not be able to escape; and though they shall cry unto me, I will not hearken unto them. 5 That I may perform the oath which II will bring evil upon them, which they shall have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O LORD.. e 6 Then the LORD said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, f and do them. 7 For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. 8 h Yet they obeyed not, nor inclined their ear, but i walked every one in the imagina a Deut. xxvii. 26; Gal. iii. 10.- b Deut. iv. 20; 1 Kings viii. 51. Lev. xxvi. 3, 12; chap. vii. 23.d Deut. vii. 12, 13; Psa. cv. 9, 10.-e Heb. Amen; Deut. xxvii. 15–26.- Rom. ii. 13; James i. 22.- - Chap. vii. 13, 25; xxxv. 15.—h Chap. vii. 26.- Chap. iii. 17; vii. 24; ix. 14.- Or, stubborn ness. NOTES ON CHAP. XI. Verse 1. The word that came to Jeremiah] This discourse is supposed to have been delivered in the first year of the reign of Zedekiah. See Dahler. Verse 2. Hear ye the words of this covenant] It is possible that the prophet caused the words of the covenant made with their fathers in the desert (Exod. xxiv. 4-8) to be read to them on this occasion; or, at least, the blessings and the cursings which Moses caused to be pronounced to the people as soon as they had set foot in Canaan, Deut. xxvii., xxviii. Verse 3. Cursed be the man that obeyeth not] After the reading, the prophet appears to sum up the things contained in what was read to them; as if he had said, "Ye hear what the Lord saith unto you remember, the sum of it is this: The man is cursed who obeyeth not; and he is blessed who obeys. From these declarations God will not depart." Verse 5. So be it, O Lord] Let thy promises be fulfilled; and let the incorrigible beware of thy threatenings! 12 Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. 13 For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal. 14 Therefore pray not thou for this people, neither lift up a cry or prayer for them: for Ezek. xxii. 25; Hos. vi. 9. n Ezek. xx. 18. Heb. to go forth of.- - Psa. xviii. 41; Prov. i. 28; Isa. i. 15; chap. xiv. 12; Ezek. viii. 18; Mic. iii. 4; Zech. vii. 13.- - Deut. xxxii. 37, 38.- Heb. evil. Chap. ii. 28.—— Heb. shame; chap. iii. 24; Hos. ix. 10.- Exod. xxxii. 10; chap. vii. 16; xiv. 11; 1 John v. 16. -r Verse 6. Proclaim all these words] Let the same covenant, with the blessings and cursings, be read in every city of Judah, and in all the streets of Jerusalem, that all the people may know their duty, their privileges, and their danger. Verse 9. A conspiracy is found] They were all fratres conjurati, sworn brothers, determined to cast off the Divine yoke, and no longer to have God to reign over them. Verse 10. They are turned back to the iniquities of their forefathers] A great reformation had taken place under the reign of Josiah, and the public worship of idols had been abolished, and most of the high places destroyed; but under the reign of his son and his successors, they had turned back again to idolatry, and were become worse than ever. It required a captivity to cure them of this propensity; and God sent one: after that, there was no idolatry among the Jews. Verse 12. Go, and cry unto the gods] See chap. ii. 28. Verse 14. Therefore pray not thou for this people] 15 ▾ What hath my beloved to do in mine house, seeing she hath wrought lewdness with many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest. с 16 The LORD called thy name, A green olive tree, fair, and of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken... 17 For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal.. 18 And the LORD hath given me knowledge of it, and I know it: then thou showedst me their doings. the men of Anathoth. B. C. cir. 598. Ol. cir. XLV. 3. cir. annum 19. brought to the slaughter; and A. M. cir. 3406. h 20 But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them for unto thee have I revealed my cause. 21 Therefore thus saith the LORD of the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the LORD, that thou die not by our hand : k 22 Therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine: 23 And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, 19 But I was like a lamb or an ox that is even the year of their visitation. Heb. evil. Psa. 1. 16; Isa. i. 11, &c.—w Heb. What is to my beloved in my house? - Ezek. xvi. 25, &c.— -y Hag. ii. 12, 13, 14; Titus ì. 15. — Or, when thy evil is.— Prov. ii. 14 Psa. lii. 8; Rom. xi. 17. - Isa. v. 2; chap. ii. 21. d Chap. xvi. 18. Heb. the stalk with his bread. I am determined to give them up into the hands of their enemies; I will neither hear thy intercession, nor regard their prayers. Their measure is full. Verse 15. What hath my beloved to do in mine house] This has been supposed to refer to Abraham, Moses, or such eminent servants of God, whose intercession was very powerful. Were even they to appear as intercessors, their prayer should not be regarded. Others think that this is an endearing expression, which properly belonged to the Israelites. When God took them into covenant with himself, they were espoused to him, and therefore his beloved; but now that they have forsaken him, and joined themselves to another, what have they to do with his house or its ordinances which they wish now to frequent with rears and sacrefices, when they see the evil fast coming upon them This is probably the sense of this very obscure pas fPsa. lxxxiii. 4.- Psa. xxvii. 13; cxvi. 9; cxlii. 5.-1 Sam. xvi. 7; 1 Chron. xxviii. 9; Psa. vii. 9; chap. xvii. 10; xx. 12; Rev. ii. 23. Chap. xii. 5, 6.— Isa. xxx. 10; Amos ii. 12; vii. 13, 16; Mic. i. 6. Heb. visit upon. Chap. xxiii. 12; xlvi. 21; xlviii. 44; 1. 27; Luke xix. 44. given him a secret warning, that he might be on his guard. Verse 19. I was like a lamb or an ox] Dahler translates, "I was like a fattened lamb that is led to the slaughter." Blayney, "I was like a tame lamb that is led to slaughter." The word alluph, which we translate or, is taken by both as an adjective, qualifying the noun n kebes, a lamb. It may probably signify a lamb brought up in the house-fed at home, (778 alluph,) instructed or nourished at home; perfeetly innocent and unsuspecting, while leading to the slaughter. This meaning the word will bear in Arabic, for all alaf signifies accustomed, familiar, (to or with any person or thing;) a companion, a comrade, an intunate friend. I therefore think that is wand kechebes alluph signifies, like the familiar lamb—the lamb bred up in the house, in a state of friendship with the family. The people of Anathoth were Jeremiah's tomensmen; he was born and bred among them; they were his familiar friends; and now they lay wait for his life! All the Versions understood 18 alluph as an epithet of wɔɔ kebes, a chosen, simple, innocent lamb. Let us destroy the tree with the fruit] Let us slay the prophet, and his prophecies will come to an end. The Targum has, Let us put mortal poison in his food; and all the Versions understand it something in the same way. Verse 20. Let me see thy vengeance on them] Rather, I shall see (787 ereh) thy punishment inflicted on them. Verse 22. Behold, I will punish them] And the punishment is, Their young men shall die by the sword This chapter is connected with the foregoing. The prophet expostulates with God concerning the ways of Providence in permitting the wicked to prosper, 1–4. It is intimated to him that he must endure still greater trials, 5, from his false and deceitful brethren, 6; but that still heavier judgments awaited the nation for their crimes, 7-13. That God, however, would at length have compassion on them; restore them to their land; and turn his judgments against those that oppressed them, if not prevented by their becoming converts to the true religion, 14-17. A. M. cir. 3406. 598. Ol. cir. XLV. 3. Tarquinii Prisci, R. Roman., B. C. cir. 399 RIGHTEOUS art thou, O a Psa. li. 4. xii. 6; xxi. 7; Psa. i. 4; Mal. iii. 15. IV. 8; Mark vii. 6. bOr, let me reason the case with thee. Job xxxvii. 1, 35; lxxiii. 3, &c.; chap. v. 28; Hab. d Heb. they go on.—e Isa. xxix. 13; Matt. Psa. xvii. 3; cxxxix. 1. Chap. xi, 20. NOTES ON CHAP. XII. Verse 1. Righteous art thou, O Lord, when I plead with thee] The prophet was grieved at the prosperity of the wicked; and he wonders how, consistently with God's righteousness, vice should often be in affluence, and piety in suffering and poverty. He knows that God is righteous, that every thing is done well; but he wishes to inquire how these apparently unequal and undeserved lots take place. On this subject he wishes to reason with God, that he may receive instruction. Verse 2. Thou art near in their mouth] They have no sincerity they have something of the form of religion, but nothing of its power... Verse 3. But thou, O Lord, knowest me] I know that the very secrets of my heart are known to thee; and I am glad of it, for thou knowest that my heart is towards thee is upright and sincere. - Verse 4. How long shall the land mourn] These hypocrites and open sinners are a curse to the country; pull them out, Lord, that the land may be delivered of that which is the cause of its desolation. Verse 5. If thou hast run with the footmen] If the smallest evils to which thou art exposed cause thee to make so many bitter complaints, how wilt thou feel when, in the course of thy prophetic ministry, thou shalt be exposed to much greater, from enemies much the beasts are consumed, and the birds; because they said, He shall not see our last end. 5 If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? and if in the land of peace, wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of Jordan? h Heb. with thee. Chap. xxiii. 10; Hos, iv. 3. Psa. cvii. 34.- - Chap. iv. 25; vii. 20; ix. 10; Hos. iv. 3. Josh. iii. 15; 1 Chron. xii. 15; chap. xlix. 19; 1. 44.- Chap, ix. 4; xi. 19, 21. Or, they cried after thee fully. more powerful? Footmen may here be the symbol of common evil events; horsemen, of evils much more ter rible. If thou have sunk under small difficulties, what wilt thou do when great ones come? And if in the land of peace, wherein thou trustedst] I believe the meaning is this, "If in a country now enjoying peace thou scarcely thinkest thyself in safety, what wilt thou do in the swellings of Jordan? in the time when the enemy, like an overflowing torrent, shall deluge every part of the land ?" The overflowing of Jordan, which generally happened in harvest, drove the lions and other beasts of prey from their coverts among the bushes that lined its banks; who, spreading themselves through the country, made terrible havoc, slaying men, and carrying off the cattle. Perhaps by footmen may be meant the Philistines, Edomites, &c., whose armies were composed principally of infantry; and by the horses, the Chaldeans, who had abundance of cavalry and chariots in their army. But still the words are proverbial, and the above is their meaning. Verse 6. For even thy brethren, and the house of thy father] Thou hast none to depend on but God: even thy brethren will betray thee when they have it in their power. The wickedness of the JEREMIAH. priests and false prophets. A. M. eir. 3406. multitude after thee. A believe land is made desolate, because B. C. cir. 598. Ol. cir. XLV. 3. them not, though they speak fair words unto thee. Tarquinii Prisci, R. Roman., cir. annum 19. 7 I have forsaken mine house, I have left mine heritage; I have given the dearly beloved of my soul into the hand of her A. M. cir. 3406. B. C. cir. 598. Ol. cir. XLV. 3. Tarquini Prisci, R. Roman., cir annum 19. no man layeth it to heart. 12 The spoilers are come upon all high places through the wilderness: for the sword of the LORD shall devour from the one end of the land even to the other end of the land: no flesh shall have peace. 13 They have sown wheat, but shall reap thorns: they have put themselves to pain, but shall not profit: and they shall be ashamed of your revenues because of the fierce anger of the LORD. Verse 7. I have forsaken mine house] I have aban- listines, the Moabites, Ammonites, Assyrians, Egyp doned my temple. I have given the dearly beloved of my soul] The people once in covenant with me, and inexpressibly dear to me while faithful. Into the hand of her enemies.] This was a condition in the covenant I made with them; if they forsook me, they were to be abandoned to their enemies, and cast out of the good land I gave to their fathers. Verse 8. Mine heritage is unto me as a lion] The people are enraged against me; they roar like a furious lion against their God. They have proceeded to the most open acts of the most flagrant iniquity. ¿ ́ Verse 9. Is unto me as a speckled bird] A bird of divers colours. This is a people who have corrupted the worship of the true God with heathenish rites and ceremonies; therefore, the different nations, (see ver. 10,) whose gods and forms of worship they have adopted, shall come and spoil them. As far as you have followed the surrounding nations in their worship, so far shall they prevail over your state. Every one shall take that which is his own; and wherever he finds his own gods, he will consider the land consecrated to them, and take it as his property, because those very gods are the objects of his worship. The fable of the daw and borrowed plumes is no mean illustration of this passage. Dahler translates the whole verse thus: tians, and now the Chaldeans. Verse 11. No man layeth it to heart.] Notwithstanding all these desolations, from which the land every where mourns, and which are so plainly the consequences of the people's crimes, no man layeth it to heart, or considereth that these are God's judgments; and that the only way to have them removed is to repent of their sins, and turn to God with all their hearts. Verse 12. The sword of the Lord shall devour] It is the sword of the Lord that has devoured, and will devour: this is what no man layeth to heart. They think these things come in the course of events. Verse 13. They have sown wheat, but shall reap thorns] All their projects shall fail: none of their enterprises shall succeed. They are enemies to God, and therefore cannot have his blessing. Verse 14. Against all mine evil neighbours] All the neighbouring nations who have united in desolating Judea shall be desolated in their turn they also are wicked, and they shall be punished. If I make them executors of my justice, it is to them no proof of my approbation. God often uses one wicked nation to scourge another; and afterwards scourges the scourger by some other scourge. In some places a felon who was condemned to be hanged is made the common hangman for the county; he himself being still under the sentence of death, Till soon some trusty brother of the trade Shall do for him what he has done for others. Verse 15. I will return, and have compassion on ( 19* ) * Amos ix. 14, Chap. iv. 2. of the linen girdle. B. C. cir. 603. swear by my name, The LORD A. M. cir. 3401. n O1. XLIV. 2. Tarquinii Prisci, cir. annum 14: 17 But if they will not obey, I will utterly pluck up and destroy that nation, saith the LORD. Eph. ii. 20, 21; 1 Pet. ii. 5. Isa. Ix. 12. them] This is a promise of restoration from the cap-them did not obey, and are destroyed. Of the Moabtivity, and an intimation also that some of their ene-ites, Ammonites, and Chaldeans, not one vestige remies would turn to the true God with them; learn the mains. The sixteenth verse is supposed to be a proways of his people; that is, would abjure idols, and mise of the conversion of the Gentiles. See Eph. ii. take Jehovah for their God; and be built in the midst 13-22. of his people, that is, Jew and Gentile forming one Church of the Most High. From the thirteenth verse to the end is a different discourse, and Dahler supposes it to have been delivered Verse 17. I will―destroy that nation] Several of in the seventh or eighth year of the reign of Jehoiakim. CHAPTER XIII. This chapter contains an entire prophecy. The symbol of the linen girdle, left to rot for a considerable time, was a type of the manner in which the glory of the Jews should be marred during the course of their long captivity, 1-11. The scene of hiding the girdle being laid near the Euphrates, intimated that the scene of the nation's distress should be Chaldea, which that river waters. The next three verses, by another emblem frequently used to represent the judgments of God, are designed to show that the calamities threat ened should be extended to every rank and denomination, 12-14. This leads the prophet to a most affec tionate exhortation to repentance, 15-17. But God, knowing that this happy consequence would not ensue, sends him with an awful message to the royal family particularly, and to the inhabitants of Jerusalem in general, declaring the approaching judgments in plain terms, 18–27. The ardent desire for the reforma tion of Jerusalem, with which the chapter concludes, beautifully displays the compassion and tender mercy of God. NOTES ON CHAP. XIII. a vision, or God simply describes the thing in order Verse 1. Thus saith the Lord unto me] This dis- that the prophet might use it in the way of illustra course is supposed to have been delivered under the tion. reign of Jeconiah, the son and successor of Jehoiakim, who came to the throne in the eighteenth year of his age; when the Chaldean generals had encamped near to Jerusalem, but did not besiege it in form till Nebuchadnezzar came up with the great body of the army. In these circumstances the prophet predicts the captivity; and, by a symbolical representation of a rotten girdle, shows the people their totally corrupt state; and by another of bottles filled with wine, shows the destruction and madness of their counsels, and the confusion that must ensue. Put it not in water.] After having worn it, let it not be washed, that it may more properly represent the uncleanness of the Israelites; for they were represented by the girdle; for "as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah." And as a girdle is as well for ornament as use; God took them for a name, and for a praise, and for a glory, ver. 11. Verse 4. Go to Euphrates, and hide it there] Intending to point out, by this distant place, the country Go and get thee a linen girdle] This was either into which they were to be carried away captive. |