Though the Prophet does not distinctly express that what had not yet happened was divinely revealed to him, yet it may be easily gathered that it was a prophecy with reference to what was future. Of this sterility nothing is recorded in sacred history: there is, however, no doubt but God had in an u... [ Continue Reading ]
The Prophet intimates in these words, that so great would be the scarcity as to appear to be a manifest and remarkable evidence of God’s vengeance; for when God punishes us in a common way, we for the most part refer the event to some fortuitous circumstances, and the devil also ever retains our min... [ Continue Reading ]
It is then added, _Their chiefs will send the common people to the waters _The Prophet’s object was again to point out something extraordinary, — that the great, possessing authority, would constrain and compel the common sort to draw water. They have _sent _them, he says, that is, by authority; the... [ Continue Reading ]
The Prophet had said, that though the whole common people were sent to the waters, yet none would be found. He now adds the same firing respecting the husbandmen. _Ashamed, _he says, _shall be the husbandmen, for the ground shall be turned into dust, _and God will pound it small. When the heavens su... [ Continue Reading ]
Jeremiah now comes to animals: he said before, that men would be visited with thirst, and then that the ground would become dry, so theft husbandmen would be ashamed; he now says that the wild asses and the hinds would become partakers of this scarcity. _The hind, _he says, _has brought forth in the... [ Continue Reading ]
The same thing is said of the wild asses, _And the wild asses, _he says, _stood on the rocks: _and yet this animal, we know, can endure want for a long Lime. But the Prophet, as I have said, intended to shew that there would be in this scarcity some remarkable evidences of God’s vengeance. _Stood _t... [ Continue Reading ]
The Prophet, no doubt, intended here to exhort the Jews by his own example to seek pardon; nor does he so assume the character of others, as though he was free himself from guilt; for he was not more righteous than Daniel, who, as we find, testified that he confessed before God, not only the sins of... [ Continue Reading ]
I have said that the former verse is confirmed by these words; for since the Prophet mentions to God his own name, we must consider the cause of the confidence with which he was supported, which was even this, — because God had chosen that people, and promised that they should be to him a peculiar p... [ Continue Reading ]
As to the words which follow, _Why shouldest thou be as a man astonished _or terrified? I take “terrified” for an uncultivated person, as we say in our language, _homme savage _(111) It is then added, _As a giant who cannot save; _that is, a strong helper, but of no skin, who possesses great strengt... [ Continue Reading ]
The Prophet goes on with the same subject; but he reproves the Jews more severely and shews what their sins were. He says then that they were given to inconstancy; but by saying, “to wander,” לנוע _lenuo, _which means to move here and there, he no doubt mentions this inconstancy as a contrast to tha... [ Continue Reading ]
God first forbids the Prophet to pray for the people, as we have before seen, (Jeremiah 7:16; Jeremiah 11:14) But we must remember what I have said before, that this prohibition is to be understood as to their exile; for as God had already decreed that the people should be banished from the promised... [ Continue Reading ]
He afterwards adds, _Even when they fast, I will not hear their cry, _and when they present a sacrifice and an oblation, _I will not be pleased with them _He doubtless touches the hypocrites, who, though void of all sincerity, yet professed to be the true worshippers of God, and by sacrifices and fa... [ Continue Reading ]
The Prophet no doubt relates what he had expressed in prayer to God; but yet he has a reference to the people. He then prayed in the manner he now relates; but he renders public the prayers he offered by himself and without a witness, in order that he might restore the Jews from their impiety. Now J... [ Continue Reading ]
We now see more clearly why the Prophet related his own complaint, and also his astonishment, of which God alone had been the witness, and that was, that the people might be more attentive to his warning. For had he only said, “The prophets deceive you, and God would have this to be made known to yo... [ Continue Reading ]
Jeremiah, after having declared to the false prophets, that as they had by their flatteries deceived the people, they would have to suffer the punishment they had deserved, turns now his address to the people themselves. God might, however, have seemed to deal with them rather hardly, that he inflic... [ Continue Reading ]
This then was the reason why God so severely visited the Jews, who had been deceived by false teachers: it was owing to their previous impiety and ingratitude. And on this account also he adds at the end of the verse, _I will pour forth upon them their wickedness _Some think that the word רעה,_roe,... [ Continue Reading ]
God shews here again how tardy, yea, how stupid the people were, whom no threatenings could induce to return to a right mind. When, therefore, they daringly neglected all threatenings, God bids a sad spectacle to be presented to them, justly calculated to fin them with fear and shame; he bids his Pr... [ Continue Reading ]
He confirms the same thing in other words, not on account of the obscurity of what he had said, but because he knew that he was speaking to the deaf, or that such was their sloth, that they needed many goads. He says, in short, that there would be in the city no defense for the people to shield them... [ Continue Reading ]
The Prophet now turns to prayer and to complaints, that by his example he might at length rouse the people to lamentation, in order that they might humbly implore God’s forgiveness, and sincerely confess their sins and be displeased with themselves. At the same time he indirectly reproves that hardn... [ Continue Reading ]
The Prophet here prescribes no doubt to the Jews the way of appeasing God. He before uttered a prayer, partly in order to reprove the people for their wicked obstinacy, and partly to shew to the godly and the elect that there remained some hope. But now he uses a simple form of prayer, when he says,... [ Continue Reading ]
Jeremiah goes on with the same prayer; and he made it from love, and also for the purpose of encouraging the faithful, who remained among the people, to seek forgiveness; for he undertakes here to represent the true Church, which was then very small. All indeed boasted that they were the children of... [ Continue Reading ]
In order to conciliate the favor of God, Jeremiah says here, that with him is the only remedy in extremities; and it is the same as though by avowing despair he wished to turn God to mercy; as if he had said, “What will become of us, except thou shewest thyself propitious? for if thou remainest impl... [ Continue Reading ]