his prophecy no doubt preceded the vision which we have just explained, and which had just been presented to Jeremiah when Jehoiakim died, and when Zedekiah reigned in the place of Jeconiah; who, being the last king, was substituted for his nephew Jeconiah. But related now is the prophecy which Jere... [ Continue Reading ]
He shews more clearly in this verse what he had just said, — that he was not taught from above, that he might suppress what he had heard, but that he might proclaim it as from the mouth of God; and hence he gives himself the honorable title of a Prophet, as though he had said, that he came furnished... [ Continue Reading ]
Jeremiah now expostulates with the Jews, because they had not only perfidiously departed from the true worship of God, and despised the whole teaching of his Law, but because they had shaken off the yoke, and designedly and even obstinately rejected all warnings, being not moved by reproofs nor even... [ Continue Reading ]
He then adds, I _have spoken, and ye heard not _He complains here that his work had been useless, and at the same time shews that the whole fault was in the people. He confirms the same thing in other words, _Jehovah has sent to _you _all his servants the prophets, rising. up early, etc _He enhances... [ Continue Reading ]
He afterwards explains what God required them to do, _Turn ye, I pray, every one from his evil way and from the wickedness of your doings, and dwell in the land which Jehovah has given to you and your fathers from age even to age _What God required was doubtless most just; for he demanded nothing fr... [ Continue Reading ]
The Prophet mentions here one kind of sin; for though the Jews in many, and even in numberless ways kindled God’s wrath, yet they especially procured a heavy judgment for themselves by their superstitions. They indeed manifested their contempt of God by adultery, theft, and plunder, but in a way not... [ Continue Reading ]
He proves what he had said before, that the Jews had been wholly disobedient, though God had kindly offered and shewed that he would be reconciled to them, provided they turned from the heart to him. The fact that this message was not received by the Jews, was an evidence of extreme and irreclaimabl... [ Continue Reading ]
Here follows a denunciation of punishment; the Prophet says that God would no longer deal in words, for their iniquity had ripened, according to what is in Genesis, “My Spirit shall not contend (or strive) any more with man.” (Genesis 6:3.) When God prepares to execute vengeance on the wickedness o... [ Continue Reading ]
He confirms here what I have just said, — that the Jews were not to be chastised in a common manner, but be exposed to extreme distress. For though all things may not be with us prosperous and according to our wishes, yet marriages may still be celebrated, and some hilarity may remain; we may yet ea... [ Continue Reading ]
Here the Prophet mentions the restriction of which I have spoken, and thus he mitigates the severity of their punishment. It is, then, a kind of correction; not that he changes anything, but only by this sort of correction he explains what he before meant by perpetual desolations. He says, _The who... [ Continue Reading ]
The Prophet now, as I have said, shews more clearly why the time of the captivity and exile had been defined, even that the faithful might know that God would not forget his covenant, though he deprived the people of the inheritance of the land. These words were not addressed indiscriminately to the... [ Continue Reading ]
He confirms what he had said before when he says, that he would _bring _all his _words _on the Chaldeans; that is, that he would give effect to all the prophecies, so that it would be evident that Jeremiah had foretold nothing rashly, and that God had not in vain threatened them by the mouth of his... [ Continue Reading ]
The beginning of the verse is obscure. When the verb עבד, _obed, _is followed by ב, _beth, _they think that it is to be taken actively, and rendered, to force or drive to bondage. It means properly, to serve; but they think that found as here it is a transitive verb. Some render it, “they employed t... [ Continue Reading ]
Jeremiah now explains more at large what might on account of its brevity have appeared obscure. He had spoken of all nations, but his discourse was abrupt; for he had not yet openly told us that he had been sent by God as a herald to summon all kings and nations before his tribunal, and to declare w... [ Continue Reading ]
Here the Prophet more fully shews what we have before stated, that they were not vain terrors when he denounced God’s judgments on all nations, for we call those threatenings childish which are not accomplished. But the Prophet here declares that however obstinately the Jews and others might resist,... [ Continue Reading ]
The Prophet now adds that he obeyed God’s command; for he had before often testified that he was constrained to perform his office, which he would have willingly not have done, if he was at liberty. But as he was bound to _obey _the divine call, it was evident that it was not his fault, and that he... [ Continue Reading ]
He begins with Jerusalem, as it is said elsewhere that judgment would begin at God’s house. (1 Peter 4:17.) And there is nothing opposed to this in the context of the passage; for though he had promised to the children of God a happy end to the evils which they were shortly to endure, he nevertheles... [ Continue Reading ]
It may here be asked, why he connects Pharaoh with the Jews, and assigns the second place to the Egyptians rather than to other nations? The reason is evident, — because the Jews expected deliverance from them; and the cause of their irreclaimable obstinacy was, that they could not be removed from t... [ Continue Reading ]
Jeremiah, after having spoken of his own nation and of the Egyptians, now mentions other nations who were probably known by report to the Jews; for we see in the catalogue some who were afar off. He then does not only speak of neighboring nations, but also of others. His object, in short, was to she... [ Continue Reading ]
The same words are ever to be repeated, that Jeremiah made all these nations to drink the cup. He mentions the _Idumeans, _the posterity of Esau, and also the _Moabites, _the descendants of Lot, as also were the _Ammonites _There was a relationship between these three nations and the Israelites; hen... [ Continue Reading ]
As to the word _Island, _the number is to be changed; for the Prophet means not one island, but the countries beyond the sea. Some restrict the reference to Cyprus, Crete, Mitylene, and other islands in the Mediterranean; but it is a common way of speaking in Hebrew, to call all countries beyond the... [ Continue Reading ]
I shall now only touch briefly on the _extreme ones in a corner, _or those bounded by a corner, who were almost unknown to the Jews on account of their distance. (142) After having spoken of nations so very remote, that he might not by prolixity be tedious, he mentions _all the extreme ones in a cor... [ Continue Reading ]
The Prophet now mentions the _kings of Arabia, _who were neighbors on one side to the Jews. He has hitherto mentioned nations towards the sea; he has named many maritime towns, and also others which were at some distance from the sea, and yet were not remote; for they were towns and countries interm... [ Continue Reading ]
He now mentions nations more remote, but whose fame was more known among the Jews. We, indeed, know that the _Elamites, _who dwelt between Media and Persia, had ever been people of great repute. As to _Media, _it was a very large kingdom and wealthy, abounding in all delicacies; and we also know how... [ Continue Reading ]
The Prophet speaks now of the kings of the north who bordered on the king of Babylon; for as to Judea, Babylon was northward. He calls all those who were towards Chaldea the kings of the north. He then says, _Whether near or remote, every one shall be against his brother, _and, in short, _all the ki... [ Continue Reading ]
Here the Prophet returns to his former discourse. He had said that a cup was extended to him by God’s hand, that he might give it to all nations to drink. He now repeats and confirms the same thing, not indeed that he brought this message to all the nations; for we have said the benefit arising from... [ Continue Reading ]
In this verse the Prophet intimates, that however refractory the nations might be, yet they could effect no good by their obstinacy, for willing or unwilling they would be constrained to drink of the cup. But in order to render the matter more striking, he introduces them as refusing; _If they refus... [ Continue Reading ]
A proof is added by comparing the less and the greater; for the Prophet reasons thus, — “If God spares not the city in which he has chosen a temple for himself, and designed his name to be invoked, how can he spare aliens to whom he has never made any promise, as he regarded them as strangers? If th... [ Continue Reading ]
The word הידד _, eidad, _is rendered _celeusma, _a shout; but some render it a mournful singing; and it often occurs when the vintage is spoken of. _Celeusma, _as it is well known, is the shout of sailors. Its etymology is indeed general in its meaning; for κελεύειν is to exhort, to encourage; and t... [ Continue Reading ]
He pursues the same subject; he says that there would be a dreadful assault, and that it would extend to the extreme parts of the earth. The word שאון, _shaun, _means a noise or sound; but it is also taken for violence or assault; and either meaning would not be unsuitable here. _The sound _then, or... [ Continue Reading ]
Jeremiah goes on with the subject which we began to explain in the last Lecture. He had before prophesied of God’s judgments, which were nigh many nations, and which referred to almost all the countries near and known to the Jews, and to some that were afar off. The substance of what has been said i... [ Continue Reading ]
This verse explains what I have just said; and hence it also appears that the Prophet did not speak of mutual slaughters inflicted by one nation on another, but that he only declared that God’s wrath would spread like a storm so as to extend to all nations and lands. The Prophet no doubt continues t... [ Continue Reading ]
I doubt not but that the Prophet now turns his discourse especially to his own nation, which interpreters have not observed, and hence have not understood the meaning of the Prophet. He prophesied of God’s judgments, that the Jews might know that they in vain looked for impunity, as the Lord would n... [ Continue Reading ]
He explains what we have now observed, for he had bidden the pastors to howl and the choice of the flock to roll or to prostrate themselves in the dust; he now gives the reason, even because they could not preserve their lives, no, not by an ignominious flight. It is indeed very miserable, when any... [ Continue Reading ]
He not merely repeats the same thing in other words, but adds also something more grievous, that God would render desolate their pastures. He pursues the same metaphor; for as he used this comparison in speaking of the king’s counsellors and the priests, so now he does the same; and what he means by... [ Continue Reading ]
He goes on with the same subject, that the tents, previously tranquil, would perish or be destroyed. And he designedly calls their dwellings peaceable; for the Jews, having found that their enemies had not before disturbed them, still promised to themselves the same good fortune in future. And the f... [ Continue Reading ]
The Prophet in the last verse reminds us, that the Jews in vain trusted in God’s protection, for he would forsake his own Temple as well as the city. It was as it were a common saying among them, “He has said, This is my rest for ever.” (Psalms 132:14.) But hypocrites did not consider that he coul... [ Continue Reading ]