Many regard this verse as connected with the last, and thus read them
connectedly, “God hates false confidences, because he says, “etc.
But this seems not to me to be suitable; for Jeremiah brings before us
here a new subject, — that God seeks to be reconciled to his people,
according to what a husb... [ Continue Reading ]
As the Prophet had charged the Jews with being wanton in a loose and
promiscuous manner, as it is the case with abandoned women, after
having cast away all shame, that they might not evade the charge and
object, that they were not conscious of any crime, he makes them in a
manner the judges themselv... [ Continue Reading ]
Jeremiah proceeds with his severe reproof, — that the Jews were
wholly given to wickedness, for they had altogether devoted themselves
to superstitions, and also to unlawful alliances, and had in both
instances despised God. He now shews how great and how strong was
their obstinacy. _Restrained, _he... [ Continue Reading ]
God, after having set forth the wickedness of his people, and severely
reproved them as they deserved, now kindly invites them to repentance,
_Wilt thou not say to me hereafter, _he says, _My Father! _Some
incorrectly render the words, “Wilt thou say to me, My Father,” as
though God would reject wha... [ Continue Reading ]
God shews that it was the fault of the Jews, that he did not receive
them into favor. And here he takes the argument from his own nature,
and speaks of himself in the third person; and it is the same as
though the Prophet had interposed this reasoning, “God is not
inexorable, for he is as ready to f... [ Continue Reading ]
Here the Prophet enters on a new discourse: he relates what God had
committed to him, and mentions the time, even in the reign of Josiah.
It is indeed well known, that the land was then cleansed from
superstitions; for that pious king labored to restore the true worship
of God, and to remove all the... [ Continue Reading ]
He afterwards adds, _Yet I said; _God here states, that he had long
suspended his judgment before he punished the people of Israel. He
then extols here his patience, that he had not immediately visited the
Israelites as they deserved, but bore with them and for a long time
waited to see whether they... [ Continue Reading ]
He then says, _And I saw _As he had said that the kingdom of Judah had
seen what happened to Israel, so he now says, that he had seen both,
_See _then _did I _Now, what does he declare that he had seen? Even
that Judah had played the harlot; for he now speaks of Judah as of a
woman. Then God says, t... [ Continue Reading ]
Here the Prophet completes his charge, — that so far was it that the
punishment which God had inflicted on the Israelites, had any effect
on the tribe of Judah, that she surpassed by her levity and
lustfulness the whoredomes of her sister. _She has polluted, _he says,
_the land, _or made the land to... [ Continue Reading ]
He goes on with the same subject, — that the Jews were not moved by
any fear when they saw the dreadful vengeance executed on their
brethren on account of their sins. _Her perfidious sister, _he says,
_returned not to me, _that is, after so many warnings by the prophets
and such an example of punish... [ Continue Reading ]
We now see more clearly for what purpose Jeremiah compared the ten
tribes with the kingdom of Judah; it was done in order to shew that
the Jews, who wished to be deemed far more holy than others, were yet
more perfidious and deserved a heavier punishment, because they acted
so deceitfully with God.... [ Continue Reading ]
The Prophet, after having shewn that the tribe of Judah deserved a
heavier punishment than the ten tribes, and having mentioned the
cause, that they had seen their brethren severely chastised and were
not moved, now turns his discourse to the Israelites themselves, or
the ten tribes, and promises th... [ Continue Reading ]
God lays down here a condition, lest hypocrites, relying on his
goodness, should become more and more hardened, and yet think that he
is bound as it were to them; for they usually reason thus, — “God
is so kind that he recalls us to himself, and of his own free will
invites even sinners; we may ther... [ Continue Reading ]
Jeremiah repeats the same thing in other words; but God by so many
words shews clearer how ready he would be to grant pardon, provided
the Israelites really repented. It would have been enough for God to
testify once, that he would be reconcilable, but seeing that they were
slow and hard to believe,... [ Continue Reading ]
Here God promises that he would so provide for the salvation of his
people after their return from exile, that they should not again
perish. But the cause of God’s vengeance ought to be observed, which
is expressed in the fifth chapter of Isaiah, “My people,” he says,
“have been led captive, because... [ Continue Reading ]
Interpreters have perverted this verse, for none of them have
understood the design of the Prophet. The Jews, for the most part,
have adduced frigid and far — fetched glosses, — that they would
no more bring out to battles the Ark of the Covenant, as no enemy
would invade their land. They think then... [ Continue Reading ]
We now understand more clearly what I have already said, — that the
Prophet promises here that there would be concord between the ten
tribes and the kingdom of Judah, when both returned from exile; as
though he had said, that their condition would be better than it ever
had been; for the seed of Abr... [ Continue Reading ]
Then is added, what is of the same meaning, _In those days shall come
the house of Judah with the house of Israel _It hence appears, that
the Prophet speaks of the posterity of Abraham and not of other
nations; for he adds this verse as explanatory. It might, indeed, have
been asked, “What does this... [ Continue Reading ]
It is not my purpose to mention all the expositions of this verse; but
it is enough to shew what seems to be the meaning of the Prophet.
Whenever I touch on opinions which I disapprove, this I feel
constrained to do, because when they present the appearance of truth,
readers may be deceived by them:... [ Continue Reading ]
He confirms the first clause of the preceding verse: for he had said
that it could hardly be that the Jews would recover what they had
lost, and be formed again a new people; and he shews the reason, —
because they were like an adulteress, as he had before stated. But he
did not yet wish to take awa... [ Continue Reading ]
What I have stated becomes now more evident, — that the case of the
Israelites is here set before the Jews, that the perverse, whom God
had spared, might know that the same punishment impended over them,
except they returned in due time to him: for the Prophet declares,
that the Israelites were weep... [ Continue Reading ]
God here exhorts the Israelites to repent, that by their example he
might move the Jews. The benefit of what is here taught might indeed
have reached to the miserable captives and exiles; but as Jeremiah was
especially the teacher of his own nation, he labored chiefly no doubt
for their advantage, a... [ Continue Reading ]
And in the same sense is to be taken what follows, _Surely, deceit is
from the hills, and the multitude of mountains, _or, from the
multitude of mountains, as the letter מ is to be repeated. Here the
Prophet more fully expresses the evidence of their repentance, as
though he had said, “We have been... [ Continue Reading ]
They confirm more fully the same complaint, — That God had by
manifest proofs shewed the sins of the nation; for he had consumed
their labor, that is, whatever they had acquired by labor. He also
adds _sheep and cattle, _and then _sons and daughters _He does not
indeed ascribe this consumption to Go... [ Continue Reading ]
As the Israelites say here nothing new, but continue the same subject,
I propose only to touch briefly on the words, lest I should be too
tedious. They say then that they were _lying _in their miseries; and
why? _because they had dealt wickedly with God _We see that they are
explaining what they had... [ Continue Reading ]