Affectionate exhortation A. M. cir. 3405. B. C. cir. 599. Ol. cir. XLV. 2. and take the girdle from thence, tainly know that every bottle shall 4, M. cir. 3405. 7 Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it; and, behold, the girdle was marred, it was profitable for nothing. 8 Then the word of the LORD came unto me, saying, 9 Thus saith the LORD, After this manner • will I mar the pride of Judah, and the great pride of Jerusalem. e 10 This evil people, which refuse to hear my words, which walk in the imagination of their heart, and walk after other gods, to servé them, and to worship them, shall even be as this girdle, which is good for nothing. 11 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, saith the LORD; that they might be unto me for a people, and for a name, and for a praise, and for a glory: but they would not hear. 12 Therefore thou shalt speak unto them this word; Thus saith the LORD God of Israel, Every bottle shall be filled with wine: and they shall say unto thee, Do we not cer B. C. eir. 599. Ol. cir. XLV. 2. Tarquinii Prisci, R. Roman., cir. annum 18. 13 Then shalt thou say unto them, Thus saith the LORD, Behold, I will fill all the inhabitants of this land, even the kings that sit upon David's throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, h with drunkenness. 14 And I will dash them one against another, even the fathers and the sons together, saith the LORD: I will not pity, nor spare, nor have mercy, 1 but destroy them. 15 Hear ye, and give ear; be not proud: for the LORD hath spoken. n 16 m Give glory to the LORD your God, before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness. Heb. from destroying them.- Josh. vii. 19.-D Isa. v. 30; Isa. i. viii. 22; Amos viii. 9. Isa. lix. 9.- -P Psa. xliv. 19.90 -9 Chap. Heb. a ix. 1; xiv. 17; Lam. i. 2, 16; ii. 18. See 2 Kings xxiv. 12; chap. xxii. 26. Or, head-tires. Verse 7. And, behold, the girdle was marred; it was profitable for nothing.] This symbolically represented the state of the Jews: they were corrupt and abominable; and God, by sending them into captivity, “marred the pride of Judah, and the great pride of Jerusalem," ver. 9. Verse 12. Every bottle shall be filled with wine?] The bottles were made for the purpose of being filled with wine; and it is likely, from the promising appearance of the season and the grapes, that there was a great likelihood of a copious vintage; and this made them say, "Do we not certainly know that every bottle shall be filled with wine? Have we not every prospect that it will be so? Do we need a revelation to inform us of this ?" Verse 13. Behold, I will fill all the inhabitants of this land-with drunkenness.] You pretend to take this literally, but it is a symbol. You, and your kings, and priests, and prophets, are represented by these bottles. The wine is God's wrath against you, which shall first be shown by confounding your deliberations, filling you with foolish plans of defence, causing you from your divided counsels to fall out among yourselves, so that like so many drunken men you shall reel about and jostle each other; defend yourselves Quos Deus vult perdere, prius dementat, Verse 16. Give glory to God] Confess your sins and turn to him, that these sore evils may be averted. While ye look for light] While ye expect prosperity, he turned it into the shadow of death-sent you adversity of the most distressing and ruinous kind. Stumble upon the dark mountains] Before you meet with those great obstacles, which, having no light -no proper understanding in the matter, ye shall be utterly unable to surmount. Verse 17. My soul shall weep in secret places] If you will not hearken to the Lord, there is no remedy: destruction must come; and there is nothing left for me, but to go in secret, and mourn and bewail your wretched lot. Verse 18. Say unto the king and to the queen] Probably Jeconiah and his mother, under whose tutelage, wholly carried away captive. 20 Lift up your eyes, and behold them that come from the north where is the flock that was given thee, thy beautiful flock?. 21 What wilt thou say when he shall "punish thee? for thou hast taught them to be captains, and as chief over thee: shall not sorrows take thee, as a woman in travail ? 22 And if thou say in thine heart, fore come these things upon me? For the greatness of thine iniquity are thy skirts discovered, and thy heels made bare. W Where the leopard his spots? ye also do good, that are tomed to do evil. a account of the people. then may cur. 599. accus A. M. cir. 3405. 24 Therefore will I scatter them Ol. cir. XLV. 2. Tarquinii Prisci, R. Roman., cir. annum 18. as the stubble that passeth away by the wind of the wilderness. 25 This is thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in a falsehood. C 23 Can the Ethiopian change his skin, or not be made clean? h when shall it once be? being young when he began to reign, he was left, as is may as well expect the Ethiopian to change his skin, very likely. Sit down] Show that ye have humbled yourselves; for your state will be destroyed, and your glorious crown taken from your heads. Verse 19. The cities of the south shall be shut up] Not only the cities of the north, the quarter at which the Chaldeans entered, but the cities of the south also; for he shall proceed from one extremity of the land to the other, spreading devastation every where, and carrying off the inhabitants. Verse 20. Where is the flock-thy beautiful flock?]| Jerusalem is addressed. Where are the prosperous multitudes of men, women, and children? Alas! are they not driven before the Babylonians, who have taken them captive? Verse 21. Thou hast taught them to be captains, and as chief over thee] This is said of their enemies, whether Assyrians or Chaldeans; for ever since Ahaz submitted himself to the king of Assyria, the kings of Judah never regained their independence. Their enemies were thus taught to be their lords and masters. Verse 22. Are thy skirts discovered] Thy defenceless state is every where known; thou art not only weak, but ignominiously so. It is thy scandal to be in so depressed a condition; thou art lower than the basest of thy adversaries, and thou art so because of thy sin. Verse 23. Can the Ethiopian change his skin] Can a black, at his own pleasure, change the colour of his skin? Can the leopard at will change the variety of his spots? These things are natural to them, and they cannot be altered; so sin, and especially your attachment to idolatry, is become a second nature; and we and the leopard his spots, as you to do good, who have been accustomed to do evil. It is a matter of the ut most difficulty to get a sinner, deeply rooted in vicious habits, brought to the knowledge of himself and God. But the expression does not imply that the thing is as impossible in a moral as it is in a natural sense: it only shows that it is extremely difficult, and not to be often expected; and a thousand matters of fact prove the truth of this. But still, what is impossible to man is possible to God. See on ver. 27. Verse 24. The wind of the wilderness.] Some strong tempestuous wind, proverbially severe, coming from the desert to the south of Judea. Verse 25. Trusted in falsehood.] In idols, and in lying prophets. Verse 26. Therefore will I discover thy skirts upon thy face] It was the custom to punish lewd women by stripping them naked, and exposing them to public view; or by throwing their clothes over their heads, as here intimated. Was this the way to correct the evil? Verse 27. I have seen thine adultèries] Thy idolatries of different kinds, practised in various ways; no doubt often accompanied with gross debauchery. Wo unto thee, O Jerusalem! wilt thou not be made clean? We see from this, that though the thing was difficult, yet it was not impossible, for these Ethiopians to change their skin, for these leopards to change their spots. It was only their obstinate refusal of the grace of God that rendered it impossible. Man cannot change himself; but he may pray to God to do it, and come to him through Christ, that he may do it. To enable him to pray and believe, the power is stil! at hand. If he will not use it, he must perish. 293 A grievous drought JEREMIAH. CHAPTER XIV. and famine foretold This chapter begins with foretelling a drought that should greatly distress the land of Judea, the effects of which are described in a most pathetic manner, 1–6. The prophet then, in the people's name, makes a confession of sins, and supplication for pardon, 7-9. But God declares his purpose to punish, forbidding Jeremiah to pray for the people, 10-12. False prophets are then complained of, and threatened with destruction, as are also those who attend to them, 13-16. The prophet, therefore, bewails their misery, 17, 18; and though he had just now been forbidden to intercede for them, yet, like a tender pastor, who could not cease to be concerned for their welfare, he falls on the happy expedient of introducing themselves as supplicating in their own name that mercy which he was not allowed to ask in his, 19–22. e * Heb. the words of the dearths, or restraints. Isa. iii. 26. Psa. xl. 14.Chap. viii. 21. See 1 Sam. v. 12. NOTES ON CHAP. XIV. Verse 1. The word that came concerning the dearth.] This discourse is supposed to have been delivered, after the fourth year of Jehoiakim, Concerning the dearth. We have no historic record of any dearth that may fall in with the time of this prophecy, and perhaps it does not refer to any particular dearth but this was a calamity to which Judea was very liable. They had ordinarily very dry summers, for scarcely any rain fell from April to the middle of October; and during much of this time, the rivers were generally either very low or entirely dry. They kept the rain of the winter in tanks and reservoirs; and if little fell in winter, a dearth was unavoidable. See an account of a dearth in the time of Elijah, 1 Kings xviii. 5, through which almost all the cattle were lost. Verse 3. The gates thereof languish] The gates being the places of public resort, they are put here for the people. They are black unto the ground] Covered from head to foot with a black garment, the emblem of sorrow and calamity. Verse 3. Their nobles have sent their little ones] So general was this calamity, that the servants no longer attended to their lords, but every one was interested alone for himself; and the nobles of the land were obliged to employ their own children to scour the land, to see if any water could be found in the tanks or the pits. In the dearth in the time of Elijah, Ahab the king, and Obadiah his counsellor, were obliged to tra -2 Sam. xv. 30. Chap. ii. 24.- Psa. xxv verse the land themselves, in order to find out water to keep their cattle alive. This and the three following verses give a lively but distressing picture of this dearth and its effects. Verse 4. The ground is chapt] The cracks in the earth before the descent of the rains are in some places a cubit wide, and deep enough to receive the greater part of a human body. un Verse 6. Snuffed up the wind like dragons] tannim here probably means the hippopotamus, who, after feeding under the water, is obliged to come to the surface in order to take in fresh draughts of air; or it may mean the wild asses. Verse 7. O Lord, though our iniquities testify against us] We deeply acknowledge that we have sinned, and deserve nothing but death. Yet act for thy name's sake-work in our behalf, that we perish not. Verse 8. O the hope of Israel] 0 thou who art the only object of the hope of this people. The Saviour thereof in time of trouble] Who hast never yet abandoned them that seek thee. Why shouldest thou be as a stranger in the land] As one who has no interest in the prosperity and safety of the country. And as a way-faring man] A traveller on his journey. That turneth aside to tarry for a night?] Who stays the shortest time he can; and takes up his lodging in a tent or caravanserai, for the dead of the night, that he may pursue his journey by break of day. Instead of dwelling among us, thou hast scarcely paid the most When they fast, I will not hear their cry; and when they offer burnt-offering and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence. t desolations of the land A. M. cir. 3399, B. C. eir. 605. OI. XLIII. 4. Tarquinii Prisci, R. Roman., cir. annum 12. them not, neither have I com- X 16 And the people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; and they shall have none to bury them, them, their wives, nor their sons, nor their daughters: for I will pour their wickedness upon them. a 17 Therefore thou shalt say this word unto 13 Then said I, Ah, Lord GOD! behold, them; Let mine eyes run down with tears the prophets say unto them, Ye shall not see night and day, and let them not cease; a for › the sword, neither shall ye have famine; but the virgin daughter of my people is broken I will give you "assured peace in this place. with a great breach, with a very grievous blow. 14 Then the LORD said unto me, V The 18 If I go forth into the field, then behold prophets prophesy lies in my name: I sent the slain with the sword! and if I enter into W b See u Heb. peace of truth. xxxii. xxvii. 15; xxix. 8, 9. Chap. xxvii. 10.- .W a Chap. viii. 21. * Isa. lix. I.—Exod. xxix. 45, 46; Lev. 'xxvi. 11, 12. Heb. thy name is called upon us; Dan. ix. 18, 19. chap. ii. 23, 24, 25.- Hos. viii. 13; ix. 9.- -P Exod. 10, chap. vii, 16; xi. 14.4 Proy, i. 28; Isa. . 15; lviii. 3; chap. xi. II; Ezek. viii. 18; Mic. iii. 4; Zech. vii. 13. transient visit to thy land. O come once more, and character, and avoid them; but they love to have it dwell among us. Verse 9. Yet thou, O Lord, art in the midst of us] Thy ark, temple, and sacred rites, are all here; and thou thyself, who art every where present, art here also but alas! thou dost not reveal thyself as the Father of mercies, who forgivest iniquity, transgression, and sin. We are called by thy name; leave us not.] Let us call thee our Father, and say thou to us, "Ye are my sons and daughters!" O leave us not! Verse 10. Thus have they loved to wander] And the measure of your iniquity being now full, ye must be punished. so, and will not be undeceived. Verse 15. By sword and famine shall those prophets be consumed.] Jeremiah had told Jehoiakim that, if he rebelled against Nebuchadnezzar, he should be overthrown, and the land wasted by sword and famine : the false prophets said there shall be neither sword nor famine, but peace and prosperity. The king believed them, and withheld the tribute. Nebuchadnezzar, being incensed, invaded and destroyed the land; and the false prophets fell in these calamities. See 2 Kings xxv. 3; Lam. ii. 11-19. Verse 16. And the people-shall be cast out] They shall be destroyed, because they preferred their lying words to my truth, proclaimed by thee. Verse 11. Pray not for this people] They are ripe for destruction, intercede not for them. O, how Verse 17. For the virgin daughter of my people is dreadful is the state of that people in reference to broken] First, the land was sadly distressed by Phawhom the Lord says to his ministers, Pray not for raoh-necho, king of Egypt. Secondly, it was laid unthem; or, what amounts nearly to a prohibition, with-der a heavy tribute by Nebuchadnezzar. And, thirdly, holds from his ministers the spirit of prayer and intercession in behalf of the people! Verse 13. Ah, Lord God! behold, the prophets say unto them] True, Lord, they are exceedingly wicked; but the false prophets have deceived them; this is some mitigation of their offence. This plea God does not admit; and why the people believed them, without having any proof of their Divine mission, Verse 14. The prophets prophesy lies] They say they have visions, but they have them by divination, and they are false. The people should know their it was nearly desolated by a famine afterwards. In a few years all these calamities fell upon them; these might be well called a great breach, a very grievous blow. Verse 18. If I go forth into the field, then behold the slain with the sword] Every place presents frightful spectacles; the wounded, the dying, the starving, and the slain; none to bury the dead, none to commiserate the dying, none to bring either relief or consolation. Even the prophets and the priests are obliged to leave the cities, and wander about in unfrequented and unknown places, seeking for the necessaries of life, No intercession shall be accepted JEREMIAH. in behalf of this people. A. M. cir. 3399. the city, then behold them that ness, and the iniquity of our fa- A. M. cir. 3399. B. C. cir. 605. Ol. XLIII. 4. Tarquinii Prisci, R. Roman., cir. annum 12. know not. c are sick with famine! yea, both thers: for we have sinned 19 Hast thou utterly rejected Judah? hath thy soul loathed Zion? why hast thou smitten us, and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold trouble! 20 We acknowledge, O LORD, our wicked Or, make merchandise against a land, and men acknowledge it not; chap. v. 13.—d Lam. v. 22.- Chap. xv. 18.-Chap. viii. 15.- - Psa. cvi. 6; Dan. ix. 8. Dr. Blayney thinks that the going about of the prophets and priests of the land, is to be understood thus:"They went trafficking about with their false doctrines and lying predictions, as pedlars do with their wares, seeking their own gain." I think the other sense preferable. Verse 19. We looked for peace] We expected-prósperity when Josiah purged the land of idolatry. And there is no good] For we have relapsed into our former ways. Verse 20. We acknowledge, O Lord, our wickedness] This the prophet did in behalf of the people; but, alas! they did not join him. Verse 21. Do not disgrace the throne of thy glory] The temple. Let not this sacred place be profaned by impious and sacrilegious hands. against thee. h B. C. cir. 605. Ol. XLII. 4. Tarquinii Prisci, R. Roman., cir. annum 12. k 21 Do not abhor us, for thy name's sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us. 22 Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things. Psa. Ixxiv. 2, 20; cvi. 45. Zech. x. 1, 2.- Deut, xxxii. 21.- Psa cxxxv. 7; cxlvii. 8; Isa. xxx. 23; chap. v. 24; x. 13. Break not thy covenant] See Exod. xxiv. 7, 8; xix. 5. They had already broken the covenant, and they wish God to fulfil his part. They ceased to be his people, for they abandoned themselves to idolatry; and yet they wished Jehovah to be their Lord; to defend, support, and fill them with all good things! But when the conditions of a covenant are broken by one of the contracting parties, the other party is not bound; and the covenant is necessarily annulled. Verse 22. Are there any among the vanities of the Gentiles] Probably the dearth was now coming, as there had been a long want of rain. It was the prerogative of the true God to give rain and send showers at the prayers of his people. Therefore we will wait upon thee] If thou do not undertake for us, we must be utterly ruined CHAPTER XV. God declares to Jeremiah that not even Moses and Samuel, whose prayers had been so prevalent, could divert him from his purpose of punishing so wicked a people, 1. Accordingly their captivity is again announced in a variety of images so full of terror, 2-9, that the prophet complains of his own hard fate in being obliged to deliver such unwelcome messages, 10; for which too he is reproved, 11-14. Immediately he appeals to God for his sincerity, and supplicates pardon, 15-18; and God tempers his reproof with promising again to protect him in the faithful discharge of his duty, 19-21. · 4. C. 309. THEN, said the LORD unto me, A. M. cir. OI. XLIII. 4. Tarquinii Prisci, R. Roman., cir, annum 12. B. C. cir. 605. Ol. XLII. 4. Tarquinii Prisci, R. Roman, people: cast them out of my sight, M. cir. 3099, Though Moses and Sa- and let them go forth. muel stood before me, yet my mind could not be toward this Ezek. xiv. 14, &c. NOTES ON CHAP. XV. Verse 1. Though Moses and Samuel] Moses had often supplicated for the people; and in consequence they were spared. See Exod. xxxii. 11 and following versos, Num. xiv. 13. Samuel also had prayed for the people, and God heard him, 1 Sam. vii. 9; but if these or the most holy men were now to supplicate for this people, he would not spare them. Cust them out of my sight, and let them go forth.] Do not bring them into my presence by your prayers; let them go forth into captivity, 2 And it shall come to pass, if they say unto thee, Whither shall cir. annum 12, Verse 2. Whither shall we go forth ?—Such as are for death, to death] Some shall be destroyed by the pestilence, here termed death. See chap. xviii. 21. Others shall be slain by the sword in battle, and in the sackage of cities. Others shall perish by famine, shall be starved to death through the mere want of the necessaries of life; and the rest shall go into captivity. There shall be different sorts of punishments inflicted on them according to the nature of their transgressions. Some shall be punished in one way, and some in another. |