<hi type="bold">12. house of David--</hi>the royal family and all in office about the king. He calls them so, because it was the greater disgrace that they had so degenerated from the piety of their forefather, David; and to repress their glorying in their descent from him, as if they were therefore inviolable; but God will not spare them as apostates.

<hi type="bold">in the morning--</hi>alluding to the time of dispensing justice (<reference osisRef="Job.24.17">Job 24:17</reference>; <reference osisRef="Ps.101.8">Psa 101:8</reference>); but the sense is mainly proverbial, for "with promptness" (<reference osisRef="Ps.90.14">Psa 90:14</reference>; <reference osisRef="Ps.143.8">143:8</reference>). Maurer translates, "every morning."

<hi type="bold">lest my fury ... like fire--</hi>Already it was kindled, and the decree of God gone forth against the city (<reference osisRef="Jer.21.4">Jr 21:4</reference>, <reference osisRef="Jer.21.5">5</reference>), but the king and his house may yet be preserved by repentance and reformation. God urges to righteousness, not as if they can thereby escape punishment wholly, but as the condition of a mitigation of it.

12. house of David-- the royal family and all in office about the king. He calls them so, because it was the greater disgrace that they had so degenerated from the piety of their forefather, David; and to repress their glorying in their descent from him, as if they were therefore inviolable; but God will not spare them as apostates. in the morning-- alluding to the time of dispensing justice (Job 24:17; Psa 101:8); but the sense is mainly proverbial, for "with promptness" (Psa 90:14; 143:8). Maurer translates, "every morning." lest my fury... like fire-- Already it was kindled, and the decree of God gone forth against the city (Jr 21:4, 5), but the king and his house may yet be preserved by repentance and reformation. God urges to righteousness, not as if they can thereby escape punishment wholly, but as the condition of a mitigation of it.


<hi type="bold">13. inhabitant of the valley, and rock of the plain--</hi>Jerusalem personified; situated for the most part on hills, with valleys at the bottom of them, as the valley of Hinnom, &c.; and beyond the valleys and mountains again, a position most fortified by nature, whence the inhabitants fancied themselves beyond the reach of enemies; but since God is "against" them, their position will avail nothing for them. The "valley" between Mount Zion and Moriah is called Tyropoeon. Robinson takes, "rock of the plain" as Mount Zion, on which is a level tract of some extent. It is appropriately here referred to, being the site of the royal residence of the "house of David," addressed (<reference osisRef="Jer.21.12">Jr 21:12</reference>).

13. inhabitant of the valley, and rock of the plain-- Jerusalem personified; situated for the most part on hills, with valleys at the bottom of them, as the valley of Hinnom, &c.; and beyond the valleys and mountains again, a position most fortified by nature, whence the inhabitants fancied themselves beyond the reach of enemies; but since God is "against" them, their position will avail nothing for them. The "valley" between Mount Zion and Moriah is called Tyropoeon. Robinson takes, "rock of the plain" as Mount Zion, on which is a level tract of some extent. It is appropriately here referred to, being the site of the royal residence of the "house of David," addressed (Jr 21:12).


<hi type="bold">14. fruit of your doings--</hi>(<reference osisRef="Prov.1.31">Pr 1:31</reference>; <reference osisRef="Isa.3.10">Is 3:10</reference>, <reference osisRef="Isa.3.11">11</reference>).

<hi type="bold">forest thereof--</hi>namely of your city, taken from <reference osisRef="Jer.21.13">Jr 21:13</reference>. "Forest" refers to the dense mass of houses built of cedar, &c., brought from Lebanon (<reference osisRef="Jer.22.7">Jr 22:7</reference>; <reference osisRef="Jer.52.13">52:13</reference>; <reference osisRef="2Kgs.25.9">2Ki 25:9</reference>). <chapter eID="Jer.21"/>

14. fruit of your doings-- (Pr 1:31; Is 3:10, 11). forest thereof-- namely of your city, taken from Jr 21:13. "Forest" refers to the dense mass of houses built of cedar, &c., brought from Lebanon (Jr 22:7; 52:13; 2Ki 25:9).


<title type="x-s2">CHAPTER 22</title> <title type="x-s3"><reference osisRef="Jer.22.1-Jer.22.30">Jr 22:1-30</reference>. Exhortation to Repentance; Judgment on Shallum, Jehoiakim, and Coniah.</title>
 Belonging to an earlier period than the twenty-first chapter, namely, the reigns of Shallum or Jehoahaz, Jehoiakim, and Jeconiah (<reference osisRef="Jer.22.10">Jr 22:10</reference>, <reference osisRef="Jer.13.20">13, 20</reference>). Jeremiah often groups his prophecies, not by chronological order, but by similarity of subjects; thus <reference osisRef="Jer.22.3">Jr 22:3</reference> corresponds to <reference osisRef="Jer.21.12">Jr 21:12</reference>. Grotius thinks that Jeremiah here repeats to Zedekiah what he had announced to that king's predecessors formerly (namely, his brother and brother's son), of a similar bearing, and which had since come to pass; a warning to Zedekiah. Probably, in arranging his prophecies they were grouped for the first time in the present order, designed by the Holy Spirit to set forth the series of kings of Judah, all four alike, failing in "righteousness," followed at last by the "King," a righteous Branch raised unto David, in the house of Judah, "the Lord our righteousness" (<reference osisRef="Jer.23.6">Jr 23:6</reference>). The unrighteousness of Zedekiah suggested the review of his predecessors' failure in the same respects, and consequent punishment, which ought to have warned him, but did not.

<hi type="bold">1. Go down--</hi>The temple (where Jeremiah had been prophesying) was higher than the king's palace on Mount Zion (<reference osisRef="Jer.36.10">Jr 36:10</reference>, <reference osisRef="Jer.36.12">12</reference>; <reference osisRef="2Chr.23.20">2Ch 23:20</reference>). Hence the phrase, "Go down."

<hi type="bold">the king of Judah--</hi>perhaps including each of the four successive kings, to whom it was consecutively addressed, here brought together in one picture: Shallum, <reference osisRef="Jer.22.11">Jr 22:11</reference>; Jehoiakim, <reference osisRef="Jer.22.13-Jer.22.18">Jr 22:13-18</reference>; Jeconiah, <reference osisRef="Jer.22.24">Jr 22:24</reference>; Zedekiah, the address to whom (<reference osisRef="Jer.21.1">Jr 21:1</reference>, <reference osisRef="Jer.11.12">11, 12</reference>) suggests notice of the rest.

CHAPTER 22 Jr 22:1-30. Exhortation to Repentance; Judgment on Shallum, Jehoiakim, and Coniah. Belonging to an earlier period than the twenty-first chapter, namely, the reigns of Shallum or Jehoahaz, Jehoiakim, and Jeconiah (Jr 22:10, 13, 20). Jeremiah often groups his prophecies, not by chronological order, but by similarity of subjects; thus Jr 22:3 corresponds to Jr 21:12. Grotius thinks that Jeremiah here repeats to Zedekiah what he had announced to that king's predecessors formerly (namely, his brother and brother's son), of a similar bearing, and which had since come to pass; a warning to Zedekiah. Probably, in arranging his prophecies they were grouped for the first time in the present order, designed by the Holy Spirit to set forth the series of kings of Judah, all four alike, failing in "righteousness," followed at last by the "King," a righteous Branch raised unto David, in the house of Judah, "the Lord our righteousness" (Jr 23:6). The unrighteousness of Zedekiah suggested the review of his predecessors' failure in the same respects, and consequent punishment, which ought to have warned him, but did not. 1. Go down-- The temple (where Jeremiah had been prophesying) was higher than the king's palace on Mount Zion (Jr 36:10, 12; 2Ch 23:20). Hence the phrase, "Go down." the king of Judah-- perhaps including each of the four successive kings, to whom it was consecutively addressed, here brought together in one picture: Shallum, Jr 22:11; Jehoiakim, Jr 22:13-18; Jeconiah, Jr 22:24; Zedekiah, the address to whom (Jr 21:1, 11, 12) suggests notice of the rest.


<hi type="bold">2. these gates--</hi>of the king's palace.

2. these gates-- of the king's palace.


3. Jehoiakim is meant here especially: he, by oppression, levied the tribute imposed on him by Pharaoh-necho, king of Egypt (<reference osisRef="2Chr.36.3">2Ch 36:3</reference>), and taxed his people, and took their labor without pay, to build gorgeous palaces for himself (<reference osisRef="Jer.22.13-Jer.22.17">Jr 22:13-17</reference>), and shed innocent blood, for example, that of Urijah the prophet (<reference osisRef="Jer.26.20-Jer.26.24">Jr 26:20-24</reference>; <reference osisRef="2Kgs.23.35">2Ki 23:35</reference>; <reference osisRef="2Kgs.24.4">24:4</reference>).

3. Jehoiakim is meant here especially: he, by oppression, levied the tribute imposed on him by Pharaoh-necho, king of Egypt (2Ch 36:3), and taxed his people, and took their labor without pay, to build gorgeous palaces for himself (Jr 22:13-17), and shed innocent blood, for example, that of Urijah the prophet (Jr 26:20-24; 2Ki 23:35; 24:4).


<hi type="bold">4. upon the throne of David--</hi>literally, "or David on his throne" (see on <reference osisRef="Jer.13.13">Jr 13:13</reference>). This verse is repeated substantially from <reference osisRef="Jer.17.25">Jr 17:25</reference>.

<hi type="bold">his servants--</hi>so the Keri. But Chetib, singular, "his servant;" that is, distributively, "each with his servants;" <reference osisRef="Jer.17.25">Jr 17:25</reference>, "their princes."

4. upon the throne of David-- literally, "or David on his throne" (see on Jr 13:13). This verse is repeated substantially from Jr 17:25. his servants-- so the Keri. But Chetib, singular, "his servant;" that is, distributively, "each with his servants;" Jr 17:25, "their princes."


<hi type="bold">5. I swear by myself--</hi>(<reference osisRef="Heb.6.13">He 6:13</reference>, <reference osisRef="Heb.6.17">17</reference>). God swears because it seemed to them incredible that the family of David should be cast off.

<hi type="bold">this house--</hi>the king's, where Jeremiah spake (<reference osisRef="Jer.22.4">Jr 22:4</reference>).

5. I swear by myself-- (He 6:13, 17). God swears because it seemed to them incredible that the family of David should be cast off. this house-- the king's, where Jeremiah spake (Jr 22:4).


6. Though thou art as beautiful as Gilead, and as majestic in Mine eyes (before Me) as the summit of Lebanon, yet surely (the Hebrew is a formula of swearing to express certainly: "If I do not make thee ... believe Me not ever hereafter": so "as truly as I live," <reference osisRef="Num.14.28">Nu 14:28</reference>; "surely," <reference osisRef="Num.14.35">Nu 14:35</reference>). The mention of Gilead may allude not only to its past beauty, but covertly also to its desolation by the judgment on Israel; a warning now to Judah and the house of David. "Lebanon" is appropriately mentioned, as the king's house was built of its noble cedars.

<hi type="bold">cities--</hi>not other cities, but the different parts of the city of Jerusalem (<reference osisRef="2Sam.12.27">2Sa 12:27</reference>; <reference osisRef="2Kgs.10.25">2Ki 10:25</reference>) [Maurer].

6. Though thou art as beautiful as Gilead, and as majestic in Mine eyes (before Me) as the summit of Lebanon, yet surely (the Hebrew is a formula of swearing to express certainly: "If I do not make thee... believe Me not ever hereafter": so "as truly as I live," Nu 14:28; "surely," Nu 14:35). The mention of Gilead may allude not only to its past beauty, but covertly also to its desolation by the judgment on Israel; a warning now to Judah and the house of David. "Lebanon" is appropriately mentioned, as the king's house was built of its noble cedars. cities-- not other cities, but the different parts of the city of Jerusalem (2Sa 12:27; 2Ki 10:25) [Maurer].


<hi type="bold">7. prepare--</hi>literally, "sanctify," or solemnly set apart for a particular work (compare <reference osisRef="Isa.13.3">Is 13:3</reference>).

<hi type="bold">thy choice cedars--</hi>(<reference osisRef="Isa.37.24">Is 37:24</reference>). Thy palaces built of choice cedars (<reference osisRef="Song.1.17">So 1:17</reference>).

7. prepare-- literally, "sanctify," or solemnly set apart for a particular work (compare Is 13:3). thy choice cedars-- (Is 37:24). Thy palaces built of choice cedars (So 1:17).


8. (<reference osisRef="Deut.29.24">De 29:24</reference>, <reference osisRef="Deut.29.25">25</reference>). The Gentile nations, more intelligent than you, shall understand that which ye do not, namely, that this city is a spectacle of God's vengeance [Calvin].

8. (De 29:24, 25). The Gentile nations, more intelligent than you, shall understand that which ye do not, namely, that this city is a spectacle of God's vengeance [Calvin].


9. (<reference osisRef="2Kgs.22.17">2Ki 22:17</reference>).

9. (2Ki 22:17).


<hi type="bold">10-11. Weep ... not for--</hi>that is, not so much for Josiah, who was taken away by death from the evil to come (<reference osisRef="2Kgs.22.20">2Ki 22:20</reference>; <reference osisRef="Isa.57.1">Is 57:1</reference>); as for Shallum or Jehoahaz, his son (<reference osisRef="2Kgs.23.30">2Ki 23:30</reference>), who, after a three months' reign, was carried off by Pharaoh-necho into Egypt, never to see his native land again (<reference osisRef="2Kgs.23.31-2Kgs.23.34">2Ki 23:31-34</reference>). Dying saints are justly to be envied, while living sinners are to be pitied. The allusion is to the great weeping of the people at the death of Josiah, and on each anniversary of it, in which Jeremiah himself took a prominent part (<reference osisRef="2Chr.35.24">2Ch 35:24</reference>, <reference osisRef="2Chr.35.25">25</reference>). The name "Shallum" is here given in irony to Jehoahaz, who reigned but three months; as if he were a second Shallum, son of Jabesh, who reigned only one month in Samaria (<reference osisRef="2Kgs.15.13">2Ki 15:13</reference>; <reference osisRef="2Chr.36.1-2Chr.36.4">2Ch 36:1-4</reference>). Shallum means "retribution," a name of no good omen to him [Grotius]; originally the people called him Shallom, indicative of peace and prosperity. But Jeremiah applies it in irony. <reference osisRef="1Chr.3.15">1Ch 3:15</reference>, calls Shallum the fourth son of Josiah. The people raised him to the throne before his brother Eliakim or Jehoiakim, though the latter was the older (<reference osisRef="2Kgs.23.31">2Ki 23:31</reference>, <reference osisRef="2Kgs.23.36">36</reference>; <reference osisRef="2Chr.36.1">2Ch 36:1</reference>); perhaps on account of Jehoiakim's extravagance (<reference osisRef="Jer.22.13">Jr 22:13</reference>, <reference osisRef="Jer.22.15">15</reference>). Jehoiakim was put in Shallum's (Jehoahaz') stead by Pharaoh-necho. Jeconiah, his son, succeeded. Zedekiah (Mattaniah), uncle of Jeconiah, and brother of Jehoiakim and Jehoahaz, was last of all raised to the throne by Nebuchadnezzar.

<hi type="bold">He shall not return--</hi>The people perhaps entertained hopes of Shallum's return from Egypt, in which case they would replace him on the throne, and thereby free themselves from the oppressive taxes imposed by Jehoiakim.

10-11. Weep... not for-- that is, not so much for Josiah, who was taken away by death from the evil to come (2Ki 22:20; Is 57:1); as for Shallum or Jehoahaz, his son (2Ki 23:30), who, after a three months' reign, was carried off by Pharaoh-necho into Egypt, never to see his native land again (2Ki 23:31-34). Dying saints are justly to be envied, while living sinners are to be pitied. The allusion is to the great weeping of the people at the death of Josiah, and on each anniversary of it, in which Jeremiah himself took a prominent part (2Ch 35:24, 25). The name "Shallum" is here given in irony to Jehoahaz, who reigned but three months; as if he were a second Shallum, son of Jabesh, who reigned only one month in Samaria (2Ki 15:13; 2Ch 36:1-4). Shallum means "retribution," a name of no good omen to him [Grotius]; originally the people called him Shallom, indicative of peace and prosperity. But Jeremiah applies it in irony. 1Ch 3:15, calls Shallum the fourth son of Josiah. The people raised him to the throne before his brother Eliakim or Jehoiakim, though the latter was the older (2Ki 23:31, 36; 2Ch 36:1); perhaps on account of Jehoiakim's extravagance (Jr 22:13, 15). Jehoiakim was put in Shallum's (Jehoahaz') stead by Pharaoh-necho. Jeconiah, his son, succeeded. Zedekiah (Mattaniah), uncle of Jeconiah, and brother of Jehoiakim and Jehoahaz, was last of all raised to the throne by Nebuchadnezzar. He shall not return-- The people perhaps entertained hopes of Shallum's return from Egypt, in which case they would replace him on the throne, and thereby free themselves from the oppressive taxes imposed by Jehoiakim.


13. Not only did Jehoiakim tax the people (<reference osisRef="2Kgs.23.35">2Ki 23:35</reference>) for Pharaoh's tribute, but also took their forced labor, without pay, for building a splendid palace; in violation of <reference osisRef="Lev.19.13">Le 19:13</reference>; <reference osisRef="Deut.24.14">De 24:14</reference>, <reference osisRef="Deut.24.15">15</reference>. Compare <reference osisRef="Mic.3.10">Mi 3:10</reference>; <reference osisRef="Hab.2.9">Ha 2:9</reference>; <reference osisRef="Jas.5.4">Jas 5:4</reference>. God will repay in justice those who will not in justice pay those whom they employ.

13. Not only did Jehoiakim tax the people (2Ki 23:35) for Pharaoh's tribute, but also took their forced labor, without pay, for building a splendid palace; in violation of Le 19:13; De 24:14, 15. Compare Mi 3:10; Ha 2:9; Jas 5:4. God will repay in justice those who will not in justice pay those whom they employ.


<hi type="bold">14. wide--</hi>literally, "a house of dimensions" ("measures"). Compare <reference osisRef="Num.13.32">Nu 13:32</reference>, Margin, "men of statures."

<hi type="bold">large--</hi>rather, as Margin, "airy" from Hebrew root, "to breathe freely." Upper rooms in the East are the principal apartments.

<hi type="bold">cutteth him out windows--</hi>The Hebrew, if a noun, is rather, "my windows"; then the translation ought to be, "and let my windows (Jehoiakim speaking) be cut out for it," that is, in the house; or, "and let (the workman) cut out my windows for it." But the word is rather an adjective; "he cutteth it (the house) out for himself, so as to be full of windows." The following words accord with this construction, "and (he makes it) ceiled with cedar," &c. [Maurer]. Retaining English Version, there must be understood something remarkable about the windows, since they are deemed worthy of notice. Gesenius thinks the word dual, "double windows," the blinds being two-leaved.

<hi type="bold">vermilion--</hi>Hebrew, shashar, called so from a people of India beyond the Ganges, by whom it is exported [Pliny, 6.19]. The old vermilion was composed of sulphur and quicksilver; not of red lead, as our vermilion.

14. wide-- literally, "a house of dimensions" ("measures"). Compare Nu 13:32, Margin, "men of statures." large-- rather, as Margin, "airy" from Hebrew root, "to breathe freely." Upper rooms in the East are the principal apartments. cutteth him out windows-- The Hebrew, if a noun, is rather, "my windows"; then the translation ought to be, "and let my windows (Jehoiakim speaking) be cut out for it," that is, in the house; or, "and let (the workman) cut out my windows for it." But the word is rather an adjective; "he cutteth it (the house) out for himself, so as to be full of windows." The following words accord with this construction, "and (he makes it) ceiled with cedar," &c. [Maurer]. Retaining English Version, there must be understood something remarkable about the windows, since they are deemed worthy of notice. Gesenius thinks the word dual, "double windows," the blinds being two-leaved. vermilion-- Hebrew, shashar, called so from a people of India beyond the Ganges, by whom it is exported [Pliny, 6.19]. The old vermilion was composed of sulphur and quicksilver; not of red lead, as our vermilion.


<hi type="bold">15. closest thyself--</hi>rather, "thou viest," that is, art emulous to surpass thy forefathers in the magnificence of thy palaces.

<hi type="bold">eat and drink--</hi>Did not Josiah, thy father, enjoy all that man really needs for his bodily wants? Did he need to build costly palaces to secure his throne? Nay, he did secure it by "judgment and justice"; whereas thou, with all thy luxurious building, sittest on a tottering throne.

<hi type="bold">then--</hi>on that account, therefore.

15. closest thyself-- rather, "thou viest," that is, art emulous to surpass thy forefathers in the magnificence of thy palaces. eat and drink-- Did not Josiah, thy father, enjoy all that man really needs for his bodily wants? Did he need to build costly palaces to secure his throne? Nay, he did secure it by "judgment and justice"; whereas thou, with all thy luxurious building, sittest on a tottering throne. then-- on that account, therefore.


<hi type="bold">16. was not this to know me--</hi>namely, to show by deeds that one knows God's will, as was the case with Josiah (compare <reference osisRef="John.13.17">Joh 13:17</reference>; contrast <reference osisRef="Titus.1.16">Tit 1:16</reference>).

16. was not this to know me-- namely, to show by deeds that one knows God's will, as was the case with Josiah (compare Joh 13:17; contrast Tit 1:16).


<hi type="bold">17. thine--</hi>as opposed to thy father, Josiah.

17. thine-- as opposed to thy father, Josiah.


<hi type="bold">18. Ah my brother! ... sister!--</hi>addressing him with such titles of affection as one would address to a deceased friend beloved as a brother or sister (compare <reference osisRef="1Kgs.13.30">1Ki 13:30</reference>). This expresses, They shall not lament him with the lamentation of private individuals [Vatablus], or of blood relatives [Grotius]: as "Ah! lord," expresses public lamentation in the case of a king [Vatablus], or that of subjects [Grotius]. Henderson thinks, "Ah! sister," refers to Jehoiakim's queen, who, though taken to Babylon and not left unburied on the way, as Jehoiakim, yet was not honored at her death with royal lamentations, such as would have been poured forth over her at Jerusalem. He notices the beauty of Jeremiah's manner in his prophecy against Jehoiakim. In <reference osisRef="Jer.22.13">Jr 22:13</reference>, <reference osisRef="Jer.22.14">14</reference> he describes him in general terms; then, in <reference osisRef="Jer.22.15-Jer.22.17">Jr 22:15-17</reference>, he directly addresses him without naming him; at last, in <reference osisRef="Jer.22.18">Jr 22:18</reference>, he names him, but in the third person, to imply that God puts him to a distance from Him. The boldness of the Hebrew prophets proves their divine mission; were it not so, their reproofs to the Hebrew kings, who held the throne by divine authority, would have been treason.

<hi type="bold">Ah his glory!--</hi>"Alas! his majesty."

18. Ah my brother!... sister!-- addressing him with such titles of affection as one would address to a deceased friend beloved as a brother or sister (compare 1Ki 13:30). This expresses, They shall not lament him with the lamentation of private individuals [Vatablus], or of blood relatives [Grotius]: as "Ah! lord," expresses public lamentation in the case of a king [Vatablus], or that of subjects [Grotius]. Henderson thinks, "Ah! sister," refers to Jehoiakim's queen, who, though taken to Babylon and not left unburied on the way, as Jehoiakim, yet was not honored at her death with royal lamentations, such as would have been poured forth over her at Jerusalem. He notices the beauty of Jeremiah's manner in his prophecy against Jehoiakim. In Jr 22:13, 14 he describes him in general terms; then, in Jr 22:15-17, he directly addresses him without naming him; at last, in Jr 22:18, he names him, but in the third person, to imply that God puts him to a distance from Him. The boldness of the Hebrew prophets proves their divine mission; were it not so, their reproofs to the Hebrew kings, who held the throne by divine authority, would have been treason. Ah his glory!-- "Alas! his majesty."


<hi type="bold">19. burial of an ass--</hi>that is, he shall have the same burial as an ass would get, namely, he shall be left a prey for beasts and birds [Jerome]. This is not formally narrated. But <reference osisRef="2Chr.36.6">2Ch 36:6</reference> states that "Nebuchadnezzar bound him in fetters to carry him to Babylon"; his treatment there is nowhere mentioned. The prophecy here, and in <reference osisRef="Jer.36.30">Jr 36:30</reference>, harmonizes these two facts. He was slain by Nebuchadnezzar, who changed his purpose of taking him to Babylon, on the way thither, and left him unburied outside Jerusalem. <reference osisRef="2Kgs.24.6">2Ki 24:6</reference>, "Jehoiakim slept with his fathers," does not contradict this; it simply expresses his being gathered to his fathers by death, not his being buried with his fathers (<reference osisRef="Ps.49.19">Psa 49:19</reference>). The two phrases are found together, as expressing two distinct ideas (<reference osisRef="2Kgs.15.38">2Ki 15:38</reference>; <reference osisRef="2Kgs.16.20">16:20</reference>).

19. burial of an ass-- that is, he shall have the same burial as an ass would get, namely, he shall be left a prey for beasts and birds [Jerome]. This is not formally narrated. But 2Ch 36:6 states that "Nebuchadnezzar bound him in fetters to carry him to Babylon"; his treatment there is nowhere mentioned. The prophecy here, and in Jr 36:30, harmonizes these two facts. He was slain by Nebuchadnezzar, who changed his purpose of taking him to Babylon, on the way thither, and left him unburied outside Jerusalem. 2Ki 24:6, "Jehoiakim slept with his fathers," does not contradict this; it simply expresses his being gathered to his fathers by death, not his being buried with his fathers (Psa 49:19). The two phrases are found together, as expressing two distinct ideas (2Ki 15:38; 16:20).


20. Delivered in the reign of Jehoiachin (Jeconiah or Coniah), son of Jehoiakim; appended to the previous prophecy respecting Jehoiakim, on account of the similarity of the two prophecies. He calls on Jerusalem, personified as a mourning female, to go up to the highest points visible from Jerusalem, and lament there (see on <reference osisRef="Jer.3.21">Jr 3:21</reference>) the calamity of herself, bereft of allies and of her princes, who are one after the other being cast down.

<hi type="bold">Bashan--</hi>north of the region beyond Jordan; the mountains of Anti-libanus are referred to (<reference osisRef="Ps.68.15">Psa 68:15</reference>).

<hi type="bold">from the passages--</hi>namely, of the rivers (<reference osisRef="Judg.12.6">Jud 12:6</reference>); or else the borders of the country (<reference osisRef="1Sam.13.23">1Sa 13:23</reference>; <reference osisRef="Isa.10.29">Is 10:29</reference>). The passes (<reference osisRef="1Sam.14.4">1Sa 14:4</reference>). Maurer translates, "Abarim," a mountainous tract beyond Jordan, opposite Jericho, and south of Bashan; this accords with the mention of the mountains Lebanon and Bashan (<reference osisRef="Num.27.12">Nu 27:12</reference>; <reference osisRef="Num.33.47">33:47</reference>).

<hi type="bold">lovers--</hi>the allies of Judea, especially Egypt, now unable to help the Jews, being crippled by Babylon (<reference osisRef="2Kgs.24.7">2Ki 24:7</reference>).

20. Delivered in the reign of Jehoiachin (Jeconiah or Coniah), son of Jehoiakim; appended to the previous prophecy respecting Jehoiakim, on account of the similarity of the two prophecies. He calls on Jerusalem, personified as a mourning female, to go up to the highest points visible from Jerusalem, and lament there (see on Jr 3:21) the calamity of herself, bereft of allies and of her princes, who are one after the other being cast down. Bashan-- north of the region beyond Jordan; the mountains of Anti-libanus are referred to (Psa 68:15). from the passages-- namely, of the rivers (Jud 12:6); or else the borders of the country (1Sa 13:23; Is 10:29). The passes (1Sa 14:4). Maurer translates, "Abarim," a mountainous tract beyond Jordan, opposite Jericho, and south of Bashan; this accords with the mention of the mountains Lebanon and Bashan (Nu 27:12; 33:47). lovers-- the allies of Judea, especially Egypt, now unable to help the Jews, being crippled by Babylon (2Ki 24:7).


21. I admonished thee in time. Thy sin has not been a sin of ignorance or thoughtlessness, but wilful.

<hi type="bold">prosperity--</hi>given thee by Me; yet thou wouldest not hearken to the gracious Giver. The Hebrew is plural, to express, "In the height of thy prosperity"; so "droughts" (<reference osisRef="Isa.58.11">Is 58:11</reference>).

<hi type="bold">thou saidst--</hi>not in words, but in thy conduct, virtually.

<hi type="bold">thy youth--</hi>from the time that I brought thee out of Egypt, and formed thee into a people (<reference osisRef="Jer.7.25">Jr 7:25</reference>; 2:2; <reference osisRef="Isa.47.12">Is 47:12</reference>).

21. I admonished thee in time. Thy sin has not been a sin of ignorance or thoughtlessness, but wilful. prosperity-- given thee by Me; yet thou wouldest not hearken to the gracious Giver. The Hebrew is plural, to express, "In the height of thy prosperity"; so "droughts" (Is 58:11). thou saidst-- not in words, but in thy conduct, virtually. thy youth-- from the time that I brought thee out of Egypt, and formed thee into a people (Jr 7:25; 2:2; Is 47:12).


<hi type="bold">22. wind--</hi>the Chaldees, as a parching wind that sweeps over rapidly and withers vegetation (<reference osisRef="Jer.4.11">Jr 4:11</reference>, <reference osisRef="Jer.4.12">12</reference>; <reference osisRef="Ps.103.16">Psa 103:16</reference>; <reference osisRef="Isa.40.7">Is 40:7</reference>).

<hi type="bold">eat up ... pastors--</hi>that is, thy kings (<reference osisRef="Jer.2.8">Jr 2:8</reference>). There is a happy play on words. The pastors, whose office it is to feed the sheep, shall themselves be fed on. They who should drive the flock from place to place for pasture shall be driven into exile by the Chaldees.

22. wind-- the Chaldees, as a parching wind that sweeps over rapidly and withers vegetation (Jr 4:11, 12; Psa 103:16; Is 40:7). eat up... pastors-- that is, thy kings (Jr 2:8). There is a happy play on words. The pastors, whose office it is to feed the sheep, shall themselves be fed on. They who should drive the flock from place to place for pasture shall be driven into exile by the Chaldees.


<hi type="bold">23. inhabitant of Lebanon--</hi>namely, Jerusalem, whose temple, palaces, and principal habitations were built of cedars of Lebanon.

<hi type="bold">how gracious--</hi>irony. How graciously thou wilt be treated by the Chaldees, when they come on thee suddenly, as pangs on a woman in travail (<reference osisRef="Jer.6.24">Jr 6:24</reference>)! Nay, all thy fine buildings will win no favor for thee from them. Maurer translates, "How shalt thou be to be pitied!"

23. inhabitant of Lebanon-- namely, Jerusalem, whose temple, palaces, and principal habitations were built of cedars of Lebanon. how gracious-- irony. How graciously thou wilt be treated by the Chaldees, when they come on thee suddenly, as pangs on a woman in travail (Jr 6:24)! Nay, all thy fine buildings will win no favor for thee from them. Maurer translates, "How shalt thou be to be pitied!"


<hi type="bold">24. As I live--</hi>God's most solemn formula of oath (<reference osisRef="Jer.46.18">Jr 46:18</reference>; <reference osisRef="Jer.4.2">4:2</reference>; <reference osisRef="Deut.32.40">De 32:40</reference>; <reference osisRef="1Sam.25.34">1Sa 25:34</reference>).

<hi type="bold">Coniah--</hi>Jeconiah or Jehoiachin. The contraction of the name is meant in contempt.

<hi type="bold">signet--</hi>Such ring seals were often of the greatest value (<reference osisRef="Song.8.6">So 8:6</reference>; <reference osisRef="Hag.2.23">Hag 2:23</reference>). Jehoiachin's popularity is probably here referred to.

<hi type="bold">right hand--</hi>the hand most valued.

<hi type="bold">I would pluck thee thence--</hi>(Compare Ob 4); on account of thy father's sins, as well as thine own (<reference osisRef="2Chr.36.9">2Ch 36:9</reference>). There is a change here, as often in Hebrew poetry, from the third to the second person, to bring the threat more directly home to him. After a three months' and ten days' reign, the Chaldees deposed him. In Babylon, however, by God's favor he was ultimately treated more kindly than other royal captives (<reference osisRef="Jer.52.31-Jer.52.34">Jr 52:31-34</reference>). But none of his direct posterity ever came to the throne.

24. As I live-- God's most solemn formula of oath (Jr 46:18; 4:2; De 32:40; 1Sa 25:34). Coniah-- Jeconiah or Jehoiachin. The contraction of the name is meant in contempt. signet-- Such ring seals were often of the greatest value (So 8:6; Hag 2:23). Jehoiachin's popularity is probably here referred to. right hand-- the hand most valued. I would pluck thee thence-- (Compare Ob 4); on account of thy father's sins, as well as thine own (2Ch 36:9). There is a change here, as often in Hebrew poetry, from the third to the second person, to bring the threat more directly home to him. After a three months' and ten days' reign, the Chaldees deposed him. In Babylon, however, by God's favor he was ultimately treated more kindly than other royal captives (Jr 52:31-34). But none of his direct posterity ever came to the throne.


<hi type="bold">25. give ... into ... hand--</hi>"I will pluck thee" from "my right hand," and "will give thee into the hand of them that seek thy life."

25. give... into... hand-- "I will pluck thee" from "my right hand," and "will give thee into the hand of them that seek thy life."


<hi type="bold">26. thy mother--</hi>Nehushta, the queen dowager (<reference osisRef="2Kgs.24.6">2Ki 24:6</reference>, <reference osisRef="2Kgs.8.15">8, 15</reference>; see <reference osisRef="Jer.13.18">Jr 13:18</reference>).

26. thy mother-- Nehushta, the queen dowager (2Ki 24:6, 8, 15; see Jr 13:18).


<hi type="bold">27. they--</hi>Coniah and his mother. He passes from the second person (<reference osisRef="Jer.22.26">Jr 22:26</reference>) to the third person here, to express alienation. The king is as it were put out of sight, as if unworthy of being spoken with directly.

<hi type="bold">desire--</hi>literally, "lift up their soul" (<reference osisRef="Jer.44.14">Jr 44:14</reference>; <reference osisRef="Ps.24.4">Psa 24:4</reference>; <reference osisRef="Ps.25.1">25:1</reference>). Judea was the land which they in Babylon should pine after in vain.

27. they-- Coniah and his mother. He passes from the second person (Jr 22:26) to the third person here, to express alienation. The king is as it were put out of sight, as if unworthy of being spoken with directly. desire-- literally, "lift up their soul" (Jr 44:14; Psa 24:4; 25:1). Judea was the land which they in Babylon should pine after in vain.


<hi type="bold">28. broken idol--</hi>Coniah was idolized once by the Jews; Jeremiah, therefore, in their person, expresses their astonishment at one from whom so much had been expected being now so utterly cast aside.

<hi type="bold">vessel ... no pleasure--</hi>(<reference osisRef="Ps.31.12">Psa 31:12</reference>; <reference osisRef="Hos.8.8">Ho 8:8</reference>). The answer to this is given (<reference osisRef="Rom.9.20-Rom.9.23">Ro 9:20-23</reference>; contrast <reference osisRef="2Tim.2.21">2Ti 2:21</reference>).

<hi type="bold">his seed--</hi>(See on <reference osisRef="Jer.22.29">Jr 22:29</reference>).

28. broken idol-- Coniah was idolized once by the Jews; Jeremiah, therefore, in their person, expresses their astonishment at one from whom so much had been expected being now so utterly cast aside. vessel... no pleasure-- (Psa 31:12; Ho 8:8). The answer to this is given (Ro 9:20-23; contrast 2Ti 2:21). his seed-- (See on Jr 22:29).


<hi type="bold">29-30. O earth! earth! earth!--</hi>Jeconiah was not actually without offspring (compare <reference osisRef="Jer.22.28">Jr 22:28</reference>, "his seed"; <reference osisRef="1Chr.3.17">1Ch 3:17</reference>, <reference osisRef="1Chr.3.18">18</reference>; <reference osisRef="Matt.1.12">Mt 1:12</reference>), but he was to be "written childless," as a warning to posterity, that is, without a lineal heir to his throne. It is with a reference to the three kings, Shallum, Jehoiakim, and Jeconiah, that the earth is thrice invoked [Bengel]. Or, the triple invocation is to give intensity to the call for attention to the announcement of the end of the royal line, so far as Jehoiachin's seed is concerned. Though Messiah (<reference osisRef="Matt.1.1-Matt.1.17">Mt 1:1-17</reference>), the heir of David's throne, was lineally descended from Jeconiah, it was only through Joseph, who, though His legal, was not His real father. Matthew gives the legal pedigree through Solomon down to Joseph; Luke the real pedigree, from Mary, the real parent, through Nathan, brother of Solomon, upwards (<reference osisRef="Luke.3.31">Lu 3:31</reference>).

<hi type="bold">no man of his seed ... upon the throne--</hi>This explains the sense in which "childless" is used. Though the succession to the throne failed in his line, still the promise to David (<reference osisRef="Ps.89.30-Ps.89.37">Psa 89:30-37</reference>) was revived in Zerubbabel and consummated in Christ. <chapter eID="Jer.22"/>

29-30. O earth! earth! earth!-- Jeconiah was not actually without offspring (compare Jr 22:28, "his seed"; 1Ch 3:17, 18; Mt 1:12), but he was to be "written childless," as a warning to posterity, that is, without a lineal heir to his throne. It is with a reference to the three kings, Shallum, Jehoiakim, and Jeconiah, that the earth is thrice invoked [Bengel]. Or, the triple invocation is to give intensity to the call for attention to the announcement of the end of the royal line, so far as Jehoiachin's seed is concerned. Though Messiah (Mt 1:1-17), the heir of David's throne, was lineally descended from Jeconiah, it was only through Joseph, who, though His legal, was not His real father. Matthew gives the legal pedigree through Solomon down to Joseph; Luke the real pedigree, from Mary, the real parent, through Nathan, brother of Solomon, upwards (Lu 3:31). no man of his seed... upon the throne-- This explains the sense in which "childless" is used. Though the succession to the throne failed in his line, still the promise to David (Psa 89:30-37) was revived in Zerubbabel and consummated in Christ.


<title type="x-s2">CHAPTER 23</title> <title type="x-s3"><reference osisRef="Jer.23.1-Jer.23.40">Jr 23:1-40</reference>. The Wicked Rulers to Be Superseded by the King, Who Should Reign over the Again United Peoples, Israel and Judah.</title>
 This forms the epilogue to the denunciations of the four kings, in <reference osisRef="Jer.21.1-Jer.22.30">Jr 21:1-22:30</reference>.

<hi type="bold">1. pastors--</hi>Shallum, Jehoiakim, Jeconiah, and Zedekiah (<reference osisRef="Ezek.34.2">Eze 34:2</reference>).

CHAPTER 23 Jr 23:1-40. The Wicked Rulers to Be Superseded by the King, Who Should Reign over the Again United Peoples, Israel and Judah. This forms the epilogue to the denunciations of the four kings, in Jr 21:1-22:30. 1. pastors-- Shallum, Jehoiakim, Jeconiah, and Zedekiah (Eze 34:2).


<hi type="bold">2. Ye have not ... visited them ... I will visit upon you--</hi>just retribution. Play upon the double sense of "visit." "Visit upon," namely, in wrath (<reference osisRef="Exod.32.34">Ex 32:34</reference>).

2. Ye have not... visited them... I will visit upon you-- just retribution. Play upon the double sense of "visit." "Visit upon," namely, in wrath (Ex 32:34).


3-4. Restoration of Judah from Babylon foretold in language which in its fulness can only apply to the final restoration of both "Judah" and "Israel" (compare <reference osisRef="Jer.23.6">Jr 23:6</reference>); also "out of all countries," in this verse and <reference osisRef="Jer.23.8">Jr 23:8</reference>; also, "neither shall they be lacking," that is, none shall be missing or detached from the rest: a prophecy never yet fully accomplished. It holds good also of the spiritual Israel, the elect of both Jews and Gentiles (Mal 3:16, 17; <reference osisRef="John.10.28">Joh 10:28</reference>; <reference osisRef="John.17.12">17:12</reference>). As to the literal Israel also, see <reference osisRef="Jer.32.37">Jr 32:37</reference>; <reference osisRef="Isa.54.13">Is 54:13</reference>; <reference osisRef="Isa.60.21">60:21</reference>; <reference osisRef="Ezek.34.11-Ezek.34.16">Eze 34:11-16</reference>.

<hi type="bold">shepherds ... shall feed them--</hi>(<reference osisRef="Jer.3.15">Jr 3:15</reference>; <reference osisRef="Ezek.34.23-Ezek.34.31">Eze 34:23-31</reference>). Zerubbabel, Ezra, Nehemiah, and the Maccabees were but typical of the consummating fulfilment of these prophecies under Messiah.

3-4. Restoration of Judah from Babylon foretold in language which in its fulness can only apply to the final restoration of both "Judah" and "Israel" (compare Jr 23:6); also "out of all countries," in this verse and Jr 23:8; also, "neither shall they be lacking," that is, none shall be missing or detached from the rest: a prophecy never yet fully accomplished. It holds good also of the spiritual Israel, the elect of both Jews and Gentiles (Mal 3:16, 17; Joh 10:28; 17:12). As to the literal Israel also, see Jr 32:37; Is 54:13; 60:21; Eze 34:11-16. shepherds... shall feed them-- (Jr 3:15; Eze 34:23-31). Zerubbabel, Ezra, Nehemiah, and the Maccabees were but typical of the consummating fulfilment of these prophecies under Messiah.


5. As Messianic prophecy extended over many years in which many political changes took place in harmony with these, it displayed its riches by a variety more effective than if it had been manifested all at once. As the moral condition of the Jews required in each instance, so Messiah was exhibited in a corresponding phase, thus becoming more and more the soul of the nation's life: so that He is represented as the antitypical Israel (<reference osisRef="Isa.49.3">Is 49:3</reference>).

<hi type="bold">unto David--</hi>Hengstenberg observes that Isaiah dwells more on His prophetical and priestly office, which had already been partly set forth (<reference osisRef="Deut.18.18">De 18:18</reference>; <reference osisRef="Ps.110.4">Psa 110:4</reference>). Other prophets dwell more on His kingly office. Therefore here He is associated with "David" the king: but in <reference osisRef="Isa.11.1">Is 11:1</reference> with the then poor and unknown "Jesse."

<hi type="bold">righteous Branch--</hi>"the Branch of righteousness" (<reference osisRef="Jer.33.15">Jr 33:15</reference>); "The Branch" simply (<reference osisRef="Zech.3.8">Zec 3:8</reference>; <reference osisRef="Zech.6.12">6:12</reference>); "The Branch of the Lord" (<reference osisRef="Isa.4.2">Is 4:2</reference>).

<hi type="bold">prosper--</hi>the very term applied to Messiah's undertaking (<reference osisRef="Isa.52.13">Is 52:13</reference>, Margin; <reference osisRef="Isa.53.10">Is 53:10</reference>). Righteousness or justice is the characteristic of Messiah elsewhere, too, in connection with our salvation or justification (<reference osisRef="Isa.53.11">Is 53:11</reference>; <reference osisRef="Dan.9.24">Da 9:24</reference>; <reference osisRef="Zech.9.9">Zec 9:9</reference>). So in the New Testament He is not merely "righteous" Himself, but "righteousness to us" (<reference osisRef="1Cor.1.30">1Co 1:30</reference>), so that we become "the righteousness of God in Him" (<reference osisRef="Rom.10.3">Ro 10:3</reference>, <reference osisRef="Rom.10.4">4</reference>; <reference osisRef="2Cor.5.19-2Cor.5.21">2Co 5:19-21</reference>; <reference osisRef="Phil.3.9">Php 3:9</reference>).

<hi type="bold">execute judgment and justice in the earth--</hi>(<reference osisRef="Ps.72.2">Psa 72:2</reference>; <reference osisRef="Isa.9.7">Is 9:7</reference>; <reference osisRef="Isa.32.1">32:1</reference>, <reference osisRef="Isa.32.18">18</reference>). Not merely a spiritual reign in the sense in which He is "our righteousness," but a righteous reign "in the earth" (<reference osisRef="Jer.3.17">Jr 3:17</reference>, <reference osisRef="Jer.3.18">18</reference>). In some passages He is said to come to judge, in others to reign. In <reference osisRef="Matt.25.34">Mt 25:34</reference>, He is called "the King." <reference osisRef="Ps.9.7">Psa 9:7</reference> unites them. Compare <reference osisRef="Dan.7.22">Da 7:22</reference>, 26, 27.

5. As Messianic prophecy extended over many years in which many political changes took place in harmony with these, it displayed its riches by a variety more effective than if it had been manifested all at once. As the moral condition of the Jews required in each instance, so Messiah was exhibited in a corresponding phase, thus becoming more and more the soul of the nation's life: so that He is represented as the antitypical Israel (Is 49:3). unto David-- Hengstenberg observes that Isaiah dwells more on His prophetical and priestly office, which had already been partly set forth (De 18:18; Psa 110:4). Other prophets dwell more on His kingly office. Therefore here He is associated with "David" the king: but in Is 11:1 with the then poor and unknown "Jesse." righteous Branch-- "the Branch of righteousness" (Jr 33:15); "The Branch" simply (Zec 3:8; 6:12); "The Branch of the Lord" (Is 4:2). prosper-- the very term applied to Messiah's undertaking (Is 52:13, Margin; Is 53:10). Righteousness or justice is the characteristic of Messiah elsewhere, too, in connection with our salvation or justification (Is 53:11; Da 9:24; Zec 9:9). So in the New Testament He is not merely "righteous" Himself, but "righteousness to us" (1Co 1:30), so that we become "the righteousness of God in Him" (Ro 10:3, 4; 2Co 5:19-21; Php 3:9). execute judgment and justice in the earth-- (Psa 72:2; Is 9:7; 32:1, 18). Not merely a spiritual reign in the sense in which He is "our righteousness," but a righteous reign "in the earth" (Jr 3:17, 18). In some passages He is said to come to judge, in others to reign. In Mt 25:34, He is called "the King." Psa 9:7 unites them. Compare Da 7:22, 26, 27.


<hi type="bold">6. Judah ... Israel ... dwell safely--</hi>Compare <reference osisRef="Jer.33.16">Jr 33:16</reference>, where "Jerusalem" is substituted for "Israel" here. Only Judah, and that only in part, has as yet returned. So far are the Jews from having enjoyed, as yet, the temporal blessings here foretold as the result of Messiah's reign, that their lot has been, for eighteen centuries, worse than ever before. The accomplishment must, therefore, be still future, when both Judah and Israel in their own land shall dwell safely under a Christocracy, far more privileged than even the old theocracy (<reference osisRef="Jer.32.37">Jr 32:37</reference>; <reference osisRef="Deut.33.28">De 33:28</reference>; Is 54:1-17; 60:1-22; 65:17-25; <reference osisRef="Zech.14.11">Zec 14:11</reference>).

<hi type="bold">shall be called, the Lord--</hi>that is, shall be (<reference osisRef="Isa.9.6">Is 9:6</reference>) "Jehovah," God's incommunicable name. Though when applied to created things, it expresses only some peculiar connection they have with Jehovah (<reference osisRef="Gen.22.14">Ge 22:14</reference>; <reference osisRef="Exod.17.15">Ex 17:15</reference>), yet when applied to Messiah it must express His Godhead manifested in justifying power towards us (<reference osisRef="1Tim.3.16">1Ti 3:16</reference>).

<hi type="bold">our--</hi>marks His manhood, which is also implied in His being a Branch raised unto David, whence His human title, "Son of David" (compare <reference osisRef="Matt.22.42-Matt.22.45">Mt 22:42-45</reference>).

<hi type="bold">Righteousness--</hi>marks His Godhead, for God alone can justify the ungodly (compare <reference osisRef="Rom.4.5">Ro 4:5</reference>; <reference osisRef="Isa.45.17">Is 45:17</reference>, 24, 25).

6. Judah... Israel... dwell safely-- Compare Jr 33:16, where "Jerusalem" is substituted for "Israel" here. Only Judah, and that only in part, has as yet returned. So far are the Jews from having enjoyed, as yet, the temporal blessings here foretold as the result of Messiah's reign, that their lot has been, for eighteen centuries, worse than ever before. The accomplishment must, therefore, be still future, when both Judah and Israel in their own land shall dwell safely under a Christocracy, far more privileged than even the old theocracy (Jr 32:37; De 33:28; Is 54:1-17; 60:1-22; 65:17-25; Zec 14:11). shall be called, the Lord-- that is, shall be (Is 9:6) "Jehovah," God's incommunicable name. Though when applied to created things, it expresses only some peculiar connection they have with Jehovah (Ge 22:14; Ex 17:15), yet when applied to Messiah it must express His Godhead manifested in justifying power towards us (1Ti 3:16). our-- marks His manhood, which is also implied in His being a Branch raised unto David, whence His human title, "Son of David" (compare Mt 22:42-45). Righteousness-- marks His Godhead, for God alone can justify the ungodly (compare Ro 4:5; Is 45:17, 24, 25).


7-8. Repeated from <reference osisRef="Jer.16.14">Jr 16:14</reference>, <reference osisRef="Jer.16.15">15</reference>. The prophet said the same things often, in order that his sayings might make the more impression. The same promise as in <reference osisRef="Jer.23.3">Jr 23:3</reference>, <reference osisRef="Jer.23.4">4</reference>. The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion (<reference osisRef="Isa.11.11">Is 11:11</reference>; <reference osisRef="Joel.3.6">Joe 3:6</reference>). Their second deliverance is to exceed far the former one from Egypt. But the deliverance from Babylon was inferior to that from Egypt in respect to the miracles performed and the numbers delivered. The final deliverance under Messiah must, therefore, be meant, of which that from Babylon was the earnest.

7-8. Repeated from Jr 16:14, 15. The prophet said the same things often, in order that his sayings might make the more impression. The same promise as in Jr 23:3, 4. The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion (Is 11:11; Joe 3:6). Their second deliverance is to exceed far the former one from Egypt. But the deliverance from Babylon was inferior to that from Egypt in respect to the miracles performed and the numbers delivered. The final deliverance under Messiah must, therefore, be meant, of which that from Babylon was the earnest.


<hi type="bold">9. because of the prophets--</hi>so the Masorites and Targum. But Vulgate, Septuagint, &c., make this the inscription of the prophecy, Concerning the Prophets: as in <reference osisRef="Jer.46.2">Jr 46:2</reference>; <reference osisRef="Jer.48.1">48:1</reference>; <reference osisRef="Jer.49.1">49:1</reference>. Jeremiah expresses his horror at the so-called "prophets" not warning the people, though iniquity so fearfully abounded, soon to be followed by awful judgments.

<hi type="bold">bones shake--</hi>(<reference osisRef="Hab.3.16">Ha 3:16</reference>).

<hi type="bold">drunken--</hi>God's judgments are represented as stupefying like wine. The effects of the Holy Spirit also are compared to those of wine (<reference osisRef="Acts.2.17">Ac 2:17</reference>). In both cases ecstasy was produced. This accounts for the denial of wine to those likely to be inspired, Nazarites, &c. (<reference osisRef="Luke.1.15">Lu 1:15</reference>). It was necessary to put it out of men's power to ascribe inspired ecstasy to the effects of wine.

<hi type="bold">because of ... words of ... holiness--</hi>because of Jehovah's holy words, wherewith He threatened severe penalties, soon to be inflicted, against the breakers of His law.

9. because of the prophets-- so the Masorites and Targum. But Vulgate, Septuagint, &c., make this the inscription of the prophecy, Concerning the Prophets: as in Jr 46:2; 48:1; 49:1. Jeremiah expresses his horror at the so-called "prophets" not warning the people, though iniquity so fearfully abounded, soon to be followed by awful judgments. bones shake-- (Ha 3:16). drunken-- God's judgments are represented as stupefying like wine. The effects of the Holy Spirit also are compared to those of wine (Ac 2:17). In both cases ecstasy was produced. This accounts for the denial of wine to those likely to be inspired, Nazarites, &c. (Lu 1:15). It was necessary to put it out of men's power to ascribe inspired ecstasy to the effects of wine. because of... words of... holiness-- because of Jehovah's holy words, wherewith He threatened severe penalties, soon to be inflicted, against the breakers of His law.


<hi type="bold">10. adulterers--</hi>spiritual, that is, forsakers of God, Israel's true Husband (<reference osisRef="Isa.54.5">Is 54:5</reference>) for idols, at the instigation of the false "prophets" (<reference osisRef="Jer.23.9">Jr 23:9</reference>, <reference osisRef="Jer.23.15">15</reference>). Literal adultery and fornication, the usual concomitants of idolatry, are also meant.

<hi type="bold">swearing--</hi>Maurer, &c., translate, "Because of the curse (of God on it), the land mourneth" (De 27:15-26; 28:15-68; <reference osisRef="Isa.24.6">Is 24:6</reference>). More than usual notoriety had been given to the curses of the law, by the finding and reading of it in Josiah's time (<reference osisRef="2Kgs.22.11">2Ki 22:11</reference>, &c.). But <reference osisRef="Hos.4.2">Ho 4:2</reference>, <reference osisRef="Hos.4.3">3</reference>, favors English Version (compare <reference osisRef="Jer.12.4">Jr 12:4</reference>). A drought was sent by God on the pastures ("pleasant places," oases) in the desert, on account of the "profaneness" of the priests, prophets, and people (<reference osisRef="Jer.23.11">Jr 23:11</reference>).

<hi type="bold">course ... evil--</hi>They (both prophets and people) rush into wickedness (<reference osisRef="Jer.23.21">Jr 23:21</reference>; <reference osisRef="Isa.59.7">Is 59:7</reference>).

<hi type="bold">force ... not right--</hi>Their powers are used not on the side of rectitude, but on that of falsehood.

10. adulterers-- spiritual, that is, forsakers of God, Israel's true Husband (Is 54:5) for idols, at the instigation of the false "prophets" (Jr 23:9, 15). Literal adultery and fornication, the usual concomitants of idolatry, are also meant. swearing-- Maurer, &c., translate, "Because of the curse (of God on it), the land mourneth" (De 27:15-26; 28:15-68; Is 24:6). More than usual notoriety had been given to the curses of the law, by the finding and reading of it in Josiah's time (2Ki 22:11, &c.). But Ho 4:2, 3, favors English Version (compare Jr 12:4). A drought was sent by God on the pastures ("pleasant places," oases) in the desert, on account of the "profaneness" of the priests, prophets, and people (Jr 23:11). course... evil-- They (both prophets and people) rush into wickedness (Jr 23:21; Is 59:7). force... not right-- Their powers are used not on the side of rectitude, but on that of falsehood.


<hi type="bold">11. profane--</hi>(<reference osisRef="Ezek.23.39">Eze 23:39</reference>; <reference osisRef="Zeph.3.4">Zep 3:4</reference>).

<hi type="bold">in my house--</hi>(<reference osisRef="Jer.7.30">Jr 7:30</reference>). They built altars to idols in the very temple (<reference osisRef="2Kgs.23.12">2Ki 23:12</reference>; <reference osisRef="Ezek.8.3-Ezek.8.16">Eze 8:3-16</reference>). Compare as to covetousness under the roof of the sanctuary, <reference osisRef="Matt.21.13">Mt 21:13</reference>; <reference osisRef="John.2.16">Joh 2:16</reference>.

11. profane-- (Eze 23:39; Zep 3:4). in my house-- (Jr 7:30). They built altars to idols in the very temple (2Ki 23:12; Eze 8:3-16). Compare as to covetousness under the roof of the sanctuary, Mt 21:13; Joh 2:16.


<hi type="bold">12. slippery ways in ... darkness--</hi>Their "way" is their false doctrine which proves fatal to them (<reference osisRef="Jer.13.16">Jr 13:16</reference>; <reference osisRef="Ps.35.6">Psa 35:6</reference>; <reference osisRef="Prov.4.19">Pr 4:19</reference>).

<hi type="bold">I will bring evil ... visitation--</hi>still more calamities than those already inflicted. See on <reference osisRef="Jer.11.23">Jr 11:23</reference>; "visitation," namely, in wrath.

12. slippery ways in... darkness-- Their "way" is their false doctrine which proves fatal to them (Jr 13:16; Psa 35:6; Pr 4:19). I will bring evil... visitation-- still more calamities than those already inflicted. See on Jr 11:23; "visitation," namely, in wrath.


<hi type="bold">13. folly--</hi>literally, "insipidity," "unsavouriness" (<reference osisRef="Job.6.6">Job 6:6</reference>), not having the salt of godliness (<reference osisRef="Col.4.6">Col 4:6</reference>).

<hi type="bold">in Baal--</hi>in the name of Baal; in connection with his worship (see <reference osisRef="Jer.2.8">Jr 2:8</reference>).

<hi type="bold">caused ... to err--</hi>(<reference osisRef="Isa.9.16">Is 9:16</reference>).

13. folly-- literally, "insipidity," "unsavouriness" (Job 6:6), not having the salt of godliness (Col 4:6). in Baal-- in the name of Baal; in connection with his worship (see Jr 2:8). caused... to err-- (Is 9:16).


14. "Jerusalem" and Judah were even worse than "Samaria" and the ten tribes; the greater were the privileges of the former, the greater was their guilt. They had the temple in their midst, which the ten tribes had not; yet in the temple itself they practised idolatry.

<hi type="bold">strengthen ... hands of evildoers--</hi>(<reference osisRef="Ezek.13.22">Eze 13:22</reference>).

<hi type="bold">as Sodom--</hi>(<reference osisRef="Deut.32.32">De 32:32</reference>; <reference osisRef="Isa.1.10">Is 1:10</reference>).

14. "Jerusalem" and Judah were even worse than "Samaria" and the ten tribes; the greater were the privileges of the former, the greater was their guilt. They had the temple in their midst, which the ten tribes had not; yet in the temple itself they practised idolatry. strengthen... hands of evildoers-- (Eze 13:22). as Sodom-- (De 32:32; Is 1:10).


<hi type="bold">15. gall--</hi>poison (see on <reference osisRef="Jer.8.14">Jr 8:14</reference>; <reference osisRef="Jer.9.15">Jr 9:15</reference>).

15. gall-- poison (see on Jr 8:14; Jr 9:15).


<hi type="bold">16. make you vain--</hi>They seduce you to vanity, that is, idolatry, which will prove a vain trust to you (<reference osisRef="Jer.2.5">Jr 2:5</reference>; <reference osisRef="2Kgs.17.15">2Ki 17:15</reference>; <reference osisRef="Jonah.2.8">Jon 2:8</reference>), [Gesenius]. Rather, "they delude you with vain promises of security" (<reference osisRef="Jer.23.17">Jr 23:17</reference>; compare <reference osisRef="Ps.62.10">Psa 62:10</reference>) [Maurer].

<hi type="bold">of their own heart--</hi>of their own invention (<reference osisRef="Jer.23.21">Jr 23:21</reference>; <reference osisRef="Jer.14.14">Jr 14:14</reference>).

16. make you vain-- They seduce you to vanity, that is, idolatry, which will prove a vain trust to you (Jr 2:5; 2Ki 17:15; Jon 2:8), [Gesenius]. Rather, "they delude you with vain promises of security" (Jr 23:17; compare Psa 62:10) [Maurer]. of their own heart-- of their own invention (Jr 23:21; Jr 14:14).


<hi type="bold">17. say still--</hi>Hebrew, "say in saying," that is, say incessantly.

<hi type="bold">peace--</hi>(<reference osisRef="Jer.6.14">Jr 6:14</reference>; <reference osisRef="Ezek.13.10">Eze 13:10</reference>; <reference osisRef="Zech.10.2">Zec 10:2</reference>).

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

<hi type="bold">no evil--</hi>(<reference osisRef="Mic.3.11">Mi 3:11</reference>).

17. say still-- Hebrew, "say in saying," that is, say incessantly. peace-- (Jr 6:14; Eze 13:10; Zec 10:2). imagination-- Hebrew, "obstinacy." no evil-- (Mi 3:11).


18. A reason is given why the false prophets should not be heeded: They have not stood in the counsels of Jehovah (an image from ministers present in a standing posture at councils of Eastern kings) (compare <reference osisRef="Jer.23.22">Jr 23:22</reference>; <reference osisRef="Job.15.8">Job 15:8</reference>). The spiritual man alone has the privilege (<reference osisRef="Gen.18.17">Ge 18:17</reference>; <reference osisRef="Ps.25.14">Psa 25:14</reference>; <reference osisRef="Amos.3.7">Am 3:7</reference>; <reference osisRef="John.15.15">Joh 15:15</reference>; <reference osisRef="1Cor.2.16">1Co 2:16</reference>).

18. A reason is given why the false prophets should not be heeded: They have not stood in the counsels of Jehovah (an image from ministers present in a standing posture at councils of Eastern kings) (compare Jr 23:22; Job 15:8). The spiritual man alone has the privilege (Ge 18:17; Psa 25:14; Am 3:7; Joh 15:15; 1Co 2:16).


19. So far from all prosperity awaiting the people as the false prophets say (<reference osisRef="Jer.23.17">Jr 23:17</reference>), wrath is in store for them.

<hi type="bold">grievous--</hi>literally, "eddying," whirling itself about, a tornado. In <reference osisRef="Jer.30.23">Jr 30:23</reference>, "continuing" is substituted for "grievous."

<hi type="bold">fall grievously--</hi>it shall be hurled on.

19. So far from all prosperity awaiting the people as the false prophets say (Jr 23:17), wrath is in store for them. grievous-- literally, "eddying," whirling itself about, a tornado. In Jr 30:23, "continuing" is substituted for "grievous." fall grievously-- it shall be hurled on.


<hi type="bold">20. in ... latter days--</hi>that is, "the year of their visitation" (<reference osisRef="Jer.23.12">Jr 23:12</reference>). Primarily the meaning is: the Jews will not "consider" now God's warnings (<reference osisRef="Deut.32.29">De 32:29</reference>); but when the prophecies shall be fulfilled in their Babylonish exile, they will consider and see, by bitter experience, their sinful folly. The ultimate scope of the prophecy is: the Jews, in their final dispersion, shall at last "consider" their sin and turn to Messiah "perfectly" (<reference osisRef="Hos.3.5">Ho 3:5</reference>; <reference osisRef="Zech.12.5">Zec 12:5</reference>, <reference osisRef="Zech.12.10-Zech.12.14">10-14</reference>; <reference osisRef="Luke.13.35">Lu 13:35</reference>).

20. in... latter days-- that is, "the year of their visitation" (Jr 23:12). Primarily the meaning is: the Jews will not "consider" now God's warnings (De 32:29); but when the prophecies shall be fulfilled in their Babylonish exile, they will consider and see, by bitter experience, their sinful folly. The ultimate scope of the prophecy is: the Jews, in their final dispersion, shall at last "consider" their sin and turn to Messiah "perfectly" (Ho 3:5; Zec 12:5, 10-14; Lu 13:35).


<hi type="bold">21. sent ... spoken--</hi>"sent" refers to the primary call: "spoken" to the subsequent charges given to be executed. A call is required, not only external, on the part of men, but also internal from God, that one should undertake a pastor's office [Calvin].

21. sent... spoken-- "sent" refers to the primary call: "spoken" to the subsequent charges given to be executed. A call is required, not only external, on the part of men, but also internal from God, that one should undertake a pastor's office [Calvin].


<hi type="bold">22. stood in ... counsel--</hi>(<reference osisRef="Jer.23.18">Jr 23:18</reference>).

<hi type="bold">they should have turned them from their evil way--</hi>They would have given such counsels to the people as would have turned them from their sins (<reference osisRef="Jer.25.5">Jr 25:5</reference>; <reference osisRef="Isa.55.11">Is 55:11</reference>), and so would have averted punishment. Their not teaching the law in which God's counsel is set forth proves they are not His prophets, though they boast of being so (<reference osisRef="Matt.7.15-Matt.7.20">Mt 7:15-20</reference>).

22. stood in... counsel-- (Jr 23:18). they should have turned them from their evil way-- They would have given such counsels to the people as would have turned them from their sins (Jr 25:5; Is 55:11), and so would have averted punishment. Their not teaching the law in which God's counsel is set forth proves they are not His prophets, though they boast of being so (Mt 7:15-20).


23. Let not the false prophets fancy that their devices (<reference osisRef="Jer.23.25">Jr 23:25</reference>) are unknown to Me. Are ye so ignorant as to suppose that I can only see things near Me, namely, things in heaven, and not earthly things as being too remote?

23. Let not the false prophets fancy that their devices (Jr 23:25) are unknown to Me. Are ye so ignorant as to suppose that I can only see things near Me, namely, things in heaven, and not earthly things as being too remote?


24. (<reference osisRef="Ps.139.7">Psa 139:7</reference>, &c.; <reference osisRef="Amos.9.2">Am 9:2</reference>, <reference osisRef="Amos.9.3">3</reference>).

<hi type="bold">fill heaven and earth--</hi>with My omniscience, providence, power, and essential being (<reference osisRef="1Kgs.8.27">1Ki 8:27</reference>).

24. (Psa 139:7, &c.; Am 9:2, 3). fill heaven and earth-- with My omniscience, providence, power, and essential being (1Ki 8:27).


<hi type="bold">25. dreamed--</hi>I have received a prophetic communication by dream (<reference osisRef="Num.12.6">Nu 12:6</reference>; <reference osisRef="Deut.13.1">De 13:1</reference>, &c. <reference osisRef="Joel.2.28">Joe 2:28</reference>).

25. dreamed-- I have received a prophetic communication by dream (Nu 12:6; De 13:1, &c. Joe 2:28).


<hi type="bold">26. prophets--</hi>a different Hebrew form from the usual one, "prophesiers." "How long," cries Jeremiah, impatient of their impious audacity, "shall these prophecy-mongers go on prophesying lies?" The answer is given in <reference osisRef="Jer.23.29-Jer.23.34">Jr 23:29-34</reference>.

26. prophets-- a different Hebrew form from the usual one, "prophesiers." "How long," cries Jeremiah, impatient of their impious audacity, "shall these prophecy-mongers go on prophesying lies?" The answer is given in Jr 23:29-34.


27. They "think" to make My people utterly to forget Me. But I will oppose to those dreamers my true prophets.

<hi type="bold">fathers ... for Baal--</hi>(<reference osisRef="Judg.3.7">Jud 3:7</reference>; <reference osisRef="Judg.8.33">8:33</reference>, <reference osisRef="Judg.8.34">34</reference>).

27. They "think" to make My people utterly to forget Me. But I will oppose to those dreamers my true prophets. fathers... for Baal-- (Jud 3:7; 8:33, 34).


28. God answers the objection which might be stated, "What, then, must we do, when lies are spoken as truths, and prophets oppose prophets?" Do the same as when wheat is mixed with chaff: do not reject the wheat because of the chaff mixed with it, but discriminate between the false and the true revelations. The test is adherence to, or forgetfulness of, Me and My law (<reference osisRef="Jer.23.27">Jr 23:27</reference>).

<hi type="bold">that hath a dream--</hi>that pretends to have a divine communication by dream, let him tell it "faithfully," that it may be compared with "my word" (<reference osisRef="2Cor.4.2">2Co 4:2</reference>). The result will be the former (both the prophets and their fictions) will soon be seen to be chaff; the latter (the true prophets and the word of God in their mouth) wheat (<reference osisRef="Ps.1.4">Psa 1:4</reference>; <reference osisRef="Hos.13.3">Ho 13:3</reference>).

28. God answers the objection which might be stated, "What, then, must we do, when lies are spoken as truths, and prophets oppose prophets?" Do the same as when wheat is mixed with chaff: do not reject the wheat because of the chaff mixed with it, but discriminate between the false and the true revelations. The test is adherence to, or forgetfulness of, Me and My law (Jr 23:27). that hath a dream-- that pretends to have a divine communication by dream, let him tell it "faithfully," that it may be compared with "my word" (2Co 4:2). The result will be the former (both the prophets and their fictions) will soon be seen to be chaff; the latter (the true prophets and the word of God in their mouth) wheat (Psa 1:4; Ho 13:3).


29. As the "fire" consumes the "chaff," [Jr 23:28], so "My word" will consume the false prophets (<reference osisRef="Matt.3.12">Mt 3:12</reference>; <reference osisRef="Heb.4.12">He 4:12</reference>). "My word" which is "wheat" [Jr 23:28], that is, food to the true prophet and his hearers, is a consuming "fire," and a crushing "hammer" (<reference osisRef="Matt.21.44">Mt 21:44</reference>) to false prophets and their followers (<reference osisRef="2Cor.2.16">2Co 2:16</reference>). The Word of the false prophets may be known by its promising men peace in sin. "My word," on the contrary, burns and breaks the hard-hearted (<reference osisRef="Jer.20.9">Jr 20:9</reference>). The "hammer" symbolizes destructive power (<reference osisRef="Jer.50.23">Jr 50:23</reference>; <reference osisRef="Nah.2.1">Na 2:1</reference>, Margin).

29. As the "fire" consumes the "chaff," [Jr 23:28], so "My word" will consume the false prophets (Mt 3:12; He 4:12). "My word" which is "wheat" [Jr 23:28], that is, food to the true prophet and his hearers, is a consuming "fire," and a crushing "hammer" (Mt 21:44) to false prophets and their followers (2Co 2:16). The Word of the false prophets may be known by its promising men peace in sin. "My word," on the contrary, burns and breaks the hard-hearted (Jr 20:9). The "hammer" symbolizes destructive power (Jr 50:23; Na 2:1, Margin).


<hi type="bold">30. steal my words--</hi>a twofold plagiarism; one steals from the other, and all steal words from Jehovah's true prophets, but misapply them (see <reference osisRef="Jer.28.2">Jr 28:2</reference>; <reference osisRef="John.10.1">Joh 10:1</reference>; <reference osisRef="Rev.22.19">Re 22:19</reference>).

30. steal my words-- a twofold plagiarism; one steals from the other, and all steal words from Jehovah's true prophets, but misapply them (see Jr 28:2; Joh 10:1; Re 22:19).


<hi type="bold">31. use--</hi>rather, "take" their tongue: a second class (compare <reference osisRef="Jer.23.30">Jr 23:30</reference>) require, in order to bring forth a revelation, nothing more than their tongues, wherewith they say, He (Jehovah) saith: they bungle in the very formula instead of the usual "Jehovah saith," being only able to say "(He) saith."

31. use-- rather, "take" their tongue: a second class (compare Jr 23:30) require, in order to bring forth a revelation, nothing more than their tongues, wherewith they say, He (Jehovah) saith: they bungle in the very formula instead of the usual "Jehovah saith," being only able to say "(He) saith."


32. Third class: inventors of lies: the climax, and worst of the three.

<hi type="bold">lightness--</hi>wanton inventions (<reference osisRef="Zeph.3.4">Zep 3:4</reference>).

<hi type="bold">not profit--</hi>that is, greatly injure.

32. Third class: inventors of lies: the climax, and worst of the three. lightness-- wanton inventions (Zep 3:4). not profit-- that is, greatly injure.


<hi type="bold">33. What is the burden--</hi>play on the double sense of the Hebrew: an oracle and a burden. They scoffingly ask, Has he got any new burden (burdensome oracle: for all his prophecies are disasters) to announce (Mal 1:1)? Jeremiah indignantly repeats their own question, Do you ask, What burden? This, then, it is, "I will forsake you." My word is burdensome in your eyes, and you long to be rid if it. You shall get your wish. There will be no more prophecy: I will forsake you, and that will be a far worse "burden" to you.

33. What is the burden-- play on the double sense of the Hebrew: an oracle and a burden. They scoffingly ask, Has he got any new burden (burdensome oracle: for all his prophecies are disasters) to announce (Mal 1:1)? Jeremiah indignantly repeats their own question, Do you ask, What burden? This, then, it is, "I will forsake you." My word is burdensome in your eyes, and you long to be rid if it. You shall get your wish. There will be no more prophecy: I will forsake you, and that will be a far worse "burden" to you.


<hi type="bold">34. The burden--</hi>Whoever shall in mockery call the Lord's word "a burden," shall be visited (Margin) in wrath.

34. The burden-- Whoever shall in mockery call the Lord's word "a burden," shall be visited (Margin) in wrath.


35. The result of My judgments shall be, ye shall address the prophet more reverentially hereafter, no longer calling his message a burden, but a divine response or word. "What hath the Lord answered?"


<hi type="bold">36. every man's word ... his burden--</hi>As they mockingly call all prophecies burdens, as if calamities were the sole subject of prophecy, so it shall prove to them. God will take them at their own word.

<hi type="bold">living God--</hi>not lifeless as their dumb idols, ever living so as to be able to punish.

36. every man's word... his burden-- As they mockingly call all prophecies burdens, as if calamities were the sole subject of prophecy, so it shall prove to them. God will take them at their own word. living God-- not lifeless as their dumb idols, ever living so as to be able to punish.


<hi type="bold">39. I will ... forget you--</hi>just retribution for their forgetting Him (<reference osisRef="Hos.4.6">Ho 4:6</reference>). But God cannot possibly forget His children (<reference osisRef="Isa.49.15">Is 49:15</reference>). Rather for "forget" translate, "I will altogether lift you up (like a 'burden,' alluding to their mocking term for God's messages) and cast you off." God makes their wicked language fall on their own head [Calvin]. Compare <reference osisRef="Jer.23.36">Jr 23:36</reference>: "every man's word shall be his burden."

39. I will... forget you-- just retribution for their forgetting Him (Ho 4:6). But God cannot possibly forget His children (Is 49:15). Rather for "forget" translate, "I will altogether lift you up (like a 'burden,' alluding to their mocking term for God's messages) and cast you off." God makes their wicked language fall on their own head [Calvin]. Compare Jr 23:36: "every man's word shall be his burden."


<hi type="bold">40. not be forgotten--</hi>If we translate <reference osisRef="Jer.23.39">Jr 23:39</reference> as English Version, the antithesis is, though I forget you, your shame shall not be forgotten. <chapter eID="Jer.23"/>

40. not be forgotten-- If we translate Jr 23:39 as English Version, the antithesis is, though I forget you, your shame shall not be forgotten.


<title type="x-s2">CHAPTER 24</title> <title type="x-s3"><reference osisRef="Jer.24.1-Jer.24.10">Jr 24:1-10</reference>. The Restoration of the Captives in Babylon and the Destruction of the Refractory Party in Judea and in Egypt, Represented under the Type of a Basket of Good, and One of Bad, Figs.</title>

<hi type="bold">1. Lord showed me--</hi><reference osisRef="Amos.7.1">Am 7:1</reference>, <reference osisRef="Amos.4.7">4, 7</reference>; <reference osisRef="Amos.8.1">8:1</reference>, contains the same formula, with the addition of "thus" prefixed.

<hi type="bold">carried ... captive Jeconiah--</hi>(<reference osisRef="Jer.22.24">Jr 22:24</reference>; <reference osisRef="2Kgs.24.12">2Ki 24:12</reference>, &c.; <reference osisRef="2Chr.36.10">2Ch 36:10</reference>).

<hi type="bold">carpenters, &c.--</hi>One thousand artisans were carried to Babylon, both to work for the king there, and to deprive Jerusalem of their services in the event of a future siege (<reference osisRef="2Kgs.24.16">2Ki 24:16</reference>).

CHAPTER 24 Jr 24:1-10. The Restoration of the Captives in Babylon and the Destruction of the Refractory Party in Judea and in Egypt, Represented under the Type of a Basket of Good, and One of Bad, Figs. 1. Lord showed me-- Am 7:1, 4, 7; 8:1, contains the same formula, with the addition of "thus" prefixed. carried... captive Jeconiah-- (Jr 22:24; 2Ki 24:12, &c.; 2Ch 36:10). carpenters, &c.-- One thousand artisans were carried to Babylon, both to work for the king there, and to deprive Jerusalem of their services in the event of a future siege (2Ki 24:16).


<hi type="bold">2. figs ... first ripe--</hi>the "boccora," or early fig (see on <reference osisRef="Isa.28.4">Is 28:4</reference>). Baskets of figs used to be offered as first-fruits in the temple. The good figs represent Jeconiah and the exiles in Babylon; the bad, Zedekiah and the obstinate Jews in Judea. They are called good and bad respectively, not in an absolute, but a comparative sense, and in reference to the punishment of the latter. This prophecy was designed to encourage the despairing exiles, and to reprove the people at home, who prided themselves as superior to those in Babylon and abused the forbearance of God (compare <reference osisRef="Jer.52.31-Jer.52.34">Jr 52:31-34</reference>).

2. figs... first ripe-- the "boccora," or early fig (see on Is 28:4). Baskets of figs used to be offered as first-fruits in the temple. The good figs represent Jeconiah and the exiles in Babylon; the bad, Zedekiah and the obstinate Jews in Judea. They are called good and bad respectively, not in an absolute, but a comparative sense, and in reference to the punishment of the latter. This prophecy was designed to encourage the despairing exiles, and to reprove the people at home, who prided themselves as superior to those in Babylon and abused the forbearance of God (compare Jr 52:31-34).


<hi type="bold">5. acknowledge--</hi>regard with favor, like as thou lookest on the good figs favorably.

<hi type="bold">for their good--</hi>Their removal to Babylon saved them from the calamities which befell the rest of the nation and led them to repentance there: so God bettered their condition (<reference osisRef="2Kgs.25.27-2Kgs.25.30">2Ki 25:27-30</reference>). Daniel and Ezekiel were among these captives.

5. acknowledge-- regard with favor, like as thou lookest on the good figs favorably. for their good-- Their removal to Babylon saved them from the calamities which befell the rest of the nation and led them to repentance there: so God bettered their condition (2Ki 25:27-30). Daniel and Ezekiel were among these captives.


6. (<reference osisRef="Jer.12.15">Jr 12:15</reference>).

<hi type="bold">not pull ... down ... not pluck ... up--</hi>only partially fulfilled in the restoration from Babylon; antitypically and fully to be fulfilled hereafter (<reference osisRef="Jer.32.41">Jr 32:41</reference>; <reference osisRef="Jer.33.7">33:7</reference>).

6. (Jr 12:15). not pull... down... not pluck... up-- only partially fulfilled in the restoration from Babylon; antitypically and fully to be fulfilled hereafter (Jr 32:41; 33:7).


7. (<reference osisRef="Jer.30.22">Jr 30:22</reference>; <reference osisRef="Jer.31.33">31:33</reference>; <reference osisRef="Jer.32.38">32:38</reference>). Their conversion from idolatry to the one true God, through the chastening effect of the Babylonish captivity, is here expressed in language which, in its fulness, applies to the more complete conversion hereafter of the Jews, "with their whole heart" (<reference osisRef="Jer.29.13">Jr 29:13</reference>), through the painful discipline of their present dispersion. The source of their conversion is here stated to be God's prevenient grace.

<hi type="bold">for they shall return--</hi>Repentance, though not the cause of pardon, is its invariable accompaniment: it is the effect of God's giving a heart to know Him.

7. (Jr 30:22; 31:33; 32:38). Their conversion from idolatry to the one true God, through the chastening effect of the Babylonish captivity, is here expressed in language which, in its fulness, applies to the more complete conversion hereafter of the Jews, "with their whole heart" (Jr 29:13), through the painful discipline of their present dispersion. The source of their conversion is here stated to be God's prevenient grace. for they shall return-- Repentance, though not the cause of pardon, is its invariable accompaniment: it is the effect of God's giving a heart to know Him.


<hi type="bold">8. in ... Egypt--</hi>Many Jews had fled for refuge to Egypt, which was leagued with Judea against Babylon.

8. in... Egypt-- Many Jews had fled for refuge to Egypt, which was leagued with Judea against Babylon.


<hi type="bold">9. removed, &c.--</hi>(<reference osisRef="Jer.15.4">Jr 15:4</reference>). Calvin translates, "I will give them up to agitation, in all," &c.; This verse quotes the curse (<reference osisRef="Deut.28.25">De 28:25</reference>, <reference osisRef="Deut.28.37">37</reference>). Compare <reference osisRef="Jer.29.18">Jr 29:18</reference>, <reference osisRef="Jer.29.22">22</reference>; <reference osisRef="Ps.44.13">Psa 44:13</reference>, <reference osisRef="Ps.44.14">14</reference>. <chapter eID="Jer.24"/>

9. removed, &c.-- (Jr 15:4). Calvin translates, "I will give them up to agitation, in all," &c.; This verse quotes the curse (De 28:25, 37). Compare Jr 29:18, 22; Psa 44:13, 14.


<title type="x-s2">CHAPTER 25</title> <title type="x-s3"><reference osisRef="Jer.25.1-Jer.25.38">Jr 25:1-38</reference>. Prophecy of the Seventy Years' Captivity; and after That the Destruction of Babylon, and of All the Nations That Oppressed the Jews.</title>

<hi type="bold">1. fourth year of Jehoiakim--</hi>called the third year in <reference osisRef="Dan.1.1">Da 1:1</reference>. But probably Jehoiakim was set on the throne by Pharaoh-necho on his return from Carchemish about July, whereas Nebuchadnezzar mounted the throne January 21, 604 B.C.; so that Nebuchadnezzar's first year was partly the third, partly the fourth, of Jehoiakim's. Here first Jeremiah gives specific dates. Nebuchadnezzar had previously entered Judea in the reign of his father Nabopolassar.

CHAPTER 25 Jr 25:1-38. Prophecy of the Seventy Years' Captivity; and after That the Destruction of Babylon, and of All the Nations That Oppressed the Jews. 1. fourth year of Jehoiakim-- called the third year in Da 1:1. But probably Jehoiakim was set on the throne by Pharaoh-necho on his return from Carchemish about July, whereas Nebuchadnezzar mounted the throne January 21, 604 B.C.; so that Nebuchadnezzar's first year was partly the third, partly the fourth, of Jehoiakim's. Here first Jeremiah gives specific dates. Nebuchadnezzar had previously entered Judea in the reign of his father Nabopolassar.


3. From the thirteenth year of Josiah, in which Jeremiah began to prophesy (<reference osisRef="Jer.1.1">Jr 1:1</reference>), to the end of Josiah's reign, was nineteen years (<reference osisRef="2Kgs.22.1">2Ki 22:1</reference>); the three months 2 Kings 23. 31) of Jehoahaz' reign, with the not quite complete four years of Jehoiakim (<reference osisRef="Jer.25.1">Jr 25:1</reference>), added to the nineteen years, make up twenty-three years in all.

3. From the thirteenth year of Josiah, in which Jeremiah began to prophesy (Jr 1:1), to the end of Josiah's reign, was nineteen years (2Ki 22:1); the three months 2 Kings 23. 31) of Jehoahaz' reign, with the not quite complete four years of Jehoiakim (Jr 25:1), added to the nineteen years, make up twenty-three years in all.


<hi type="bold">4. rising early--</hi>(See on <reference osisRef="Jer.7.13">Jr 7:13</reference>). "The prophets" refer to Urijah, Zephaniah, Habakkuk, &c. It aggravates their sin, that God sent not merely one but many messengers, and those messengers, prophets; and, that during all those years specified, Jeremiah and his fellow prophets spared no effort, late and early.

4. rising early-- (See on Jr 7:13). "The prophets" refer to Urijah, Zephaniah, Habakkuk, &c. It aggravates their sin, that God sent not merely one but many messengers, and those messengers, prophets; and, that during all those years specified, Jeremiah and his fellow prophets spared no effort, late and early.


<hi type="bold">5. Turn ... dwell--</hi>In Hebrew there is expressed by sameness of sounds the correspondence between their turning to God and God's turning to them to permit them to dwell in their land: Shubu ... shebu, "Return" ... so shall ye "remain."

<hi type="bold">every one from ... evil--</hi>Each must separately repent and turn from his own sin. None is excepted, lest they should think their guilt extenuated because the evil is general.

5. Turn... dwell-- In Hebrew there is expressed by sameness of sounds the correspondence between their turning to God and God's turning to them to permit them to dwell in their land: Shubu... shebu, "Return"... so shall ye "remain." every one from... evil-- Each must separately repent and turn from his own sin. None is excepted, lest they should think their guilt extenuated because the evil is general.


6. He instances one sin, idolatry, as representative of all their sins; as nothing is dearer to God than a pure worship of Himself.


7. Though ye provoke Me to anger (<reference osisRef="Deut.32.21">De 32:21</reference>), yet it is not I, but yourselves, whom ye thereby hurt (<reference osisRef="Prov.8.36">Pr 8:36</reference>; <reference osisRef="Prov.20.2">20:2</reference>).

7. Though ye provoke Me to anger (De 32:21), yet it is not I, but yourselves, whom ye thereby hurt (Pr 8:36; 20:2).


<hi type="bold">9. the north--</hi>(see on <reference osisRef="Jer.1.14">Jr 1:14</reference>, <reference osisRef="1Cor.1.15">15</reference>). The Medes and other northern peoples, confederate with Babylon, are included with the Chaldeans.

<hi type="bold">my servant--</hi>My agent for punishing (<reference osisRef="Jer.27.6">Jr 27:6</reference>; <reference osisRef="Jer.43.10">43:10</reference>; compare <reference osisRef="Jer.40.2">Jr 40:2</reference>). Compare <reference osisRef="Isa.44.28">Is 44:28</reference>; Cyrus, "My shepherd." God makes even unbelievers unconsciously to fulfil His designs. A reproof to the Jews, who boasted that they were the servants of God; yet a heathen king is to be more the servant of God than they, and that as the agent of their punishment.

9. the north-- (see on Jr 1:14, 15). The Medes and other northern peoples, confederate with Babylon, are included with the Chaldeans. my servant-- My agent for punishing (Jr 27:6; 43:10; compare Jr 40:2). Compare Is 44:28; Cyrus, "My shepherd." God makes even unbelievers unconsciously to fulfil His designs. A reproof to the Jews, who boasted that they were the servants of God; yet a heathen king is to be more the servant of God than they, and that as the agent of their punishment.


10. (<reference osisRef="Jer.7.34">Jr 7:34</reference>; <reference osisRef="Rev.18.23">Re 18:23</reference>). The land shall be so desolated that even in the houses left standing there shall be no inhabitant; a terrible stillness shall prevail; no sound of the hand-mill (two circular stones, one above the other, for grinding corn, worked by two women, <reference osisRef="Exod.11.5">Ex 11:5</reference>; <reference osisRef="Matt.24.41">Mt 24:41</reference>; in daily use in every house, and therefore forbidden to be taken in pledge, <reference osisRef="Deut.24.6">De 24:6</reference>); no night-light, so universal in the East that the poorest house has it, burning all night.

<hi type="bold">candle--</hi>lamp (<reference osisRef="Job.21.17">Job 21:17</reference>; <reference osisRef="Job.18.6">18:6</reference>).

10. (Jr 7:34; Re 18:23). The land shall be so desolated that even in the houses left standing there shall be no inhabitant; a terrible stillness shall prevail; no sound of the hand-mill (two circular stones, one above the other, for grinding corn, worked by two women, Ex 11:5; Mt 24:41; in daily use in every house, and therefore forbidden to be taken in pledge, De 24:6); no night-light, so universal in the East that the poorest house has it, burning all night. candle-- lamp (Job 21:17; 18:6).


<hi type="bold">11. seventy years--</hi>(<reference osisRef="Jer.27.7">Jr 27:7</reference>). The exact number of years of Sabbaths in four hundred ninety years, the period from Saul to the Babylonian captivity; righteous retribution for their violation of the Sabbath (<reference osisRef="Lev.26.34">Le 26:34</reference>, <reference osisRef="Lev.26.35">35</reference>; <reference osisRef="2Chr.36.21">2Ch 36:21</reference>). The seventy years probably begin from the fourth year of Jehoiakim, when Jerusalem was first captured, and many captives, as well as the treasures of the temple, were carried away; they end with the first year of Cyrus, who, on taking Babylon, issued an edict for the restoration of the Jews (<reference osisRef="Ezra.1.1">Ezr 1:1</reference>). Daniel's seventy prophetic weeks are based on the seventy years of the captivity (compare <reference osisRef="Dan.9.2">Da 9:2</reference>, <reference osisRef="Dan.9.24">24</reference>).

11. seventy years-- (Jr 27:7). The exact number of years of Sabbaths in four hundred ninety years, the period from Saul to the Babylonian captivity; righteous retribution for their violation of the Sabbath (Le 26:34, 35; 2Ch 36:21). The seventy years probably begin from the fourth year of Jehoiakim, when Jerusalem was first captured, and many captives, as well as the treasures of the temple, were carried away; they end with the first year of Cyrus, who, on taking Babylon, issued an edict for the restoration of the Jews (Ezr 1:1). Daniel's seventy prophetic weeks are based on the seventy years of the captivity (compare Da 9:2, 24).


<hi type="bold">13. all ... written in this book, which Jeremiah ... prophesied against all ... nations--</hi>It follows from this, that the prophecies against foreign nations (forty-sixth through fifty-first chapters) must have been already written. Hence the Septuagint inserts here those prophecies. But if they had followed immediately (<reference osisRef="Jer.25.13">Jr 25:13</reference>), there would have been no propriety in the observation in the verse. The very wording of the reference shows that they existed in some other part of the book, and not in the immediate context. It was in this very year, the fourth of Jehoiakim (<reference osisRef="Jer.36.1">Jr 36:1</reference>, 2), that Jeremiah was directed to write in a regular book for the first time all that he had prophesied against Judah and foreign "nations" from the beginning of his ministry. Probably, at a subsequent time, when he completed the whole work, including the forty-sixth through fifty-first chapters, Jeremiah himself inserted the clause, "all that is written in this book, which Jeremiah hath prophesied against all the nations." The prophecies in question may have been repeated, as others in Jeremiah, more than once; so in the original smaller collection they may have stood in an earlier position; and, in the fuller subsequent collection, in their later and present position.

13. all... written in this book, which Jeremiah... prophesied against all... nations-- It follows from this, that the prophecies against foreign nations (forty-sixth through fifty-first chapters) must have been already written. Hence the Septuagint inserts here those prophecies. But if they had followed immediately (Jr 25:13), there would have been no propriety in the observation in the verse. The very wording of the reference shows that they existed in some other part of the book, and not in the immediate context. It was in this very year, the fourth of Jehoiakim (Jr 36:1, 2), that Jeremiah was directed to write in a regular book for the first time all that he had prophesied against Judah and foreign "nations" from the beginning of his ministry. Probably, at a subsequent time, when he completed the whole work, including the forty-sixth through fifty-first chapters, Jeremiah himself inserted the clause, "all that is written in this book, which Jeremiah hath prophesied against all the nations." The prophecies in question may have been repeated, as others in Jeremiah, more than once; so in the original smaller collection they may have stood in an earlier position; and, in the fuller subsequent collection, in their later and present position.


<hi type="bold">14. serve themselves--</hi>(<reference osisRef="Jer.27.7">Jr 27:7</reference>; <reference osisRef="Jer.30.8">30:8</reference>; <reference osisRef="Jer.34.10">34:10</reference>). Avail themselves of their services as slaves.

<hi type="bold">them also--</hi>the Chaldees, who heretofore have made other nations their slaves, shall themselves also in their turn be slaves to them. Maurer translates, "shall impose servitude on them, even them."

<hi type="bold">recompense them--</hi>namely, the Chaldees and other nations against whom Jeremiah had prophesied (<reference osisRef="Jer.25.13">Jr 25:13</reference>), as having oppressed the Jews.

<hi type="bold">their deeds--</hi>rather, "deed," namely, their bad treatment of the Jews (<reference osisRef="Jer.50.29">Jr 50:29</reference>; <reference osisRef="Jer.51.6">51:6</reference>, <reference osisRef="Jer.51.24">24</reference>; compare <reference osisRef="2Chr.36.17">2Ch 36:17</reference>).

14. serve themselves-- (Jr 27:7; 30:8; 34:10). Avail themselves of their services as slaves. them also-- the Chaldees, who heretofore have made other nations their slaves, shall themselves also in their turn be slaves to them. Maurer translates, "shall impose servitude on them, even them." recompense them-- namely, the Chaldees and other nations against whom Jeremiah had prophesied (Jr 25:13), as having oppressed the Jews. their deeds-- rather, "deed," namely, their bad treatment of the Jews (Jr 50:29; 51:6, 24; compare 2Ch 36:17).


<hi type="bold">15. wine cup--</hi>Compare <reference osisRef="Jer.13.12">Jr 13:12</reference>, <reference osisRef="Jer.13.13">13</reference>, as to this image, to express stupefying judgments; also <reference osisRef="Jer.49.12">Jr 49:12</reference>; <reference osisRef="Jer.51.7">51:7</reference>. Jeremiah often embodies the imagery of Isaiah in his prophecies (<reference osisRef="Lam.4.21">La 4:21</reference>; <reference osisRef="Isa.51.17-Isa.51.22">Is 51:17-22</reference>; <reference osisRef="Rev.16.19">Re 16:19</reference>; <reference osisRef="Rev.18.6">18:6</reference>). The wine cup was not literally given by Jeremiah to the representatives of the different nations; but only in symbolical vision.

15. wine cup-- Compare Jr 13:12, 13, as to this image, to express stupefying judgments; also Jr 49:12; 51:7. Jeremiah often embodies the imagery of Isaiah in his prophecies (La 4:21; Is 51:17-22; Re 16:19; 18:6). The wine cup was not literally given by Jeremiah to the representatives of the different nations; but only in symbolical vision.


<hi type="bold">16. be moved--</hi>reel (<reference osisRef="Nah.3.11">Na 3:11</reference>).

16. be moved-- reel (Na 3:11).


<hi type="bold">18. Jerusalem--</hi>put first: for "judgment begins at the house of God"; they being most guilty whose religious privileges are greatest (<reference osisRef="1Pet.4.17">1Pe 4:17</reference>).

<hi type="bold">kings--</hi>Jehoiakim, Jeconiah, and Zedekiah.

<hi type="bold">as it is this day--</hi>The accomplishment of the curse had already begun under Jehoiakim. This clause, however, may have been inserted by Jeremiah at his final revision of his prophecies in Egypt.

18. Jerusalem-- put first: for "judgment begins at the house of God"; they being most guilty whose religious privileges are greatest (1Pe 4:17). kings-- Jehoiakim, Jeconiah, and Zedekiah. as it is this day-- The accomplishment of the curse had already begun under Jehoiakim. This clause, however, may have been inserted by Jeremiah at his final revision of his prophecies in Egypt.


<hi type="bold">19. Pharaoh--</hi>put next after Jerusalem, because the Jews had relied most on him, and Egypt and Judea stood on a common footing (<reference osisRef="Jer.46.2">Jr 46:2</reference>, <reference osisRef="Jer.46.25">25</reference>).

19. Pharaoh-- put next after Jerusalem, because the Jews had relied most on him, and Egypt and Judea stood on a common footing (Jr 46:2, 25).


<hi type="bold">20. mingled people--</hi>mercenary foreign troops serving under Pharaoh-hophra in the time of Jeremiah. The employment of these foreigners provoked the native Egyptians to overthrow him. Psammetichus, father of Pharaoh-necho, also had given a settlement in Egypt to Ionian and Carian adventurers [Herodotus, 2.152, 154]. (Compare <reference osisRef="Jer.50.37">Jr 50:37</reference>; see on <reference osisRef="Isa.19.2">Is 19:2</reference>, <reference osisRef="Isa.19.3">3</reference>; <reference osisRef="Isa.20.1">Is 20:1</reference>; <reference osisRef="Ezek.30.5">Eze 30:5</reference>. The term is first found in <reference osisRef="Exod.12.38">Ex 12:38</reference>.

<hi type="bold">Uz--</hi>in the geographical order here, between Egypt and the states along the Mediterranean; therefore not the "Uz" of <reference osisRef="Job.1.1">Job 1:1</reference> (north of Arabia-Deserta), but the northern part of Arabia-Petræa, between the sea and Idumea (<reference osisRef="Lam.4.21">La 4:21</reference>; see <reference osisRef="Gen.36.20">Ge 36:20</reference>, <reference osisRef="Gen.36.28">28</reference>).

<hi type="bold">remnant of Ashdod--</hi>called a "remnant," because Ashdod had lost most of its inhabitants in the twenty-nine years siege by Psammetichus. Compare also see on <reference osisRef="Isa.20.1">Is 20:1</reference>. Gath is not mentioned because it was overthrown in the same war.

20. mingled people-- mercenary foreign troops serving under Pharaoh-hophra in the time of Jeremiah. The employment of these foreigners provoked the native Egyptians to overthrow him. Psammetichus, father of Pharaoh-necho, also had given a settlement in Egypt to Ionian and Carian adventurers [Herodotus, 2.152, 154]. (Compare Jr 50:37; see on Is 19:2, 3; Is 20:1; Eze 30:5. The term is first found in Ex 12:38. Uz-- in the geographical order here, between Egypt and the states along the Mediterranean; therefore not the "Uz" of Job 1:1 (north of Arabia-Deserta), but the northern part of Arabia-Petræa, between the sea and Idumea (La 4:21; see Ge 36:20, 28). remnant of Ashdod-- called a "remnant," because Ashdod had lost most of its inhabitants in the twenty-nine years siege by Psammetichus. Compare also see on Is 20:1. Gath is not mentioned because it was overthrown in the same war.


<hi type="bold">21. Edom ... Moab ... Ammon--</hi>joined together, as being related to Israel (see <reference osisRef="Jer.48.1-Jer.49.39">Jr 48:1-49:39</reference>).

21. Edom... Moab... Ammon-- joined together, as being related to Israel (see Jr 48:1-49:39).


<hi type="bold">22. all the kings of Tyrus--</hi>the petty kings of the various dependencies of Tyre.

<hi type="bold">isles--</hi>a term including all maritime regions (<reference osisRef="Ps.72.10">Psa 72:10</reference>).

22. all the kings of Tyrus-- the petty kings of the various dependencies of Tyre. isles-- a term including all maritime regions (Psa 72:10).