Divine protection A. M. 3375. B. C. 629. CHAP. II... OL. XXXVII. 4. families of the kingdoms of the Anci Martii, R. Roman., 12. promised to Jeremiah. A. M. 3375. 15 For, lo, I will call all the | arise, and speak unto them all north, saith the LORD; and they set every one his throne at the entering of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah. 16 And I will utter my judgments against them touching all their wickedness, who have forsaken me, and have burned incense unto other gods, and worshipped the works of their own hands. 7. Anci Martii, R. Roman., 12. 17 Thou therefore gird up thy loins, and thee. 1 Pet. i. 18.- Exod. iii. 12; ver. 8; Ezek. ii. 6.- Chap. v. 15; vi. 22; x. 22; xxv. 9.- Chap. xxxix. 3; xliii. 10.- - Deut. xxviii. 20; chap. xvii. 13.1 Kings break to pieces. Irii. 46; 2 Kings iv. 29; ix. 1; Job xxxviii. 3; Luke xii. 35; be opened. The door shall be thrown abroad, that these calamities may pass out freely. for I deliver -b Or, Ver. 8. suffer thee to be confounded. So Dahler, Ne crains pas que je te confonde a leurs yeux," Do not fear known that the phrase, gird up thy reins, is a metaphor taken from the long robes of the Asiatics; which, on going a journey, or performing their ordinary work, they were obliged to truss up under their girdles, that the motions of the body might not be impeded. Verse 15. Shall set every one his throne at the en-that I shall confound thee before them.” It is well tering of the gates] As the gates of the cities were the ordinary places where justice was administered, so the enemies of Jerusalem are here represented as conquering the whole land, assuming the reins of government, and laying the whole country under, their own laws; so that the Jews should no longer possess any political power: they should be wholly subjugated by their enemies. Verse 16. I will utter my judgments] God denounced his judgments: the conquest of their cities, and the destruction of the realm, were the facts to which these judgments referred; and these facts prove that the threatening was fulfilled. Verse 18. I have made thee this day a defenced city, and an iron pillar, and brazen walls] Though thou shalt be exposed to persecutions and various indignities, they shall not prevail against thee. To their attacks thou shalt be as an impregnable city; as unshaken as an iron pillar; and as imperishable as a wall of brass. None, therefore, can have less cause to apprehend danger than thou hast: The issue proved Worshipped the works of their own hands.] Idola- the truth of this promise: he outlived all their insults; try was the source of all their wickedness, and was and saw Jerusalem destroyed, and his enemies, and the cause of their desolations. For wyn lemaasey, the enemies of his Lord, carried into captivity. Inthe works, more than a hundred MSS. of Kennicott's stead of non chomoth, walls, many MSS. and editions and De Rossi's, with many editions, have nyn le-read on chomath, a wall, which corresponds with maaseh, the work. Idolatry was their ONE great WORK, the singular nouns preceding. the business of their life, their trade. Verse 17. Gird up thy loins] Take courage and be ready, lest I confound thee; take courage and be resolute, ¡ pen, lest by their opposition thou be terrified and confounded. God is often represented as doing or causing to be done, what he only permits or suffers to be done. Or, do not fear them, I will not Verse 19. They shall not prevail against thee] Because I am determined to defend and support thee against all thy enemies. One of the ancients has said, sou Beλovros, xais eti piños aλen Ewn Thestius, apud Theophil. ad Autolyc. lib. ii. "God protecting thee, though thou wert at sea upon a twig, thou shouldst be safe," CHAPTER II. God expresses his continued regard for his people, long since chosen, 1-3. He then expostulates with them on their ungrateful and worse than heathen return to his regard, 4-11; at which even the inanimate creation must be astonished, 12, 13. After this their guilt is declared to be the sole cause of the calamities which their enemies had power to inflict on them, 14-17. They are upbraided for their alliances with idolatrous countries, 18, 19; and for their strong propensity to idolatry, notwithstanding all the care and tender mercy of God, 20-29. Even the chastenings of the Almighty have produced in this people no repentance, 30. The chapter concludes with compassionately remonstrating against their folly and ingratitude in revolting so deeply from God, and with warning them of the fearful consequences, 31-37. a 3 4 Israel was holiness unto the LORD, and the first-fruits of his increase: all that devour him shall offend; evil shall come upon them, saith the LORD. 4 Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel : 5 Thus saith the LORD, What iniquity have fathers found in me, that they are your gone far from me, hand have walked after vanity, and are become vain? 6 Neither said they, Where is the LORD Ezek xvi. 8, 22, 60; xxiii. 3, 8, 19; ii. 7. Exod. xix, 5, 6. James Chap. xii. 14; see chap. 1. 7. Isa. 2 Kings xvii. 15; Jonah ii. 8.xiii. 4. Deut. viii: 15; xxxii. 10. NOTES ON CHAP. II. Li Isa. Verse 2. I remember thee] The youth here refers to their infant political state when they came out of Egypt; they just then began to be a people. Their espousals refer to their receiving the law at Mount Sinai, which they solemnly accepted, Exod. xxiv. 6-8, and which acceptance was compared to a betrothing or espousal. Previously to this they were no people, for they had no constitution nor form of government. When they received the law, and an establishment in the Promised Land, then they became a people and a nation. Wentest after me] Receivedst my law, and wert obedient to it; confiding thyself wholly to my guidance, and being conscientiously attached to my worship. The kindness was that which God showed them by taking them to be his people, not their kindness to him. Verse 3. Israel was holiness unto the Lord] Fully consecrated to his service. The first fruits of his increase] They were as wholly the Lord's, as the first fruits were the property of the priests according to the law, Num. xviii. 13. These the priests alone had a right to devote to their own use. All that devour him shall offend] As they were betrothed to the Lord, they were considered his especial property; they therefore who injured them were considered as laying violent hands on the property of God. They who persecute. God's children have a grievous burden to bear, an awful account to give. Verse 5. What iniquity have your fathers found in me] Have they ever discovered any thing cruel, un 258 with his people. A. M. 3375. 12. that brought us up out of the land of Egypt, that led us through 01. XXXVII. 4 the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt? 1 m 7 And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered, ye "defiled my land, and made mine heritage an abomination. 8 The priests said not, Where is the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit. 9 Wherefore I will yet plead with you, saith the LORD, and with your children's children will I plead. t 10 For pass over the isles of Chittim, and Num. xiii. 27; xiv. 7, 8; Deut. viii. 7, 8, 9.- LD Lev. xviii. 25, 27, 28; Num. xxxy. 33, 34; Psa. lxxviii. 58, 59; cvi, 38; chap. iii. 1; xvi. 18.- Mal. ii. 6, 7; Rom. ii. 20. P Chap. xxiii. 13.- Ver. 11; Hab. ii. 18. Ezek. xx. 35, 36; Mic. vi. 2. Exod. xx. 5; Lev. xx. 5. Or, over to. just, oppressive in my laws? Any thing unkind or tyrannical in my government? Why then have they become idolaters? Verse 6. Through the wilderness] Egypt was the house of their bondage: the desert through which they passed after they came out of Egypt, was a place where the means of life were not to be found; where no one family could subsist, much less a company of 600,000 men. God mentions these things to show that it was by the bounty of an especial providence that they were fed and preserved alive. Previously to this, it was a land through which no man passed, and in which no man dwelt. And why? because it did not produce the means of life; it was the shadow of death in its appearance, and the grave to those who committed themselves to it. Verse 7. And I brought you into a plentiful country] The land of Canaan. My land] The particular property of God, which he gave to them as an inheritance, they being his peculiar people. Verse 8. They that handle the law] vethopheshey, they that draw out the law; they whose office it is to explain it, draw out its spiritual meanings, and Ishow to what its testimonies refer. The pastors also] Kings, political and civil rulers. Prophesied by Baal] Became his prophets, and were inspired with the words of lying spirits. Verse 9. I will yet plead with you] arib, I will maintain my process, vindicate my own conduct, and prove the wickedness of yours. Verse 10. The isles of Chittim] This is the island of Cyprus, according to Josephus. In 1 Maccabees, (_17* ) The Lord's controversy A. M. 3375. B. C. 629. see; and send unto Kedar, and 16 Also the children of Noph Ol. XXXVII. 4. consider diligently, and see if Anci Martii, R. Roman., 12. there be such a thing: 11 y Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit. 12 Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD. 13 For my people have committed two evils; they have forsaken me the Fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water. and A. M. 3375. Tahapanes, have broken 01. XXXVII. 4. the crown of thy head. Anci Martii, R. Roman., 12. 17 Hast thou not procured this unto thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way? '18 And now what hast thou to do in the way of Egypt, to drink the waters of * Sihor? or what hast thou to do in the way of Assyria to drink the waters of the river? 19 Thine own 1 wickedness shall correct thee, and thy backslidings shall reprove, thee: know therefore and see that it is an evil thing 14 Is Israel a servant? is he a home-born and bitter, that thou hast forsaken the LORD slave? why is he spoiled? 20 For of old time I have broken thy yoke, and burst thy bands; and m thou saidst, I will u Mic. iv. 5.-v Psa. cxv. 4; Isa. xxxvii. 19; chap. xvi. 20; d Heb. gave out their voice. Chap. xliii. 7, 8, 9.—fOr, Psa. cvi. 20; Rom. i. 23. Ver. 8. Isa. i. 2; chap. vi.feed on thy crown; Deut. xxxiii. 20; Isa. viii. 8.- Chap. iy. 19. Psa. xxxvi. 9; chap. xvii. 13; xviii. 14; John iv. 14. 18. Deut. xxxii. 10.-Isa. xxx. 1, 2. Josh. xiii. 3. See Exod. iv. 22. Heb. become a spoil?— Isa. i. 7; Isa. iii. 9; Hos. v. 5.- -m Exod. xix. 8; Josh. xxiv. 18; Judg. chap. iv. 7. x. 16; 1 Sam. xii. 10. chap. viii. 5, it is taken for Macedonia. Besides this, how they (the Romans) had discomfited in battle Philip and Perseus, king of the Chittims. Chittim was the grandson of Japhet; and Bochart has made it appear that the countries inhabited by the Chittim were Italy and the adjacent provinces of Europe, lying along the coast of the Mediterranean Sea; and probably this is the prophet's meaning. Send unto Kedar] The name of an Arabian tribe. See if nations either near or remote, cultivated or stupid, have acted with such fickleness and ingratitude as you have done! They have retained their gods to whom they had no obligation; ye have abandoned your God, to whom ye owe your life, breath, and all things! Verse 15. The young lions roared upon him] The Assyrians, who have sacked and destroyed the kingdom of Israel, with a fierceness like that of pouncing upon their prey. Verse 16. The children of Noph and Tahapanes] Noph and Tahapanes were two cities of Egypt, otherwise called Memphis and Daphni. It is well known that the good king was defeated by the Egyptians, and slain in battle. Thus was the crown of Judah's head broken. Verse 18. What hast thou to do in the way of Egypt] Why dost thou make alliances with Egypt? To drink the waters of Sihor?] This means the Nile. See on Isa. xxiii. 3. The way of Assyria] Why make alliances with the Assyrians? All such connexions will only expedite thy ruin. Verse 12. Be astonished, Oye heavens] Or, the heavens are astonished. The original will admit either sense. The conduct of this people was so altogether To drink the waters of the river?] The Euphrates, bad, that among all the iniquities of mankind, neither as nahar or 1 hannahar always means Euheaven nor earth had witnessed any thing so exces-phrates, the country between the Tigris and Euphrates, sively sinful and profligate. is termed to this day Maher alnahar, "the country beyond the river," i. e., Mesopotamia. Verse 13. Two evils] First, they forsook God, the Fountain of life, light, prosperity, and happiness. Secondly, they hewed out broken cisterns; they joined themselves to idols, from whom they could receive neither temporal nor spiritual good! Their conduct was the excess of folly and blindness. What we call here broken cisterns, means more properly such vessels as were ill made, not staunch, ill put together, so that the water leaked through them. Verse 14. Is Israel a servant?] Is he a slave purchased with money, or a servant born in the family? He is a son himself. If so, then, why is he spoiled? Not because God has not shown him love and kindness; but because he forsook God, turned to and is joined with idols. Instead of cleaving to the Lord, they joined affinity and made alliances with those two nations, who were ever jealous of them, and sought their ruin. Egypt was to them a broken reed instead of a staff; Assyria was a leaky cistern, from which they could derive no help. Verse 20. Of old time I have broken thy yoke] It is thought by able critics that the verbs should be read in the second person singular, THOU hast broken thy yoke, THOU hast burst thy bonds; and thus the Septuagint, duvergitas Tov (uyov dou, "thou hast broken thy yoke." And the Vulgate, Confregisti jugum meum, rupisti vincula mea; "Thou hast broken my yoke; thou hast burst my bonds;" and so the Arabic. But God's mercy to Israel, A. M. 3375. Anci Martii, R. Roman.,. 12. n JEREMIAH. and their ingratitude. A. M. 3375. 24 A wild ass used to the a Anci Martii, 12. not transgress; when upon Ol. XXXVII. 4. every high hill and under every wilderness, that snuffeth up the O1. XXXVII. 4. green tree thou wanderest, wind at her pleasure; in her P playing the harlot. occasion who can, turn her away? all they that seek her will not weary themselves; in her month they shall find her. 21 Yet I had a planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? 22 For though thou wash thee with nitre, 25 Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, and take thee much soap, yet thine iniquity & There is no hope; no; for I have loved is marked before me, saith the Lord God. 23 u Deut. xii. 2; Isa. lvii. 5, 7; chap. iii. 6. the Chaldee gives it a meaning which removes the difficulty: "I have broken the yoke of the people from thy neck; I have cut your bonds asunder.” And when this was done, they did promise fair; for "thou saidst, I will not transgress;" but still they played the harlot-committed idolatrous acts in the high places, where the heathen had built their altars, pretending that elevation of this kind assisted their devotion. Verse 21. I had planted thee a noble vine] I gave thee the fullest instruction, the purest ordinances, the highest privileges; and reason would that I should expect thee to live suitably to such advantages; but instead of this thou art become degenerate; the tree is deteriorated, and the fruit is bad. Instead of being true worshippers, and of a holy life and conversation, ye are become idolaters of the most corrupt and profligate kind. See Isa. v. 1, &c., where the same image is used. Verse 22. For though thou wash thee with nitre] It should be rendered natar or natron, a substance totally different from our nitre. It comes from the root nathar, to dissolve, loosen, because a solution of it in water is abstersive, taking out spots; &c., from clothes. It is still used in the east for the purpose of washing. If vinegar be poured on it, Dr. Shaw says, a strong effervescence is the immediate consequence, which illustrates Prov. xxv. 20: "The singing of songs to a heavy heart is like vinegar upon natron ;" that is, there is no affinity between them; opposition and strife are occasioned by any attempt to unite them. Thine iniquity is marked before me] No washing will take out thy spots; the marks of thy idolatry and corruption are too deeply rooted to be extracted by any human means. Verse 23. See thy way in the valley] The valley of Hinnom, where they offered their own children to Moloch, an idol of the Ammonites. ney translates, "A fleet dromedary that hath taken to company with her." Dr. Dahler rather paraphrases, thus: Semblable a une dromedaire en chaleur, "Like to a dromedary in her desire for the male, This is an energetic comparison; and shows the unbridled attachment of those bad people to idolatry, and the abominable practices by which it was usually accompanied. Verse 24. A wild ass used to the wilderness] Another comparison to express the same thing. Snuffeth up the wind] In a high fever from the inward heat felt at such times, these animals open their mouths and nostrils as wide as possible, to take in large draughts of fresh air, in order to cool them. In her month they shall find her.] The meaning is, that although such animals are exceedingly fierce and dangerous when they are in this state; yet, as soon as they have found the male, the desire is satisfied, and they become quiet and governable as before. But it was not so with this idolatrous people: their desires were ever fierce and furious; they were never satiated, one indulgence always leading to another. The brute beasts had only a short season in which this appetite prevailed; but they acted without restraint or limit. Verse 25. Withhold thy foot from being unshod] When it was said to them, "Cease from discovering thy feet; prostitute thyself no more to thy idols." And thy throat from thirst] Drink no more of their libations, nor use those potions which tend only to increase thy appetite for pollution. Thou didst say, There is no hope it is useless to advise me thus; I am determined; I have loved these strange gods, and to them will I cleave. Verse 26. As the thief is ashamed] As the pilferer is confounded when he is caught in the fact; so shalt A swift dromedary traversing her ways] Dr. Blay- thou, thy kings, princes, priests, and prophets, be con The gross absurdity A. M. 3375. B. C. 629. Anci Martij, R. Roman., 12. CHAP. II. of their idolatry, have forgotten me days without number. A. M. 3375. Anci Martii, R. Roman., 12. 27 Saying to a stock, Thou art | 32 Can a maid forget her orna01. XXXVII. 4. my father; and to a stone, Thou ments, or a bride her attire? yet OL. XXXVII. 4. hast brought me forth: for they my people have turned their back unto me, and not their face: but in the time of their htrouble they will say, Arise, and save us. 28 But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy 'trouble: for "according to the number of thy cities are thy gods, O Judah. 0 k 29" Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD. 30 In vain have I smitten your children; they received no correction: your own sword hath P devoured your prophets, like a destroying lion. 31 O generation, see ye the word of the LORD. Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee? Or, begotten_me.- -Heb. the hinder part of the neck. Judg. x. 10; Psa. lxxviii. 34; Isa. xxvi. 16.- Deut. xxxii. 37; Judg. x, 14. Isa. xlv. 20.— Heb. evil.m Chap. xi. 13.- Ver. 23, 35.-0 Isa. i. 5; ix. 13; chap. v. 3.2 Chron. xxxvi. 16; Neh. ix. 26; Matt. xxiii. 29, &c; Acts vii. 52; 1 Thess. ii. 15.9 Ver. 5. founded, when God shall arrest thee in thy idolatries, and deliver thee into the hands of thine enemies. Verse 27. Thou art my father] By thee we have been produced, and by thee we are sustained. This was the property of the true God; for he is the Author and Supporter of being. How deeply fallen and brutishly ignorant must they be when they could attribute this to the stock of a tree! Verse 28. According to the number of thy cities are thy gods] Among heathen nations every city had its tutelary deity. Judah, far sunk in idolatry, had adopted this custom. The Church of Rome has refined it a little every city has its tutelary saint, and this saint has a procession and worship peculiar to himself. So here; not much of the old idolatry is lost. Verse 31. Have I been a wilderness unto Israel ?] Have I ever withheld from you any of the blessings necessary for your support?、 A land of darkness] Have you, since you passed through the wilderness, and came out of the darkness of Egypt, ever been brought into similar circumstances? You have had food and all the necessaries of life for your bodies; and my ordinances and word to enlighten and cheer your souls. I have neither been a wilderness nor a land of darkness to you. We are lords] We wish to be our own masters; we will neither brook religious nor civil restraint; we will regard no laws, human or Divine. It was this disposition that caused them to fall in so fully with the whole system of idolatry. Verse 32. Can a maid forget her ornaments] This people has not so much attachment to me as young 33. Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways. 34 Also in thy skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but upon all these. 35 Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, y I will plead with thee, because thou sayest, I have not sinned. a с 36 Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria. 37 Yea, thou shalt go forth from him, and thine hands upon thine head for the LORD hath rejected thy confidences, and thou shalt not prosper in them. r Heb. We have dominion.- Psa. xii. 4. -Deut. xxxii. 15. .u Psa. cvi. 21; chap. xiii. 25; Hos. viii. 14.——▾ Psa. cvi. 38; chap. xix. 4.- Heb. digging. -x Ver. 23, 29. W y Ver. 9.- - Prov. xxviii. 13; 1 John i. 8, 10. Ver. 18; chap. xxxi 22; Hos. v. 13; xii. 1.- Isa. xxx. 3; chap. xxxvii. 7.2 Chron. xxviii. 16, 20, 21.- -d2 Sam. xiii. 19. They females have to their dress and ornaments. Days without number.] That is, for many years; during the whole reign of Manasses, which was fiftyfive years, the land was deluged with idolatry, from which the reform by good King Josiah his grandson had not yet purified it. Verse 33. Why trimmest thou thy way] Ye have used a multitude of artifices to gain alliances with the neighbouring idolatrous nations. Hast thou also taught the wicked ones thy ways.] Ye have made even these idolaters worse than they were before. Dr. Blayney translates, "Therefore have I taught calamity thy ways." A prosopopœia: "I have instructed calamity where to find thee." Thou shalt not escape punishment.. Verse 34. The blood of the souls of the poor innocents] We find from the sacred history that Manasseh had filled Jerusalem with innocent blood; see 2 Kings xxi. 16, and Ezek. xxxiv. 10. I have not found it by secret search, but upon all these. Such deeds of darkness and profligacy are found only in Israel: Dr. Blayney translates, "I have not found it in a digged hole, but upon every oak." Others cover the blood that it may not appear; but ye have shed it openly, and sprinkled it upon your consecrated oaks, and gloried in it. Verse 35. Because I am innocent] They continued to assert their innocence, and therefore expected that God's judgments would be speedily removed! |