24-25. Since I (my nation) must be corrected (justice requiring it because of the deep guilt of the nation), I do not deprecate all chastisement, but pray only for moderation in it (<reference osisRef="Jer.30.11">Jr 30:11</reference>; <reference osisRef="Ps.6.1">Psa 6:1</reference>; <reference osisRef="Ps.38.1">38:1</reference>); and that the full tide of Thy fury may be poured out on the heathen invaders for their cruelty towards Thy people. <reference osisRef="Ps.79.6">Psa 79:6</reference>, <reference osisRef="Ps.79.7">7</reference>, a psalm to be referred to the time of the captivity, its composer probably repeated this from Jeremiah. The imperative, "Pour out," is used instead of the future, expressing vividly the certainty of the prediction, and that the word of God itself effects its own declarations. Accordingly, the Jews were restored after correction; the Babylonians were utterly extinguished.

<hi type="bold">know thee ... call ... on thy name--</hi>Knowledge of God is the beginning of piety; calling on Him the fruit.

<hi type="bold">heathen ... Jacob--</hi>He reminds God of the distinction He has made between His people whom Jacob represents, and the heathen aliens. Correct us as Thy adopted sons, the seed of Jacob; destroy them as outcasts (<reference osisRef="Zech.1.14">Zec 1:14</reference>, <reference osisRef="1Cor.15.21">15, 21</reference>). <chapter eID="Jer.10"/>

24-25. Since I (my nation) must be corrected (justice requiring it because of the deep guilt of the nation), I do not deprecate all chastisement, but pray only for moderation in it (Jr 30:11; Psa 6:1; 38:1); and that the full tide of Thy fury may be poured out on the heathen invaders for their cruelty towards Thy people. Psa 79:6, 7, a psalm to be referred to the time of the captivity, its composer probably repeated this from Jeremiah. The imperative, "Pour out," is used instead of the future, expressing vividly the certainty of the prediction, and that the word of God itself effects its own declarations. Accordingly, the Jews were restored after correction; the Babylonians were utterly extinguished. know thee... call... on thy name-- Knowledge of God is the beginning of piety; calling on Him the fruit. heathen... Jacob-- He reminds God of the distinction He has made between His people whom Jacob represents, and the heathen aliens. Correct us as Thy adopted sons, the seed of Jacob; destroy them as outcasts (Zec 1:14, 15, 21).


<title type="x-s2">CHAPTER 11</title> <title type="x-s3"><reference osisRef="Jer.11.1-Jer.11.23">Jr 11:1-23</reference>. Epitome of the Covenant Found in the Temple in Josiah's Reign. Judah's Revolt from It, and God's Consequent Wrath.</title>

<hi type="bold">2. this covenant--</hi>alluding to the book of the law (<reference osisRef="Deut.31.26">De 31:26</reference>) found in the temple by Hilkiah the high priest, five years after Jeremiah's call to the prophetic office (<reference osisRef="2Kgs.22.8-2Kgs.23.25">2Ki 22:8-23:25</reference>).

<hi type="bold">Hear ye--</hi>Others besides Jeremiah were to promulgate God's will to the people; it was the duty of the priests to read the law to them (Mal 2:7).

CHAPTER 11 Jr 11:1-23. Epitome of the Covenant Found in the Temple in Josiah's Reign. Judah's Revolt from It, and God's Consequent Wrath. 2. this covenant-- alluding to the book of the law (De 31:26) found in the temple by Hilkiah the high priest, five years after Jeremiah's call to the prophetic office (2Ki 22:8-23:25). Hear ye-- Others besides Jeremiah were to promulgate God's will to the people; it was the duty of the priests to read the law to them (Mal 2:7).


3. (<reference osisRef="Deut.27.26">De 27:26</reference>; <reference osisRef="Gal.3.10">Ga 3:10</reference>).

3. (De 27:26; Ga 3:10).


<hi type="bold">4. in the day--</hi>that is, when. The Sinaitic covenant was made some time after the exodus, but the two events are so connected as to be viewed as one.

<hi type="bold">iron furnace--</hi>(<reference osisRef="Deut.4.20">De 4:20</reference>; <reference osisRef="1Kgs.8.51">1Ki 8:51</reference>). "Furnace" expresses the searching ordeal; "iron," the long duration of it. The furnace was of earth, not of iron (<reference osisRef="Ps.12.6">Psa 12:6</reference>); a furnace, in heat and duration enough to melt even iron. God's deliverance of them from such an ordeal aggravates their present guilt.

<hi type="bold">do them--</hi>namely, the words of the covenant (<reference osisRef="Jer.11.3">Jr 11:3</reference>).

<hi type="bold">so, &c.--</hi>(<reference osisRef="Lev.26.3">Le 26:3</reference>, <reference osisRef="Lev.26.12">12</reference>).

4. in the day-- that is, when. The Sinaitic covenant was made some time after the exodus, but the two events are so connected as to be viewed as one. iron furnace-- (De 4:20; 1Ki 8:51). "Furnace" expresses the searching ordeal; "iron," the long duration of it. The furnace was of earth, not of iron (Psa 12:6); a furnace, in heat and duration enough to melt even iron. God's deliverance of them from such an ordeal aggravates their present guilt. do them-- namely, the words of the covenant (Jr 11:3). so, &c.-- (Le 26:3, 12).


<hi type="bold">5. oath--</hi>(<reference osisRef="Ps.105.9">Psa 105:9</reference>, <reference osisRef="Ps.105.10">10</reference>).

<hi type="bold">a land flowing with milk and honey--</hi>(See on <reference osisRef="Num.14.8">Nu 14:8</reference>).

<hi type="bold">as it is this day--</hi>These are the concluding words of God to the Israelites when formerly brought out of Egypt, "Obey ... that I may at this time make good the promise I made to your fathers, to give," &c. [Maurer]. English Version makes the words apply to Jeremiah's time, "As ye know at this time, that God's promise has been fulfilled," namely, in Israel's acquisition of Canaan.

<hi type="bold">So be it--</hi>Hebrew, Amen. Taken from <reference osisRef="Deut.27.15-Deut.27.26">De 27:15-26</reference>. Jeremiah hereby solemnly concurs in the justice of the curses pronounced there (see <reference osisRef="Jer.11.3">Jr 11:3</reference>).

5. oath-- (Psa 105:9, 10). a land flowing with milk and honey-- (See on Nu 14:8). as it is this day-- These are the concluding words of God to the Israelites when formerly brought out of Egypt, "Obey... that I may at this time make good the promise I made to your fathers, to give," &c. [Maurer]. English Version makes the words apply to Jeremiah's time, "As ye know at this time, that God's promise has been fulfilled," namely, in Israel's acquisition of Canaan. So be it-- Hebrew, Amen. Taken from De 27:15-26. Jeremiah hereby solemnly concurs in the justice of the curses pronounced there (see Jr 11:3).


6. Jeremiah was to take a prophetic tour throughout Judah, to proclaim everywhere the denunciations in the book of the law found in the temple.

<hi type="bold">Hear ... do--</hi>(<reference osisRef="Rom.2.13">Ro 2:13</reference>; <reference osisRef="Jas.1.22">Jas 1:22</reference>).

6. Jeremiah was to take a prophetic tour throughout Judah, to proclaim everywhere the denunciations in the book of the law found in the temple. Hear... do-- (Ro 2:13; Jas 1:22).


<hi type="bold">7. rising early--</hi>(<reference osisRef="Jer.7.13">Jr 7:13</reference>).

7. rising early-- (Jr 7:13).


<hi type="bold">8. imagination--</hi>rather, "stubbornness."

<hi type="bold">will bring--</hi>The words, "even unto this day" (<reference osisRef="Jer.11.7">Jr 11:7</reference>), confirm English Version rather than the rendering of Rosenmuller: "I brought upon them."

<hi type="bold">words--</hi>threats (<reference osisRef="Jer.11.3">Jr 11:3</reference>; <reference osisRef="Deut.27.15-Deut.27.26">De 27:15-26</reference>).

8. imagination-- rather, "stubbornness." will bring-- The words, "even unto this day" (Jr 11:7), confirm English Version rather than the rendering of Rosenmuller: "I brought upon them." words-- threats (Jr 11:3; De 27:15-26).


<hi type="bold">9. conspiracy--</hi>a deliberate combination against God and against Josiah's reformation. Their idolatry is not the result of a hasty impulse (<reference osisRef="Ps.83.5">Psa 83:5</reference>; <reference osisRef="Ezek.22.25">Eze 22:25</reference>).

9. conspiracy-- a deliberate combination against God and against Josiah's reformation. Their idolatry is not the result of a hasty impulse (Psa 83:5; Eze 22:25).


<hi type="bold">11. cry unto me--</hi>contrasted with "cry unto the gods," (<reference osisRef="Jer.11.12">Jr 11:12</reference>).

<hi type="bold">not hearken--</hi>(<reference osisRef="Ps.18.41">Psa 18:41</reference>; <reference osisRef="Prov.1.28">Pr 1:28</reference>; <reference osisRef="Isa.1.15">Is 1:15</reference>; <reference osisRef="Mic.3.4">Mi 3:4</reference>).

11. cry unto me-- contrasted with "cry unto the gods," (Jr 11:12). not hearken-- (Psa 18:41; Pr 1:28; Is 1:15; Mi 3:4).


<hi type="bold">12. cry unto the gods ... not save--</hi>(<reference osisRef="Deut.32.37">De 32:37</reference>, <reference osisRef="Deut.32.38">38</reference>). Compare this verse and beginning of <reference osisRef="Jer.11.13">Jr 11:13</reference>; <reference osisRef="Jer.2.28">Jr 2:28</reference>.

<hi type="bold">in the time of their trouble--</hi>that is, calamity (<reference osisRef="Jer.2.27">Jr 2:27</reference>).

12. cry unto the gods... not save-- (De 32:37, 38). Compare this verse and beginning of Jr 11:13; Jr 2:28. in the time of their trouble-- that is, calamity (Jr 2:27).


<hi type="bold">13. shameful thing--</hi>Hebrew, "shame," namely, the idol, not merely shameful, but the essence of all that is shameful (<reference osisRef="Jer.3.24">Jr 3:24</reference>; <reference osisRef="Hos.9.10">Ho 9:10</reference>), which will bring shame and confusion on yourselves [Calvin].

13. shameful thing-- Hebrew, "shame," namely, the idol, not merely shameful, but the essence of all that is shameful (Jr 3:24; Ho 9:10), which will bring shame and confusion on yourselves [Calvin].


14. There is a climax of guilt which admits of no further intercessory prayer (<reference osisRef="Exod.32.10">Ex 32:10</reference>, in the Chaldee version, "leave off praying"; <reference osisRef="Jer.7.16">Jr 7:16</reference>; <reference osisRef="1Sam.16.1">1Sa 16:1</reference>; <reference osisRef="1Sam.15.35">15:35</reference>; <reference osisRef="1John.5.16">1Jo 5:16</reference>). Our mind should be at one with God in all that He is doing, even in the rejection of the reprobate.

<hi type="bold">for their trouble--</hi>on account of their trouble. Other manuscripts read, "in the time of their trouble;" a gloss from <reference osisRef="Jer.11.12">Jr 11:12</reference>.

14. There is a climax of guilt which admits of no further intercessory prayer (Ex 32:10, in the Chaldee version, "leave off praying"; Jr 7:16; 1Sa 16:1; 15:35; 1Jo 5:16). Our mind should be at one with God in all that He is doing, even in the rejection of the reprobate. for their trouble-- on account of their trouble. Other manuscripts read, "in the time of their trouble;" a gloss from Jr 11:12.


<hi type="bold">15. my beloved--</hi>My elect people, Judea; this aggravates their ingratitude (<reference osisRef="Jer.12.7">Jr 12:7</reference>).

<hi type="bold">lewdness with many--</hi>(<reference osisRef="Ezek.16.25">Eze 16:25</reference>). Rather, "that great (or, manifold) enormity"; literally, "the enormity, the manifold"; namely, their idolatry, which made their worship of God in the temple a mockery (compare <reference osisRef="Jer.7.10">Jr 7:10</reference>; <reference osisRef="Ezek.23.39">Eze 23:39</reference>) [Henderson].

<hi type="bold">holy flesh--</hi>(<reference osisRef="Hag.2.12-Hag.2.14">Hag 2:12-14</reference>; <reference osisRef="Titus.1.15">Tit 1:15</reference>), namely, the sacrifices, which, through the guilt of the Jews, were no longer holy, that is, acceptable to God. The sacrifices on which they relied will, therefore, no longer protect them. Judah is represented as a priest's wife, who, by adultery, has forfeited her share in the flesh of the sacrifices, and yet boasts of her prerogative at the very same time [Horsley].

<hi type="bold">when thou doest evil--</hi>literally, "when thy evil" (is at hand). Piscator translates, "When thy calamity is at hand (according to God's threats), thou gloriest" (against God, instead of humbling thyself). English Version is best (compare <reference osisRef="Prov.2.14">Pr 2:14</reference>).

15. my beloved-- My elect people, Judea; this aggravates their ingratitude (Jr 12:7). lewdness with many-- (Eze 16:25). Rather, "that great (or, manifold) enormity"; literally, "the enormity, the manifold"; namely, their idolatry, which made their worship of God in the temple a mockery (compare Jr 7:10; Eze 23:39) [Henderson]. holy flesh-- (Hag 2:12-14; Tit 1:15), namely, the sacrifices, which, through the guilt of the Jews, were no longer holy, that is, acceptable to God. The sacrifices on which they relied will, therefore, no longer protect them. Judah is represented as a priest's wife, who, by adultery, has forfeited her share in the flesh of the sacrifices, and yet boasts of her prerogative at the very same time [Horsley]. when thou doest evil-- literally, "when thy evil" (is at hand). Piscator translates, "When thy calamity is at hand (according to God's threats), thou gloriest" (against God, instead of humbling thyself). English Version is best (compare Pr 2:14).


<hi type="bold">16. called thy name--</hi>made thee.

<hi type="bold">olive--</hi>(<reference osisRef="Ps.52.8">Psa 52:8</reference>; <reference osisRef="Rom.11.17">Ro 11:17</reference>). The "olive" is chosen to represent the adoption of Judah by the free grace of God, as its oil is the image of richness (compare <reference osisRef="Ps.23.5">Psa 23:5</reference>; <reference osisRef="Ps.104.15">104:15</reference>).

<hi type="bold">with ... noise of ... tumult--</hi>or, "at the noise," &c., namely, at the tumult of the invading army (<reference osisRef="Isa.13.4">Is 13:4</reference>) [Maurer]. Or, rather, "with the sound of a mighty voice," namely, that of God, that is, the thunder; thus there is no confusion of metaphors. The tree stricken with lightning has "fire kindled upon it, and the branches are broken," at one and the same time [Houbigant].

16. called thy name-- made thee. olive-- (Psa 52:8; Ro 11:17). The "olive" is chosen to represent the adoption of Judah by the free grace of God, as its oil is the image of richness (compare Psa 23:5; 104:15). with... noise of... tumult-- or, "at the noise," &c., namely, at the tumult of the invading army (Is 13:4) [Maurer]. Or, rather, "with the sound of a mighty voice," namely, that of God, that is, the thunder; thus there is no confusion of metaphors. The tree stricken with lightning has "fire kindled upon it, and the branches are broken," at one and the same time [Houbigant].


<hi type="bold">17. that planted thee--</hi>(<reference osisRef="Jer.2.21">Jr 2:21</reference>; <reference osisRef="Isa.5.2">Is 5:2</reference>).

<hi type="bold">against themselves--</hi>The sinner's sin is to his own hurt (see on <reference osisRef="Jer.7.19">Jr 7:19</reference>).

17. that planted thee-- (Jr 2:21; Is 5:2). against themselves-- The sinner's sin is to his own hurt (see on Jr 7:19).


18-19. Jeremiah here digresses to notice the attempt on his life plotted by his townsmen of Anathoth. He had no suspicion of it, until Jehovah revealed it to him (<reference osisRef="Jer.12.6">Jr 12:6</reference>).

<hi type="bold">the Lord ... thou--</hi>The change of person from the third to the second accords with the excited feelings of the prophet.

<hi type="bold">then--</hi>when I was in peril of my life.

<hi type="bold">their doings--</hi>those of the men of Anathoth. His thus alluding to them, before he has mentioned their name, is due to his excitement.

18-19. Jeremiah here digresses to notice the attempt on his life plotted by his townsmen of Anathoth. He had no suspicion of it, until Jehovah revealed it to him (Jr 12:6). the Lord... thou-- The change of person from the third to the second accords with the excited feelings of the prophet. then-- when I was in peril of my life. their doings-- those of the men of Anathoth. His thus alluding to them, before he has mentioned their name, is due to his excitement.


<hi type="bold">20. triest ... heart--</hi>(<reference osisRef="Rev.2.23">Re 2:23</reference>).

<hi type="bold">revealed--</hi>committed my cause. Jeremiah's wish for vengeance was not personal but ministerial, and accorded with God's purpose revealed to him against the enemies alike of God and of His servant (<reference osisRef="Ps.37.34">Psa 37:34</reference>; <reference osisRef="Ps.54.7">54:7</reference>; <reference osisRef="Ps.112.8">112:8</reference>; <reference osisRef="Ps.118.7">118:7</reference>).

20. triest... heart-- (Re 2:23). revealed-- committed my cause. Jeremiah's wish for vengeance was not personal but ministerial, and accorded with God's purpose revealed to him against the enemies alike of God and of His servant (Psa 37:34; 54:7; 112:8; 118:7).


<hi type="bold">21. Prophesy not--</hi>(<reference osisRef="Isa.30.10">Is 30:10</reference>; <reference osisRef="Amos.2.12">Am 2:12</reference>; <reference osisRef="Mic.2.6">Mi 2:6</reference>). If Jeremiah had not uttered his denunciatory predictions, they would not have plotted against him. None were more bitter than his own fellow townsmen. Compare the conduct of the Nazarites towards Jesus of Nazareth (<reference osisRef="Luke.4.24-Luke.4.29">Lu 4:24-29</reference>).

21. Prophesy not-- (Is 30:10; Am 2:12; Mi 2:6). If Jeremiah had not uttered his denunciatory predictions, they would not have plotted against him. None were more bitter than his own fellow townsmen. Compare the conduct of the Nazarites towards Jesus of Nazareth (Lu 4:24-29).


22. The retribution of their intended murder shall be in kind; just as in Messiah's case (<reference osisRef="Ps.69.8-Ps.69.28">Psa 69:8-28</reference>).

22. The retribution of their intended murder shall be in kind; just as in Messiah's case (Psa 69:8-28).


23. (<reference osisRef="Jer.23.12">Jr 23:12</reference>).

<hi type="bold">the year of ... visitation--</hi>The Septuagint translates, "in the year of their," &c., that is, at the time when I shall visit them in wrath. Jerome supports English Version. "Year" often means a determined time. <chapter eID="Jer.11"/>

23. (Jr 23:12). the year of... visitation-- The Septuagint translates, "in the year of their," &c., that is, at the time when I shall visit them in wrath. Jerome supports English Version. "Year" often means a determined time.


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Jer.12.1-Jer.12.17">Jr 12:1-17</reference>. Continuation of the Subject at the Close of the Eleventh Chapter.</title>
 He ventures to expostulate with Jehovah as to the prosperity of the wicked, who had plotted against his life (<reference osisRef="Jer.12.1-Jer.12.4">Jr 12:1-4</reference>); in reply he is told that he will have worse to endure, and that from his own relatives (<reference osisRef="Jer.12.5">Jr 12:5</reference>, <reference osisRef="Jer.12.6">6</reference>). The heaviest judgments, however, would be inflicted on the faithless people (<reference osisRef="Jer.12.7-Jer.12.13">Jr 12:7-13</reference>); and then on the nations co-operating with the Chaldeans against Judah, with, however, a promise of mercy on repentance (<reference osisRef="Jer.12.14-Jer.12.17">Jr 12:14-17</reference>).

1. (<reference osisRef="Ps.51.4">Psa 51:4</reference>).

<hi type="bold">let me talk, &c.--</hi>only let me reason the case with Thee: inquire of Thee the causes why such wicked men as these plotters against my life prosper (compare <reference osisRef="Job.12.6">Job 12:6</reference>; <reference osisRef="Job.21.7">21:7</reference>; <reference osisRef="Ps.37.1">Psa 37:1</reference>, <reference osisRef="Ps.37.35">35</reference>; <reference osisRef="Ps.73.3">73:3</reference>; Mal 3:15). It is right, when hard thoughts of God's providence suggest themselves, to fortify our minds by justifying God beforehand (as did Jeremiah), even before we hear the reasons of His dealings.

CHAPTER 12 Jr 12:1-17. Continuation of the Subject at the Close of the Eleventh Chapter. He ventures to expostulate with Jehovah as to the prosperity of the wicked, who had plotted against his life (Jr 12:1-4); in reply he is told that he will have worse to endure, and that from his own relatives (Jr 12:5, 6). The heaviest judgments, however, would be inflicted on the faithless people (Jr 12:7-13); and then on the nations co-operating with the Chaldeans against Judah, with, however, a promise of mercy on repentance (Jr 12:14-17). 1. (Psa 51:4). let me talk, &c.-- only let me reason the case with Thee: inquire of Thee the causes why such wicked men as these plotters against my life prosper (compare Job 12:6; 21:7; Psa 37:1, 35; 73:3; Mal 3:15). It is right, when hard thoughts of God's providence suggest themselves, to fortify our minds by justifying God beforehand (as did Jeremiah), even before we hear the reasons of His dealings.


<hi type="bold">2. grow--</hi>literally, "go on," "progress." Thou givest them sure dwellings and increasing prosperity.

<hi type="bold">near in ... mouth ... far from ... reins--</hi>(<reference osisRef="Isa.29.13">Is 29:13</reference>; <reference osisRef="Matt.15.8">Mt 15:8</reference>). Hypocrites.

2. grow-- literally, "go on," "progress." Thou givest them sure dwellings and increasing prosperity. near in... mouth... far from... reins-- (Is 29:13; Mt 15:8). Hypocrites.


<hi type="bold">3. knowest me--</hi>(<reference osisRef="Ps.139.1">Psa 139:1</reference>).

<hi type="bold">tried ... heart--</hi>(<reference osisRef="Jer.11.20">Jr 11:20</reference>).

<hi type="bold">toward thee--</hi>rather, "with Thee," that is, entirely devoted to Thee; contrasted with the hypocrites (<reference osisRef="Jer.12.2">Jr 12:2</reference>), "near in ... mouth, and far from ... reins." This being so, how is it that I fare so ill, they so well?

<hi type="bold">pull ... out--</hi>containing the metaphor, from a "rooted tree" (<reference osisRef="Jer.12.2">Jr 12:2</reference>).

<hi type="bold">prepare--</hi>literally, "separate," or "set apart as devoted."

<hi type="bold">day of slaughter--</hi>(<reference osisRef="Jas.5.5">Jas 5:5</reference>).

3. knowest me-- (Psa 139:1). tried... heart-- (Jr 11:20). toward thee-- rather, "with Thee," that is, entirely devoted to Thee; contrasted with the hypocrites (Jr 12:2), "near in... mouth, and far from... reins." This being so, how is it that I fare so ill, they so well? pull... out-- containing the metaphor, from a "rooted tree" (Jr 12:2). prepare-- literally, "separate," or "set apart as devoted." day of slaughter-- (Jas 5:5).


<hi type="bold">4. land mourn--</hi>personification (<reference osisRef="Jer.14.2">Jr 14:2</reference>; <reference osisRef="Jer.23.10">23:10</reference>).

<hi type="bold">for the wickedness--</hi>(<reference osisRef="Ps.107.34">Psa 107:34</reference>).

<hi type="bold">beasts--</hi>(<reference osisRef="Hos.4.3">Ho 4:3</reference>).

<hi type="bold">He shall not see our last end--</hi>Jehovah knows not what is about to happen to us (<reference osisRef="Jer.5.12">Jr 5:12</reference>) [Rosenmuller]. So the Septuagint. (<reference osisRef="Ps.10.11">Psa 10:11</reference>; <reference osisRef="Ezek.8.12">Eze 8:12</reference>; <reference osisRef="Ezek.9.9">9:9</reference>). Rather, "The prophet (Jeremiah, to whom the whole context refers) shall not see our last end." We need not trouble ourselves about his boding predictions. We shall not be destroyed as he says (<reference osisRef="Jer.5.12">Jr 5:12</reference>, <reference osisRef="Jer.5.13">13</reference>).

4. land mourn-- personification (Jr 14:2; 23:10). for the wickedness-- (Psa 107:34). beasts-- (Ho 4:3). He shall not see our last end-- Jehovah knows not what is about to happen to us (Jr 5:12) [Rosenmuller]. So the Septuagint. (Psa 10:11; Eze 8:12; 9:9). Rather, "The prophet (Jeremiah, to whom the whole context refers) shall not see our last end." We need not trouble ourselves about his boding predictions. We shall not be destroyed as he says (Jr 5:12, 13).


5. Jehovah's reply to Jeremiah's complaint.

<hi type="bold">horses--</hi>that is, horsemen: the argument a fortiori. A proverbial phrase. The injuries done thee by the men of Anathoth ("the footmen") are small compared with those which the men of Jerusalem ("the horsemen") are about to inflict on thee. If the former weary thee out, how wilt thou contend with the king, the court, and the priests at Jerusalem?

<hi type="bold">wherein thou trustedst, they wearied thee--</hi>English Version thus fills up the sentence with the italicized words, to answer to the parallel clause in the first sentence of the verse. The parallelism is, however, sufficiently retained with a less ellipsis: "If (it is only) in a land of peace thou art confident" [Maurer].

<hi type="bold">swelling of Jordan--</hi>In harvest-time and earlier (April and May) it overflows its banks (<reference osisRef="Josh.3.15">Jos 3:15</reference>), and fills the valley called the Ghor. Or, "the pride of Jordan," namely, its wooded banks abounding in lions and other wild beasts (<reference osisRef="Jer.49.19">Jr 49:19</reference>; <reference osisRef="Jer.50.44">50:44</reference>; <reference osisRef="Zech.11.3">Zec 11:3</reference>; compare <reference osisRef="2Kgs.6.2">2Ki 6:2</reference>). Maundrell says that between the Sea of Tiberias and Lake Merom the banks are so wooded that the traveller cannot see the river at all without first passing through the woods. If in the champaign country (alone) thou art secure, how wilt thou do when thou fallest into the wooded haunts of wild beasts?

5. Jehovah's reply to Jeremiah's complaint. horses-- that is, horsemen: the argument a fortiori. A proverbial phrase. The injuries done thee by the men of Anathoth ("the footmen") are small compared with those which the men of Jerusalem ("the horsemen") are about to inflict on thee. If the former weary thee out, how wilt thou contend with the king, the court, and the priests at Jerusalem? wherein thou trustedst, they wearied thee-- English Version thus fills up the sentence with the italicized words, to answer to the parallel clause in the first sentence of the verse. The parallelism is, however, sufficiently retained with a less ellipsis: "If (it is only) in a land of peace thou art confident" [Maurer]. swelling of Jordan-- In harvest-time and earlier (April and May) it overflows its banks (Jos 3:15), and fills the valley called the Ghor. Or, "the pride of Jordan," namely, its wooded banks abounding in lions and other wild beasts (Jr 49:19; 50:44; Zec 11:3; compare 2Ki 6:2). Maundrell says that between the Sea of Tiberias and Lake Merom the banks are so wooded that the traveller cannot see the river at all without first passing through the woods. If in the champaign country (alone) thou art secure, how wilt thou do when thou fallest into the wooded haunts of wild beasts?


<hi type="bold">6. even thy brethren--</hi>as in Christ's case (<reference osisRef="Ps.69.8">Psa 69:8</reference>; <reference osisRef="John.1.11">Joh 1:11</reference>; <reference osisRef="1Cor.7.5">7:5</reference>; compare <reference osisRef="Jer.9.4">Jr 9:4</reference>; <reference osisRef="Jer.11.19">11:19</reference>, <reference osisRef="Jer.11.21">21</reference>; <reference osisRef="Matt.10.36">Mt 10:36</reference>). Godly faithfulness is sure to provoke the ungodly, even of one's own family.

<hi type="bold">called a multitude after thee--</hi>(<reference osisRef="Isa.31.4">Is 31:4</reference>). Jerome translates, "cry after thee with a loud (literally, 'full') voice."

<hi type="bold">believe ... not ... though ... speak fair--</hi>(<reference osisRef="Prov.26.25">Pr 26:25</reference>).

6. even thy brethren-- as in Christ's case (Psa 69:8; Joh 1:11; 7:5; compare Jr 9:4; 11:19, 21; Mt 10:36). Godly faithfulness is sure to provoke the ungodly, even of one's own family. called a multitude after thee-- (Is 31:4). Jerome translates, "cry after thee with a loud (literally, 'full') voice." believe... not... though... speak fair-- (Pr 26:25).


<hi type="bold">7. I have forsaken--</hi>Jehovah will forsake His temple and the people peculiarly His. The mention of God's close tie to them, as heretofore His, aggravates their ingratitude, and shows that their past spiritual privileges will not prevent God from punishing them.

<hi type="bold">beloved of my soul--</hi>image from a wife (<reference osisRef="Jer.11.15">Jr 11:15</reference>; <reference osisRef="Isa.54.5">Is 54:5</reference>).

7. I have forsaken-- Jehovah will forsake His temple and the people peculiarly His. The mention of God's close tie to them, as heretofore His, aggravates their ingratitude, and shows that their past spiritual privileges will not prevent God from punishing them. beloved of my soul-- image from a wife (Jr 11:15; Is 54:5).


<hi type="bold">8. is unto me--</hi>is become unto Me: behaves towards Me as a lion which roars against a man, so that he withdraws from the place where he hears it: so I withdrew from My people, once beloved, but now an object of abhorrence because of their rebellious cries against Me.

8. is unto me-- is become unto Me: behaves towards Me as a lion which roars against a man, so that he withdraws from the place where he hears it: so I withdrew from My people, once beloved, but now an object of abhorrence because of their rebellious cries against Me.


<hi type="bold">9. speckled bird--</hi>Many translate, "a ravenous beast, the hyena"; the corresponding Arabic word means hyena; so the Septuagint. But the Hebrew always elsewhere means "a bird of prey." The Hebrew for "speckled" is from a root "to color"; answering to the Jewish blending together with paganism the altogether diverse Mosaic ritual. The neighboring nations, birds of prey like herself (for she had sinfully assimilated herself to them), were ready to pounce upon her.

<hi type="bold">assemble ... beasts of ... field--</hi>The Chaldeans are told to gather the surrounding heathen peoples as allies against Judah (<reference osisRef="Isa.56.9">Is 56:9</reference>; <reference osisRef="Ezek.34.5">Eze 34:5</reference>).

9. speckled bird-- Many translate, "a ravenous beast, the hyena"; the corresponding Arabic word means hyena; so the Septuagint. But the Hebrew always elsewhere means "a bird of prey." The Hebrew for "speckled" is from a root "to color"; answering to the Jewish blending together with paganism the altogether diverse Mosaic ritual. The neighboring nations, birds of prey like herself (for she had sinfully assimilated herself to them), were ready to pounce upon her. assemble... beasts of... field-- The Chaldeans are told to gather the surrounding heathen peoples as allies against Judah (Is 56:9; Eze 34:5).


<hi type="bold">10. pastors--</hi>the Babylonian leaders (compare <reference osisRef="Jer.12.12">Jr 12:12</reference>; <reference osisRef="Jer.6.3">Jr 6:3</reference>).

<hi type="bold">my vineyard--</hi>(<reference osisRef="Isa.5.1">Is 5:1</reference>, <reference osisRef="Isa.5.5">5</reference>).

<hi type="bold">trodden my portion--</hi>(<reference osisRef="Isa.63.18">Is 63:18</reference>).

10. pastors-- the Babylonian leaders (compare Jr 12:12; Jr 6:3). my vineyard-- (Is 5:1, 5). trodden my portion-- (Is 63:18).


<hi type="bold">11. mourneth unto me--</hi>that is, before Me. Eichorn translates, "by reason of Me," because I have given it to desolation (<reference osisRef="Jer.12.7">Jr 12:7</reference>).

<hi type="bold">because no man layeth it to heart--</hi>because none by repentance and prayer seek to deprecate God's wrath. Or, "yet none lays it to heart"; as in <reference osisRef="Jer.5.3">Jr 5:3</reference> [Calvin].

11. mourneth unto me-- that is, before Me. Eichorn translates, "by reason of Me," because I have given it to desolation (Jr 12:7). because no man layeth it to heart-- because none by repentance and prayer seek to deprecate God's wrath. Or, "yet none lays it to heart"; as in Jr 5:3 [Calvin].


<hi type="bold">12. high places--</hi>Before, He had threatened the plains; now, the hills.

<hi type="bold">wilderness--</hi>not an uninhabited desert, but high lands of pasturage, lying between Judea and Chaldea (<reference osisRef="Jer.4.11">Jr 4:11</reference>).

12. high places-- Before, He had threatened the plains; now, the hills. wilderness-- not an uninhabited desert, but high lands of pasturage, lying between Judea and Chaldea (Jr 4:11).


13. Description in detail of the devastation of the land (<reference osisRef="Mic.6.15">Mi 6:15</reference>).

<hi type="bold">they shall be ashamed of your--</hi>The change of persons, in passing from indirect to direct address, is frequent in the prophets. Equivalent to, "Ye shall be put to the shame of disappointment at the smallness of your produce."

13. Description in detail of the devastation of the land (Mi 6:15). they shall be ashamed of your-- The change of persons, in passing from indirect to direct address, is frequent in the prophets. Equivalent to, "Ye shall be put to the shame of disappointment at the smallness of your produce."


14-17. Prophecy as to the surrounding nations, the Syrians, Ammonites, &c., who helped forward Judah's calamity: they shall share her fall; and, on their conversion, they shall share with her in the future restoration. This is a brief anticipation of the predictions in the forty-seventh, forty-eighth, and forty-ninth chapters.

<hi type="bold">touch--</hi>(<reference osisRef="Zech.2.8">Zec 2:8</reference>).

<hi type="bold">pluck them out ... pluck out ... Judah--</hi>(Compare end of <reference osisRef="Jer.12.16">Jr 12:16</reference>). During the thirteen years that the Babylonians besieged Tyre, Nebuchadnezzar, after subduing Coelo-Syria, brought Ammon, Moab, &c., and finally Egypt, into subjection [Josephus, Antiquities, 10:9.7]. On the restoration of these nations, they were to exchange places with the Jews. The latter were now in the midst of them, but on their restoration they were to be "in the midst of the Jews," that is, as proselytes to the true God (compare <reference osisRef="Mic.5.7">Mi 5:7</reference>; <reference osisRef="Zech.14.16">Zec 14:16</reference>). "Pluck them," namely, the Gentile nations: in a bad sense. "Pluck Judah": in a good sense; used to express the force which was needed to snatch Judah from the tyranny of those nations by whom they had been made captives, or to whom they had fled; otherwise they never would have let Judah go. Previously he had been forbidden to pray for the mass of the Jewish people. But here he speaks consolation to the elect remnant among them. Whatever the Jews might be, God keeps His covenant.

14-17. Prophecy as to the surrounding nations, the Syrians, Ammonites, &c., who helped forward Judah's calamity: they shall share her fall; and, on their conversion, they shall share with her in the future restoration. This is a brief anticipation of the predictions in the forty-seventh, forty-eighth, and forty-ninth chapters. touch-- (Zec 2:8). pluck them out... pluck out... Judah-- (Compare end of Jr 12:16). During the thirteen years that the Babylonians besieged Tyre, Nebuchadnezzar, after subduing Coelo-Syria, brought Ammon, Moab, &c., and finally Egypt, into subjection [Josephus, Antiquities, 10:9.7]. On the restoration of these nations, they were to exchange places with the Jews. The latter were now in the midst of them, but on their restoration they were to be "in the midst of the Jews," that is, as proselytes to the true God (compare Mi 5:7; Zec 14:16). "Pluck them," namely, the Gentile nations: in a bad sense. "Pluck Judah": in a good sense; used to express the force which was needed to snatch Judah from the tyranny of those nations by whom they had been made captives, or to whom they had fled; otherwise they never would have let Judah go. Previously he had been forbidden to pray for the mass of the Jewish people. But here he speaks consolation to the elect remnant among them. Whatever the Jews might be, God keeps His covenant.


<title type="x-s2">CHAPTER 13</title> <title type="x-s3"><reference osisRef="Jer.13.1-Jer.13.27">Jr 13:1-27</reference>. Symbolical Prophecy (<reference osisRef="Jer.13.1-Jer.13.7">Jr 13:1-7</reference>).</title>
 Many of these figurative acts being either not possible, or not probable, or decorous, seem to have existed only in the mind of the prophet as part of his inward vision. [So Calvin]. The world he moved in was not the sensible, but the spiritual, world. Inward acts were, however, when it was possible and proper, materialized by outward performance, but not always, and necessarily so. The internal act made a naked statement more impressive and presented the subject when extending over long portions of space and time more concentrated. The interruption of Jeremiah's official duty by a journey of more than two hundred miles twice is not likely to have literally taken place.

<hi type="bold">1. put it upon thy loins, &c.--</hi>expressing the close intimacy wherewith Jehovah had joined Israel and Judah to Him (<reference osisRef="Jer.13.11">Jr 13:11</reference>).

<hi type="bold">linen--</hi>implying it was the inner garment next the skin, not the outer one.

<hi type="bold">put it not in water--</hi>signifying the moral filth of His people, like the literal filth of a garment worn constantly next the skin, without being washed (<reference osisRef="Jer.13.10">Jr 13:10</reference>). Grotius understands a garment not bleached, but left in its native roughness, just as Judah had no beauty, but was adopted by the sole grace of God (<reference osisRef="Ezek.16.4-Ezek.16.6">Eze 16:4-6</reference>). "Neither wast thou washed in water," &c.

CHAPTER 13 Jr 13:1-27. Symbolical Prophecy (Jr 13:1-7). Many of these figurative acts being either not possible, or not probable, or decorous, seem to have existed only in the mind of the prophet as part of his inward vision. [So Calvin]. The world he moved in was not the sensible, but the spiritual, world. Inward acts were, however, when it was possible and proper, materialized by outward performance, but not always, and necessarily so. The internal act made a naked statement more impressive and presented the subject when extending over long portions of space and time more concentrated. The interruption of Jeremiah's official duty by a journey of more than two hundred miles twice is not likely to have literally taken place. 1. put it upon thy loins, &c.-- expressing the close intimacy wherewith Jehovah had joined Israel and Judah to Him (Jr 13:11). linen-- implying it was the inner garment next the skin, not the outer one. put it not in water-- signifying the moral filth of His people, like the literal filth of a garment worn constantly next the skin, without being washed (Jr 13:10). Grotius understands a garment not bleached, but left in its native roughness, just as Judah had no beauty, but was adopted by the sole grace of God (Eze 16:4-6). "Neither wast thou washed in water," &c.


<hi type="bold">4. Euphrates--</hi>In order to support the view that Jeremiah's act was outward, Henderson considers that the Hebrew Phrath here is Ephratha, the original name of Beth-lehem, six miles south of Jerusalem, a journey easy to be made by Jeremiah. The non-addition of the word "river," which usually precedes Phrath, when meaning Euphrates, favors this view. But I prefer English Version. The Euphrates is specified as being near Babylon, the Jews future place of exile.

<hi type="bold">hole--</hi>typical of the prisons in which the Jews were to be confined.

<hi type="bold">the rock--</hi>some well-known rock. A sterile region, such as was that to which the Jews were led away (compare <reference osisRef="Isa.7.19">Is 7:19</reference>) [Grotius].

4. Euphrates-- In order to support the view that Jeremiah's act was outward, Henderson considers that the Hebrew Phrath here is Ephratha, the original name of Beth-lehem, six miles south of Jerusalem, a journey easy to be made by Jeremiah. The non-addition of the word "river," which usually precedes Phrath, when meaning Euphrates, favors this view. But I prefer English Version. The Euphrates is specified as being near Babylon, the Jews future place of exile. hole-- typical of the prisons in which the Jews were to be confined. the rock-- some well-known rock. A sterile region, such as was that to which the Jews were led away (compare Is 7:19) [Grotius].


<hi type="bold">6. after many days--</hi>Time enough was given for the girdle to become unfit for use. So, in course of time, the Jews became corrupted by the heathen idolatries around, so as to cease to be witnesses of Jehovah; they must, therefore, be cast away as a "marred" or spoiled girdle.

6. after many days-- Time enough was given for the girdle to become unfit for use. So, in course of time, the Jews became corrupted by the heathen idolatries around, so as to cease to be witnesses of Jehovah; they must, therefore, be cast away as a "marred" or spoiled girdle.


9. (<reference osisRef="Lev.26.19">Le 26:19</reference>).

9. (Le 26:19).


<hi type="bold">10. imagination--</hi>rather, "obstinacy."

10. imagination-- rather, "obstinacy."


11. (<reference osisRef="Jer.33.9">Jr 33:9</reference>; <reference osisRef="Exod.19.5">Ex 19:5</reference>).

<hi type="bold">glory--</hi>an ornament to glory in.

11. (Jr 33:9; Ex 19:5). glory-- an ornament to glory in.


12. A new image.

<hi type="bold">Do we not ... know ... wine--</hi>The "bottles" are those used in the East, made of skins; our word "hogshead," originally "oxhide," alludes to the same custom. As they were used to hold water, milk, and other liquids, what the prophet said (namely, that they should be all filled with wine) was not, as the Jews' taunting reply implied, a truism even literally. The figurative sense which is what Jeremiah chiefly meant, they affected not to understand. As wine intoxicates, so God's wrath and judgments shall reduce them to that state of helpless distraction that they shall rush on to their own ruin (<reference osisRef="Jer.25.15">Jr 25:15</reference>; <reference osisRef="Jer.49.12">49:12</reference>; <reference osisRef="Isa.51.17">Is 51:17</reference>, 21, 22; <reference osisRef="Isa.63.6">63:6</reference>).

12. A new image. Do we not... know... wine-- The "bottles" are those used in the East, made of skins; our word "hogshead," originally "oxhide," alludes to the same custom. As they were used to hold water, milk, and other liquids, what the prophet said (namely, that they should be all filled with wine) was not, as the Jews' taunting reply implied, a truism even literally. The figurative sense which is what Jeremiah chiefly meant, they affected not to understand. As wine intoxicates, so God's wrath and judgments shall reduce them to that state of helpless distraction that they shall rush on to their own ruin (Jr 25:15; 49:12; Is 51:17, 21, 22; 63:6).


<hi type="bold">13. upon David's throne--</hi>literally, who sit for David on his throne; implying the succession of the Davidic family (<reference osisRef="Jer.22.4">Jr 22:4</reference>).

<hi type="bold">all--</hi>indiscriminately of every rank.

13. upon David's throne-- literally, who sit for David on his throne; implying the succession of the Davidic family (Jr 22:4). all-- indiscriminately of every rank.


<hi type="bold">14. dash--</hi>(<reference osisRef="Ps.2.9">Psa 2:9</reference>). As a potter's vessel (<reference osisRef="Rev.2.27">Re 2:27</reference>).

14. dash-- (Psa 2:9). As a potter's vessel (Re 2:27).


<hi type="bold">15. be not proud--</hi>Pride was the cause of their contumacy, as humility is the first step to obedience (<reference osisRef="Jer.13.17">Jr 13:17</reference>; <reference osisRef="Ps.10.4">Psa 10:4</reference>).

15. be not proud-- Pride was the cause of their contumacy, as humility is the first step to obedience (Jr 13:17; Psa 10:4).


<hi type="bold">16. Give glory, &c.--</hi>Show by repentance and obedience to God, that you revere His majesty. So Joshua exhorted Achan to "give glory to God" by confessing his crime, thereby showing he revered the All-knowing God.

<hi type="bold">stumble--</hi>image from travellers stumbling into a fatal abyss when overtaken by nightfall (<reference osisRef="Isa.5.30">Is 5:30</reference>; <reference osisRef="Isa.59.9">59:9</reference>, <reference osisRef="Isa.59.10">10</reference>; <reference osisRef="Amos.8.9">Am 8:9</reference>).

<hi type="bold">dark mountains--</hi>literally, "mountains of twilight" or "gloom," which cast such a gloomy shadow that the traveller stumbles against an opposing rock before he sees it (<reference osisRef="John.11.10">Joh 11:10</reference>; <reference osisRef="John.12.35">12:35</reference>).

<hi type="bold">shadow of death--</hi>the densest gloom; death shade (<reference osisRef="Ps.44.19">Psa 44:19</reference>). Light and darkness are images of prosperity and adversity.

16. Give glory, &c.-- Show by repentance and obedience to God, that you revere His majesty. So Joshua exhorted Achan to "give glory to God" by confessing his crime, thereby showing he revered the All-knowing God. stumble-- image from travellers stumbling into a fatal abyss when overtaken by nightfall (Is 5:30; 59:9, 10; Am 8:9). dark mountains-- literally, "mountains of twilight" or "gloom," which cast such a gloomy shadow that the traveller stumbles against an opposing rock before he sees it (Joh 11:10; 12:35). shadow of death-- the densest gloom; death shade (Psa 44:19). Light and darkness are images of prosperity and adversity.


<hi type="bold">17. hear it--</hi>my exhortation.

<hi type="bold">in secret--</hi>as one mourning and humbling himself for their sin, not self-righteously condemning them (<reference osisRef="Phil.3.18">Php 3:18</reference>).

<hi type="bold">pride--</hi>(see on <reference osisRef="Jer.13.15">Jr 13:15</reference>; <reference osisRef="Job.33.17">Job 33:17</reference>).

<hi type="bold">flock--</hi>(<reference osisRef="Jer.13.20">Jr 13:20</reference>), just as kings and leaders are called pastors.

17. hear it-- my exhortation. in secret-- as one mourning and humbling himself for their sin, not self-righteously condemning them (Php 3:18). pride-- (see on Jr 13:15; Job 33:17). flock-- (Jr 13:20), just as kings and leaders are called pastors.


<hi type="bold">18. king--</hi>Jehoiachin or Jeconiah.

<hi type="bold">queen--</hi>the queen mother who, as the king was not more than eighteen years old, held the chief power. Nehushta, daughter of Elnathan, carried away captive with Jehoiachin by Nebuchadnezzar (<reference osisRef="2Kgs.24.8-2Kgs.24.15">2Ki 24:8-15</reference>).

<hi type="bold">Humble yourselves--</hi>that is, Ye shall be humbled, or brought low (<reference osisRef="Jer.22.26">Jr 22:26</reference>; <reference osisRef="Jer.28.2">28:2</reference>).

<hi type="bold">your principalities--</hi>rather, "your head ornament."

18. king-- Jehoiachin or Jeconiah. queen-- the queen mother who, as the king was not more than eighteen years old, held the chief power. Nehushta, daughter of Elnathan, carried away captive with Jehoiachin by Nebuchadnezzar (2Ki 24:8-15). Humble yourselves-- that is, Ye shall be humbled, or brought low (Jr 22:26; 28:2). your principalities-- rather, "your head ornament."


<hi type="bold">19. cities of the south--</hi>namely, south of Judea; farthest off from the enemy, who advanced from the north.

<hi type="bold">shut up--</hi>that is, deserted (<reference osisRef="Isa.24.10">Is 24:10</reference>); so that none shall be left to open the gates to travellers and merchants again [Henderson]. Rather, shut up so closely by Nebuchadnezzar's forces, sent on before (<reference osisRef="2Kgs.24.10">2Ki 24:10</reference>, <reference osisRef="2Kgs.24.11">11</reference>), that none shall be allowed by the enemy to get out (compare <reference osisRef="Jer.13.20">Jr 13:20</reference>).

<hi type="bold">wholly--</hi>literally, "fully"; completely.

19. cities of the south-- namely, south of Judea; farthest off from the enemy, who advanced from the north. shut up-- that is, deserted (Is 24:10); so that none shall be left to open the gates to travellers and merchants again [Henderson]. Rather, shut up so closely by Nebuchadnezzar's forces, sent on before (2Ki 24:10, 11), that none shall be allowed by the enemy to get out (compare Jr 13:20). wholly-- literally, "fully"; completely.


<hi type="bold">20. from ... north--</hi>Nebuchadnezzar and his hostile army (<reference osisRef="Jer.1.14">Jr 1:14</reference>; 6:22).

<hi type="bold">flock ... given thee--</hi>Jeremiah, amazed at the depopulation caused by Nebuchadnezzar's forces, addresses Jerusalem (a noun of multitude, which accounts for the blending of plural and singular, Your eyes ... thee ... thy flock), and asks where is the population (<reference osisRef="Jer.13.17">Jr 13:17</reference>, "flock") which God had given her?

20. from... north-- Nebuchadnezzar and his hostile army (Jr 1:14; 6:22). flock... given thee-- Jeremiah, amazed at the depopulation caused by Nebuchadnezzar's forces, addresses Jerusalem (a noun of multitude, which accounts for the blending of plural and singular, Your eyes... thee... thy flock), and asks where is the population (Jr 13:17, "flock") which God had given her?


<hi type="bold">21. captains, and as chief--</hi>literally, "princes as to headship"; or "over thy head," namely, the Chaldeans. Rather, translate, "What wilt thou say when God will set them (the enemies, <reference osisRef="Jer.13.20">Jr 13:20</reference>) above thee, seeing that thou thyself hast accustomed them (to be) with thee as (thy) lovers in the highest place (literally, 'at thy head')? Thou canst not say God does thee wrong, seeing it was thou that gave occasion to His dealing so with thee, by so eagerly courting their intimacy." Compare <reference osisRef="Jer.2.18">Jr 2:18</reference>, 36; <reference osisRef="2Kgs.23.29">2Ki 23:29</reference>, as to the league of Judah with Babylon, which led Josiah to march against Pharaoh-necho, when the latter was about to attack Babylon [Maurer].

<hi type="bold">sorrows--</hi>pains, throes.

21. captains, and as chief-- literally, "princes as to headship"; or "over thy head," namely, the Chaldeans. Rather, translate, "What wilt thou say when God will set them (the enemies, Jr 13:20) above thee, seeing that thou thyself hast accustomed them (to be) with thee as (thy) lovers in the highest place (literally, 'at thy head')? Thou canst not say God does thee wrong, seeing it was thou that gave occasion to His dealing so with thee, by so eagerly courting their intimacy." Compare Jr 2:18, 36; 2Ki 23:29, as to the league of Judah with Babylon, which led Josiah to march against Pharaoh-necho, when the latter was about to attack Babylon [Maurer]. sorrows-- pains, throes.


<hi type="bold">22. if thou say--</hi>connecting this verse with "What wilt thou say" (<reference osisRef="Jer.13.21">Jr 13:21</reference>)?

<hi type="bold">skirts discovered--</hi>that is, are thrown up so as to expose the person (<reference osisRef="Jer.13.26">Jr 13:26</reference>; <reference osisRef="Isa.3.17">Is 3:17</reference>; <reference osisRef="Nah.3.5">Na 3:5</reference>).

<hi type="bold">heels made bare--</hi>The sandal was fastened by a thong above the heel to the instep. The Hebrew, is, "are violently handled," or "torn off"; that is, thou art exposed to ignominy. Image from an adulteress.

22. if thou say-- connecting this verse with "What wilt thou say" (Jr 13:21)? skirts discovered-- that is, are thrown up so as to expose the person (Jr 13:26; Is 3:17; Na 3:5). heels made bare-- The sandal was fastened by a thong above the heel to the instep. The Hebrew, is, "are violently handled," or "torn off"; that is, thou art exposed to ignominy. Image from an adulteress.


<hi type="bold">23. Ethiopian--</hi>the Cushite of Abyssinia. Habit is second nature; as therefore it is morally impossible that the Jews can alter their inveterate habits of sin, nothing remains but the infliction of the extremest punishment, their expatriation (<reference osisRef="Jer.13.24">Jr 13:24</reference>).

23. Ethiopian-- the Cushite of Abyssinia. Habit is second nature; as therefore it is morally impossible that the Jews can alter their inveterate habits of sin, nothing remains but the infliction of the extremest punishment, their expatriation (Jr 13:24).


24. (<reference osisRef="Ps.1.4">Psa 1:4</reference>).

<hi type="bold">by the wind--</hi>before the wind.

<hi type="bold">of the wilderness--</hi>where the wind has full sweep, not being broken by any obstacle.

24. (Psa 1:4). by the wind-- before the wind. of the wilderness-- where the wind has full sweep, not being broken by any obstacle.


<hi type="bold">25. portion of thy measures--</hi>the portion which I have measured out to thee (<reference osisRef="Job.20.29">Job 20:29</reference>; <reference osisRef="Ps.11.6">Psa 11:6</reference>).

<hi type="bold">falsehood--</hi>(<reference osisRef="Jer.13.27">Jr 13:27</reference>), false gods and alliances with foreign idolaters.

25. portion of thy measures-- the portion which I have measured out to thee (Job 20:29; Psa 11:6). falsehood-- (Jr 13:27), false gods and alliances with foreign idolaters.


<hi type="bold">26. discover ... upon thy face--</hi>rather, "throw up thy skirts over thy face," or head; done by way of ignominy to captive women and to prostitutes (<reference osisRef="Nah.3.5">Na 3:5</reference>). The Jews' punishment should answer to their crime. As their sin had been perpetrated in the most public places, so God would expose them to the contempt of other nations most openly (<reference osisRef="Lam.1.8">La 1:8</reference>).

26. discover... upon thy face-- rather, "throw up thy skirts over thy face," or head; done by way of ignominy to captive women and to prostitutes (Na 3:5). The Jews' punishment should answer to their crime. As their sin had been perpetrated in the most public places, so God would expose them to the contempt of other nations most openly (La 1:8).


<hi type="bold">27. neighings--</hi>(<reference osisRef="Jer.5.8">Jr 5:8</reference>), image from the lust of horses; the lust after idols degrades to the level of the brute.

<hi type="bold">hills--</hi>where, as being nearer heaven, sacrifices were thought most acceptable to the gods.

<hi type="bold">wilt thou not ... ? when--</hi>literally, "thou wilt not be made clean after how long a time yet." (So <reference osisRef="Jer.13.23">Jr 13:23</reference>). Jeremiah denies the moral possibility of one so long hardened in sin becoming soon cleansed. But see <reference osisRef="Jer.32.17">Jr 32:17</reference>; <reference osisRef="Luke.18.27">Lu 18:27</reference>. <chapter eID="Jer.13"/>

27. neighings-- (Jr 5:8), image from the lust of horses; the lust after idols degrades to the level of the brute. hills-- where, as being nearer heaven, sacrifices were thought most acceptable to the gods. wilt thou not...? when-- literally, "thou wilt not be made clean after how long a time yet." (So Jr 13:23). Jeremiah denies the moral possibility of one so long hardened in sin becoming soon cleansed. But see Jr 32:17; Lu 18:27.


<title type="x-s2">CHAPTER 14</title> <title type="x-s3"><reference osisRef="Jer.14.1-Jer.14.22">Jr 14:1-22</reference>. Prophecies on the Occasion of a Drought Sent in Judgment on Judea.</title>

1. Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"

<hi type="bold">drought--</hi>literally, the "withholdings," namely, of rain (<reference osisRef="Deut.11.17">De 11:17</reference>; <reference osisRef="2Chr.7.13">2Ch 7:13</reference>). This word should be used especially of the withholding of rain because rain is in those regions of all things the one chiefly needed (<reference osisRef="Jer.17.8">Jr 17:8</reference>, Margin).

CHAPTER 14 Jr 14:1-22. Prophecies on the Occasion of a Drought Sent in Judgment on Judea. 1. Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth" drought-- literally, the "withholdings," namely, of rain (De 11:17; 2Ch 7:13). This word should be used especially of the withholding of rain because rain is in those regions of all things the one chiefly needed (Jr 17:8, Margin).


<hi type="bold">2. gates--</hi>The place of public concourse in each city looks sad, as being no longer frequented (<reference osisRef="Isa.3.26">Is 3:26</reference>; <reference osisRef="Isa.24.4">24:4</reference>).

<hi type="bold">black--</hi>that is, they mourn (blackness being indicative of sorrow), (<reference osisRef="Jer.8.21">Jr 8:21</reference>).

<hi type="bold">unto the ground--</hi>bowing towards it.

<hi type="bold">cry--</hi>of distress (<reference osisRef="1Sam.5.12">1Sa 5:12</reference>; <reference osisRef="Isa.24.11">Is 24:11</reference>).

2. gates-- The place of public concourse in each city looks sad, as being no longer frequented (Is 3:26; 24:4). black-- that is, they mourn (blackness being indicative of sorrow), (Jr 8:21). unto the ground-- bowing towards it. cry-- of distress (1Sa 5:12; Is 24:11).


<hi type="bold">3. little ones--</hi>rather, "their inferiors," that is, domestics.

<hi type="bold">pits--</hi>cisterns for collecting rain water, often met with in the East where there are no springs.

<hi type="bold">covered ... heads--</hi>(<reference osisRef="2Sam.15.30">2Sa 15:30</reference>). A sign of humiliation and mourning.

3. little ones-- rather, "their inferiors," that is, domestics. pits-- cisterns for collecting rain water, often met with in the East where there are no springs. covered... heads-- (2Sa 15:30). A sign of humiliation and mourning.


5. The brute creation is reduced to the utmost extremity for the want of food. The "hind," famed for her affection to her young, abandons them.


<hi type="bold">6. wild asses--</hi>They repair to "the high places" most exposed to the winds, which they "snuff in" to relieve their thirst.

<hi type="bold">dragons--</hi>jackals [Henderson].

<hi type="bold">eyes--</hi>which are usually most keen in detecting grass or water from the "heights," so much so that the traveller guesses from their presence that there must be herbage and water near; but now "their eyes fail." Rather the reference is to the great boas and python serpents which raise a large portion of their body up in a vertical column ten or twelve feet high, to survey the neighborhood above the surrounding bushes, while with open jaws they drink in the air. These giant serpents originated the widely spread notions which typified the deluge and all destructive agents under the form of a dragon or monster serpent; hence, the dragon temples always near water, in Asia, Africa, and Britain; for example, at Abury, in Wiltshire; a symbol of the ark is often associated with the dragon as the preserver from the waters [Kitto, Biblical Cyclopædia].

6. wild asses-- They repair to "the high places" most exposed to the winds, which they "snuff in" to relieve their thirst. dragons-- jackals [Henderson]. eyes-- which are usually most keen in detecting grass or water from the "heights," so much so that the traveller guesses from their presence that there must be herbage and water near; but now "their eyes fail." Rather the reference is to the great boas and python serpents which raise a large portion of their body up in a vertical column ten or twelve feet high, to survey the neighborhood above the surrounding bushes, while with open jaws they drink in the air. These giant serpents originated the widely spread notions which typified the deluge and all destructive agents under the form of a dragon or monster serpent; hence, the dragon temples always near water, in Asia, Africa, and Britain; for example, at Abury, in Wiltshire; a symbol of the ark is often associated with the dragon as the preserver from the waters [Kitto, Biblical Cyclopædia].


<hi type="bold">7. do thou it--</hi>what we beg of Thee; interpose to remove the drought. Jeremiah pleads in the name of his nation (<reference osisRef="Ps.109.21">Psa 109:21</reference>). So "work for us," absolutely used (<reference osisRef="1Sam.14.6">1Sa 14:6</reference>).

<hi type="bold">for thy name's sake--</hi>"for our backslidings are so many" that we cannot urge Thee for the sake of our doings, but for the glory of Thy name; lest, if Thou give us not aid, it should be said it was owing to Thy want of power (<reference osisRef="Josh.7.9">Jos 7:9</reference>; <reference osisRef="Ps.79.9">Psa 79:9</reference>; <reference osisRef="Ps.106.8">106:8</reference>; <reference osisRef="Isa.48.9">Is 48:9</reference>; <reference osisRef="Ezek.20.44">Eze 20:44</reference>). The same appeal to God's mercy, "for His name's sake," as our only hope, since our sin precludes trust in ourselves, occurs in <reference osisRef="Ps.25.11">Psa 25:11</reference>.

7. do thou it-- what we beg of Thee; interpose to remove the drought. Jeremiah pleads in the name of his nation (Psa 109:21). So "work for us," absolutely used (1Sa 14:6). for thy name's sake-- "for our backslidings are so many" that we cannot urge Thee for the sake of our doings, but for the glory of Thy name; lest, if Thou give us not aid, it should be said it was owing to Thy want of power (Jos 7:9; Psa 79:9; 106:8; Is 48:9; Eze 20:44). The same appeal to God's mercy, "for His name's sake," as our only hope, since our sin precludes trust in ourselves, occurs in Psa 25:11.


8. The reference is, not to the faith of Israel which had almost ceased, but to the promise and everlasting covenant of God. None but the true Israel make God their "hope." (<reference osisRef="Jer.17.13">Jr 17:13</reference>).

<hi type="bold">turneth aside to tarry--</hi>The traveller cares little for the land he tarries but a night in; but Thou hast promised to dwell always in the midst of Thy people (<reference osisRef="2Chr.33.7">2Ch 33:7</reference>, <reference osisRef="2Chr.33.8">8</reference>). Maurer translates, "spreadeth," namely, his tent.

8. The reference is, not to the faith of Israel which had almost ceased, but to the promise and everlasting covenant of God. None but the true Israel make God their "hope." (Jr 17:13). turneth aside to tarry-- The traveller cares little for the land he tarries but a night in; but Thou hast promised to dwell always in the midst of Thy people (2Ch 33:7, 8). Maurer translates, "spreadeth," namely, his tent.


<hi type="bold">9. astonied--</hi>like a "mighty man," at other times able to help (<reference osisRef="Isa.59.1">Is 59:1</reference>), but now stunned by a sudden calamity so as to disappoint the hopes drawn from him.

<hi type="bold">art in the midst of us--</hi>(<reference osisRef="Exod.29.45">Ex 29:45</reference>, <reference osisRef="Exod.29.46">46</reference>; <reference osisRef="Lev.26.11">Le 26:11</reference>, <reference osisRef="Lev.26.12">12</reference>).

<hi type="bold">called by thy name--</hi>(<reference osisRef="Dan.9.18">Da 9:18</reference>, <reference osisRef="Dan.9.19">19</reference>) as Thine own peculiar people (<reference osisRef="Deut.9.29">De 9:29</reference>).

9. astonied-- like a "mighty man," at other times able to help (Is 59:1), but now stunned by a sudden calamity so as to disappoint the hopes drawn from him. art in the midst of us-- (Ex 29:45, 46; Le 26:11, 12). called by thy name-- (Da 9:18, 19) as Thine own peculiar people (De 9:29).


10. Jehovah's reply to the prayer (<reference osisRef="Jer.14.7-Jer.14.9">Jr 14:7-9</reference>; <reference osisRef="Jer.2.23-Jer.2.25">Jr 2:23-25</reference>).

<hi type="bold">Thus--</hi>So greatly.

<hi type="bold">loved--</hi>(<reference osisRef="Jer.5.31">Jr 5:31</reference>).

<hi type="bold">not refrained ... feet--</hi>They did not obey God's command; "withhold thy foot" (<reference osisRef="Jer.2.25">Jr 2:25</reference>), namely, from following after idols.

<hi type="bold">remember ... iniquity--</hi>(<reference osisRef="Hos.8.13">Ho 8:13</reference>; <reference osisRef="Hos.9.9">9:9</reference>). Their sin is so great, God must punish them.

10. Jehovah's reply to the prayer (Jr 14:7-9; Jr 2:23-25). Thus-- So greatly. loved-- (Jr 5:31). not refrained... feet-- They did not obey God's command; "withhold thy foot" (Jr 2:25), namely, from following after idols. remember... iniquity-- (Ho 8:13; 9:9). Their sin is so great, God must punish them.


11. (<reference osisRef="Jer.7.16">Jr 7:16</reference>; <reference osisRef="Exod.32.10">Ex 32:10</reference>).

11. (Jr 7:16; Ex 32:10).


<hi type="bold">12. not hear--</hi>because their prayers are hypocritical: their hearts are still idolatrous. God never refuses to hear real prayer (<reference osisRef="Jer.7.21">Jr 7:21</reference>, <reference osisRef="Jer.7.22">22</reference>; <reference osisRef="Prov.1.28">Pr 1:28</reference>; <reference osisRef="Isa.1.15">Is 1:15</reference>; 58:3).

<hi type="bold">sword ... famine ... pestilence--</hi>the three sorest judgments at once; any one of which would be enough for their ruin (<reference osisRef="2Sam.24.12">2Sa 24:12</reference>, <reference osisRef="2Sam.24.13">13</reference>).

12. not hear-- because their prayers are hypocritical: their hearts are still idolatrous. God never refuses to hear real prayer (Jr 7:21, 22; Pr 1:28; Is 1:15; 58:3). sword... famine... pestilence-- the three sorest judgments at once; any one of which would be enough for their ruin (2Sa 24:12, 13).


13. Jeremiah urges that much of the guilt of the people is due to the false prophets' influence.

<hi type="bold">assured peace--</hi>solid and lasting peace. Literally, "peace of truth" (<reference osisRef="Isa.39.8">Is 39:8</reference>).

13. Jeremiah urges that much of the guilt of the people is due to the false prophets' influence. assured peace-- solid and lasting peace. Literally, "peace of truth" (Is 39:8).


14. (<reference osisRef="Jer.23.21">Jr 23:21</reference>).

14. (Jr 23:21).


15. (<reference osisRef="Jer.5.12">Jr 5:12</reference>, <reference osisRef="Jer.5.13">13</reference>).

<hi type="bold">By sword and famine ... consumed--</hi>retribution in kind both to the false prophets and to their hearers (<reference osisRef="Jer.14.16">Jr 14:16</reference>).

15. (Jr 5:12, 13). By sword and famine... consumed-- retribution in kind both to the false prophets and to their hearers (Jr 14:16).


<hi type="bold">16. none to bury--</hi>(<reference osisRef="Ps.79.3">Psa 79:3</reference>).

<hi type="bold">pour their wickedness--</hi>that is, the punishment incurred by their wickedness (<reference osisRef="Jer.2.19">Jr 2:19</reference>).

16. none to bury-- (Psa 79:3). pour their wickedness-- that is, the punishment incurred by their wickedness (Jr 2:19).


17. (<reference osisRef="Jer.9.1">Jr 9:1</reference>; <reference osisRef="Lam.1.16">La 1:16</reference>). Jeremiah is desired to weep ceaselessly for the calamities coming on his nation (called a "virgin," as being heretofore never under foreign yoke), (<reference osisRef="Isa.23.4">Is 23:4</reference>).

17. (Jr 9:1; La 1:16). Jeremiah is desired to weep ceaselessly for the calamities coming on his nation (called a "virgin," as being heretofore never under foreign yoke), (Is 23:4).


<hi type="bold">18. go about--</hi>that is, shall have to migrate into a land of exile. Horsley translates, "go trafficking about the land (see <reference osisRef="Jer.5.31">Jr 5:31</reference>, Margin; <reference osisRef="2Cor.4.2">2Co 4:2</reference>; <reference osisRef="2Pet.2.3">2Pe 2:3</reference>), and take no knowledge" (that is, pay no regard to the miseries before their eyes) (<reference osisRef="Isa.1.3">Is 1:3</reference>; 58:3). If the literal sense of the Hebrew verb be retained, I would with English Version understand the words as referring to the exile to Babylon; thus, "the prophet and the priest shall have to go to a strange land to practise their religious traffic (<reference osisRef="Isa.56.11">Is 56:11</reference>; <reference osisRef="Ezek.34.2">Eze 34:2</reference>, <reference osisRef="Ezek.34.3">3</reference>; <reference osisRef="Mic.3.11">Mi 3:11</reference>).

18. go about-- that is, shall have to migrate into a land of exile. Horsley translates, "go trafficking about the land (see Jr 5:31, Margin; 2Co 4:2; 2Pe 2:3), and take no knowledge" (that is, pay no regard to the miseries before their eyes) (Is 1:3; 58:3). If the literal sense of the Hebrew verb be retained, I would with English Version understand the words as referring to the exile to Babylon; thus, "the prophet and the priest shall have to go to a strange land to practise their religious traffic (Is 56:11; Eze 34:2, 3; Mi 3:11).


19. The people plead with God, Jeremiah being forbidden to do so.

<hi type="bold">no healing--</hi>(<reference osisRef="Jer.15.18">Jr 15:18</reference>).

<hi type="bold">peace ... no good--</hi>(<reference osisRef="Jer.8.15">Jr 8:15</reference>).

19. The people plead with God, Jeremiah being forbidden to do so. no healing-- (Jr 15:18). peace... no good-- (Jr 8:15).


20. (<reference osisRef="Dan.9.8">Da 9:8</reference>).

20. (Da 9:8).


<hi type="bold">21. us--</hi>"the throne of Thy glory" may be the object of "abhor not" ("reject not"); or "Zion" (<reference osisRef="Jer.14.19">Jr 14:19</reference>).

<hi type="bold">throne of thy glory--</hi>Jerusalem, or, the temple, called God's "footstool" and "habitation" (<reference osisRef="1Chr.28.2">1Ch 28:2</reference>; <reference osisRef="Ps.132.5">Psa 132:5</reference>).

<hi type="bold">thy covenant--</hi>(<reference osisRef="Ps.106.45">Psa 106:45</reference>; <reference osisRef="Dan.9.19">Da 9:19</reference>).

21. us-- "the throne of Thy glory" may be the object of "abhor not" ("reject not"); or "Zion" (Jr 14:19). throne of thy glory-- Jerusalem, or, the temple, called God's "footstool" and "habitation" (1Ch 28:2; Psa 132:5). thy covenant-- (Psa 106:45; Da 9:19).


<hi type="bold">22. vanities--</hi>idols (<reference osisRef="Deut.32.21">De 32:21</reference>).

<hi type="bold">rain--</hi>(<reference osisRef="Zech.10.1">Zec 10:1</reference>, <reference osisRef="2Cor.10.2">2</reference>).

<hi type="bold">heavens--</hi>namely, of themselves without God (<reference osisRef="Matt.5.45">Mt 5:45</reference>; <reference osisRef="Acts.14.17">Ac 14:17</reference>); they are not the First Cause, and ought not to be deified, as they were by the heathen. The disjunctive "or" favors Calvin's explanation: "Not even the heavens themselves can give rain, much less can the idol vanities."

<hi type="bold">art not thou he--</hi>namely, who canst give rain? <chapter eID="Jer.14"/>

22. vanities-- idols (De 32:21). rain-- (Zec 10:1, 2). heavens-- namely, of themselves without God (Mt 5:45; Ac 14:17); they are not the First Cause, and ought not to be deified, as they were by the heathen. The disjunctive "or" favors Calvin's explanation: "Not even the heavens themselves can give rain, much less can the idol vanities." art not thou he-- namely, who canst give rain?


<title type="x-s2">CHAPTER 15</title> <title type="x-s3"><reference osisRef="Jer.15.1-Jer.15.21">Jr 15:1-21</reference>. God's Reply to Jeremiah's Intercessory Prayer.</title>

<hi type="bold">1. Moses ... Samuel--</hi>eminent in intercessions (<reference osisRef="Exod.32.11">Ex 32:11</reference>, <reference osisRef="Exod.32.12">12</reference>; <reference osisRef="1Sam.7.9">1Sa 7:9</reference>; <reference osisRef="Ps.99.6">Psa 99:6</reference>).

<hi type="bold">be toward--</hi>could not be favorably inclined toward them.

<hi type="bold">out of my sight--</hi>God speaks as if the people were present before Him, along with Jeremiah.

CHAPTER 15 Jr 15:1-21. God's Reply to Jeremiah's Intercessory Prayer. 1. Moses... Samuel-- eminent in intercessions (Ex 32:11, 12; 1Sa 7:9; Psa 99:6). be toward-- could not be favorably inclined toward them. out of my sight-- God speaks as if the people were present before Him, along with Jeremiah.


<hi type="bold">2. death--</hi>deadly plague (<reference osisRef="Jer.18.21">Jr 18:21</reference>; <reference osisRef="Jer.43.11">43:11</reference>; <reference osisRef="Ezek.5.2">Eze 5:2</reference>, <reference osisRef="Ezek.5.12">12</reference>; <reference osisRef="Zech.11.9">Zec 11:9</reference>).

2. death-- deadly plague (Jr 18:21; 43:11; Eze 5:2, 12; Zec 11:9).


<hi type="bold">3. appoint--</hi>(<reference osisRef="Lev.26.16">Le 26:16</reference>).

<hi type="bold">kinds--</hi>of punishments.

3. appoint-- (Le 26:16). kinds-- of punishments.


<hi type="bold">4. cause ... to be removed--</hi>(<reference osisRef="Deut.28.25">De 28:25</reference>; <reference osisRef="Ezek.23.46">Eze 23:46</reference>). Rather, "I will give them up to vexation," I will cause them to wander so as nowhere to have repose [Calvin]; (<reference osisRef="2Chr.29.8">2Ch 29:8</reference>, "trouble;" Margin, "commotion").

<hi type="bold">because of Manasseh--</hi>He was now dead, but the effects of his sins still remained. How much evil one bad man can cause! The evil fruits remain even after he himself has received repentance and forgiveness. The people had followed his wicked example ever since; and it is implied that it was only through the long-suffering of God that the penal consequences had been suspended up to the present time (compare <reference osisRef="1Kgs.14.16">1Ki 14:16</reference>; <reference osisRef="2Kgs.21.11">2Ki 21:11</reference>; <reference osisRef="2Kgs.23.26">23:26</reference>; <reference osisRef="2Kgs.24.3">24:3</reference>, <reference osisRef="2Kgs.24.4">4</reference>).

4. cause... to be removed-- (De 28:25; Eze 23:46). Rather, "I will give them up to vexation," I will cause them to wander so as nowhere to have repose [Calvin]; (2Ch 29:8, "trouble;" Margin, "commotion"). because of Manasseh-- He was now dead, but the effects of his sins still remained. How much evil one bad man can cause! The evil fruits remain even after he himself has received repentance and forgiveness. The people had followed his wicked example ever since; and it is implied that it was only through the long-suffering of God that the penal consequences had been suspended up to the present time (compare 1Ki 14:16; 2Ki 21:11; 23:26; 24:3, 4).


<hi type="bold">5. go aside ... how thou doest--</hi>Who will turn aside (in passing by) to salute thee (to wish thee "peace")?

5. go aside... how thou doest-- Who will turn aside (in passing by) to salute thee (to wish thee "peace")?


<hi type="bold">6. weary with repenting--</hi>(<reference osisRef="Hos.13.14">Ho 13:14</reference>; <reference osisRef="Hos.11.8">11:8</reference>). I have so often repented of the evil that I threatened (<reference osisRef="Jer.26.19">Jr 26:19</reference>; <reference osisRef="Exod.32.14">Ex 32:14</reference>; <reference osisRef="1Chr.21.15">1Ch 21:15</reference>), and have spared them, without My forbearance moving them to repentance, that I will not again change My purpose (God speaking in condescension to human modes of thought), but will take vengeance on them now.

6. weary with repenting-- (Ho 13:14; 11:8). I have so often repented of the evil that I threatened (Jr 26:19; Ex 32:14; 1Ch 21:15), and have spared them, without My forbearance moving them to repentance, that I will not again change My purpose (God speaking in condescension to human modes of thought), but will take vengeance on them now.


<hi type="bold">7. fan--</hi>tribulation--from tribulum, a threshing instrument, which separates the chaff from the wheat (<reference osisRef="Matt.3.12">Mt 3:12</reference>).

<hi type="bold">gates of the land--</hi>that is, the extreme bounds of the land through which the entrance to and exit from it lie. Maurer translates, "I will fan," that is, cast them forth "to the gates of the land" (<reference osisRef="Nah.3.13">Na 3:13</reference>). "In the gates"; English Version draws the image from a man cleaning corn with a fan; he stands at the gate of the threshing-floor in the open air, to remove the wheat from the chaff by means of the wind; so God threatens to remove Israel out of the bounds of the land [Houbigant].

7. fan-- tribulation--from tribulum, a threshing instrument, which separates the chaff from the wheat (Mt 3:12). gates of the land-- that is, the extreme bounds of the land through which the entrance to and exit from it lie. Maurer translates, "I will fan," that is, cast them forth "to the gates of the land" (Na 3:13). "In the gates"; English Version draws the image from a man cleaning corn with a fan; he stands at the gate of the threshing-floor in the open air, to remove the wheat from the chaff by means of the wind; so God threatens to remove Israel out of the bounds of the land [Houbigant].


<hi type="bold">8. Their widows--</hi>My people's (<reference osisRef="Jer.15.7">Jr 15:7</reference>).

<hi type="bold">have brought--</hi>prophetical past: I will bring.

<hi type="bold">mother of the young men--</hi>"mother" is collective; after the "widows," He naturally mentions bereavement of their sons ("young men"), brought on the "mothers" by "the spoiler"; it was owing to the number of men slain that the "widows" were so many [Calvin]. Others take "mother," as in <reference osisRef="2Sam.20.19">2Sa 20:19</reference>, of Jerusalem, the metropolis; "I have brought on them, against the 'mother,' a young spoiler," namely, Nebuchadnezzar, sent by his father, Nabopolassar, to repulse the Egyptian invaders (<reference osisRef="2Kgs.23.29">2Ki 23:29</reference>; <reference osisRef="2Kgs.24.1">24:1</reference>), and occupy Judea. But <reference osisRef="Jer.15.7">Jr 15:7</reference> shows the future, not the past, is referred to; and "widows" being literal, "mother" is probably so, too.

<hi type="bold">at noonday--</hi>the hottest part of the day, when military operations were usually suspended; thus it means unexpectedly, answering to the parallel, "suddenly"; openly, as others explain it, will not suit the parallelism (compare <reference osisRef="Ps.91.6">Psa 91:6</reference>).

<hi type="bold">it--</hi>English Version seems to understand by "it" the mother city, and by "him" the "spoiler"; thus "it" will be parallel to "city." Rather, "I will cause to fall upon them (the 'mothers' about to be bereft of their sons) suddenly anguish and terrors."

<hi type="bold">the city--</hi>rather, from a root "heat," anguish, or consternation. So the Septuagint.

8. Their widows-- My people's (Jr 15:7). have brought-- prophetical past: I will bring. mother of the young men-- "mother" is collective; after the "widows," He naturally mentions bereavement of their sons ("young men"), brought on the "mothers" by "the spoiler"; it was owing to the number of men slain that the "widows" were so many [Calvin]. Others take "mother," as in 2Sa 20:19, of Jerusalem, the metropolis; "I have brought on them, against the 'mother,' a young spoiler," namely, Nebuchadnezzar, sent by his father, Nabopolassar, to repulse the Egyptian invaders (2Ki 23:29; 24:1), and occupy Judea. But Jr 15:7 shows the future, not the past, is referred to; and "widows" being literal, "mother" is probably so, too. at noonday-- the hottest part of the day, when military operations were usually suspended; thus it means unexpectedly, answering to the parallel, "suddenly"; openly, as others explain it, will not suit the parallelism (compare Psa 91:6). it-- English Version seems to understand by "it" the mother city, and by "him" the "spoiler"; thus "it" will be parallel to "city." Rather, "I will cause to fall upon them (the 'mothers' about to be bereft of their sons) suddenly anguish and terrors." the city-- rather, from a root "heat," anguish, or consternation. So the Septuagint.


<hi type="bold">9. borne seven--</hi>(<reference osisRef="1Sam.2.5">1Sa 2:5</reference>). Seven being the perfect number indicates full fruitfulness.

<hi type="bold">languisheth--</hi>because not even one is left of all her sons (<reference osisRef="Jer.15.8">Jr 15:8</reference>).

<hi type="bold">sun is gone down while ... yet day--</hi>Fortune deserts her at the very height of her prosperity (<reference osisRef="Amos.8.9">Am 8:9</reference>).

<hi type="bold">she ... ashamed--</hi>The mothers (she being collective) are put to the shame of disappointed hopes through the loss of all their children.

9. borne seven-- (1Sa 2:5). Seven being the perfect number indicates full fruitfulness. languisheth-- because not even one is left of all her sons (Jr 15:8). sun is gone down while... yet day-- Fortune deserts her at the very height of her prosperity (Am 8:9). she... ashamed-- The mothers (she being collective) are put to the shame of disappointed hopes through the loss of all their children.


10. (<reference osisRef="Jer.20.14">Jr 20:14</reference>; <reference osisRef="Job.3.1">Job 3:1</reference>, &c.). Jeremiah seems to have been of a peculiarly sensitive temperament; yet the Holy Spirit enabled him to deliver his message at the certain cost of having his sensitiveness wounded by the enmities of those whom his words offended.

<hi type="bold">man of strife--</hi>exposed to strifes on the part of "the whole earth" (<reference osisRef="Ps.80.6">Psa 80:6</reference>).

<hi type="bold">I have neither lent, &c.--</hi>proverbial for, "I have given no cause for strife against me."

10. (Jr 20:14; Job 3:1, &c.). Jeremiah seems to have been of a peculiarly sensitive temperament; yet the Holy Spirit enabled him to deliver his message at the certain cost of having his sensitiveness wounded by the enmities of those whom his words offended. man of strife-- exposed to strifes on the part of "the whole earth" (Psa 80:6). I have neither lent, &c.-- proverbial for, "I have given no cause for strife against me."


<hi type="bold">11. Verily--</hi>literally, "Shall it not be?" that is, "Surely it shall be."

<hi type="bold">thy remnant--</hi>the final issue of thy life; thy life, which now seems to thee so sad, shall eventuate in prosperity [Calvin]. They who think that they shall be the surviving remnant, whereas thou shalt perish, shall themselves fall, whereas thou shalt remain and be favored by the conquerors [Junius], (<reference osisRef="Jer.40.4">Jr 40:4</reference>, <reference osisRef="Jer.40.5">5</reference>; <reference osisRef="Jer.39.11">39:11</reference>, <reference osisRef="Jer.39.12">12</reference>). The Keri reads, "I will set thee free (or as Maurer, 'I will establish thee') for good" (<reference osisRef="Jer.14.11">Jr 14:11</reference>; <reference osisRef="Ezra.8.22">Ezr 8:22</reference>; <reference osisRef="Ps.119.122">Psa 119:122</reference>).

<hi type="bold">to entreat thee well--</hi>literally, "to meet thee"; so "to be placable, nay, of their own accord to anticipate in meeting thee with kindness" [Calvin]. I prefer this translation as according with the event (<reference osisRef="Jer.39.11">Jr 39:11</reference>, <reference osisRef="Jer.39.12">12</reference>; <reference osisRef="Jer.40.4">40:4</reference>, <reference osisRef="Jer.40.5">5</reference>). Gesenius, from <reference osisRef="Jer.7.16">Jr 7:16</reference>; <reference osisRef="Jer.27.18">27:18</reference>; <reference osisRef="Job.21.15">Job 21:15</reference>, translates (not only will I relieve thee from the enemy's vexations, but) "I will make thine enemy (that now vexeth thee) apply to thee with prayers" (<reference osisRef="Jer.38.14">Jr 38:14</reference>; <reference osisRef="Jer.42.2-Jer.42.6">42:2-6</reference>).

11. Verily-- literally, "Shall it not be?" that is, "Surely it shall be." thy remnant-- the final issue of thy life; thy life, which now seems to thee so sad, shall eventuate in prosperity [Calvin]. They who think that they shall be the surviving remnant, whereas thou shalt perish, shall themselves fall, whereas thou shalt remain and be favored by the conquerors [Junius], (Jr 40:4, 5; 39:11, 12). The Keri reads, "I will set thee free (or as Maurer, 'I will establish thee') for good" (Jr 14:11; Ezr 8:22; Psa 119:122). to entreat thee well-- literally, "to meet thee"; so "to be placable, nay, of their own accord to anticipate in meeting thee with kindness" [Calvin]. I prefer this translation as according with the event (Jr 39:11, 12; 40:4, 5). Gesenius, from Jr 7:16; 27:18; Job 21:15, translates (not only will I relieve thee from the enemy's vexations, but) "I will make thine enemy (that now vexeth thee) apply to thee with prayers" (Jr 38:14; 42:2-6).


<hi type="bold">12. steel--</hi>rather, brass or copper, which mixed with "iron" (by the Chalybes near the Euxine Pontus, far north of Palestine), formed the hardest metal, like our steel. Can the Jews, hardy like common iron though they be, break the still hardier Chaldees of the north (<reference osisRef="Jer.1.14">Jr 1:14</reference>), who resemble the Chalybian iron hardened with copper? Certainly not [Calvin]. Henderson translates. "Can one break iron, (even) the northern iron, and brass," on the ground that English Version makes ordinary iron not so hard as brass. But it is not brass, but a particular mixture of iron and brass, which is represented as harder than common iron, which was probably then of inferior texture, owing to ignorance of modern modes of preparation.

12. steel-- rather, brass or copper, which mixed with "iron" (by the Chalybes near the Euxine Pontus, far north of Palestine), formed the hardest metal, like our steel. Can the Jews, hardy like common iron though they be, break the still hardier Chaldees of the north (Jr 1:14), who resemble the Chalybian iron hardened with copper? Certainly not [Calvin]. Henderson translates. "Can one break iron, (even) the northern iron, and brass," on the ground that English Version makes ordinary iron not so hard as brass. But it is not brass, but a particular mixture of iron and brass, which is represented as harder than common iron, which was probably then of inferior texture, owing to ignorance of modern modes of preparation.


<hi type="bold">13. Thy substance ... sins--</hi>Judea's, not Jeremiah's.

<hi type="bold">without price--</hi>God casts His people away as a thing worth naught (<reference osisRef="Ps.44.12">Psa 44:12</reference>). So, on the contrary, Jehovah, when about to restore His people, says, He will give Egypt, &c., for their "ransom" (<reference osisRef="Isa.43.3">Is 43:3</reference>).

<hi type="bold">even in all thy borders--</hi>joined with "Thy substance ... treasures, as also with "all thy sins," their sin and punishment being commensurate (<reference osisRef="Jer.17.3">Jr 17:3</reference>).

13. Thy substance... sins-- Judea's, not Jeremiah's. without price-- God casts His people away as a thing worth naught (Psa 44:12). So, on the contrary, Jehovah, when about to restore His people, says, He will give Egypt, &c., for their "ransom" (Is 43:3). even in all thy borders-- joined with "Thy substance... treasures, as also with "all thy sins," their sin and punishment being commensurate (Jr 17:3).


<hi type="bold">14. thee--</hi>Maurer supplies "them," namely, "thy treasures." Eichorn, needlessly, from Syriac and the Septuagint, reads, "I will make thee to serve thine enemies"; a reading doubtless interpolated from <reference osisRef="Jer.17.4">Jr 17:4</reference>.

<hi type="bold">fire--</hi>(<reference osisRef="Deut.32.22">De 32:22</reference>).

14. thee-- Maurer supplies "them," namely, "thy treasures." Eichorn, needlessly, from Syriac and the Septuagint, reads, "I will make thee to serve thine enemies"; a reading doubtless interpolated from Jr 17:4. fire-- (De 32:22).


<hi type="bold">15. thou knowest--</hi>namely, my case; what wrongs my adversaries have done me (<reference osisRef="Jer.12.3">Jr 12:3</reference>).

<hi type="bold">revenge me--</hi>(See on <reference osisRef="Jer.11.20">Jr 11:20</reference>). The prophet in this had regard to, not his own personal feelings of revenge, but the cause of God; he speaks by inspiration God's will against the ungodly. Contrast in this the law with the gospel (<reference osisRef="Luke.23.34">Lu 23:34</reference>; <reference osisRef="Acts.7.60">Ac 7:60</reference>).

<hi type="bold">take me not away in thy long-suffering--</hi>By Thy long-suffering towards them, suffer them not meanwhile to take away my life.

<hi type="bold">for thy sake I have suffered rebuke--</hi>the very words of the antitype, Jesus Christ (<reference osisRef="Ps.69.7">Psa 69:7</reference>, <reference osisRef="Ps.69.22-Ps.69.28">22-28</reference>), which last compare with Jeremiah's prayer in the beginning of this verse.

15. thou knowest-- namely, my case; what wrongs my adversaries have done me (Jr 12:3). revenge me-- (See on Jr 11:20). The prophet in this had regard to, not his own personal feelings of revenge, but the cause of God; he speaks by inspiration God's will against the ungodly. Contrast in this the law with the gospel (Lu 23:34; Ac 7:60). take me not away in thy long-suffering-- By Thy long-suffering towards them, suffer them not meanwhile to take away my life. for thy sake I have suffered rebuke-- the very words of the antitype, Jesus Christ (Psa 69:7, 22-28), which last compare with Jeremiah's prayer in the beginning of this verse.


<hi type="bold">16. eat--</hi>(<reference osisRef="Ezek.2.8">Eze 2:8</reference>; <reference osisRef="2Cor.3.1">3:1</reference>, <reference osisRef="2Cor.3.3">3</reference>; <reference osisRef="Rev.10.9">Re 10:9</reference>, <reference osisRef="Rev.10.10">10</reference>). As soon as Thy words were found by me, I eagerly laid hold of and appropriated them. The Keri reads, "Thy word."

<hi type="bold">thy word ... joy--</hi>(<reference osisRef="Job.23.12">Job 23:12</reference>; <reference osisRef="Ps.119.72">Psa 119:72</reference>, <reference osisRef="Ps.119.111">111</reference>; compare <reference osisRef="Matt.13.44">Mt 13:44</reference>).

<hi type="bold">called by thy name--</hi>I am Thine, Thy minister. So the antitype, Jesus Christ (<reference osisRef="Exod.23.21">Ex 23:21</reference>).

16. eat-- (Eze 2:8; 3:1, 3; Re 10:9, 10). As soon as Thy words were found by me, I eagerly laid hold of and appropriated them. The Keri reads, "Thy word." thy word... joy-- (Job 23:12; Psa 119:72, 111; compare Mt 13:44). called by thy name-- I am Thine, Thy minister. So the antitype, Jesus Christ (Ex 23:21).


17. My "rejoicing" (<reference osisRef="Jer.15.16">Jr 15:16</reference>) was not that of the profane mockers (<reference osisRef="Ps.1.1">Psa 1:1</reference>; 26:4, 5) at feasts. So far from having fellowship with these, he was expelled from society, and made to sit "alone," because of his faithful prophecies.

<hi type="bold">because of thy hand--</hi>that is, Thine inspiration (<reference osisRef="Isa.8.11">Is 8:11</reference>; <reference osisRef="Ezek.1.3">Eze 1:3</reference>; <reference osisRef="1Cor.3.14">3:14</reference>).

<hi type="bold">filled me with indignation--</hi>So <reference osisRef="Jer.6.11">Jr 6:11</reference>, "full of the fury of the Lord"; so full was he of the subject (God's "indignation" against the ungodly) with which God had inspired him, as not to be able to contain himself from expressing it. The same comparison by contrast between the effect of inspiration, and that of wine, both taking a man out of himself, occurs (<reference osisRef="Acts.2.13">Ac 2:13</reference>, 15, 18).

17. My "rejoicing" (Jr 15:16) was not that of the profane mockers (Psa 1:1; 26:4, 5) at feasts. So far from having fellowship with these, he was expelled from society, and made to sit "alone," because of his faithful prophecies. because of thy hand-- that is, Thine inspiration (Is 8:11; Eze 1:3; 3:14). filled me with indignation-- So Jr 6:11, "full of the fury of the Lord"; so full was he of the subject (God's "indignation" against the ungodly) with which God had inspired him, as not to be able to contain himself from expressing it. The same comparison by contrast between the effect of inspiration, and that of wine, both taking a man out of himself, occurs (Ac 2:13, 15, 18).


18. (<reference osisRef="Jer.30.15">Jr 30:15</reference>). "Pain," namely, the perpetual persecution to which he was exposed, and his being left by God without consolation and "alone." Contrast his feeling here with that in <reference osisRef="Jer.15.16">Jr 15:16</reference>, when he enjoyed the full presence of God, and was inspired by His words. Therefore he utters words of his natural "infirmity" (so David, <reference osisRef="Ps.77.10">Psa 77:10</reference>) here; as before he spoke under the higher spiritual nature given him.

<hi type="bold">as a liar, and as--</hi>rather, "as a deceiving (river) ... waters that are not sure (lasting)"; opposed to "living (perennial) waters" (<reference osisRef="Job.6.15">Job 6:15</reference>). Streams that the thirsty traveller had calculated on being full in winter, but which disappoint him in his sorest need, having run dry in the heat of summer. Jehovah had promised Jeremiah protection from his enemies (<reference osisRef="Jer.1.18">Jr 1:18</reference>, <reference osisRef="1Cor.1.19">19</reference>); his infirmity suggests that God had failed to do so.

18. (Jr 30:15). "Pain," namely, the perpetual persecution to which he was exposed, and his being left by God without consolation and "alone." Contrast his feeling here with that in Jr 15:16, when he enjoyed the full presence of God, and was inspired by His words. Therefore he utters words of his natural "infirmity" (so David, Psa 77:10) here; as before he spoke under the higher spiritual nature given him. as a liar, and as-- rather, "as a deceiving (river)... waters that are not sure (lasting)"; opposed to "living (perennial) waters" (Job 6:15). Streams that the thirsty traveller had calculated on being full in winter, but which disappoint him in his sorest need, having run dry in the heat of summer. Jehovah had promised Jeremiah protection from his enemies (Jr 1:18, 19); his infirmity suggests that God had failed to do so.


19. God's reply to Jeremiah.

<hi type="bold">return ... bring ... again--</hi>Jeremiah, by his impatient language, had left his proper posture towards God; God saith, "If thou wilt return (to thy former patient discharge of thy prophetic function) I will bring thee back" to thy former position: in the Hebrew there is a play of words, "return ... turn again" (<reference osisRef="Jer.8.4">Jr 8:4</reference>; <reference osisRef="Jer.4.1">4:1</reference>).

<hi type="bold">stand before me--</hi>minister acceptably to Me (<reference osisRef="Deut.10.8">De 10:8</reference>; <reference osisRef="1Kgs.17.1">1Ki 17:1</reference>; <reference osisRef="1Kgs.18.15">18:15</reference>).

<hi type="bold">take ... precious from ... vile--</hi>image from metals: "If thou wilt separate what is precious in thee (the divine graces imparted) from what is vile (thy natural corruptions, impatience, and hasty words), thou shall be as My mouth": my mouthpiece (<reference osisRef="Exod.4.16">Ex 4:16</reference>).

<hi type="bold">return not thou unto them--</hi>Let not them lead you into their profane ways (as Jeremiah had spoken irreverently, <reference osisRef="Jer.15.18">Jr 15:18</reference>), but lead thou them to the ways of godliness (<reference osisRef="Jer.15.16">Jr 15:16</reference>, <reference osisRef="Jer.15.17">17</reference>). <reference osisRef="Ezek.22.26">Eze 22:26</reference> accords with the other interpretation, which, however, does not so well suit the context, "If thou wilt separate from the promiscuous mass the better ones, and lead them to conversion by faithful warnings," &c.

19. God's reply to Jeremiah. return... bring... again-- Jeremiah, by his impatient language, had left his proper posture towards God; God saith, "If thou wilt return (to thy former patient discharge of thy prophetic function) I will bring thee back" to thy former position: in the Hebrew there is a play of words, "return... turn again" (Jr 8:4; 4:1). stand before me-- minister acceptably to Me (De 10:8; 1Ki 17:1; 18:15). take... precious from... vile-- image from metals: "If thou wilt separate what is precious in thee (the divine graces imparted) from what is vile (thy natural corruptions, impatience, and hasty words), thou shall be as My mouth": my mouthpiece (Ex 4:16). return not thou unto them-- Let not them lead you into their profane ways (as Jeremiah had spoken irreverently, Jr 15:18), but lead thou them to the ways of godliness (Jr 15:16, 17). Eze 22:26 accords with the other interpretation, which, however, does not so well suit the context, "If thou wilt separate from the promiscuous mass the better ones, and lead them to conversion by faithful warnings," &c.


20-21. The promise of <reference osisRef="Jer.1.18">Jr 1:18</reference>, <reference osisRef="1Cor.1.19">19</reference>, in almost the same words, but with the addition, adapted to the present attacks of Jeremiah's formidable enemies, "I will deliver thee out of ... wicked ... redeem ... terrible"; the repetition is in order to assure Jeremiah that God is the same now as when He first made the promise, in opposition to the prophet's irreverent accusation of unfaithfulness (<reference osisRef="Jer.15.18">Jr 15:18</reference>). <chapter eID="Jer.15"/>

20-21. The promise of Jr 1:18, 19, in almost the same words, but with the addition, adapted to the present attacks of Jeremiah's formidable enemies, "I will deliver thee out of... wicked... redeem... terrible"; the repetition is in order to assure Jeremiah that God is the same now as when He first made the promise, in opposition to the prophet's irreverent accusation of unfaithfulness (Jr 15:18).


<title type="x-s2">CHAPTER 16</title> <title type="x-s3"><reference osisRef="Jer.16.1-Jer.16.21">Jr 16:1-21</reference>. Continuation of the Previous Prophecy.</title>

<hi type="bold">2. in this place--</hi>in Judea. The direction to remain single was (whether literally obeyed, or only in prophetic vision) to symbolize the coming calamities of the Jews (<reference osisRef="Ezek.24.15-Ezek.24.27">Eze 24:15-27</reference>) as so severe that the single state would be then (contrary to the ordinary course of things) preferable to the married (compare <reference osisRef="1Cor.7.8">1Co 7:8</reference>, 26, 29; <reference osisRef="Matt.24.19">Mt 24:19</reference>; <reference osisRef="Luke.23.29">Lu 23:29</reference>).

CHAPTER 16 Jr 16:1-21. Continuation of the Previous Prophecy. 2. in this place-- in Judea. The direction to remain single was (whether literally obeyed, or only in prophetic vision) to symbolize the coming calamities of the Jews (Eze 24:15-27) as so severe that the single state would be then (contrary to the ordinary course of things) preferable to the married (compare 1Co 7:8, 26, 29; Mt 24:19; Lu 23:29).


<hi type="bold">4. grievous deaths--</hi>rather, "deadly diseases" (<reference osisRef="Jer.15.2">Jr 15:2</reference>).

<hi type="bold">not ... lamented--</hi>so many shall be the slain (<reference osisRef="Jer.22.18">Jr 22:18</reference>).

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

4. grievous deaths-- rather, "deadly diseases" (Jr 15:2). not... lamented-- so many shall be the slain (Jr 22:18). dung-- (Psa 83:10).


5. (<reference osisRef="Ezek.24.17">Eze 24:17</reference>, <reference osisRef="Ezek.22.23">22, 23</reference>).

<hi type="bold">house of mourning--</hi>(<reference osisRef="Mark.5.38">Mr 5:38</reference>). Margin, "mourning-feast"; such feasts were usual at funerals. The Hebrew means, in <reference osisRef="Amos.6.7">Am 6:7</reference>, the cry of joy at a banquet; here, and <reference osisRef="Lam.2.19">La 2:19</reference>, the cry of sorrow.

5. (Eze 24:17, 22, 23). house of mourning-- (Mr 5:38). Margin, "mourning-feast"; such feasts were usual at funerals. The Hebrew means, in Am 6:7, the cry of joy at a banquet; here, and La 2:19, the cry of sorrow.