:7). and dust-- rather, "but dust," &c. The curse shall remain on the serpent [Horsley], (Ge 3:14; Mi 7:17). "To lick the dust" is figurative of the utter and perpetual degradation of Satan and his emissaries (Is 49:23; Psa 72:9). Satan fell self-tempted; therefore no atonement was contrived for him, as there was for man, who fell by his temptation (Jude 6; Joh 8:44). From his peculiar connection with the earth and man, it has been conjectured that the exciting cause of his rebellion was God's declaration that human nature was to be raised into union with the Godhead; this was "the truth" concerning the person of the Son of God which "he abode not in"; it galled his pride that a lower race was to be raised to that which he had aspired to (1Ti 3:6). How exultingly he might say, when man fell through him, "God would raise manhood into union with Himself; I have brought it down below the beasts by sin!" At that very moment and spot he was told that the seed of the abhorred race, man, should bruise his head (1Jo 3:8). He was raised up for this, to show forth God's glory (Ex 9:16; Ro 9:17). In his unfallen state he may have been God's vicegerent over the earth and the animal kingdom before man: this will account for his assuming the form of a serpent (Ge 3:1). Man succeeded to that office (Ge 2:19, 20), but forfeited it by sin, whence Satan became "prince of this world"; Jesus Christ supplants the usurper, and as "Son of man" regains the lost inheritance (Psa 8:4-8). The steps in Satan's overthrow are these: he is cast out, first, from heaven (Re 12:7-9) on earth; next, he is bound a thousand years (Re 20:2, 3); finally, he is cast into the lake of fire for ever (Re 20:10). the serpent's meat-- (See on Is 11:8). They shall not hurt nor destroy in all my holy mountain-- (See on Is 11:9).


<title type="x-s2">CHAPTER 66</title> <title type="x-s3"><reference osisRef="Isa.66.1-Isa.66.24">Is 66:1-24</reference>. The Humble Comforted, the Ungodly Condemned, at the Lord's Appearing: Jerusalem Made a Joy on Earth.</title>
 This closing chapter is the summary of Isaiah's prophecies as to the last days, hence the similarity of its sentiments with what went before.

<hi type="bold">1. heaven ... throne ... where is ... house ... ye build--</hi>The same sentiment is expressed, as a precautionary proviso for the majesty of God in deigning to own any earthly temple as His, as if He could be circumscribed by space (<reference osisRef="1Kgs.8.27">1Ki 8:27</reference>) in inaugurating the temple of stone; next, as to the temple of the Holy Ghost (<reference osisRef="Acts.7.48">Ac 7:48</reference>, <reference osisRef="Acts.7.49">49</reference>); lastly here, as to "the tabernacle of God with men" (<reference osisRef="Isa.2.2">Is 2:2</reference>, <reference osisRef="2Cor.2.3">3</reference>; <reference osisRef="Ezek.43.4">Eze 43:4</reference>, <reference osisRef="Ezek.43.7">7</reference>; <reference osisRef="Rev.21.3">Re 21:3</reference>).

<hi type="bold">where--</hi>rather, "what is this house that ye are building, &c.--what place is this for My rest?" [Vitringa].

CHAPTER 66 Is 66:1-24. The Humble Comforted, the Ungodly Condemned, at the Lord's Appearing: Jerusalem Made a Joy on Earth. This closing chapter is the summary of Isaiah's prophecies as to the last days, hence the similarity of its sentiments with what went before. 1. heaven... throne... where is... house... ye build-- The same sentiment is expressed, as a precautionary proviso for the majesty of God in deigning to own any earthly temple as His, as if He could be circumscribed by space (1Ki 8:27) in inaugurating the temple of stone; next, as to the temple of the Holy Ghost (Ac 7:48, 49); lastly here, as to "the tabernacle of God with men" (Is 2:2, 3; Eze 43:4, 7; Re 21:3). where-- rather, "what is this house that ye are building, &c.--what place is this for My rest?" [Vitringa].


<hi type="bold">2. have been--</hi>namely, made by Me. Or, absolutely, were things made; and therefore belong to Me, the Creator [Jerome].

<hi type="bold">look--</hi>have regard.

<hi type="bold">poor--</hi>humble (<reference osisRef="Isa.57.15">Is 57:15</reference>).

<hi type="bold">trembleth at ... word--</hi>(<reference osisRef="2Kgs.22.11">2Ki 22:11</reference>, <reference osisRef="2Kgs.22.19">19</reference>; <reference osisRef="Ezra.9.4">Ezr 9:4</reference>). The spiritual temple of the heart, though not superseding the outward place of worship, is God's favorite dwelling (<reference osisRef="John.14.23">Joh 14:23</reference>). In the final state in heaven there shall be "no temple," but "the Lord God" Himself (<reference osisRef="Rev.21.22">Re 21:22</reference>).

2. have been-- namely, made by Me. Or, absolutely, were things made; and therefore belong to Me, the Creator [Jerome]. look-- have regard. poor-- humble (Is 57:15). trembleth at... word-- (2Ki 22:11, 19; Ezr 9:4). The spiritual temple of the heart, though not superseding the outward place of worship, is God's favorite dwelling (Joh 14:23). In the final state in heaven there shall be "no temple," but "the Lord God" Himself (Re 21:22).


3. God loathes even the sacrifices of the wicked (<reference osisRef="Isa.1.11">Is 1:11</reference>; <reference osisRef="Prov.15.8">Pr 15:8</reference>; <reference osisRef="Prov.28.9">28:9</reference>).

<hi type="bold">is as if--</hi>Lowth not so well omits these words: "He that killeth an ox (presently after) murders a man" (as in <reference osisRef="Ezek.23.39">Eze 23:39</reference>). But the omission in the Hebrew of "is as if"--increases the force of the comparison. Human victims were often offered by the heathen.

<hi type="bold">dog's neck--</hi>an abomination according to the Jewish law (<reference osisRef="Deut.23.18">De 23:18</reference>); perhaps made so, because dogs were venerated in Egypt. He does not honor this abomination by using the word "sacrifice," but uses the degrading term, "cut off a dog's neck" (<reference osisRef="Exod.13.13">Ex 13:13</reference>; <reference osisRef="Exod.34.20">34:20</reference>). Dogs as unclean are associated with swine (<reference osisRef="Matt.7.6">Mt 7:6</reference>; <reference osisRef="2Pet.2.22">2Pe 2:22</reference>).

<hi type="bold">oblation--</hi>unbloody: in antithesis to "swine's blood" (<reference osisRef="Isa.65.4">Is 65:4</reference>).

<hi type="bold">burneth--</hi>Hebrew, "he who offereth as a memorial oblation" (<reference osisRef="Lev.2.2">Le 2:2</reference>).

<hi type="bold">they have chosen--</hi>opposed to the two first clauses of <reference osisRef="Isa.66.4">Is 66:4</reference>: "as they have chosen their own ways, &c., so I will choose their delusions.

3. God loathes even the sacrifices of the wicked (Is 1:11; Pr 15:8; 28:9). is as if-- Lowth not so well omits these words: "He that killeth an ox (presently after) murders a man" (as in Eze 23:39). But the omission in the Hebrew of "is as if"--increases the force of the comparison. Human victims were often offered by the heathen. dog's neck-- an abomination according to the Jewish law (De 23:18); perhaps made so, because dogs were venerated in Egypt. He does not honor this abomination by using the word "sacrifice," but uses the degrading term, "cut off a dog's neck" (Ex 13:13; 34:20). Dogs as unclean are associated with swine (Mt 7:6; 2Pe 2:22). oblation-- unbloody: in antithesis to "swine's blood" (Is 65:4). burneth-- Hebrew, "he who offereth as a memorial oblation" (Le 2:2). they have chosen-- opposed to the two first clauses of Is 66:4: "as they have chosen their own ways, &c., so I will choose their delusions.


<hi type="bold">4. delusions--</hi>(<reference osisRef="2Thess.2.11">2Th 2:11</reference>), answering to "their own ways" (<reference osisRef="Isa.66.3">Is 66:3</reference>; so <reference osisRef="Prov.1.31">Pr 1:31</reference>). However, the Hebrew means rather "vexations," "calamities," which also the parallelism to "fears" requires; "choose their calamities" means, "choose the calamities which they thought to escape by their own ways."

<hi type="bold">their fears--</hi>the things they feared, to avert which their idolatrous "abominations" (<reference osisRef="Isa.66.3">Is 66:3</reference>) were practised.

<hi type="bold">I called ... none ... answer--</hi>(See on <reference osisRef="Isa.65.12">Is 65:12</reference>; <reference osisRef="Isa.65.24">Is 65:24</reference>; <reference osisRef="Jer.7.13">Jr 7:13</reference>).

<hi type="bold">did ... chose--</hi>not only did the evil deed, but did it deliberately as a matter of choice (<reference osisRef="Rom.1.32">Ro 1:32</reference>). "They chose that in which I delighted not"; therefore, "I will choose" that in which they delight not, the "calamities" and "fears" which they were most anxious to avert.

<hi type="bold">before mine eyes--</hi>(See on <reference osisRef="Isa.65.3">Is 65:3</reference>).

4. delusions-- (2Th 2:11), answering to "their own ways" (Is 66:3; so Pr 1:31). However, the Hebrew means rather "vexations," "calamities," which also the parallelism to "fears" requires; "choose their calamities" means, "choose the calamities which they thought to escape by their own ways." their fears-- the things they feared, to avert which their idolatrous "abominations" (Is 66:3) were practised. I called... none... answer-- (See on Is 65:12; Is 65:24; Jr 7:13). did... chose-- not only did the evil deed, but did it deliberately as a matter of choice (Ro 1:32). "They chose that in which I delighted not"; therefore, "I will choose" that in which they delight not, the "calamities" and "fears" which they were most anxious to avert. before mine eyes-- (See on Is 65:3).


<hi type="bold">5. tremble at ... word--</hi>the same persons as in <reference osisRef="Isa.66.2">Is 66:2</reference>, the believing few among the Jews.

<hi type="bold">cast you out for my name's sake--</hi>excommunicate, as if too polluted to worship with them (<reference osisRef="Isa.65.5">Is 65:5</reference>). So in Christ's first sojourn on earth (<reference osisRef="Matt.10.22">Mt 10:22</reference>; <reference osisRef="John.9.22">Joh 9:22</reference>, <reference osisRef="John.9.34">34</reference>; <reference osisRef="John.16.2">16:2</reference>; <reference osisRef="John.15.21">15:21</reference>). So it shall be again in the last times, when the believing shall be few (<reference osisRef="Luke.18.8">Lu 18:8</reference>).

<hi type="bold">Let the Lord be glorified--</hi>the mocking challenge of the persecutors, as if their violence towards you was from zeal for God. "Let the Lord show Himself glorious," namely, by manifesting Himself in your behalf; as the parallelism to, "He shall appear to your joy," requires (as in <reference osisRef="Isa.5.19">Is 5:19</reference>; compare <reference osisRef="Isa.28.15">Is 28:15</reference>; <reference osisRef="Isa.57.4">57:4</reference>). So again Christ on the cross (<reference osisRef="Matt.27.42">Mt 27:42</reference>, <reference osisRef="Matt.27.43">43</reference>).

<hi type="bold">appear to your joy--</hi>giving you "joy" instead of your "rebuke" (<reference osisRef="Isa.25.8">Is 25:8</reference>, <reference osisRef="Isa.25.9">9</reference>).

5. tremble at... word-- the same persons as in Is 66:2, the believing few among the Jews. cast you out for my name's sake-- excommunicate, as if too polluted to worship with them (Is 65:5). So in Christ's first sojourn on earth (Mt 10:22; Joh 9:22, 34; 16:2; 15:21). So it shall be again in the last times, when the believing shall be few (Lu 18:8). Let the Lord be glorified-- the mocking challenge of the persecutors, as if their violence towards you was from zeal for God. "Let the Lord show Himself glorious," namely, by manifesting Himself in your behalf; as the parallelism to, "He shall appear to your joy," requires (as in Is 5:19; compare Is 28:15; 57:4). So again Christ on the cross (Mt 27:42, 43). appear to your joy-- giving you "joy" instead of your "rebuke" (Is 25:8, 9).


6. God, from Jerusalem and His "temple," shall take vengeance on the enemy (<reference osisRef="Ezek.43.1-Ezek.43.8">Eze 43:1-8</reference>; <reference osisRef="Zech.12.2">Zec 12:2</reference>, <reference osisRef="Zech.12.3">3</reference>; <reference osisRef="Zech.14.3">14:3</reference>, <reference osisRef="Zech.14.19-Zech.14.21">19-21</reference>). The abrupt language of this verse marks the suddenness with which God destroys the hostile Gentile host outside: as <reference osisRef="Isa.66.5">Is 66:5</reference> refers to the confounding of the unbelieving Jews.

<hi type="bold">voice of noise--</hi>that is, the Lord's loud-sounding voice (<reference osisRef="Ps.68.33">Psa 68:33</reference>; <reference osisRef="Ps.29.3-Ps.29.9">29:3-9</reference>; <reference osisRef="1Thess.4.16">1Th 4:16</reference>).

6. God, from Jerusalem and His "temple," shall take vengeance on the enemy (Eze 43:1-8; Zec 12:2, 3; 14:3, 19-21). The abrupt language of this verse marks the suddenness with which God destroys the hostile Gentile host outside: as Is 66:5 refers to the confounding of the unbelieving Jews. voice of noise-- that is, the Lord's loud-sounding voice (Psa 68:33; 29:3-9; 1Th 4:16).


<hi type="bold">7. she--</hi>Zion.

<hi type="bold">Before ... travailed ... brought forth--</hi>The accession of numbers, and of prosperity to her, shall be sudden beyond all expectation and unattended with painful effort (<reference osisRef="Isa.54.1">Is 54:1</reference>, <reference osisRef="Isa.4.5">4, 5</reference>). Contrast with this case of the future Jewish Church the travail-pains of the Christian Church in bringing forth "a man child" (<reference osisRef="Rev.12.2">Re 12:2</reference>, <reference osisRef="Rev.12.5">5</reference>). A man child's birth is in the East a matter of special joy, while that of a female is not so; therefore, it here means the manly sons of the restored Jewish Church, the singular being used collectively for the plural: or the many sons being regarded as one under Messiah, who shall then be manifested as their one representative Head.

7. she-- Zion. Before... travailed... brought forth-- The accession of numbers, and of prosperity to her, shall be sudden beyond all expectation and unattended with painful effort (Is 54:1, 4, 5). Contrast with this case of the future Jewish Church the travail-pains of the Christian Church in bringing forth "a man child" (Re 12:2, 5). A man child's birth is in the East a matter of special joy, while that of a female is not so; therefore, it here means the manly sons of the restored Jewish Church, the singular being used collectively for the plural: or the many sons being regarded as one under Messiah, who shall then be manifested as their one representative Head.


<hi type="bold">8. earth--</hi>rather, to suit the parallelism, "is a country (put for the people in it) brought forth in one day?" [Lowth]. In English Version it means, The earth brings forth its productions gradually, not in one day (<reference osisRef="Mark.4.28">Mr 4:28</reference>).

<hi type="bold">at once--</hi>In this case, contrary to the usual growth of the nations by degrees, Israel starts into maturity at once.

<hi type="bold">for--</hi>rather, "is a nation born at once, that Zion has, so soon as she travailed, brought forth?" [Maurer].

8. earth-- rather, to suit the parallelism, "is a country (put for the people in it) brought forth in one day?" [Lowth]. In English Version it means, The earth brings forth its productions gradually, not in one day (Mr 4:28). at once-- In this case, contrary to the usual growth of the nations by degrees, Israel starts into maturity at once. for-- rather, "is a nation born at once, that Zion has, so soon as she travailed, brought forth?" [Maurer].


<hi type="bold">9. cause to bring forth, and shut--</hi>rather, "Shall I who beget, restrain the birth?" [Lowth], (<reference osisRef="Isa.37.3">Is 37:3</reference>; <reference osisRef="Hos.13.13">Ho 13:13</reference>); that is, Shall I who have begun, not finish My work of restoring Israel? (<reference osisRef="1Sam.3.12">1Sa 3:12</reference>; <reference osisRef="Rom.11.1">Ro 11:1</reference>; <reference osisRef="Phil.1.6">Php 1:6</reference>).

<hi type="bold">shut--</hi>(compare <reference osisRef="Rev.3.7">Re 3:7</reference>, <reference osisRef="Rev.3.8">8</reference>).

9. cause to bring forth, and shut-- rather, "Shall I who beget, restrain the birth?" [Lowth], (Is 37:3; Ho 13:13); that is, Shall I who have begun, not finish My work of restoring Israel? (1Sa 3:12; Ro 11:1; Php 1:6). shut-- (compare Re 3:7, 8).


<hi type="bold">10. love ... mourn for her--</hi>(<reference osisRef="Ps.102.14">Psa 102:14</reference>, 17, 20; <reference osisRef="Ps.122.6">122:6</reference>).

10. love... mourn for her-- (Psa 102:14, 17, 20; 122:6).


<hi type="bold">11. suck--</hi>(<reference osisRef="Isa.60.5">Is 60:5</reference>, <reference osisRef="Isa.60.16">16</reference>; <reference osisRef="Isa.61.6">61:6</reference>; <reference osisRef="Isa.49.23">49:23</reference>).

<hi type="bold">abundance--</hi>Hebrew, "the ray-like flow of her opulence," that is, with the milk spouting out from her full breasts (answering to the parallel, "breast of her consolations") in ray-like streams [Gesenius].

11. suck-- (Is 60:5, 16; 61:6; 49:23). abundance-- Hebrew, "the ray-like flow of her opulence," that is, with the milk spouting out from her full breasts (answering to the parallel, "breast of her consolations") in ray-like streams [Gesenius].


<hi type="bold">12. extend--</hi>I will turn peace (prosperity) upon her, like a river turned in its course [Gesenius]. Or, "I will spread peace over her as an overflowing river" [Barnes], (<reference osisRef="Isa.48.18">Is 48:18</reference>).

<hi type="bold">flowing stream--</hi>as the Nile by its overflow fertilizes the whole of Egypt.

<hi type="bold">borne upon ... sides--</hi>(See on <reference osisRef="Isa.60.4">Is 60:4</reference>).

<hi type="bold">her ... her--</hi>If "ye" refers to the Jews, translate, "ye shall be borne upon their sides ... their knees," namely, those of the Gentiles, as in <reference osisRef="Isa.49.22">Is 49:22</reference>; and as "suck" (<reference osisRef="Isa.60.16">Is 60:16</reference>) refers to the Jews sucking the Gentile wealth. However, English Version gives a good sense: The Jews, and all who love Jehovah (<reference osisRef="Isa.66.10">Is 66:10</reference>), "shall suck, and be borne" by her as a mother.

12. extend-- I will turn peace (prosperity) upon her, like a river turned in its course [Gesenius]. Or, "I will spread peace over her as an overflowing river" [Barnes], (Is 48:18). flowing stream-- as the Nile by its overflow fertilizes the whole of Egypt. borne upon... sides-- (See on Is 60:4). her... her-- If "ye" refers to the Jews, translate, "ye shall be borne upon their sides... their knees," namely, those of the Gentiles, as in Is 49:22; and as "suck" (Is 60:16) refers to the Jews sucking the Gentile wealth. However, English Version gives a good sense: The Jews, and all who love Jehovah (Is 66:10), "shall suck, and be borne" by her as a mother.


<hi type="bold">13. mother--</hi>(<reference osisRef="Isa.49.15">Is 49:15</reference>).

<hi type="bold">comforteth--</hi>(<reference osisRef="Isa.40.1">Is 40:1</reference>, 2).

13. mother-- (Is 49:15). comforteth-- (Is 40:1, 2).


<hi type="bold">14. bones--</hi>which once were "dried up" by the "fire" of God's wrath (<reference osisRef="Lam.1.13">La 1:13</reference>), shall live again (<reference osisRef="Prov.3.8">Pr 3:8</reference>; <reference osisRef="Prov.15.30">15:30</reference>; <reference osisRef="Ezek.37.1">Eze 37:1</reference>, &c.).

<hi type="bold">flourish ... herb--</hi>(<reference osisRef="Rom.11.15-Rom.11.24">Ro 11:15-24</reference>).

<hi type="bold">known toward--</hi>manifested in behalf of.

14. bones-- which once were "dried up" by the "fire" of God's wrath (La 1:13), shall live again (Pr 3:8; 15:30; Eze 37:1, &c.). flourish... herb-- (Ro 11:15-24). known toward-- manifested in behalf of.


15. (<reference osisRef="Isa.9.5">Is 9:5</reference>; <reference osisRef="Ps.50.3">Psa 50:3</reference>; <reference osisRef="Hab.3.5">Ha 3:5</reference>; <reference osisRef="2Thess.1.8">2Th 1:8</reference>; <reference osisRef="2Pet.3.7">2Pe 3:7</reference>).

<hi type="bold">chariots ... whirlwind--</hi>(<reference osisRef="Jer.4.13">Jr 4:13</reference>).

<hi type="bold">render--</hi>as the Hebrew elsewhere (<reference osisRef="Job.9.13">Job 9:13</reference>; <reference osisRef="Ps.78.38">Psa 78:38</reference>) means to "allay" or "stay wrath." Maurer translates it so here: He stays His anger with nothing but fury," &c.; nothing short of pouring out all His fiery fury will satisfy His wrath.

<hi type="bold">fury--</hi>"burning heat" [Lowth], to which the parallel, "flames of fire," answers.

15. (Is 9:5; Psa 50:3; Ha 3:5; 2Th 1:8; 2Pe 3:7). chariots... whirlwind-- (Jr 4:13). render-- as the Hebrew elsewhere (Job 9:13; Psa 78:38) means to "allay" or "stay wrath." Maurer translates it so here: He stays His anger with nothing but fury," &c.; nothing short of pouring out all His fiery fury will satisfy His wrath. fury-- "burning heat" [Lowth], to which the parallel, "flames of fire," answers.


16. Rather, "With fire will Jehovah judge, and with His sword (He will judge) all flesh." The parallelism and collocation of the Hebrew words favor this (<reference osisRef="Isa.65.12">Is 65:12</reference>).

<hi type="bold">all flesh--</hi>that is, all who are the objects of His wrath. The godly shall be hidden by the Lord in a place of safety away from the scene of judgment (<reference osisRef="Isa.26.20">Is 26:20</reference>, <reference osisRef="Isa.26.21">21</reference>; <reference osisRef="Ps.31.20">Psa 31:20</reference>; <reference osisRef="1Thess.4.16">1Th 4:16</reference>, <reference osisRef="1Thess.4.17">17</reference>).

16. Rather, "With fire will Jehovah judge, and with His sword (He will judge) all flesh." The parallelism and collocation of the Hebrew words favor this (Is 65:12). all flesh-- that is, all who are the objects of His wrath. The godly shall be hidden by the Lord in a place of safety away from the scene of judgment (Is 26:20, 21; Psa 31:20; 1Th 4:16, 17).


<hi type="bold">17. in ... gardens--</hi>Hebrew and the Septuagint rather require, "for (entering into) gardens," namely, to sacrifice there [Maurer].

<hi type="bold">behind one tree--</hi>rather, "following one," that is, some idol or other, which, from contempt, he does not name [Maurer]. Vitringa, &c., think the Hebrew for "one," Ahhadh, to be the name of the god; called Adad (meaning One) in Syria (compare <reference osisRef="Acts.17.23">Ac 17:23</reference>). The idol's power was represented by inclined rays, as of the sun shining on the earth. Gesenius translates, "following one," namely, Hierophant ("priest"), who led the rest in performing the sacred rites.

<hi type="bold">in ... midst--</hi>namely, of the garden (see on <reference osisRef="Isa.65.3">Is 65:3</reference>, <reference osisRef="Isa.65.4">4</reference>).

<hi type="bold">mouse--</hi>legally unclean (<reference osisRef="Lev.11.29">Le 11:29</reference>) because it was an idol to the heathen (see on <reference osisRef="Isa.37.36">Is 37:36</reference>; <reference osisRef="1Sam.6.4">1Sa 6:4</reference>). Translate, "the field mouse," or "dormouse" [Bochart]. The Pharisees with their self-righteous purifications, and all mere formalists, are included in the same condemnation, described in language taken from the idolatries prevalent in Isaiah's times.

17. in... gardens-- Hebrew and the Septuagint rather require, "for (entering into) gardens," namely, to sacrifice there [Maurer]. behind one tree-- rather, "following one," that is, some idol or other, which, from contempt, he does not name [Maurer]. Vitringa, &c., think the Hebrew for "one," Ahhadh, to be the name of the god; called Adad (meaning One) in Syria (compare Ac 17:23). The idol's power was represented by inclined rays, as of the sun shining on the earth. Gesenius translates, "following one," namely, Hierophant ("priest"), who led the rest in performing the sacred rites. in... midst-- namely, of the garden (see on Is 65:3, 4). mouse-- legally unclean (Le 11:29) because it was an idol to the heathen (see on Is 37:36; 1Sa 6:4). Translate, "the field mouse," or "dormouse" [Bochart]. The Pharisees with their self-righteous purifications, and all mere formalists, are included in the same condemnation, described in language taken from the idolatries prevalent in Isaiah's times.


<hi type="bold">18. know--</hi>not in the Hebrew. Rather, understand the words by aposiopesis; it is usual in threats to leave the persons threatened to supply the hiatus from their own fears, owing to conscious guilt: "For I ... their works and thoughts," &c.; namely, will punish [Maurer].

<hi type="bold">it shall come--</hi>the time is come that I will, &c. [Maurer].

<hi type="bold">gather ... nations--</hi>against Jerusalem, where the ungodly Jews shall perish; and then the Lord at last shall fight for Jerusalem against those nations: and the survivors (<reference osisRef="Isa.66.19">Is 66:19</reference>) shall "see God's glory" (<reference osisRef="Zech.12.8">Zec 12:8</reference>, <reference osisRef="Zech.12.9">9</reference>; <reference osisRef="Zech.14.1-Zech.14.3">14:1-3</reference>, <reference osisRef="1Cor.14.9">9</reference>).

<hi type="bold">tongues--</hi>which have been many owing to sin, being confounded at Babel, but which shall again be one in Christ (<reference osisRef="Dan.7.14">Da 7:14</reference>; <reference osisRef="Zeph.3.9">Zep 3:9</reference>; <reference osisRef="Rev.7.9">Re 7:9</reference>, <reference osisRef="Rev.7.10">10</reference>).

18. know-- not in the Hebrew. Rather, understand the words by aposiopesis; it is usual in threats to leave the persons threatened to supply the hiatus from their own fears, owing to conscious guilt: "For I... their works and thoughts," &c.; namely, will punish [Maurer]. it shall come-- the time is come that I will, &c. [Maurer]. gather... nations-- against Jerusalem, where the ungodly Jews shall perish; and then the Lord at last shall fight for Jerusalem against those nations: and the survivors (Is 66:19) shall "see God's glory" (Zec 12:8, 9; 14:1-3, 9). tongues-- which have been many owing to sin, being confounded at Babel, but which shall again be one in Christ (Da 7:14; Zep 3:9; Re 7:9, 10).


<hi type="bold">19. sign--</hi>a banner on a high place, to indicate the place of meeting for the dispersed Jewish exiles, preparatory to their return to their land (<reference osisRef="Isa.5.26">Is 5:26</reference>; <reference osisRef="Isa.11.12">11:12</reference>; <reference osisRef="Isa.62.10">62:10</reference>).

<hi type="bold">those that escape of them--</hi>the Gentile survivors spared by God (see on <reference osisRef="Isa.66.18">Is 66:18</reference>; <reference osisRef="Zech.14.16">Zec 14:16</reference>). <reference osisRef="Isa.2.2">Is 2:2</reference>, <reference osisRef="2Cor.2.3">3</reference>; <reference osisRef="Mic.5.7">Mi 5:7</reference>; and <reference osisRef="Zech.14.16-Zech.14.19">Zec 14:16-19</reference> represent it, not that the Jews go as missionaries to the Gentiles, but that the Gentiles come up to Jerusalem to learn the Lord's ways there.

<hi type="bold">Tarshish--</hi>Tartessus in Spain, in the west.

<hi type="bold">Pul--</hi>east and north of Africa: probably the same as Philoe, an island in the Nile, called by the Egyptians Pilak, that is, the border country, being between Egypt and Ethiopia [Bochart].

<hi type="bold">Lud--</hi>the Libyans of Africa (<reference osisRef="Gen.10.13">Ge 10:13</reference>), Ludim being son of Mizraim (Egypt): an Ethiopian people famous as bowmen (<reference osisRef="Jer.46.9">Jr 46:9</reference>): employed as mercenaries by Tyre and Egypt (<reference osisRef="Ezek.27.10">Eze 27:10</reference>; <reference osisRef="Ezek.30.5">30:5</reference>).

<hi type="bold">Tubal--</hi>Tibarenians, in Asia Minor, south of the Caucasus, between the Black Sea and Araxes. Or, the Iberians [Josephus]. Italy [Jerome].

<hi type="bold">Javan--</hi>the Greeks; called Ionians, including all the descendants of Javan, both in Greece and in Asia Minor (<reference osisRef="Gen.10.2-Gen.10.4">Ge 10:2-4</reference>).

<hi type="bold">my glory ... Gentiles--</hi>(Mal 1:11).

19. sign-- a banner on a high place, to indicate the place of meeting for the dispersed Jewish exiles, preparatory to their return to their land (Is 5:26; 11:12; 62:10). those that escape of them-- the Gentile survivors spared by God (see on Is 66:18; Zec 14:16). Is 2:2, 3; Mi 5:7; and Zec 14:16-19 represent it, not that the Jews go as missionaries to the Gentiles, but that the Gentiles come up to Jerusalem to learn the Lord's ways there. Tarshish-- Tartessus in Spain, in the west. Pul-- east and north of Africa: probably the same as Philoe, an island in the Nile, called by the Egyptians Pilak, that is, the border country, being between Egypt and Ethiopia [Bochart]. Lud-- the Libyans of Africa (Ge 10:13), Ludim being son of Mizraim (Egypt): an Ethiopian people famous as bowmen (Jr 46:9): employed as mercenaries by Tyre and Egypt (Eze 27:10; 30:5). Tubal-- Tibarenians, in Asia Minor, south of the Caucasus, between the Black Sea and Araxes. Or, the Iberians [Josephus]. Italy [Jerome]. Javan-- the Greeks; called Ionians, including all the descendants of Javan, both in Greece and in Asia Minor (Ge 10:2-4). my glory... Gentiles-- (Mal 1:11).


<hi type="bold">20. they--</hi>the Gentiles (<reference osisRef="Isa.66.19">Is 66:19</reference>).

<hi type="bold">bring ... your brethren--</hi>the Jews, back to the Holy Land (<reference osisRef="Isa.49.22">Is 49:22</reference>). It cannot mean the mere entrance of the Jews into the Christian Church; for such an entrance would be by faith, not upon "horses, litters, and mules" [Houbigant]. "Offering" is metaphorical, as in <reference osisRef="Rom.15.16">Ro 15:16</reference>.

<hi type="bold">horses--</hi>not much used by the Jews. The Gentiles are here represented as using their modes of conveyance to "bring" the Jews to Jerusalem.

<hi type="bold">chariots--</hi>as these are not found in Oriental caravans, translate, "vehicles," namely, borne, not drawn on wheels.

<hi type="bold">litters--</hi>covered sedans for the rich.

<hi type="bold">upon swift beasts--</hi>dromedaries: from Hebrew root, "to dance," from their bounding motion, often accelerated by music [Bochart]. Panniers were thrown across the dromedaries' back for poorer women [Horsley].

20. they-- the Gentiles (Is 66:19). bring... your brethren-- the Jews, back to the Holy Land (Is 49:22). It cannot mean the mere entrance of the Jews into the Christian Church; for such an entrance would be by faith, not upon "horses, litters, and mules" [Houbigant]. "Offering" is metaphorical, as in Ro 15:16. horses-- not much used by the Jews. The Gentiles are here represented as using their modes of conveyance to "bring" the Jews to Jerusalem. chariots-- as these are not found in Oriental caravans, translate, "vehicles," namely, borne, not drawn on wheels. litters-- covered sedans for the rich. upon swift beasts-- dromedaries: from Hebrew root, "to dance," from their bounding motion, often accelerated by music [Bochart]. Panniers were thrown across the dromedaries' back for poorer women [Horsley].


<hi type="bold">21. of them--</hi>the Gentiles.

<hi type="bold">priests ... Levites--</hi>for spiritual worship: enjoying the direct access to God which was formerly enjoyed by the ministers of the temple alone (<reference osisRef="1Pet.2.9">1Pe 2:9</reference>; <reference osisRef="Rev.1.6">Re 1:6</reference>).

21. of them-- the Gentiles. priests... Levites-- for spiritual worship: enjoying the direct access to God which was formerly enjoyed by the ministers of the temple alone (1Pe 2:9; Re 1:6).


22. (<reference osisRef="Isa.65.17">Is 65:17</reference>; <reference osisRef="2Pet.3.13">2Pe 3:13</reference>; <reference osisRef="Rev.21.1">Re 21:1</reference>).

22. (Is 65:17; 2Pe 3:13; Re 21:1).


23. Literally, "As often as the new moon (shall be) in its own new moon," that is, every month (<reference osisRef="Zech.14.16">Zec 14:16</reference>).

<hi type="bold">sabbath--</hi>which is therefore perpetually obligatory on earth.

<hi type="bold">all flesh--</hi>(<reference osisRef="Ps.65.2">Psa 65:2</reference>; <reference osisRef="Ps.72.11">72:11</reference>).

<hi type="bold">before me--</hi>at Jerusalem (<reference osisRef="Jer.3.16">Jr 3:16</reference>, <reference osisRef="Jer.3.17">17</reference>).

23. Literally, "As often as the new moon (shall be) in its own new moon," that is, every month (Zec 14:16). sabbath-- which is therefore perpetually obligatory on earth. all flesh-- (Psa 65:2; 72:11). before me-- at Jerusalem (Jr 3:16, 17).


<hi type="bold">24. go forth, and look--</hi>as the Israelites looked at the carcasses of the Egyptians destroyed at the Red Sea (<reference osisRef="Exod.14.30">Ex 14:30</reference>; compare <reference osisRef="Isa.26.14-Isa.26.19">Is 26:14-19</reference>; <reference osisRef="Ps.58.10">Psa 58:10</reference>; <reference osisRef="Ps.49.14">49:14</reference>; Mal 4:1-3).

<hi type="bold">carcasses, &c.--</hi>(<reference osisRef="Isa.66.16">Is 66:16</reference>), those slain by the Lord in the last great battle near Jerusalem (<reference osisRef="Zech.12.2-Zech.9.14">Zec 12:2-9; 14</reference>:2-4); type of the final destruction of all sinners.

<hi type="bold">worm ... not die--</hi>(<reference osisRef="Mark.9.44">Mr 9:44</reference>, 46, 48). Image of hell, from bodies left unburied in the valley of Hinnom (whence comes Gehenna, or "hell"), south of Jerusalem, where a perpetual fire was kept to consume the refuse thrown there (<reference osisRef="Isa.30.33">Is 30:33</reference>). It shall not be inconsistent with true love for the godly to look with satisfaction on God's vengeance on the wicked (<reference osisRef="Rev.14.10">Re 14:10</reference>). May God bless this Commentary, and especially its solemn close, to His glory, and to the edification of the writer and the readers of it, for Jesus' sake! <chapter eID="Isa.66"/>

24. go forth, and look-- as the Israelites looked at the carcasses of the Egyptians destroyed at the Red Sea (Ex 14:30; compare Is 26:14-19; Psa 58:10; 49:14; Mal 4:1-3). carcasses, &c.-- (Is 66:16), those slain by the Lord in the last great battle near Jerusalem (Zec 12:2-9; 14:2-4); type of the final destruction of all sinners. worm... not die-- (Mr 9:44, 46, 48). Image of hell, from bodies left unburied in the valley of Hinnom (whence comes Gehenna, or "hell"), south of Jerusalem, where a perpetual fire was kept to consume the refuse thrown there (Is 30:33). It shall not be inconsistent with true love for the godly to look with satisfaction on God's vengeance on the wicked (Re 14:10). May God bless this Commentary, and especially its solemn close, to His glory, and to the edification of the writer and the readers of it, for Jesus' sake!


<milestone n="THE BOOK OF THE PROPHET JEREMIAH" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF THE PROPHET JEREMIAH</title>

THE BOOK OF THE PROPHET JEREMIAH


<title type="x-IS">INTRODUCTION</title>
 Jeremiah, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (<reference osisRef="Jer.1.1">Jr 1:1</reference>), not the Hilkiah the high priest who discovered the book of the law (<reference osisRef="2Kgs.22.8">2Ki 22:8</reference>); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (<reference osisRef="1Kgs.2.26-1Kgs.2.35">1Ki 2:26-35</reference>), after which the office remained in Zadok's line. Mention occurs of Jeremiah in <reference osisRef="2Chr.35.25">2Ch 35:25</reference>; <reference osisRef="2Chr.36.12">36:12</reference>, <reference osisRef="2Chr.36.21">21</reference>. In 629 B.C. the thirteenth year of King Josiah, while still very young (<reference osisRef="Jer.1.5">Jr 1:5</reference>), he received his prophetical call in Anathoth (<reference osisRef="Jer.1.2">Jr 1:2</reference>); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (<reference osisRef="2Kgs.23.1-2Kgs.23.25">2Ki 23:1-25</reference>). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (<reference osisRef="Jer.2.2">Jr 2:2</reference>). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (<reference osisRef="Jer.11.6">Jr 11:6</reference>) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (<reference osisRef="Jer.11.21">Jr 11:21</reference>), as well as those of his own family (<reference osisRef="Jer.12.6">Jr 12:6</reference>), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (<reference osisRef="Jer.22.10-Jer.22.12">Jr 22:10-12</reference>). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (<reference osisRef="Jer.26.8-Jer.26.11">Jr 26:8-11</reference>). The princes, however, especially Ahikam, interposed in his behalf (<reference osisRef="Jer.26.16">Jr 26:16</reference>, <reference osisRef="Jer.26.24">24</reference>), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (<reference osisRef="Jer.36.5">Jr 36:5</reference>); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (<reference osisRef="Jer.26.20-Jer.26.23">Jr 26:20-23</reference>). Baruch rewrote the words, with additional prophecies, on another roll (<reference osisRef="Jer.36.27-Jer.36.32">Jr 36:27-32</reference>). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (<reference osisRef="Jer.13.18">Jr 13:18</reference>; <reference osisRef="Jer.22.24-Jer.22.30">22:24-30</reference>; compare <reference osisRef="2Kgs.24.12">2Ki 24:12</reference>). In this reign he was imprisoned for a short time by Pashur (<reference osisRef="Jer.20.1-Jer.20.18">Jr 20:1-18</reference>), the chief governor of the Lord's house; but at Zedekiah's accession he was free (<reference osisRef="Jer.37.4">Jr 37:4</reference>), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (<reference osisRef="Jer.21.1-Jer.21.3">Jr 21:1-3</reference>, &c.; <reference osisRef="Jer.37.3">Jr 37:3</reference>). The Chaldeans drew off on hearing of the approach of Pharaoh's army (<reference osisRef="Jer.37.5">Jr 37:5</reference>); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (<reference osisRef="Jer.37.7">Jr 37:7</reference>, <reference osisRef="Jer.37.8">8</reference>). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (<reference osisRef="Jer.38.1-Jer.38.5">Jr 38:1-5</reference>). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (<reference osisRef="Jer.38.6-Jer.38.13">Jr 38:6-13</reference>). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (<reference osisRef="Jer.38.14-Jer.38.28">Jr 38:14-28</reference>) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (<reference osisRef="Jer.40.6">Jr 40:6</reference>). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jr 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (<reference osisRef="Jer.43.8-Jer.43.13">Jr 43:8-13</reference>). Tradition says he died in Egypt. According to the Pseudo-Epiphanius, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (<reference osisRef="Matt.16.14">Mt 16:14</reference>).

<hi type="bold">Havernick observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--</hi>the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of Jerome's charge that the style is "rustic". Lowth denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.

<hi type="bold">The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--</hi>Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, <reference osisRef="Jer.24.8-Jer.24.10">Jr 24:8-10</reference>, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. Ewald thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (<reference osisRef="Jer.7.1">Jr 7:1</reference>; <reference osisRef="Jer.11.1">11:1</reference>; <reference osisRef="Jer.18.1">18:1</reference>; <reference osisRef="Jer.21.1">21:1</reference>; <reference osisRef="Jer.25.1">25:1</reference>; <reference osisRef="Jer.30.1">30:1</reference>; <reference osisRef="Jer.32.1">32:1</reference>; <reference osisRef="Jer.34.1">34:1</reference>, <reference osisRef="Jer.34.8">8</reference>; <reference osisRef="Jer.35.1">35:1</reference>; <reference osisRef="Jer.40.1">40:1</reference>; <reference osisRef="Jer.44.1">44:1</reference>; compare <reference osisRef="Jer.14.1">Jr 14:1</reference>; <reference osisRef="Jer.46.1">46:1</reference>; <reference osisRef="Jer.47.1">47:1</reference>; <reference osisRef="Jer.49.34">49:34</reference>). Notes of time mark other divisions more or less historical (<reference osisRef="Jer.26.1">Jr 26:1</reference>; <reference osisRef="Jer.27.1">27:1</reference>; <reference osisRef="Jer.36.1">36:1</reference>; <reference osisRef="Jer.37.1">37:1</reference>). Two other portions are distinct of themselves (<reference osisRef="Jer.29.1">Jr 29:1</reference>; <reference osisRef="Jer.45.1">45:1</reference>). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (<reference osisRef="Jer.3.1">Jr 3:1</reference>, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) <reference osisRef="Jer.34.1-Jer.7.2">Jr 34:1-7; (2</reference>) <reference osisRef="Jer.34.8-Jer.22.3">Jr 34:8-22; (3</reference>) <reference osisRef="Jer.35.1-Jer.35.19">Jr 35:1-19</reference>. V. The conclusion, in two sections: (1) <reference osisRef="Jer.36.2">Jr 36:2</reference>; (2) <reference osisRef="Jer.45.1-Jer.45.5">Jr 45:1-5</reference>. Subsequently, in Egypt, he added <reference osisRef="Jer.46.13-Jer.46.26">Jr 46:13-26</reference> to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see <reference osisRef="Jer.51.64">Jr 51:64</reference>) an appendix from a later hand, taken from <reference osisRef="2Kgs.24.18">2Ki 24:18</reference>, &c.; <reference osisRef="2Kgs.25.30">2Ki 25:30</reference>. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after <reference osisRef="Jer.25.14">Jr 25:14</reference>, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jr 27:19-22; 33:<reference osisRef="Jer.22.14-Jer.22.26">14-26</reference>; <reference osisRef="Jer.39.4-Jer.39.14">39:4-14</reference> <reference osisRef="Jer.48.45-Jer.48.47">Jr 48:45-47</reference>) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on <reference osisRef="Jer.25.13">Jr 25:13</reference>. The canonicity of his prophecies is established by quotations of them in the New Testament (see <reference osisRef="Matt.2.17">Mt 2:17</reference>; 16:14; <reference osisRef="Heb.8.8-Heb.8.12">He 8:8-12</reference>; on <reference osisRef="Matt.27.9">Mt 27:9</reference>, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes <reference osisRef="Jer.1.10">Jr 1:10</reference>; of Philo, who quotes his word as an "oracle"; and of the list of canonical books in Melito, Origen, Jerome, and the Talmud.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Jer.1.1-Jer.1.19">Jr 1:1-19</reference>. The General Title or Introduction</title>
 <reference osisRef="Jer.1.1-Jer.1.3">Jr 1:1-3</reference>, probably prefixed by Jeremiah, when he collected his prophecies and gave them to his countrymen to take with them to Babylon [Michaelis].

<hi type="bold">1. Anathoth--</hi>a town in Benjamin, twenty stadia, that is, two or three miles north of Jerusalem; now Anata (compare <reference osisRef="Isa.10.30">Is 10:30</reference>, and the context, <reference osisRef="Isa.10.28-Isa.10.32">Is 10:28-32</reference>). One of the four cities allotted to the Kohathites in Benjamin (<reference osisRef="Josh.21.18">Jos 21:18</reference>). Compare <reference osisRef="1Kgs.2.26">1Ki 2:26</reference>, 27; a stigma was cast thenceforth on the whole sacerdotal family resident there; this may be alluded to in the words here, "the priests ... in Anathoth." God chooses "the weak, base, and despised things ... to confound the mighty."

INTRODUCTION Jeremiah, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jr 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 36:12, 21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jr 1:5), he received his prophetical call in Anathoth (Jr 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jr 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jr 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jr 11:21), as well as those of his own family (Jr 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jr 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jr 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jr 26:16, 24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jr 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jr 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jr 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jr 13:18; 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jr 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jr 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jr 21:1-3, &c.; Jr 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jr 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jr 37:7, 8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jr 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jr 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jr 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jr 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jr 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jr 43:8-13). Tradition says he died in Egypt. According to the Pseudo-Epiphanius, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mt 16:14). Havernick observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects-- the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of Jerome's charge that the style is "rustic". Lowth denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts. The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was-- Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jr 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. Ewald thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jr 7:1; 11:1; 18:1; 21:1; 25:1; 30:1; 32:1; 34:1, 8; 35:1; 40:1; 44:1; compare Jr 14:1; 46:1; 47:1; 49:34). Notes of time mark other divisions more or less historical (Jr 26:1; 27:1; 36:1; 37:1). Two other portions are distinct of themselves (Jr 29:1; 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jr 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jr 34:1-7; (2) Jr 34:8-22; (3) Jr 35:1-19. V. The conclusion, in two sections: (1) Jr 36:2; (2) Jr 45:1-5. Subsequently, in Egypt, he added Jr 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jr 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jr 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jr 27:19-22; 33:14-26; 39:4-14 Jr 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jr 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mt 2:17; 16:14; He 8:8-12; on Mt 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jr 1:10; of Philo, who quotes his word as an "oracle"; and of the list of canonical books in Melito, Origen, Jerome, and the Talmud. CHAPTER 1 Jr 1:1-19. The General Title or Introduction Jr 1:1-3, probably prefixed by Jeremiah, when he collected his prophecies and gave them to his countrymen to take with them to Babylon [Michaelis]. 1. Anathoth-- a town in Benjamin, twenty stadia, that is, two or three miles north of Jerusalem; now Anata (compare Is 10:30, and the context, Is 10:28-32). One of the four cities allotted to the Kohathites in Benjamin (Jos 21:18). Compare 1Ki 2:26, 27; a stigma was cast thenceforth on the whole sacerdotal family resident there; this may be alluded to in the words here, "the priests... in Anathoth." God chooses "the weak, base, and despised things... to confound the mighty."


<hi type="bold">2-3. Jehoiakim ... Josiah ... Zedekiah--</hi>Jehoahaz and Jehoiachin are omitted for they reigned only three months each. The first and last of the kings under whom each prophet prophesied are often thus specified in the general title. See on these kings, and Jeremiah's life, my Introduction.

<hi type="bold">thirteenth ... of his reign--</hi>(<reference osisRef="Jer.25.3">Jr 25:3</reference>).

<hi type="bold">fifth month--</hi>(<reference osisRef="2Kgs.25.8">2Ki 25:8</reference>).

2-3. Jehoiakim... Josiah... Zedekiah-- Jehoahaz and Jehoiachin are omitted for they reigned only three months each. The first and last of the kings under whom each prophet prophesied are often thus specified in the general title. See on these kings, and Jeremiah's life, my Introduction. thirteenth... of his reign-- (Jr 25:3). fifth month-- (2Ki 25:8).


4-10. Jeremiah's call to the prophetical office.

<hi type="bold">unto me--</hi>other manuscripts read "to him"; but English Version probably represents the true Hebrew text; this inscription was doubtless made by Jeremiah himself.

4-10. Jeremiah's call to the prophetical office. unto me-- other manuscripts read "to him"; but English Version probably represents the true Hebrew text; this inscription was doubtless made by Jeremiah himself.


<hi type="bold">11. rod--</hi>shoot, or branch.

<hi type="bold">almond tree--</hi>literally, "the wakeful tree," because it awakes from the sleep of winter earlier than the other trees, flowering in January, and bearing fruit in March; symbol of God's early execution of His purpose; <reference osisRef="Jer.1.12">Jr 1:12</reference>, "hasten My word" (compare <reference osisRef="Amos.8.3">Am 8:3</reference>).

11. rod-- shoot, or branch. almond tree-- literally, "the wakeful tree," because it awakes from the sleep of winter earlier than the other trees, flowering in January, and bearing fruit in March; symbol of God's early execution of His purpose; Jr 1:12, "hasten My word" (compare Am 8:3).


<hi type="bold">12. hasten--</hi>rather, "I will be wakeful as to My word," &c.; alluding to <reference osisRef="Jer.1.11">Jr 1:11</reference>, "the wakeful tree" [Maurer].

12. hasten-- rather, "I will be wakeful as to My word," &c.; alluding to Jr 1:11, "the wakeful tree" [Maurer].


13. Another vision, signifying what is the "word" about to be "performed," and by what instrumentality.

<hi type="bold">seething--</hi>literally, "blown under"; so boiling by reason of the flame under it kept brisk by blowing. An Oriental symbol of a raging war.

<hi type="bold">toward--</hi>rather, "from the north." Literally, "from the face of the region situated towards the north" (compare <reference osisRef="Jer.1.14">Jr 1:14</reference>, <reference osisRef="1Cor.1.15">15</reference>) [Maurer]. The pot in the north rested on one side, its mouth being about to pour forth its contents southwards, namely, on Judea. Babylon, though east of Judea, was regarded by the Hebrews as north, because they appropriated the term "east" to Arabia-Deserta, stretching from Palestine to the Euphrates; or rather [Bochart], the reference here is not to the site, but to the route of the Babylonians; not being able to cross the desert, they must enter the Holy Land by the northern frontier, through Riblah in Hamath (<reference osisRef="Jer.39.5">Jr 39:5</reference>; <reference osisRef="Jer.52.9">52:9</reference>).

13. Another vision, signifying what is the "word" about to be "performed," and by what instrumentality. seething-- literally, "blown under"; so boiling by reason of the flame under it kept brisk by blowing. An Oriental symbol of a raging war. toward-- rather, "from the north." Literally, "from the face of the region situated towards the north" (compare Jr 1:14, 15) [Maurer]. The pot in the north rested on one side, its mouth being about to pour forth its contents southwards, namely, on Judea. Babylon, though east of Judea, was regarded by the Hebrews as north, because they appropriated the term "east" to Arabia-Deserta, stretching from Palestine to the Euphrates; or rather [Bochart], the reference here is not to the site, but to the route of the Babylonians; not being able to cross the desert, they must enter the Holy Land by the northern frontier, through Riblah in Hamath (Jr 39:5; 52:9).


<hi type="bold">14. break forth--</hi>"shall disclose itself."

<hi type="bold">Out of the north--</hi>(<reference osisRef="Jer.4.6">Jr 4:6</reference>; <reference osisRef="Jer.6.1">6:1</reference>, <reference osisRef="Jer.6.22">22</reference>; <reference osisRef="Jer.10.22">10:22</reference>; <reference osisRef="Jer.25.9">25:9</reference>; <reference osisRef="Ezek.26.7">Eze 26:7</reference>). The Chaldeans did not cast off the yoke of Assyria till several years after, under Nabopolassar, 625 B.C.; but long previously they had so increased as to threaten Assyria, which was now grown weak, and other neighboring peoples.

14. break forth-- "shall disclose itself." Out of the north-- (Jr 4:6; 6:1, 22; 10:22; 25:9; Eze 26:7). The Chaldeans did not cast off the yoke of Assyria till several years after, under Nabopolassar, 625 B.C.; but long previously they had so increased as to threaten Assyria, which was now grown weak, and other neighboring peoples.


<hi type="bold">15. families--</hi>the tribes or clans composing the various kingdoms of Babylon; the specification of these aggravates the picture of calamity (<reference osisRef="Jer.25.9">Jr 25:9</reference>).

<hi type="bold">throne at ... gates--</hi>the usual place of administering justice. The conquering princes will set up their tribunal there (<reference osisRef="Jer.39.3">Jr 39:3</reference>, <reference osisRef="Jer.39.5">5</reference>; <reference osisRef="Jer.52.9">52:9</reference>). Or the reference is to the military pavilion (<reference osisRef="Jer.43.10">Jr 43:10</reference>) [Maurer].

15. families-- the tribes or clans composing the various kingdoms of Babylon; the specification of these aggravates the picture of calamity (Jr 25:9). throne at... gates-- the usual place of administering justice. The conquering princes will set up their tribunal there (Jr 39:3, 5; 52:9). Or the reference is to the military pavilion (Jr 43:10) [Maurer].


<hi type="bold">16. utter--</hi>pronounce. The judicial sentences, pronounced against the Jews by the invading princes, would be virtually the "judgments of God" (<reference osisRef="Isa.10.5">Is 10:5</reference>).

<hi type="bold">works--</hi>idols.

16. utter-- pronounce. The judicial sentences, pronounced against the Jews by the invading princes, would be virtually the "judgments of God" (Is 10:5). works-- idols.


<hi type="bold">17. gird ... loins--</hi>resolutely prepare for thy appointed task. Metaphor from the flowing robes worn in the East, which have to be girt up with a girdle, so as not to incommode one, when undertaking any active work (<reference osisRef="Job.38.3">Job 38:3</reference>; <reference osisRef="Luke.12.35">Lu 12:35</reference>; <reference osisRef="1Pet.1.13">1Pe 1:13</reference>).

<hi type="bold">dismayed ... confound--</hi>the same Hebrew word; literally, "to break." Be not dismayed at their faces (before them), lest I make thee dismayed before their faces (before them), that is, "lest I should permit thee to be overcome by them" (compare <reference osisRef="Jer.49.37">Jr 49:37</reference>).

17. gird... loins-- resolutely prepare for thy appointed task. Metaphor from the flowing robes worn in the East, which have to be girt up with a girdle, so as not to incommode one, when undertaking any active work (Job 38:3; Lu 12:35; 1Pe 1:13). dismayed... confound-- the same Hebrew word; literally, "to break." Be not dismayed at their faces (before them), lest I make thee dismayed before their faces (before them), that is, "lest I should permit thee to be overcome by them" (compare Jr 49:37).


<hi type="bold">18. defenced city, &c.--</hi>that is, I will give thee strength which no power of thine enemies shall overcome (<reference osisRef="Jer.6.27">Jr 6:27</reference>; <reference osisRef="Jer.15.20">15:20</reference>; <reference osisRef="Isa.50.7">Is 50:7</reference>; <reference osisRef="Isa.54.17">54:17</reference>; <reference osisRef="Luke.21.15">Lu 21:15</reference>; <reference osisRef="Acts.6.10">Ac 6:10</reference>).

<hi type="bold">walls--</hi>plural, to express the abundant strength to be given him. De Rossi's'S manuscripts read singular, "wall."

<hi type="bold">people of the land--</hi>the general masses, as distinguished from the princes and priests. <chapter eID="Jer.1"/>

18. defenced city, &c.-- that is, I will give thee strength which no power of thine enemies shall overcome (Jr 6:27; 15:20; Is 50:7; 54:17; Lu 21:15; Ac 6:10). walls-- plural, to express the abundant strength to be given him. De Rossi's'S manuscripts read singular, "wall." people of the land-- the general masses, as distinguished from the princes and priests.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Jer.2.1-Jer.2.37">Jr 2:1-37</reference>. Expostulation with the Jews, Reminding Them of Their Former Devotedness, and God's Consequent Favor, and a Denunciation of God's Coming Judgments for Their Idolatry.</title>
 Probably in the thirteenth year of the reign of Josiah (<reference osisRef="Jer.1.2">Jr 1:2</reference>; compare <reference osisRef="Jer.3.6">Jr 3:6</reference>, "also ... in ... days of Josiah"). The warning not to rely as they did on Egypt (<reference osisRef="Jer.2.18">Jr 2:18</reference>), was in accordance with Josiah's policy, who took part with Assyria and Babylon against Egypt (<reference osisRef="2Kgs.23.29">2Ki 23:29</reference>). Jeremiah, doubtless, supported the reformation begun by Josiah, in the previous year (the twelfth of his reign), and fully carried out in the eighteenth.

<hi type="bold">2. cry--</hi>proclaim.

<hi type="bold">Jerusalem--</hi>the headquarters and center of their idolatry; therefore addressed first.

<hi type="bold">thee--</hi>rather, "I remember in regard to thee" [Henderson]; "for thee" [Maurer].

<hi type="bold">kindness of thy youth--</hi>not so much Israel's kindness towards God, as the kindness which Israel experienced from God in their early history (compare <reference osisRef="Ezek.16.8">Eze 16:8</reference>, 22, 60; <reference osisRef="Ezek.23.3">23:3</reference>, 8, 19; <reference osisRef="Hos.2.15">Ho 2:15</reference>). For Israel from the first showed perversity rather than kindness towards God (compare <reference osisRef="Exod.14.11">Ex 14:11</reference>, <reference osisRef="Exod.14.12">12</reference>; <reference osisRef="Exod.15.24">15:24</reference>; <reference osisRef="Exod.32.1-Exod.32.7">32:1-7</reference>, &c.). The greater were God's favors to them from the first, the fouler was their ingratitude in forsaking Him (<reference osisRef="Jer.2.3">Jr 2:3</reference>, <reference osisRef="2Cor.2.5">5</reference>, &c.).

<hi type="bold">espousals--</hi>the intervals between Israel's betrothal to God at the exodus from Egypt, and the formal execution of the marriage contract at Sinai. Ewald takes the "kindness" and "love" to be Israel's towards God at first (<reference osisRef="Exod.19.8">Ex 19:8</reference>; <reference osisRef="Exod.24.3">24:3</reference>; <reference osisRef="Exod.35.20-Exod.35.29">35:20-29</reference>; <reference osisRef="Exod.36.5">36:5</reference>; <reference osisRef="Josh.24.16-Josh.24.17">Jos 24:16-17</reference>). But compare <reference osisRef="Deut.32.16">De 32:16</reference>, <reference osisRef="Deut.32.17">17</reference>; <reference osisRef="Ezek.16.5">Eze 16:5</reference>, 6, 15, 22 ("days of thy youth") implies that the love here meant was on God's side, not Israel's.

<hi type="bold">thou wentest after me in ... wilderness--</hi>the next act of God's love, His leading them in the desert without needing any strange god, such as they since worshipped, to help Him (<reference osisRef="Deut.2.7">De 2:7</reference>; 32:12). <reference osisRef="Jer.2.6">Jr 2:6</reference> shows it is God's "leading" of them, not their following after God in the wilderness, which is implied.

CHAPTER 2 Jr 2:1-37. Expostulation with the Jews, Reminding Them of Their Former Devotedness, and God's Consequent Favor, and a Denunciation of God's Coming Judgments for Their Idolatry. Probably in the thirteenth year of the reign of Josiah (Jr 1:2; compare Jr 3:6, "also... in... days of Josiah"). The warning not to rely as they did on Egypt (Jr 2:18), was in accordance with Josiah's policy, who took part with Assyria and Babylon against Egypt (2Ki 23:29). Jeremiah, doubtless, supported the reformation begun by Josiah, in the previous year (the twelfth of his reign), and fully carried out in the eighteenth. 2. cry-- proclaim. Jerusalem-- the headquarters and center of their idolatry; therefore addressed first. thee-- rather, "I remember in regard to thee" [Henderson]; "for thee" [Maurer]. kindness of thy youth-- not so much Israel's kindness towards God, as the kindness which Israel experienced from God in their early history (compare Eze 16:8, 22, 60; 23:3, 8, 19; Ho 2:15). For Israel from the first showed perversity rather than kindness towards God (compare Ex 14:11, 12; 15:24; 32:1-7, &c.). The greater were God's favors to them from the first, the fouler was their ingratitude in forsaking Him (Jr 2:3, 5, &c.). espousals-- the intervals between Israel's betrothal to God at the exodus from Egypt, and the formal execution of the marriage contract at Sinai. Ewald takes the "kindness" and "love" to be Israel's towards God at first (Ex 19:8; 24:3; 35:20-29; 36:5; Jos 24:16-17). But compare De 32:16, 17; Eze 16:5, 6, 15, 22 ("days of thy youth") implies that the love here meant was on God's side, not Israel's. thou wentest after me in... wilderness-- the next act of God's love, His leading them in the desert without needing any strange god, such as they since worshipped, to help Him (De 2:7; 32:12). Jr 2:6 shows it is God's "leading" of them, not their following after God in the wilderness, which is implied.


<hi type="bold">3. holiness unto the Lord--</hi>that is, was consecrated to the service of Jehovah (<reference osisRef="Exod.19.5">Ex 19:5</reference>, <reference osisRef="Exod.19.6">6</reference>). They thus answered to the motto on their high priest's breastplate, "Holiness to the Lord" (<reference osisRef="Deut.7.6">De 7:6</reference>; <reference osisRef="Deut.14.2">14:2</reference>, <reference osisRef="Deut.14.21">21</reference>).

<hi type="bold">first-fruits of his increase--</hi>that is, of Jehovah's produce. As the first-fruits of the whole produce of the land were devoted to God (<reference osisRef="Exod.23.19">Ex 23:19</reference>; <reference osisRef="Num.18.12">Nu 18:12</reference>, <reference osisRef="Num.18.13">13</reference>), so Israel was devoted to Him as the first-fruit and representative nation among all nations. So the spiritual Israel (<reference osisRef="Jas.1.18">Jas 1:18</reference>; <reference osisRef="Rev.14.4">Re 14:4</reference>).

<hi type="bold">devour--</hi>carrying on the image of first-fruits which were eaten before the Lord by the priests as the Lord's representatives; all who ate (injured) Jehovah's first-fruits (Israel), contracted guilt: for example, Amalek, the Amorites, &c., were extirpated for their guilt towards Israel.

<hi type="bold">shall come--</hi>rather, "came."

3. holiness unto the Lord-- that is, was consecrated to the service of Jehovah (Ex 19:5, 6). They thus answered to the motto on their high priest's breastplate, "Holiness to the Lord" (De 7:6; 14:2, 21). first-fruits of his increase-- that is, of Jehovah's produce. As the first-fruits of the whole produce of the land were devoted to God (Ex 23:19; Nu 18:12, 13), so Israel was devoted to Him as the first-fruit and representative nation among all nations. So the spiritual Israel (Jas 1:18; Re 14:4). devour-- carrying on the image of first-fruits which were eaten before the Lord by the priests as the Lord's representatives; all who ate (injured) Jehovah's first-fruits (Israel), contracted guilt: for example, Amalek, the Amorites, &c., were extirpated for their guilt towards Israel. shall come-- rather, "came."


<hi type="bold">4. Jacob ... Israel--</hi>the whole nation.

<hi type="bold">families--</hi>(See on <reference osisRef="Jer.1.15">Jr 1:15</reference>). Hear God's word not only collectively, but individually (<reference osisRef="Zech.12.12-Zech.12.14">Zec 12:12-14</reference>).

4. Jacob... Israel-- the whole nation. families-- (See on Jr 1:15). Hear God's word not only collectively, but individually (Zec 12:12-14).


<hi type="bold">5. iniquity--</hi>wrong done to them (<reference osisRef="Isa.5.4">Is 5:4</reference>; <reference osisRef="Mic.6.3">Mi 6:3</reference>; compare <reference osisRef="Deut.32.4">De 32:4</reference>).

<hi type="bold">walked after vanity--</hi>contrasted with "walkest after me in the wilderness" (<reference osisRef="Jer.2.2">Jr 2:2</reference>): then I was their guide in the barren desert; now they take idols as their guides.

<hi type="bold">vanity ... vain--</hi>An idol is not only vain (impotent and empty), but vanity itself. Its worshippers acquire its character, becoming vain as it is (<reference osisRef="Deut.7.26">De 7:26</reference>; <reference osisRef="Ps.115.8">Psa 115:8</reference>). A people's character never rises above that of its gods, which are its "better nature" [Bacon] (<reference osisRef="2Kgs.17.15">2Ki 17:15</reference>; <reference osisRef="Jonah.2.8">Jon 2:8</reference>).

5. iniquity-- wrong done to them (Is 5:4; Mi 6:3; compare De 32:4). walked after vanity-- contrasted with "walkest after me in the wilderness" (Jr 2:2): then I was their guide in the barren desert; now they take idols as their guides. vanity... vain-- An idol is not only vain (impotent and empty), but vanity itself. Its worshippers acquire its character, becoming vain as it is (De 7:26; Psa 115:8). A people's character never rises above that of its gods, which are its "better nature" [Bacon] (2Ki 17:15; Jon 2:8).


<hi type="bold">6. Neither said they, Where, &c.--</hi>The very words which God uses (<reference osisRef="Isa.63.9">Is 63:9</reference>, <reference osisRef="Isa.11.13">11, 13</reference>), when, as it were, reminding Himself of His former acts of love to Israel as a ground for interposing in their behalf again. When they would not say, Where is Jehovah, &c., God Himself at last said it for them (compare see on <reference osisRef="Jer.2.2">Jr 2:2</reference>).

<hi type="bold">deserts ... pits--</hi>The desert between Mount Sinai and Palestine abounds in chasms and pits, in which beasts of burden often sink down to the knees. "Shadow of death" refers to the darkness of the caverns amidst the rocky precipices (<reference osisRef="Deut.8.15">De 8:15</reference>; <reference osisRef="Deut.32.10">32:10</reference>).

6. Neither said they, Where, &c.-- The very words which God uses (Is 63:9, 11, 13), when, as it were, reminding Himself of His former acts of love to Israel as a ground for interposing in their behalf again. When they would not say, Where is Jehovah, &c., God Himself at last said it for them (compare see on Jr 2:2). deserts... pits-- The desert between Mount Sinai and Palestine abounds in chasms and pits, in which beasts of burden often sink down to the knees. "Shadow of death" refers to the darkness of the caverns amidst the rocky precipices (De 8:15; 32:10).


<hi type="bold">7. plentiful--</hi>literally, "a land of Carmel," or "well-cultivated land": a garden land, in contrast to the "land of deserts" (<reference osisRef="Jer.2.6">Jr 2:6</reference>).

<hi type="bold">defiled--</hi>by idolatries (<reference osisRef="Judg.2.10-Judg.2.17">Jud 2:10-17</reference>; <reference osisRef="Ps.78.58">Psa 78:58</reference>, <reference osisRef="Ps.78.59">59</reference>; <reference osisRef="Ps.106.38">106:38</reference>).

<hi type="bold">you ... ye--</hi>change to the second person from the third, "they" (<reference osisRef="Jer.2.6">Jr 2:6</reference>), in order to bring home the guilt to the living generation.

7. plentiful-- literally, "a land of Carmel," or "well-cultivated land": a garden land, in contrast to the "land of deserts" (Jr 2:6). defiled-- by idolatries (Jud 2:10-17; Psa 78:58, 59; 106:38). you... ye-- change to the second person from the third, "they" (Jr 2:6), in order to bring home the guilt to the living generation.


8. The three leading classes, whose very office under the theocracy was to lead the people to God, disowned Him in the same language as the nation at large, "Where is the Lord?" (See <reference osisRef="Jer.2.6">Jr 2:6</reference>).

<hi type="bold">priests--</hi>whose office it was to expound the law (Mal <reference osisRef="2Cor.6.7">2:6, 7</reference>).

<hi type="bold">handle--</hi>are occupied with the law as the subject of their profession.

<hi type="bold">pastors--</hi>civil, not religious: princes (<reference osisRef="Jer.3.15">Jr 3:15</reference>), whose duty it was to tend their people.

<hi type="bold">prophets--</hi>who should have reclaimed the people from their apostasy, encouraged them in it by pretended oracles from Baal, the Phoenician false god.

<hi type="bold">by Baal--</hi>in his name and by his authority (compare <reference osisRef="Jer.11.21">Jr 11:21</reference>).

<hi type="bold">walked after things ... not profit--</hi>answering to, "walked after vanity," that is, idols (<reference osisRef="Jer.2.5">Jr 2:5</reference>; compare <reference osisRef="Jer.2.11">Jr 2:11</reference>; <reference osisRef="Hab.2.18">Ha 2:18</reference>).

8. The three leading classes, whose very office under the theocracy was to lead the people to God, disowned Him in the same language as the nation at large, "Where is the Lord?" (See Jr 2:6). priests-- whose office it was to expound the law (Mal 2:6, 7). handle-- are occupied with the law as the subject of their profession. pastors-- civil, not religious: princes (Jr 3:15), whose duty it was to tend their people. prophets-- who should have reclaimed the people from their apostasy, encouraged them in it by pretended oracles from Baal, the Phoenician false god. by Baal-- in his name and by his authority (compare Jr 11:21). walked after things... not profit-- answering to, "walked after vanity," that is, idols (Jr 2:5; compare Jr 2:11; Ha 2:18).


<hi type="bold">9. yet plead--</hi>namely, by inflicting still further judgments on you.

<hi type="bold">children's children--</hi>Three manuscripts and Jerome omit "children's"; they seem to have thought it unsuitable to read "children's children," when "children" had not preceded. But it is designedly so written, to intimate that the final judgment on the nation would be suspended for many generations [Horsley]. (Compare <reference osisRef="Ezek.20.35">Eze 20:35</reference>, <reference osisRef="Ezek.20.36">36</reference>; <reference osisRef="Mic.6.2">Mi 6:2</reference>).

9. yet plead-- namely, by inflicting still further judgments on you. children's children-- Three manuscripts and Jerome omit "children's"; they seem to have thought it unsuitable to read "children's children," when "children" had not preceded. But it is designedly so written, to intimate that the final judgment on the nation would be suspended for many generations [Horsley]. (Compare Eze 20:35, 36; Mi 6:2).


<hi type="bold">10. pass over the isles--</hi>rather, "cross over to the isles."

<hi type="bold">Chittim ... Kedar--</hi>that is, the heathen nations, west and east. Go where you will, you cannot find an instance of any heathen nation forsaking their own for other gods. Israel alone does this. Yet the heathen gods are false gods; whereas Israel, in forsaking Me for other gods, forsake their "glory" for unprofitable idols.

<hi type="bold">Chittim--</hi>Cyprus, colonized by Phoenicians, who built in it the city of Citium, the modern Chitti. Then the term came to be applied to all maritime coasts of the Mediterranean, especially Greece (<reference osisRef="Num.24.24">Nu 24:24</reference>; <reference osisRef="Isa.23.1">Is 23:1</reference>; <reference osisRef="Dan.11.30">Da 11:30</reference>).

<hi type="bold">Kedar--</hi>descended from Ishmael; the Bedouins and Arabs, east of Palestine.

10. pass over the isles-- rather, "cross over to the isles." Chittim... Kedar-- that is, the heathen nations, west and east. Go where you will, you cannot find an instance of any heathen nation forsaking their own for other gods. Israel alone does this. Yet the heathen gods are false gods; whereas Israel, in forsaking Me for other gods, forsake their "glory" for unprofitable idols. Chittim-- Cyprus, colonized by Phoenicians, who built in it the city of Citium, the modern Chitti. Then the term came to be applied to all maritime coasts of the Mediterranean, especially Greece (Nu 24:24; Is 23:1; Da 11:30). Kedar-- descended from Ishmael; the Bedouins and Arabs, east of Palestine.


<hi type="bold">11. glory--</hi>Jehovah, the glory of Israel (<reference osisRef="Ps.106.20">Psa 106:20</reference>; <reference osisRef="Rom.1.23">Ro 1:23</reference>). The Shekinah, or cloud resting on the sanctuary, was the symbol of "the glory of the Lord" (<reference osisRef="1Kgs.8.11">1Ki 8:11</reference>; compare <reference osisRef="Rom.9.4">Ro 9:4</reference>). The golden calf was intended as an image of the true God (compare <reference osisRef="Exod.32.4">Ex 32:4</reference>, <reference osisRef="Exod.32.5">5</reference>), yet it is called an "idol" (<reference osisRef="Acts.7.41">Ac 7:41</reference>). It (like Roman Catholic images) was a violation of the second commandment, as the heathen multiplying of gods is a violation of the first.

<hi type="bold">not profit--</hi>(<reference osisRef="Jer.2.8">Jr 2:8</reference>).

11. glory-- Jehovah, the glory of Israel (Psa 106:20; Ro 1:23). The Shekinah, or cloud resting on the sanctuary, was the symbol of "the glory of the Lord" (1Ki 8:11; compare Ro 9:4). The golden calf was intended as an image of the true God (compare Ex 32:4, 5), yet it is called an "idol" (Ac 7:41). It (like Roman Catholic images) was a violation of the second commandment, as the heathen multiplying of gods is a violation of the first. not profit-- (Jr 2:8).


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

<hi type="bold">horribly afraid--</hi>rather, be horrified."

<hi type="bold">be ... very desolate--</hi>rather, "be exceedingly aghast" at the monstrous spectacle. Literally, "to be dried up," or "devastated," (places devastated have such an unsightly look) [Maurer].

12. Impassioned personification (Is 1:2). horribly afraid-- rather, be horrified." be... very desolate-- rather, "be exceedingly aghast" at the monstrous spectacle. Literally, "to be dried up," or "devastated," (places devastated have such an unsightly look) [Maurer].


<hi type="bold">13. two evils--</hi>not merely one evil, like the idolaters who know no better; besides simple idolatry, My people add the sin of forsaking the true God whom they have known; the heathen, though having the sin of idolatry, are free from the further sin of changing the true God for idols (<reference osisRef="Jer.2.11">Jr 2:11</reference>).

<hi type="bold">forsaken me--</hi>The Hebrew collocation brings out the only living God into more prominent contrast with idol nonentities. "Me they have forsaken, the Fountain," &c. (<reference osisRef="Jer.17.13">Jr 17:13</reference>; <reference osisRef="Ps.36.9">Psa 36:9</reference>; <reference osisRef="John.4.14">Joh 4:14</reference>).

<hi type="bold">broken cisterns--</hi>tanks for rain water, common in the East, where wells are scarce. The tanks not only cannot give forth an ever-flowing fresh supply as fountains can, but cannot even retain the water poured into them; the stonework within being broken, the earth drinks up the collected water. So, in general, all earthly, compared with heavenly, means of satisfying man's highest wants (<reference osisRef="Isa.55.1">Is 55:1</reference>, 2; compare <reference osisRef="Luke.12.33">Lu 12:33</reference>).

13. two evils-- not merely one evil, like the idolaters who know no better; besides simple idolatry, My people add the sin of forsaking the true God whom they have known; the heathen, though having the sin of idolatry, are free from the further sin of changing the true God for idols (Jr 2:11). forsaken me-- The Hebrew collocation brings out the only living God into more prominent contrast with idol nonentities. "Me they have forsaken, the Fountain," &c. (Jr 17:13; Psa 36:9; Joh 4:14). broken cisterns-- tanks for rain water, common in the East, where wells are scarce. The tanks not only cannot give forth an ever-flowing fresh supply as fountains can, but cannot even retain the water poured into them; the stonework within being broken, the earth drinks up the collected water. So, in general, all earthly, compared with heavenly, means of satisfying man's highest wants (Is 55:1, 2; compare Lu 12:33).


<hi type="bold">14. is he a homeborn slave--</hi>No. "Israel is Jehovah's son, even His first-born" (<reference osisRef="Exod.4.22">Ex 4:22</reference>). <reference osisRef="Jer.2.16">Jr 2:16</reference>, 18, 36, and the absence of any express contrast of the two parts of the nation are against Eichorn's view, that the prophet proposes to Judah, as yet spared, the case of Israel (the ten tribes) which had been carried away by Assyria as a warning of what they might expect if they should still put their trust in Egypt. "Were Israel's ten tribes of meaner birth than Judah? Certainly not. If, then, the former fell before Assyria, what can Judah hope from Egypt against Assyria? ... Israel" is rather here the whole of the remnant still left in their own land, that is, Judah. "How comes it to pass that the nation which once was under God's special protection (<reference osisRef="Jer.2.3">Jr 2:3</reference>) is now left at the mercy of the foe as a worthless slave?" The prophet sees this event as if present, though it was still future to Judah (<reference osisRef="Jer.2.19">Jr 2:19</reference>).

14. is he a homeborn slave-- No. "Israel is Jehovah's son, even His first-born" (Ex 4:22). Jr 2:16, 18, 36, and the absence of any express contrast of the two parts of the nation are against Eichorn's view, that the prophet proposes to Judah, as yet spared, the case of Israel (the ten tribes) which had been carried away by Assyria as a warning of what they might expect if they should still put their trust in Egypt. "Were Israel's ten tribes of meaner birth than Judah? Certainly not. If, then, the former fell before Assyria, what can Judah hope from Egypt against Assyria?... Israel" is rather here the whole of the remnant still left in their own land, that is, Judah. "How comes it to pass that the nation which once was under God's special protection (Jr 2:3) is now left at the mercy of the foe as a worthless slave?" The prophet sees this event as if present, though it was still future to Judah (Jr 2:19).


<hi type="bold">15. lions--</hi>the Babylonian princes (<reference osisRef="Jer.4.7">Jr 4:7</reference>; compare <reference osisRef="Amos.3.4">Am 3:4</reference>). The disaster from the Babylonians in the fourth year of Jehoiakim's reign, and again three years later when, relying on Egypt, he revolted from Nebuchadnezzar, is here referred to (<reference osisRef="Jer.46.2">Jr 46:2</reference>; <reference osisRef="2Kgs.24.1">2Ki 24:1</reference>, 2).

15. lions-- the Babylonian princes (Jr 4:7; compare Am 3:4). The disaster from the Babylonians in the fourth year of Jehoiakim's reign, and again three years later when, relying on Egypt, he revolted from Nebuchadnezzar, is here referred to (Jr 46:2; 2Ki 24:1, 2).