I omit here any remarks on the first verse; for it was explained in connection, with the 22d verse of the last chapter (Jeremiah 30:22). The verb הלוך _eluk, _in the second verse, is in the infinitive mood, but it is to be taken as a preterite, and in this interpreters agree. But some apply it to Go... [ Continue Reading ]
The last part is commonly rendered, “I have therefore drawn thee in mercy;” but the sense is frigid and unsuitable. I therefore doubt not but that he, on the contrary, means, that the mercy of God would not be evanescent, but would follow the people from year to year in all ages. At the beginning of... [ Continue Reading ]
Jeremiah, in this verse, proceeds with the same subject, — that though there would be the long time of seventy years, yet God would become the liberator of his Church. Length of time might have extinguished the faith of the people, as it is too commonly the case: for when nothing appears to us but t... [ Continue Reading ]
The verb חלל, _chelal, _means to profane, but it means also to apply to common use. The expression is taken from the Law; for it was not lawful to eat of the fruit of the vine until after the fourth year; for its uncircumcision as it were remained in the vine, so that its fruit was unclean. Then its... [ Continue Reading ]
The Prophet here amplifies the kindness of God, because he would not only restore the tribe of Judah, but also the ten tribes, who had previously been led into exile. He then promises here a full and complete restoration of the Church. The Prophets do not always speak in the same manner of the liber... [ Continue Reading ]
The Prophet confirms the contents of the verse we have explained; and it was necessary to make this addition, because what he had said was almost incredible. He therefore enlarged upon it. _Thus saith Jehovah; _this preface he made, as I have often reminded you, that his doctrine might have more wei... [ Continue Reading ]
The Prophet again confirms the same truth, but with amplification. For this oracle is not only prefaced as having proceeded from God, but that the address might be more forcible, he introduces God himself as the speaker, _Behold me restoring them from, the land of the north; _for Babylon, as it is w... [ Continue Reading ]
The Prophet still pursues the same subject; but he adds, that though they went with weeping into exile, yet that would be no impediment, that God should not restore them again to their own country: for I take the beginning of this verse, _in weeping shall they come, _in an adversative sense. Some ex... [ Continue Reading ]
The Prophet dwells at large on the redemption which was in the opinion of all incredible, especially as so many years had already elapsed; for it was the full extent of human life when the people had been buried, as it were, in their graves for seventy years. Then the length of time alone was suffic... [ Continue Reading ]
He goes on with the same subject. He had said before that it would not be a difficult or an arduous work for God to deliver his people; he now says, _Jehovah will redeem his people, and will redeem them from the hand of one more powerful than themselves _Jeremiah again obviates the doubt which might... [ Continue Reading ]
He says that they would come to _sing praises on the height of Zion; _by which words Jeremiah promises the restoration of the Temple, for otherwise the return of the Jews to their own country would have been of no great importance; nay, it would have been better for them to have remained in Chaldea,... [ Continue Reading ]
This is a confirmation of the former verse; for he says that joy would be in common to young women and young men, and also to the old. He had spoken of the perpetuity of joy; but he now extends this joy to both sexes, women and men, and to all ages. Of the _dance _we have spoken elsewhere, — that wa... [ Continue Reading ]
This verse is connected with the former; for what the Prophet had said generally of the whole people, he now distinctly declares respecting the priests, for they were, as it were, the heart of the people; and by this order God gave a lively representation of his favor. This is the reason why the Scr... [ Continue Reading ]
Here, in the first place, the Prophet describes the desolation of the land, when deprived of all its inhabitants; and, in the second place, he adds a comfort, — that God would restore the captives from exile, that the land might again be inhabited. But there is here what they call a personification,... [ Continue Reading ]
_Refrain, _he says, _thy voice from weeping _The word is בכה _beke: _as he had mentioned this word before in the second place, “lamentation, the weeping of bitterness,” so he now repeats the same here, “Refrain thy voice from weeping,” that is, cease to complain and to bewail the death of thy childr... [ Continue Reading ]
He indeed explains in a few words, but with sufficient plainness, what he had said. We must always bear in mind the order which I have pointed out, — that he first placed before the Jews their calamity, that they might humble themselves before God; and then he gave them the hope of return, that they... [ Continue Reading ]
The Prophet here speaks more distinctly of a blessed issue, and shews that the punishment by which God had already chastised the people, and by which he was prepared to chastise the tribe of Judah, was wholly necessary, which he would give them as a medicine. For as long as we have set before us the... [ Continue Reading ]
Jeremiah now proceeds with what he had before briefly touched upon, even to shew that the punishment inflicted on the Israelites had not been without its fruit. And this is a doctrine which ought especially to be known, for we always shun whatever is hard to the flesh; so that if it were according t... [ Continue Reading ]
God here complains of the Israelites, because he had produced so little an effect on them by his great goodness: for the adoption with which he had favored them was an immense benefit;but by their ingratitude they had in a manner annihilated that favor. God then here asks, what sort of people the Is... [ Continue Reading ]
He describes what mercy would do, even that God would at length restore the captives and bring them back from exile to their own country. There was however mention made previously of his favor, that we may know that the people were restored for no other reason but because God had mercy on them. The... [ Continue Reading ]
As the Prophet had promised a return to the people, he now reproves especially the Israelites, who looked here and there, and never could acquiesce in the word of God alone: for it is a common thing with almost all the unbelieving, that they torment themselves, and, as it were, designedly contrive f... [ Continue Reading ]
He confirms in other words what he has said before; nor is the repetition, as we have said elsewhere, superfluous; for it was difficult to convince the Jews that what they had already regarded as impossible could be effected; for by their perverseness they had closed, as it were, the door against th... [ Continue Reading ]
He proceeds with the same subject, but sets forth the effect of that favor of which he had spoken, for _dwell, _he says, shall the Jews again in the land; that is, they shall rest there and have a quiet habitation. He adds _cities, _only to amplify the favor of God as to the number and multiplicity... [ Continue Reading ]
By this verse he removes every doubt, lest any one should reject what he had promised as to the restoration of the people, because the Jews and the Israelites were at the time as dead men. He therefore says, _I will water the thirsty soul; _some render it “the weary soul;” but נפש עיפה, _n _u_pesh o... [ Continue Reading ]
Here the Prophet comes forth, and by his own example encourages the faithful to be confident, even to recumb on God’s promise, as though they really enjoyed already what was as yet hid from them, nay, as it has been said, incredible. He then says, that he _awoke _and _saw. _This metaphor ought to be... [ Continue Reading ]
We see that the Prophet brings forward nothing new, but only animates the Jews with confidence as to their deliverance and their return. He yet employs another similitude, even that God would again _sow _Judeah in the land, that he might produce an increase of men, and also of cattle, and of all kin... [ Continue Reading ]
By these words the Prophet confirms what he had said; for the Israelites and the Jews might have ever made this objection, “Why should God promise to be the liberator of his people, whom he had suffered to be oppressed with so great evils, for it would have been easier to prevent them?” The Jews the... [ Continue Reading ]
Ezekiel shews that it was a complaint commonly prevailing among the people, that they suffered for the sins of their fathers, as Horace also says, a heathen and a despiser of God, “O Roman, thou dost undeservedly suffer for the faults of thy fathers.” (51) Such, then, was the arrogance of the Jews,... [ Continue Reading ]
Jeremiah proceeds with the same subject, but shews more clearly how much more abundant and richer the favor of God would be towards his people than formerly, he then does not simply promise the restoration of that dignity and greatness which they had lost, but something better and more excellent. We... [ Continue Reading ]
He says that the _covenant _which he will make will not be such as he _had made with _their _fathers _Here he clearly distinguishes the new covenant from the Law. The contrast ought to be borne in mind; for no one of the Jews thought it possible that God would add anything better to the Law. For tho... [ Continue Reading ]
He now shews a difference between the Law and the Gospel, for the Gospel brings with it the grace of regeneration: its doctrine, therefore, is not that of the letter, but penetrates into the heart and reforms all the inward faculties, so that obedience is rendered to the righteousness of God. A ques... [ Continue Reading ]
_And no more shall every one teach his neighbor, and every one his brother, saying, Know ye Jehovah; for all shall know me, from the least of them to the greatest of them, saith Jehovah: for I will forgive their sins, and their iniquities will I remember no more _Here is mentioned another difference... [ Continue Reading ]
He confirms the promises which we have been considering; for it was difficult to believe that the people would not only recover what they had lost, but also be made much more happy; for the Church was then wholly in a desponding state. It was not then an easy matter to raise, as it were, from the lo... [ Continue Reading ]
He confirms the same thing by another comparison, even that it would be impossible for God wholly to forget his covenant, but that he would again gather his people. Exile might indeed appear as a permanent death; and thus the truth of God might have been brought to nothing; and the covenant could no... [ Continue Reading ]
Here the Prophet speaks of the rebuilding of the city. I doubt not but that his object was to shew them that the largeness and splendor of the city after the return of the people would not be less than it had been under David in its most flourishing condition. We must, however, first speak of the wo... [ Continue Reading ]
He afterwards adds, _Yet go forth shall the line of measure before him _Some apply this to the gate, because from the gate the line was to be extended to _the hill Gareb, and go round to Goath _Of these names of places I cannot say much, for we do not know the ancient situation of the city; and the... [ Continue Reading ]
He then adds, _And the whole valley _Some read, “the whole valley shall be holiness to Jehovah:” and it may be suitably taken, that all the places near to the city were to be holy to God; but this verse may be connected with the preceding, as though he said, extended shall be the line to the _whole... [ Continue Reading ]