Jeremiah 21 commentary

When the siege had begun, Zedekiah sent to ask of Jeremiah respecting the event. In times of distress and danger, men often seek those to counsel and pray for them, whom, at other times, they despise and oppose; but they only seek deliverance from punishment. When professors continue in disobedience, presuming upon outward privileges, let them be told that the Lord will prosper his open enemies against them. As the king and his princes would not surrender, the people are exhorted to do so. No sinner on earth is left without a Refuge, who really desires one; but the way of life is humbling, it requires self-denial, and exposes to difficulties.

The wickedness of the king and his family was the worse because of their relation to David. They were urged to act with justice, at once, lest the Lord's anger should be unquenchable. If God be for us, who can be against us? But if he be against us, who can do any thing for us?

Jeremiah relates how he received the king’s messengers, who sought from him an answer, whether he could bring any comfort in a state of things so perplexed and almost hopeless, he then says, that two had been sent to him; one was Pashur, not the priest mentioned in the last chapter, for he was the son of Immer but this was the son of Melchiah; and the other was Zephaniah the priest, the son of Maaseiah. But he shews that the king and his counsellors were disappointed of their hope, for they expected a favor-able answer, as though God would be propitious to Jerusalem; but the Prophet answered as he was commanded by God, that it was all over with the city, the kingdom, and the whole nation.

We shall also see from other passages that Zedekiah was not one of the worst; though he did not really fear God and was led away by false counsels, there was yet in him some regard for religion, so that he did not avowedly despise God as Epicureans do. Many such are found even at this day in the world, who think it enough to cherish a half-buried fear of God, and to retain some little regard for religion; but it is very fading, and disappears on even the least occasion. So it was with Zedekiah; he was as it were neutral, for he neither seriously worshipped God nor yet despised him.

Hence it was, that he sent messengers to Jeremiah. He knew that while God was displeased with them no safety could be hoped for; but he did not understand the way of appeasing God, nor had he any real desire to be reconciled to him; as the case is with hypocrites, who, though they wish God to be kind to them, yet when God’s mercy is offered to them, either openly reject it, or are unwilling to embrace it, because they cannot bear to surrender themselves to God. Such was the state of mind in which Zedekiah was; and hence it was, that he asked the Prophet to consult God. But we must also observe that this was an honorable message; and it hence more fully appears that Zedekiah was not one of those furious tyrants, who like the giants seek to fight with God. For by sending two messengers to the Prophet, and employing him as an advocate to seek some favor from God, he proved that religion was not wholly suppressed and extinguished in him.

And hence also it may be seen how bold and courageous was the Prophet; for he was not softened by the honor paid to him, but gave such answer as was calculated to exasperate the king, and to drive him into great rage. But we ought especially to notice, that they did not flatter the Prophet so as to induce him to give a false answer, but wished God to be consulted. It hence appears that they were convinced of Jeremiah’s integrity, that he would say nothing rashly or from himself, but would be a faithful interpreter and herald of heavenly oracles. And yet we see, and shall hereafter see in several passages, that the king was very incensed against God’s Prophet. But hypocrites, though they are forced to reverence God, are yet carried here and there, and maintain no consistency, especially when they perceive that God is against them; for they are not turned by threatenings. They cannot, therefore, but make tumult, and strive like refractory horses to shake off their rider. Such an instance we find in Zedekiah; for he acknowledged Jeremiah as God’s faithful servant; for he did not say, “Tell a lie for us, or in our favor but, inquire of God for us.

He then adds, If Jehovah will deal with us according to all his wondrous works The “if” may better be rendered “it may be,” אולי; it is so rendered by the Vulg., Syr., and the Targ. — Ed We again see that Zedekiah had some sense of religion; but it was very evanescent; for he was not influenced by any real impression, being like hypocrites who wish, as it has been said, to have peace with God, provided it be on their own terms. But as they are unwilling wholly to surrender themselves to God, they take a circuituous course, and seek to allure God to themselves, at least they come not to him except through various windings, and not in a direct way. Hence Zedekiah refers here to God’s miraculous works which had been wrought in behalf of the Israelites in all ages; as though he had said, “God has hitherto dealt; in a wonderful manner with his chosen people, and whenever he brought help to our fathers, he manifested wonderful proofs of his power; will he not deal with us at this day in the same manner?” He assumes the principle, that God’s covenant remained inviolable; and this was quite true, but the application was false; for Zedekiah and the whole people ought to have kept faith with God. For if they wished God to be propitious to them, why did they not in return worship and serve him as their God? But as they were covenant-breakers, how foolishly and vainly did they allege God’s covenant, which they themselves had rendered void? But it is usual with hypocrites to apply to themselves every favor which God shews to his own children; for they falsely assume the name as a covering, and say, that they are members of the Church because God had adopted them. This was the reason why Zedekiah asked whether God would do according to his wonderful works, as though he had said, “Surely God is ever like himself, and we are his people; and as he has so often delivered his Church, and in such various ways, his power has always been wonderfully displayed; why, then, will he not deal with us in the same manner?”

He at last, adds, that he may ascend from us, The Syr. Renders the verb “ascend” as a Hiphil; and more consistently with the passage, “and drive him away from us.” With the exception of the Arab., the Versions and the Targ. Render the first verb in the verse, not “inquire,” but “ask,” or “pray the Lord for us.” Then the verse would be as follows: —

2. Pray now for us to Jehovah; for Nebuchadrezzar, the king of Babylon, is warring against us: it may be that Jehovah will deal with us according to all his wondrous works, and make him to depart from us.

The verb דרש, transitively as here, means to seek: see Psalm 34:5. And to seek the favor of Jehovah, or to pray to him, seems most consistent with the latter part of the verse. Blayney’s rendering is, “Intreat, we pray thee, Jehovah for us;” and this is the meaning taken by Venema and Gataker. — Ed that is, that the King Nebuchadnezzar may raise the siege and leave us free.

Now follows the answer of Jeremiah, say ye to Zedekiah, etc.; he did not go to the king himself, but by way of contempt delivered the message to be borne by the messengers. The Prophet no doubt did this designedly, and through the impulse of the Holy Spirit. He did not, indeed, proudly despise his king; but it was necessary for him by his magnanimity to cast down the pride of the king, so that he might know that he had to do with the living God, whom he had very insolently treated. Say ye to Zedekiah, Thus saith Jehovah, the God of Israel, etc. He adds the words, the God of Israel, that Zedekiah might know that the wonderful works, in reliance on which he still thought that their condition was safe, did not belong to him and the people; as though the Prophet had said, “Though God did not help thee and thy people, he would not yet be inconsistent with himself, or depart from his covenant; but he would remain ever the God of Israel, though he destroyed thee and all thy people.”

He says, Behold I, etc.; it was said before, Nebuchadnezzar is come to make war with us: now he says, “I am God;” as though he had said, “Nebuchadnezzar may be conquered, he may change his counsel, he may leave you through weariness; but know ye that Nebuchadnezzar fights under my authority.” Behold, he says, I prohibit (for so ought מסכ to be rendered) all the warlike instruments which are in your hands, and with which ye fight against the king of Babylon and against the Chaldeans; as though he had said, “However furnished ye may be with weapons and forces, and whatever may be necessary to defend the city, I forbid the use of these weapons, that is, I will cause that they will avail you nothing.” Some, as I have said, render the word, “I will turn them against you.” But the meaning seems more suitable to the etymology of the word, when we say, that the weapons which the Jews had would avail them nothing, because God would prevent them from producing any effect. The verb סכ means to turn, to turn aside, to turn round, to change; it seems to mean here to turn to a contrary purpose, to turn from the right use, to divert, to revert, or to reverse, “Behold, I will reverse the instruments of war which are in your hands; μετάστρεφω — I change,” that is, to what is opposite, is the Sept.; Blayney reads, “Behold, I will turn aside,” etc. — Ed

He afterwards adds, the Chaldeans, who fight without the wall against you He described their state at that time, for the city was besieged by the Chaldeans; there was a wall between them, and the Jews thought that they could repel the attacks of their enemies. But God says, “the Chaldeans are this day shut out by the wall, but I will gather them, he says, into the middle of this city; that is, I will make a breach, so that the wall may not be a hinderance to prevent, the Chaldeans from occupying the very bosom of the city.” It follows, —

Jeremiah 21:5

5. And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath.

5. Et praeliabor ego contra vos in manu extenta et brachio robusto, et in ira et furore et excandescentia magna.

He proceeds with the subject; and though he afterwards is more diffuse, he yet confirms here what we have just seen, — even that God was the leader of the war, and that the Chaldeans were, as it were, his hired soldiers, whom he guided by his own hand, and to whom he would give the signal to fight.

I, myself he says, will fight against you He put this in opposition to the wonderful works which Zedekiah had mentioned. God, indeed, had formerly been in a wonderful way present with his Church, not only once, but a thousand times; but he says now, “whatever power I have, it shall be exercised now against you; expect, therefore, no aid from me, but know that I am armed, and shall wholly destroy you.” He adds, with an extended hand and a strong arm; as though he had said, “your fathers found wonderful works done for their safety; but you shall by experience learn how great is my power to destroy you.” In short, he means that all God’s power would be a cause of terror to the Jews, and that therefore they could not escape, as there is nothing more dreadful than to have God’s hand opposed to us. To the same purpose is what follows, in wrath, and in fury, and in great indignation There seems to be a gradation in these terms, — “in wrath, and in hot displeasure, and in great foaming indignation.” The first word means simply wrath or anger; the second, heated wrath; and the third, foaming wrath, and “great” is added to it. None of the Versions, except the Arab., presents this climax; the Sept. and Syr. have only two, “anger and great wrath;” the Vulg., “fury, indignation, and great wrath;” and the Arab., “wrath, indignation, and the greatest fury.” The Targ. has the same with the Vulg. These terms refer evidently to the provocations which had been given by the Jews. Their conduct had been such as to excite wrath, and heated wrath, and even great foaming wrath. — Ed. God intimates in these words that he would be implacable, and that hence Zedekiah was mistaken when he thought that the end of their evils was nigh at hand.

He might indeed have said briefly, “I will fight with an extended hand and with wrath;” but he mentioned wrath three times in various words. Hence what I have said appears evident, that Zedekiah was deprived of every hope, lest he should deceive himself, as though he would somehow propitiate God, who had already given up the city to final destruction. But we shall see that the Prophet had not ceased from the discharge of his office, and that he had allowed some room for repentance. But he made expressly this answer, for the king could not have been otherwise awakened. We shall see how he explained himself; but this beginning was as it were a thunderclap to lay prostrate the pride of the king and of the people. They had become first torpid in their evils, and then such was their contumacy that they sought to subject God to themselves. As then their stupidity and their obstinacy were so great, the Prophet could not, with any hope of success, have exhorted them to repent and offered them the mercy of God; it was therefore necessary for them to be so smitten as to perceive that they were wholly lost, and that God was so angry with them that they could not be saved by any human means. But we must defer the rest till to-morrow.

PRAYER

Grant, Almighty God, that as we cease not to provoke thy wrath, and are also so slow to repent, — O grant, that we may at least so profit under thy threatenings and the manifestations of thy judgment, that we may give up ourselves wholly to thee, and hope, also for thy favor which has been for a time hidden from us, until with resigned minds we shall be able confidently to call on thee, and so prove our constancy, that thy name may be glorified in us, so that we may also be glorified in thee through Jesus Christ our Lord. — Amen.

Lecture Seventy-Ninth

Jeremiah 21:6-7

6. And I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence.

6. Et percutiam habitatores urbis hujus, tam hominem quam bestliam; peste magna morientur.

7. And afterward, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy.

7 Et post sic (postea) dicit Jehova, Tradam Zedekiam, regem Jehudah, et servos ejus, et populum, et qui residui erunt in urbe hae a peste, a gladio, et a fame, in manum Nebuehadrezer, regis Babylonis, et in manum inimieorum ipsorum, et in manum quaerentium animam ipsorum; et percuitet eos ore gladii; non parcet illis, neque ignoscet, neque miserabitur.

Jeremiah goes on with the same discourse, even that God had resolved to destroy Jerusalem and the people, at least for a time. But he points out here what he intended to do, even that he would consume them by pestilence and famine, as long as they continued in the city; as though he had said, “Though these Chaldeans may not immediately take the city by means of a siege, yet its destruction shall be worse, for famine shall rage within and consume them.” We now perceive the design of the Prophet.

But we must keep in mind what I reminded you of yesterday, — that God assumes to himself what might have been ascribed to the Chaldeans, for he makes himself the author of all these calamities; I will smite, he says, the inhabitants of this city, both man and beast; by a great pestilence shall they die This was the first kind of punishment; before the enemy rushed into the city the pestilence had consumed many of the people. Now there is a circumstance mentioned which shews how dreadful would be their state, for not only men would perish, but even brute animals. It was no wonder that God’s vengeance extended to horses, and oxen, and asses; for we know that all these were created for the use of man. Hence when God manifested his wrath as to these animals, His object was to fill men with greater terrors; for they thus saw oxen and asses, though innocent, involved in the same punishment with themselves. For how can we suppose that horses and asses deserved to perish by diseases, or through want of daily food? But God sets forth such a spectacle as this, that he may more effectually touch men; for they thus see that the whole world is exposed to a curse through their sins. They are indeed constrained to know how great their sinfulness is; for on this account it is that the earth becomes dry and barren, that the elements above and below perform not their offices, so that the sterility of the ground deprives animals of their food, and the infection of the air kills them. But on this subject we have spoken elsewhere.

He then adds, And afterwards, that is, when the pestilence had in a great measure consumed them; I will give, or deliver, he says, Zedekiah the king of Judah, and his servants, into the hand of Nebuchadnezzer He intimates that though they might suffer with courage their wants, it, would be of no avail to them. It often happens that a siege is raised, when the obstinacy of the besieged is so great, that they overcome famine and thirst, and struggle against extreme want; for they who besiege them are led to think that they contend with furious wild beasts, and so depart from them. But God declares here that the event would be different as to the Jews, for after having been nearly consumed, they would still be delivered up into the power of their enemies. Thus he shows that, their endurance would be useless. It is indeed, a most deplorable thing, that when we have endured many grievous and distressing evils, the enemy should at length gain the ascendency, and possess over us the power of life and death. But God shows here that such a calamity awaited the Jews; I will deliver, he says, Zedekiah the king of Judah, etc. He doubtless intended to show how foolish their confidence was, when they thought that they were safe under the shadow of their king: “The king himself,” he says, “shall not exempt himself from danger; what then will it avail you to have a king?” And the king is expressly mentioned, that the Jews might not deceive themselves with the foolish notion, that they had a sufficient safeguard in their king.

He then adds, And his servants, that is, his counsellors or courtiers; for servants were those called who were the chief men and ministers of the king, “and his ministers.” There was a great deal of pride in these courtiers, and they were very hostile to the Prophets; for being blinded by their own foolish wisdom, they despised what the Prophets taught and all their warnings. For this reason the Prophet says that they would be delivered into the hand of the king of Babylon.

It is further said, And the people The last copulative is to be taken exegetically, even, ואת-הנשארים, veat enesharim, “even the residue;” for he refers to none but the people, but intimates what the people would be, even a small number, a remnant. Then the words are to be thus rendered, “even those who shall remain in the city.” But Jerusalem, when this discourse was delivered, was in a flourishing state, and had a large number of inhabitants, he therefore shews, that after God diminished and reduced the people to a small number, there would not yet be an end to their evils, but that a worse thing would still happen to them, for their life would be put in the power of their enemies; he therefore says, even those who shall remain in the city; and he alludes to the last verse, for he had said that many would perish through want; nor does he refer only to famine, but, also to the sword and to the pestilence, for he says, even those who shall remain from the pestilence, and from the sword, and from the famine The famine, as it is usual, produced pestilence; and then when their enemies attacked the city with their warlike instruments, many must have been killed, as they could not repulse their enemies from the walls without a conflict. Then God shows that the Jews would have to contend with want, pestilence, and the sword, until they were overcome, and the city taken by the Chaldeans.

It is afterwards added, into the hands of their enemies, into the hand of those who seek their life This repetition is not superfluous, for God intimates what is more fully and clearly expressed by Isaiah, — that the Chaldeans would not be satisfied with plunder, that they would make no account of silver and gold, for they would burn with rage, and their object would be to shed blood. (Isaiah 13:17.) So the meaning is here, when he mentions those who would seek their life; for they would be led by deadly hatred, so that their anger and cruelty would not be appeased until they destroyed them. Thus he shows that it would be a bloody victory, for the Jews would not only be led captives, because their conquerors would not think it worth their while to drag them away as worthless slaves, but their object would be wholly to destroy them.

Hence he says, He will smite them There is a change of number, and the reference is made to the king, and yet the whole army is included, he will smite them with the mouth of the sword, he will not spare, he will not forgive, (the words are synonymous,) and will shew no mercy The Versions and the Targum all differ as to these three verbs, and their distinct meaning is not given by any of them. The first is to spare, the second is to relent, and the third is to feel compassion or pity. The last act, sparing, is mentioned first, then the previous one relenting, and in the third place, what occasions relenting, pity, or compassion. The same verbs occur together in chapter 13:14, but in a different order, relent, spare, pity. — Ed. God thus transferred his own inexorable wrath to the Chaldeans, who were his ministers, as though he had said, “Your enemies will be implacable, they will not be turned to mercy; for I have so commanded, and I will rouse them to execute my judgment.” Nor can this be deemed strange, because God had resolved in his implacable wrath to reduce the people to nothing. For we know how great was their perverseness in their sins.

Since then they had so often rejected the mercy of God, they had in a manner closed up the door of pardon. Hence it was that God resolved that the Chaldeans should thus rage against them without any feeling of humanity. It afterwards follows, —

Jeremiah 21:8-9

8. And unto this people thou shalt say, Thus saith the LORD; Behold, I set before you the way of life, and the way of death.

8. Et ad populum hunc dices, sic dicit Jehova, Ecce ego propono coram vobis (coram faciebus vestris) viam vitae (vitarum, ad verbum) et viam mortis:

9. He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey.

9. Qui habitabit in urbe hac morietur gladio et fame et peste; qui autem egressus fuerit et habitaverit (vertunt quidam, qui ceciderit; sed dicemus de hoc verbo postea) apud Chaldeos, qui obsident vos, vivet et anima illi erit in spolium.

God here declares that he proposed to the people the way of life and the way of death, in order that they might surely know that all who remained in the city would soon meet with death, and that those who willingly surrendered to their enemies would have their life spared. Moses says in another sense that he set before them the way of life and the way of death; he spoke of the Law, which contains promises of God’s favor, and threatenings to transgressors. But the Prophet means here another thing, that is, that there was no hope of safety except the Jews submitted their neck to the yoke, and surrendered of themselves to their enemies; for if they pertinaciously defended themselves, God would be their enemy, for he had led the Chaldeans to assail them, and directed their counsels and their forces. He indeed confirms what he had said before, but at the same time he more particularly describes what was to be, that the Jews might lay aside their perverseness, and acknowledge that they could not escape the correction which they deserved.

The import of what is said is, that as the Chaldeans fought under the authority of God, they would be victorious; it was then in vain for the Jews to resist, as they could not escape, unless they overcame God himself, which was impossible. He leaves then but one hope to them, that is, humbly to acknowledge God’s just judgment by submitting of themselves to a temporal punishment, and by enduring exile with a resigned mind. This then is the meaning, and it is not different discourse, but the Prophet confirms what he had said before, and at the same time applies God’s threatenings to the state of the people, so that they might humble themselves, and not think it of any use to resist God in their obstinacy, as they would at length be constrained to succumb.

Thou shalt say to this people, Thus saith Jehovah, Behold I set before you the way of life and the way of death. Which was the way of death? Whosoever, he says, abides in this city, shall die by the sword, or by famine, or by pestilence This was incredible to the Jews, and they were no doubt inflamed with rage when they heard that they were to perish in the holy city which God protected; for there he had his sanctuary, and there his rest was. But the Prophet had already dissipated all these delusions; he could, therefore, boldly threaten them, though they still alleged their vain pretences: he had shewed reasons enough why they could hope for nothing less than exile from God, for they had so many times, and so obstinately, and in such various ways provoked him. This, then, he says, is the way of death, it is by remaining in the city. And he mentions several kinds of evils, and shews that God was armed not only with a hostile sword, but would also employ famine and pestilence, so that he would kill some with the sword, consume some with famine, and destroy some with pestilence. Hence he shews that they would be so assailed on every side, that it would be in vain to attempt to escape; for when they shunned the sword, pestilence would meet them; and when they were preserved from the pestilence, the famine would consume them.

He then adds, But he who went out to the Chaldeans, who besieged the city, etc., that is, who willingly surrendered himself; for it was a sign of obedience when the Jews with a resigned mind received correction; and it was also an evidence of repentance, for they thus confessed that they were worthy of the heaviest punishment. This is the reason why the Prophet represents it as the way of life to go out willingly, and to make a surrender of themselves of their own accord to their enemies. And by saying, who besiege you, הצרים עליכם, etserim olicam, he wished to anticipate objections which any one of the people might have alleged, — “How can I dare thus to expose myself? for the Chaldeans besiege us, and it will be all over with me as to my life if I go forth as a suppliant to them.” By no means, says the Prophet, for though they carry on a deadly war with the city, yet every one who of his own accord goes forth to them shall be safe, and shall find them ready to shew mercy. God would not have promised this had he not the Chaldeans in his own power, so that he could turn their minds as he pleased.

As to the verb נפל, nuphel, it means strictly to fall; but I consider that it signifies here to dwell, as in Genesis 25:27, where it is said that Ishmael dwelt in the sight of, or over against his brethren. They who render it “died” touch neither heaven nor earth. Some read, “his lot fell among his brethren;” but this is an unnatural rendering. There is, then, no doubt but that the verb means often to lie down, and hence to dwell; and yet I allow that the Prophet alludes to subjection; for we must remember what must have been their condition when they went over to the Chaldeans; they must have been subjected to great reproach. It was then no small humiliation; but yet we may properly render the verb to dwell. He, then, who went out to the Chaldeans and dwelt with them, “Shall go to,” is the Sept.; “shall fly to,” the Vulg.; “shall obey,” the Targ.; it is omitted in Syr. Blayney is, “surrendereth himself.” The verb, followed by על, as here, means to fall away to, or to join. See 2 Kings 25:11. “But he who goeth out and joins the Chaldeans, who besiege you, shall live,” etc. — Ed that is, who suffered himself to be led into exile, or who migrated according to their will from his own country to a foreign land — he, he says, shall live, and his life shall be for a prey, that is, he shall save his life, as when any one finds a prey and takes it as his own by stealth; for prey is to be taken here as an accidental gain. Whosoever, then, he says, shall not deem it too grievous a thing to submit to the Chaldeans, shall at least save his life.

In short, God intimates that the wickedness of the people had advanced so far, that it was not right to forgive them. What, then, was to be done by them? to submit with resignation and humility to a temporal punishment, and thus to cease to shut up the door of God’s mercy. He, however, teaches them at the same time that no salvation could be hoped for by them until they were chastised. And hence we may learn a useful doctrine, and that is, that whenever we provoke God’s wrath by our perverseness, we cannot be exempt from all punishment; and that we ought not to be impatient, especially when he punishes us moderately; and that provided we obtain eternal mercy, we ought submissively to bear paternal corrections. It follows, —

Jeremiah 21:10

10. For I have set my face against this city for evil, and not for good, saith the LORD: it shall be given into the hand of the king of Babylon, and he shall burn it with fire.

10. Quia faciem meam contra urbem hanc in malum, et non in bonum, dicit Jehova; in manum regis Babylonis tradetur et exuret eam igni.

He again confirms what he had said, that it would be the way of death if the Jews remained fixed in the city, for this would be to struggle against God; for God is said to set his face for evil, since he had fully determined to punish that nation. To set the face is the same as to be resolute. Then God says that what he had resolved respecting the destruction of Jerusalem could not be changed. Now, what must at length be the issue when any one thinks that he can, against the will of God, escape death? As they who violently stumble against a stone break their legs, and arms, and head, too; so they who furiously stumble against God attain for themselves final ruin. The phrase is not, “against this city,” but “upon this city;” and such is the rendering of the Sept. and Vulg., though the Syr. has “against.” How could his face be set against it, not for good? God is said to set or fix his face on the city, and it was for doing it evil, and not for doing it good. — Ed.

We hence see why the Prophet added this verse: it was, that the Jews might not in their usual manner foster vain hopes; for to hope for any good was to contend with God himself. Delivered, he says, shall be this city into the hand of the king of Babylon, and he shall burn it with fire He intimates that Nebuchadnezzar would not only conquer the people and triumph over a taken city, but that the city itself was doomed to destruction. It is, indeed, a most grievous thing when a city is wholly demolished: cities are often taken, and the conqueror removes the inhabitants here and there, while it remains still a habitable place; but God declares here that he would act more severely towards the city of Jerusalem, for it was to perish by fire. It follows, —

Jeremiah 21:11-12

11. And touching the house of the king of Judah, say, Hear ye the word of the LORD;

11. Et ad domum (vel, palatium) regis Jehudah, Audite sermonem Jehovae:

12. O house of David, thus saith the LORD, Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings.

12. Domus David, sic dicit Jehova, judicate mane judicium (sunt quidemt duo verba, sed utrunque significat judicare; sensus antem est, judicare mature, et proferre rectum et oequum judicium; postea adjungit speciem unam,) liberate spoliatum e manu oppressoris, ne exeat, tamquam ignis, indignatio mea, et ardeat, et non sit extinguens, a facie malitiae studiorum ipsorum (hoc est, propter malitiam scelerum ipsorum).

Now the Prophet tells us that he was sent to the king and his counsellors. Hitherto he has been addressing the king and the whole people indiscriminately; but here a special message is committed to him to be delivered at the palace of the king; and he was to say that judgment was nigh him and his counsellors. But he is not now threatened as before, for there is a condition interposed: he exhorts them to repent, and indirectly promises them pardon, for in vain would he have spoken to them of repentance had he not given them some hopes of pardon and deliverance. He is not yet inconsistent with himself, for though the king was to be driven into exile, he might yet obtain some favor, after having submitted to a paternal correction. Though, then, the Prophet here exhorts the king and his counsellors to repent, he does yet shew that they were not to be wholly free from punishment, and yet he promises some mitigation. The verb “thou shalt say,” or “say,” at the beginning of verse 8, is to be understood here, “say also to the house,” etc. So the Vulg. connects the sentence, and also the Targ. But the Sept., Syr., and the Arab. put the word “house” in the vocative case — “O house of the king of Judah, hear the word of the Lord.” More consistent with the original is the former construction. — Ed.

And this passage reminds us that we ought not to rush headlong into despair when some great evil is suspended over us, and when God shews that we cannot wholly escape punishment. For there is nothing more unreasonable than that the fear by which God restores us to himself should be the cause of despair, so that we repent not; for though God’s wrath be not wholly removed, yet it is a great thing that it is mitigated, which is an alleviation accompanying the evil itself.

In short, the Prophet intimates that God’s wrath might be alleviated, though not wholly pacified, provided the king and his counsellors began to act rightly and justly. But he mentions the house of David, not for honor’s sake, but, on the contrary, by way of reproach; nor does he refer to David, as some unmeaningly assert, because he ruled justly and was a most excellent and upright king; but the Prophet had regard to God’s covenant. For we know that they deceived themselves when they thought that they were to be exempt from trouble through a peculiar privilege, because God had chosen that family, and promised that the kingdom would be perpetual. Thus hypocrites appropriate to their own advantage whatever God has promised; and at the same time they boast, though without faith and repentance, that God is bound to them. Such, then, was the presumption of the king and his counsellors; for they who were David’s descendants doubted not but that they were exempt from the common lot of men, and that they were, as they say, sacred beings. Hence the Prophet says, in contempt, The house of David! that is, “let these vain boastings now cease, for God will not spare you, though you may a hundred times boast that you are the descendants of David.” And at the same time he upbraids them with having become wholly degenerate, for God had made a covenant with David on the condition that he served him faithfully; but his posterity were become perfidious and apostates. Therefore the Prophet brought before them the name of David, in order that he might the more reproach them, because they were become wholly unlike their father, having departed from his piety.

Thus saith Jehovah, he adds, Judge ye judgment There was no doubt a great liberty taken by the king and his courtiers in committing plunder, for the Prophet would not have here recommended justice to them had they not wholly neglected what was just and right. As, then, there was no care to administer justice, the Prophet bade them to recognize what was due to God and to his people. But it was a most grievous trial to all the godly to see that the sacred house, in which the living image of God ought to have shone forth brightly, was become a house of spoils, where robbers dwelt, who with impunity plundered all around them. When, therefore, the state of things is in such a disorder that the very judges, whom God has set over his Church, are like robbers, let us know that such a thing happened formerly; nor is there a doubt but that God thus took vengeance on the impiety and wickedness of the people, for he would have never suffered that house to be so contaminated and so filled with so many crimes, had not the people been unworthy of a good and faithful king and of upright counsellors. Let us, then, know that the Prophet exhorted the king and his counsellors to execute justice, because they had forgotten their office, and were become like rapacious wolves. The correct rendering is, “The right defend ye in the morning.” The common meaning of דון is to defend, to vindicate, to plead for, or contend for: it means, also, to rule with authority. It is rendered often in our version to judge, while it ought to be to defend. See Genesis 30:6; Psalm 1:4; Psalm 135:14. “In the morning” may be taken literally or figuratively. The morning was the time observed by good judges to decide matters of judgment: in corrupt times the judges or princes spent the morning in drinking. See Ecclesiastes 10:16. Thus the judges are here required to reassume the ancient practice of deciding causes in the morning. See Exodus 18:13. The phrase, “in the morning,” means also to do a thing, promptly, fully, and diligently. The very same words are used in Psalm 101:8, and rendered in our version “early,” only the word for morning is in the plural number — “in the mornings,” literally. Then, if taken figuratively, the phrase means — promptly, carefully, diligently — “Defend carefully the right.” The version of Blayney is singular, but inadmissible — “Judge ye, searching out right.” There is no instance of the verb דון being used intransitively, and “in the morning” is given by all the Versions and the Targ. — Ed

He specifies one act, Free ye the spoiled from the hand of his oppressor Some read, “from the hand of the fraudulent,” as though עשק, oshek, should mean to oppress by calumny and malice, or by fraudulent means; but it is to be taken otherwise here. Some distinguish between the two words עשק, oshek, and גזל, gesal, and say that the first means to retain a deposit or wages, or anything that belongs to another, and that the latter signifies to take a thing by force, to plunder. But this difference, as it appears, is not observed by the Prophet, for he says, “Free ye the plundered or the spoiled.” From whose hand? from “the hand of the oppressor.” As, then, these two words correspond, I doubt not but that גזל, gesal, means both to take by force and to plunder; and that though עשק, oshek, means often fraudulently to oppress, yet not always. However this may be, God intimates that neither the king nor his counsellors had any care for the poor, so as to repress violence, and robbery, and plunder. Then the very judges themselves were the associates of robbers, for they allowed them with impunity to rob and plunder without affording any aid to helpless men when they were thus wickedly harassed. There is, however, no doubt but that God would have them to perform their duties towards all, both rich and poor, without exception; but as injustice in this particular was especially seen, this is the reason why by stating a part for the whole he specified only one thing. This sentence is as follows, — “And rescue the plundered from the hand of the violent,” or him who uses violence. The Vulg. alone has “calumniator” for the last word, which is wholly improper; “who wrongs him” is the Sept.; “who oppresses him” is the Syr. and Arab. The word means to oppress by force or violence. — Ed.

He then adds, Lest my indignation go forth like fire, and burn, and there be none to extinguish it Here the Prophet intimates, that except the king and his courtiers repented, it was all over with them. There is then a contrast to be understood here between that paternal correction of which he had spoken, and the destruction of which the Prophet now speaks. God’s indignation had been already kindled, nor could it be immediately extinguished; and though they had to suffer, yet the issue would have been happy and according to their wishes: but he here declares that there would be an irreconcilable war with God, except they labored to return to his favor. He adds, On account of the wickedness of their doings There is here a change of person, except we read כם, cam, “you;” but this sort of change often occurs in Scripture. The Prophet, after having addressed them, says now, “on account of the wickedness of their doings,” as though having finished his discourse, he spoke of them as being absent, or as though God, after having given orders to his Prophet, then added, “I denounce this on them, because they have so deserved.”

PRAYER

Grant, Almighty God, that as we cease not, by new crimes, daily to kindle thy wrath, we may not proceed to obstinacy or contempt; and since it is good for us to be chastised by thine hand, grant that we may resignedly submit to thy scourges, and allow thee to act the part of a Father towards us, in restoring us to the right way, and never cease to hope in thee, even when thou seemest to be angry with us; but may our hope regard that issue which thou promisest, even that evils themselves shall be an aid to our salvation, until having gone through all the miseries of the present life, we shall come into that blessed rest which thine only-begotten Son has procured for us. — Amen.

Lecture Eightieth

Jeremiah 21:13-14

13. Behold, I am against thee, O inhabitant of the valley, and rock of in the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations?

13. Ecce ego contra to, quae habitas in valle, petra in planitie (vel, patrae planitiei, alii vertunt) dicit Jehova; qui dicitis, Quis descendet contra nos? et quis ingrediatur habitacula nostra?

l4. But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it.

14. Et visitabo super vos secundum fructum studiorum vestrorum, dicit Jehova; et accendam ignem in sylva ejus, et consumet quiequid est in circuitu ejus.

Though the whole nation was corrupt in the time of the Prophet, yet Jerusalem was the head and seat of all evils, especially as there was there more licentiousness; and then they thought that the Prophets had no liberty there, as though the citizens were, by a peculiar privilege, exempt from all reproof; and, lastly, the very situation of the city gave them courage, for when they regarded the height of their walls, their towers, and fortresses, they thought themselves beyond the reach of danger. Hence was the security which the Prophet now condemns; and, therefore, he calls it the inhabitant of the valley

Jerusalem, we know, was situated on small hills: the Mount Sion had two tops; and then there were hills contiguous, especially towards Lebanon; there was, however, a plain on every side. And then if we except Mount Sion, Jerusalem was in a valley; for it was surrounded, we know, by mountains. There were mountains around it, as it is said in Psalm 125:2. Now, its very situation gave confidence to the citizens, as access to it was difficult. They, therefore, thought that enemies could not come into that valley, which kept them inclosed, as in a fortified place. This is the reason why the Prophet called not the city by its own name, but said that it dwelt in the valley; and afterwards he called it a rock in the plain; for ישר, isher, is straight, and hence מישור, mishur, means a level ground. The whole region was then a continued plain as far as the mountains. Jerusalem itself had also, as we have said, its small hills; it was therefore, as it were, a rock in a Plain Of all explanations of this passage, this is the most satisfactory. Mount Sion was surrounded by a valley, and that valley by contiguous mountains. The city, therefore, was a valley with a rock or a mountain in the midst, called here the rock of the level ground. The sentence may, indeed, be thus rendered, “The inhabitant of the valley of the rock of the level ground.” “The valley of the rock” means, in this case, the valley around the rock or the mountain; then the valley is farther designated as the level ground.

The Versions vary; that of Sept. is, “who inhabitest the valley of Sor, the plain;” the Vulg., “the inhabitress of the solid valley and of the plain;” the Syr., “who dwellest in valleys, who hast a large plain;” and the Targ., “who dwellest in strength, in fortified cities.” The nearest to the original is the Sept. version; which has been followed by Venema, who thought that there was a valley called Sor in Jerusalem, which, from its situation, was the most secure part of the city: hence the word “descend,” in the following sentence.

Blayney’s version is, “O thou inhabitant of the levelled hollow of a rock.” He considered that Mount Sion is meant, the residence of the house of David, and so called, because the top was levelled. Then he rendered the following sentence, “Who shall make a breach on us?” But the difficulty is to understand “the levelled hollow,” and how to make the original to bear such a rendering. Doubtless, the version of Calvin or that of Venema, which is not very different, is the best. — Ed.

We now see for what purpose the Prophet used this circumlocution, even because the Jews gloried in the position of their city, as though it was impregnable; and also, because the vicinity of the mountains, as well as the plain, gave them great advantages. And we know how disposed men are to take to a false security when there is apparently no danger; but on the contrary, they think of various defences and aids from which they expect to derive help. It is, therefore, this false boasting that the Prophet condemns, when he calls Jerusalem the inhabitant of the valley, and then says, that it was a rock in the plain

What follows makes this more clear, Who say, Who shall come down against us? and, Who shall enter into our habitations? The verb יחת, ichet, some take in the sense of tearing, “Who shall make a breach on us?” They derive the word from חתת, chetat; but it is rather from נחת, nechat, to descend; for the first meaning would be too strained. The Prophet speaks according to the opinion of the people, who thought themselves sufficiently fortified against all the attacks of their enemies. It may have been, indeed, that they did not speak thus openly; but the Prophet had regard to the hidden thoughts of their hearts, when he ascribed to them this boasting, — that they dwelt in an impregnable place, as the access to it was formidable; for they spoke boldly, “Who shall descend to us? The Sept. and Arab. are, “Who will alarm us?” the Vulg., “Who will smite us?” Syr., “Who can come against us?” and the Targ., “Who will descend against us?” The verb חתת, is intransitive, and if it be here in Hiphil, it will not admit of the preposition על, which comes here after it. This sufficiently proves that it is נחת, to come down, to descend, which requires this very preposition. See Psalm 38:2. This being clearly the case, the view of Blayney, as to “the levelled hollow of a rock,” must be wrong, for to “descend” into Mount Sion, would be no suitable expression. — Ed who will enter our houses?” as though they had their nest in the clouds. They intimated that their state would be safe, because their enemies would not dare to come nigh them, or would be disgracefully repelled if they dared, as it would be enough for them to close their gates.

But God, on the contrary, says, Behold I will come to thee, or against thee, and will visit thee. There is, indeed, a change of number; for he says, I will visit you, for he had begun by saying, “Ye who say,” האמרים, eamrim. I will visit upon you, he says, the fruit of your doings; that is,

“I will deal with you according to what you have done, as your works deserve.” Merit is to be taken for reward. Then God threatens that he would render to the Jews what they merited, because they had not ceased to provoke his wrath.

He adds, lastly, I will kindle a fire in its forest Some take “forest” metaphorically for the neighboring towns; but this seems foreign to the Prophet’s meaning. I do not, indeed, deny but that there is a metaphor in the words; but then the word forest is not to be applied to towns and villages, but to the buildings of the city itself, according to a mode of speaking elsewhere used by the Prophets. As their houses were built of a large quantity of wood, of tall and most choice trees, the Prophet compares this mass of wood to a forest. We may, however, give a simpler explanation, and I know not whether it be more suitable that the Prophet points out Lebanon. He then means by the forest of the city the trees of Lebanon, which we know were particularly fine, for their loftiness were everywhere known; and we know also that they were very large. As, then, a part of their false glory was Mount Lebanon, the Prophet distinctly intimates that it would serve as a help to burn the city itself; for when God burned Jerusalem, he would take from the vicinity materials for the purpose. “The Word ‘forest’ is often metaphorically taken for a city in the prophetical writings, because its stately buildings, or its principal inhabitants, resemble tall cedars standing in their several ranks. See Jeremiah 22:7; Isaiah 37:24; Ezekiel 20:46; Zecheriah. 11:1.” — Lowth.

Now, as we understand the meaning of the Prophet, let us learn how to apply this passage. We have said elsewhere that nothing is more hateful to God than false confidence; when men, relying on their own resources, promise to themselves a happy and a safe condition, they become torpid in their own security. Thus it comes, that they despise God, and never flee to him; they scorn his judgments, and at length are carried away by a mad impulse to every kind of insolence. This is the reason why the Prophets so often and so sharply reprove secure men, for they become presumptuous towards God when they are touched by no regard for him, and with no fear of him. They then not only dishonor God by transferring the hope of their safety to mere means or such helps as they foolishly depend on, but they also think that they are not under the authority of God. Hence it is, that they promise themselves impunity, and thus become wholly hardened in their sins. Now follows —

CHAPTER 22

Jeremiah 22:1-3

1. Thus saith the LORD; Go down to the house of the king of Judah, and speak there this word,

1. Sic dicit Jehova, Descende in domum regis Jehudah, et loquere illic ser-monem hunc,

2. And say, Hear the word of the LORD, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates:

2. Et dices, Audi sermonem Jehova, rex Jehudah, qui sedes super solium Davidis, tu et servi tui, et populus tuus qui ingredimini per portas has:

3. Thus saith the LORD, Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.

3. Sic dicit Jehova, Facite judicium et justitiam, et eripite spoliatum e manu oppressoris; peregrinum, pupilum, et viduam ne fraudetis (Hieronymus hoc verbum ubique vertit, contristari, vel, tristitia afficere; significat autem potius inferre violentiam, aut fraudulenter nocere;) ne violentiam exerceatis (alii vertunt, רסמחת לא, et sanguinem innocentem ne fundatis in loco isto.

CHAPTER 21

Jr 21:1-44. Zedekiah Consults Jeremiah What Is to Be the Event of the War: God's Answer.

Written probably when, after having repulsed the Egyptians who brought succors to the Jews (Jr 37:5-8; 2Ki 24:7), the Chaldees were a second time advancing against Jerusalem, but were not yet closely besieging it (Jr 21:4, 13) [Rosenmuller]. This chapter probably ought to be placed between the thirty-seventh and thirty-eight chapters; since what the "princes," in Jr 38:2, represent Jeremiah as having said, is exactly what we find in Jr 21:9. Moreover, the same persons as here (Jr 21:1) are mentioned in Jr 37:3; 38:1, namely, Pashur and Zephaniah. What is here more fully related is there simply referred to in the historical narrative. Compare Jr 52:24; 2Ki 25:18 [Maurer].

1. Zedekiah--a prince having some reverence for sacred things, for which reason he sends an honorable embassy to Jeremiah; but not having moral courage to obey his better impulses.

Pashur--son of Melchiah, of the fifth order of priests, distinct from Pashur, son of Immer (Jr 20:1), of the sixteenth order (1Ch 24:9, 14).

Zephaniah--of the twenty-fourth order. They are designated, not by their father, but by their family (1Ch 24:18).

2. Nebuchadrezzar--the more usual way of spelling the name in Jeremiah than Nebuchadnezzar. From Persiac roots, meaning either "Nebo, the chief of the gods," or, "Nebo, the god of fire." He was son of Nabopolassar, who committed the command of the army against Egypt, at Carchemish, and against Judea, to the crown prince.

according to all his wondrous works--Zedekiah hopes for God's special interposition, such as was vouchsafed to Hezekiah against Sennacherib (2Ki 19:35, 36).

he--Nebuchadnezzar.

go up from us--rise up from the siege which he sat down to lay (Jr 37:5, 11, Margin; Nu 16:24, 27; 1Ki 15:19, Margin).

4. God of Israel--Those "wondrous works" (Jr 21:2) do not belong to you; God is faithful; it is you who forfeit the privileges of the covenant by unfaithfulness. "God will always remain the God of Israel, though He destroy thee and thy people" [Calvin].

turn back the weapons--I will turn them to a very different use from what you intend them. With them you now fight against the Chaldees "without the walls" (the Jewish defenders being as yet able to sally forth more freely, and defend the fountains outside the walls in the valley under Mount Zion; see Jr 21:13; Jr 19:6, 7); but soon ye shall be driven back within the city [Maurer], and "in the midst" of it, I will cause all your arms to be gathered in one place ("I will assemble them," namely, your arms) by the Chaldean conquerors [Grotius], who shall slay you with those very arms [Menochius].

5. The Jews shall have not merely the Chaldees, but Jehovah Himself in wrath at their provocations, fighting against them. Every word enhances the formidable character of God's opposition, "I myself ... outstretched hand ... strong arm (no longer as in Ex 6:6, and in the case of Sennacherib, in your behalf, but) in anger ... fury ... great wrath."

7. the people, and such--rather, explanatory, "the people," namely, "such as are left."

seek their life--content with nothing short of their death; not content with plundering and enslaving them.

smite with ... sword--This was the fate of Zedekiah's sons and many of the Jewish nobles. Zedekiah himself, though not put to a violent death, died of grief. Compare as to the accurate fulfilment, Jr 34:4; Eze 12:13; 2Ki 25:6, 7.

8. "Life," if ye surrender; "death," if ye persist in opposing the Chaldees (compare De 30:19). The individuality of Jeremiah's mission from God is shown in that he urges to unconditional surrender; whereas all former prophets had urged the people to oppose their invaders (Is 7:16; 37:33, 35).

9. (Jr 38:2, 17, 18).

falleth to--deserts to.

life ... a prey--proverbial, to make one's escape with life, like a valuable spoil or prey that one carries off; the narrowness of the escape, and the joy felt at it, are included in the idea (Jr 39:18).

10. set ... face against--determined to punish (See on Le 17:10).

12. house of David--the royal family and all in office about the king. He calls them so, because it was the greater disgrace that they had so degenerated from the piety of their forefather, David; and to repress their glorying in their descent from him, as if they were therefore inviolable; but God will not spare them as apostates.

in the morning--alluding to the time of dispensing justice (Job 24:17; Psa 101:8); but the sense is mainly proverbial, for "with promptness" (Psa 90:14; 143:8). Maurer translates, "every morning."

lest my fury ... like fire--Already it was kindled, and the decree of God gone forth against the city (Jr 21:4, 5), but the king and his house may yet be preserved by repentance and reformation. God urges to righteousness, not as if they can thereby escape punishment wholly, but as the condition of a mitigation of it.

13. inhabitant of the valley, and rock of the plain--Jerusalem personified; situated for the most part on hills, with valleys at the bottom of them, as the valley of Hinnom, &c.; and beyond the valleys and mountains again, a position most fortified by nature, whence the inhabitants fancied themselves beyond the reach of enemies; but since God is "against" them, their position will avail nothing for them. The "valley" between Mount Zion and Moriah is called Tyropoeon. Robinson takes, "rock of the plain" as Mount Zion, on which is a level tract of some extent. It is appropriately here referred to, being the site of the royal residence of the "house of David," addressed (Jr 21:12).

14. fruit of your doings--(Pr 1:31; Is 3:10, 11).

forest thereof--namely of your city, taken from Jr 21:13. "Forest" refers to the dense mass of houses built of cedar, &c., brought from Lebanon (Jr 22:7; 52:13; 2Ki 25:9).

The word which came unto Jeremiah - The chapters in the remaining parts of this prophecy seem strangely interchanged. This subject has been mentioned in the introduction, and some tables given; and to these the critical reader is requested to refer. The discourse here was delivered about the ninth year or the reign of Zedekiah. This chapter, observes Dr. Blayney, contains the first of those prophecies which were delivered by Jeremiah, subsequent to the revolt of Zedekiah, and the breaking out of the war thereupon; and which are continued on to the taking of Jerusalem, related in chap. 29, in the following order: Jer 21:1-14, 34, 37, 32, 33, 38, 39.

Pashur the son of Melchiah - There can be little doubt that this Pashur was a different person from him who was called the son of Immur in the preceding chapter.

Inquire, I pray thee - See whether God intends to deliver us into or out of the hand of the Chaldeans.

I will turn back the weapons - Every attempt you make to repel the Chaldeans shall be unsuccessful.

I will assemble them into the midst of this city - I will deliver the city into their hands.

They shall die of a great pestilence - The sword may appear to be that of man, though I have given the Chaldeans their commission; but the pestilence shall appear to be the immediate act of God.

Nebuchadrezzar - This name is spelt as above in twenty-six places of this book; and in ten places it is spelt Nebuchadnezzar, which is the common orthography. The difference is only a ר resh for a נ nun; but the MSS. are various on this point. It is the same person who is intended by both names; and here all the Versions, except the Arabic, which omits the name, have it in the usual form.

Behold, I set before you the way of life, and the way of death - Meaning escape or destruction in the present instance. This is explained in the next verse.

He shall burn it with fire - What a heavy message to all; and especially to them who had any fear of God, or reverence for the temple and its sacred services!

Execute judgment in the morning - Probably the time for dispensing judgment was the morning, when the people were going to their work; but the words may mean, Do justice promptly, do not delay. Let justice be administered as soon as required.

O inhabitant of the valley, and rock of the plain - Dr. Blayney translates: "O thou inhabitant of the levelled hollow of a rock." With all his explanation I cannot see the good sense of this translation. Jerusalem itself, though partly on two hills, was also extended in the valley; and Zion, the city of David, was properly a rock, strongly fortified both by nature and art; and by its ancient possessors, the Jebusites, was deemed impregnable.

Who shall come down against us? - Probably the words of those courtiers who had persuaded Zedekiah to rebel against the king of Babylon.

I will kindle a fire in the forest thereof - I will send destruction into its center, that shall spread to every part of the circumference, and so consume the whole.

The beginning of the thirty-fourth chapter should follow here. See the arrangement on Jer 34:1 (note).

Enquire - Zedekiah, as he was none of the best, so he was none of the worst of the kings of Judah. Having some reverence of God, he sends the prophet to enquire of the Lord.

Behold - I tell you the way you should take, if you would save your lives.

His life - This is a proverbial expression, signifying a man's possession of his life as a prey, or booty recovered from the enemy.

Execute judgment - That is, justice, without partiality, and do it quickly.

Of the valley - The inhabitants of the city of Jerusalem are here intended. Jerusalem itself was built in part upon the rocky mountain of Zion, but a great part was in the valley, and the higher mountains, about mount Zion, made that mountain itself, in comparison with them, as a valley. The plain - Though also a rock of the plain, that is, near to the plain. Which situation of this place, made the Jews think it to be impregnable.

The forest - By the forest he either means the forest of Lebanon or their houses, made of wood cut out of that forest. And it - And this fire shall not end in the destruction of this city, but in the total destruction of all the country round Jerusalem.

1 THE word which came unto Jeremiah from the LORD , when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, saying ,

God in sundry times, and in divers manners, spake in times past, to the fathers by the Prophets, Heb. 1.1. the two principal were visions and dreams, Num. 12.6. how the following word came to Jeremiah is not exprest, it is enough, that he knew it came from the Lord.

It is apparent, some Prophecies in this book are put in the right order as they were delivered, chap. 25. we have an account of the word of the Lord which came to Ieremiah in the fourth year of Jeho[illegible: 1 letter]akim ▪ who was the second son of Josiah made king by Pharaoh-Necho, pursuing his Victory, (mentioned 2 Chron. 35.22.) upon the battle, in which Josiah was killed, as we read there. The people made Jehoah[illegible: 1 letter]z King, but he reigned but three moneths, and the Conquerour carrying him away made Eliakim his Brother King, changing his name to Jehoiachim, who reigned 11 years, that is 7 after the word of the Lord mentioned chap. 25. came to him; after whom Jehojachin his son reigned 3 months and 10 dayes: Zedekiah was his Uncle, the Son of Josiah, he reigned eleven years. So that it is plain that Jeremiahs Prophesie (mentioned chap. 25.) was 7 years and 3 months before this, besides the number of years that Zedekiah had reigned. But some think that Jeremiah, chap. 23.24, 25. doth but make a repetition to Zedekiahs messengers of what he had before prophesied. This Message was (as appeareth by the next verse) when Nebuchadnezzar was come up to make war against Hierusalem, Jer. 39.1. Jeremiah was at liberty, when the word of the Lord at this time came to him, so as it was some time before the City was taken The fatal Siege held, about a year and half as appears by chap. 39.1, 2. The Pa[illegible: 1 letter]hur mentioned here, was another from him, mentioned ch. 20.1. he was the son of Immer, of the 16th. course of the Priests; and of a more rugged ill temper; this was the Son of Malchia, and so of the fifth course, Vid. 1 Chron. 24.9.14.

2 Enquire I pray thee of the LORD for us , (for Nebuchadrezzar king of Babylon maketh war against us) if so be that the LORD will deal with us according to all his wondrous works, that he may go up from us .

Zedekiah, as he was none of the best so he was none of the worst of the Kings of Iudah, he had some convictions, and impressions (possibly from his education) not worn off, and having some reverence of God, he sends to the Prophet to enquire of the Lord.

Because the King of Babylon was come up to make war against them. It is true the greatest Contemners of God and his faithful Ministers, will sometimes, in great straits, chuse to send for them rather than those who in their prosperity pleased them. Hence we read of Saul when he went to the Witch at Endor, desiring that Samuel might be raised up; but in Zedekiahs whole story we read no such eminent contempt of God, but a disobedience to the commands of God, proceeding rather from his easiness to be ruled by his corrupt Court, than from a stubbornness in himself.

By mentioning Gods former wondrous works, possibly he may have a respect to Gods raising Senacheribs Siege in the time of his Grandfather Hezekiah. The remembring of Gods former wondrous works, is of use to raise in us an hope and confidence in God for further deliverances, supposing our selves under the same circumstances of Obedience to Gods Will, otherwise not, as we shall see in the case of Iudah and its King, at this time; therefore Zedekiah saith, if so be. Guilt of sin hinders Confidence, and holy boldness in the best; but as the guilt is greater, so the hope or confidence of any is justly less.

4 Thus saith the Lord GOD of Israel , Behold, I will turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon, and against the Chaldeans, which besiege you without the walls , and I will assemble them into the midst of this city .

The honour that the King of Judah had put upon the Prophet, in sending these special Messengers to him, is no temptation to this good Prophet, to prophesie smooth and pleasing things, for which he had no warrant from God. The Prophet stileth God the God of Israel, because the whole posterity of Jacob were in covenant with God, notwithstanding which, ten parts of twelve were at this time carried into a Captivity from which they never returned, yet God was the God of Israel, for all were not Israel that were descended from Israel, but those onely who were Israelites indeed, without guile, so that the Prophet by this name given to God doth both assert Gods faithfulness to his Covenant, and also shew the consistency of that faith[illegible: 1 letter]ulness, with those judgments, which he was now bringing upon that remnant of Israel which yet were in their own land.

The message which God by the Prophet sendeth to Zedekiah is exceeding terrible. The sum of it is, That as they had not dealt with God according to the works of Israel, and the former generation that descended from him, or those at least who were the true Israel of God, so they must not expect that God should deal with them according to his former wondrous works but that as he with the pure had shewed himself upright, so with the froward he should shew himself froward. For God had determined to turn into their own bowels, and against themselves, the weapons they had in their hands taken up against the King of Babylon and the Chaldeans that were now besieging them (by which we may learn that this Message was sent during the time of the Siege, probably about the beginning of it, for it lasted 18 months.)

God threatneth to bring the Chaldeans into the midst of the Holy City; that their City should be broken up, their Armes taken from them, and they killed with their own swords. There is a great Emphasis in the Pronoun I. It is not an Enemy that is to be feared, but Gods being our Enemy.

5 And I my self will fight against you with an out-stretched hand, and with a strong arm, even in anger, and in fury, and in great wrath .

I will fight against you, as a Prince is said to fight against a Nation, whose Captains fight against it, though himself stirreth not from his Royal Palace: yea more than so, animating and influencing the Babylonians and Chaldeans, whom I have sent to fight against you▪ and discouraging and dispiriting your Armies.

With such an hand, and power as I manifested for my ancient Israel, Exod. 6.6. God is here spoken of in a Dialect which maketh him more intelligible to us. He hath no hands, no arms, neither is anger and fury in him considered as turbulent Passions, as they are in us; but as men stretch out their hands and arms when they intend to give smart, and terrible strokes, and are edged to such blowes from their passions and excessive wrath, so God is set out to us by expressions proper to men, and in him significative onely of his just Will to be revenged severely upon a sinful people. The sense is no more, than that an end was now come, and God was resolved no longer to bear with such a provocative people, but to bring his utmost wrath upon them, and to deal with them no longer according to his wondrous works of Mercy, but in wondrous works of Justice which in men would look like the effects of Wrath and Fury.

6 And I will smite the inhabitants of this city, both man and beast: they shall die of a great pestil[illegible: 1 letter]nce .

Still God proclaimeth himself this Peoples Enemy, Pestilences are but the usual consequents of long sieges, through the scantness, and unwholesomness of food, but God is the first cause of such sore judgments, though there be other second causes. The Murrain of Beasts bears proportion to the Pestilence amongst men, and the Beasts are threatned as well as men, not because of any sin in them, but because men are punished in them, they being part of their Substance; and this is a part of that Bondage of Corruption from which the Creature groaneth to be delivered, of that Vanity to which they are subject, which maketh the irrational part of the Creation to be brought in by the Apostle, Rom. 8.20, 21, 22, like as a woman travailing in pain, and desiring the day of Judgment.

And afterwards , saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life , and he shall smite them with the edge of the sword: he shall not spare them, neither have pity, nor have mercy .

After that many of the People of this City, shall be destroyed, some by the Enemy assaulting, and skirmishing with them; others by the Famine, that shall be amongst them through a want of Victuals, being all spent with the long Siege; others by the Pestilence.

Zedekiah, who shall escape these three Judgments, together with his Courtiers, and the residue of the People, shall be delivered into the power of the King of Babylon, and into the power of such as will not be content with the plunder of their houses, but thirst after their blood, and

these Enemies (set on by Nebuchadnezzar) shall smite them with the Sword, without shewing them any Mercy or Pity. This is not to be understood of king Zedekiah himself, for God let him know, chap. 34.4. that he should not die by the sword but in peace, as he did afterward in Babylon, though in Prison; but it was true of his Sons, and Courtiers, and a great part of the People, chap. 39.6, 8. & 52.10. Those who went into Captivity, were only such as had revolted during the Seige, and many of those that were of the poor of the Land, for the rest there was little pity had of them, or mercy shewed to them; as may be seen chap. 39. & 52. 2 Chron, 36.17.

8 ¶ And unto this people thou shalt say, Thus saith the LORD, Behold, I set before you, the way of life, and the way of death .

I tell you the way that you should take, if you would save your lives, and the course, which if you take, you will certainly lose your lives.

9 He that abideth in this city, shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live , and his life shall be unto him for a prey .

But certainly if ever any man spake High Treason, this Prophet now did it, when there was an Enemy besieging them, telling them, that if they would save their lives, they must Revolt from their King, and join with their Enemies, all that can be said in excuse for the Prophet is, that this was a Divine Revelation to him, and a Message sent to the King himself.

His life shall be given him for a prey appeareth to have been a proverbial Expression, either signifying a mans Possession of his life, as a prey, or booty recovered from death, or the hand of the Enemy. 2. Or a mans rejoycing in the saving of his life, as if he had got some notable booty.

Marginal references: chap. 38.2:; chap. 39.18. & 45.5.

10 For I have set my face against this city, for evil, and not for good , saith the LORD; it shall be given into the hand of the king of Babylon, and he shall burn it with fire s.

That is, I will set my self against it, I will be an Enemy to it. See the like phrase Lev. 17.10. & 20.5. It is a phrase signifying not onely Gods aversion from them, and the taking his Affection off them, but his determination to bring ruine upon them, and chusing methods of Providence tending and conductive thereunto; and so it is opened in the following words, which are rather to be understood of the structure of the City, than of the inhabitants, for that, not the people were burnt with fire, though probably many of the people perished in so great burnings.

11 ¶ And touching the house of the king of Judah , say, Hear ye the word of the LORD ,

By the house of the King of Iudah he means the house of Zedekiah, the Court, or those (as appeareth by the next verse) who were the Magistrates.

These, how great soever, are not excused from the common obligation upon all to listen to, and to obey the Revelations of the Divine Will.

12 O house of David , thus saith the LORD, Execute judgment in the morning , and deliver him that is spoiled, out of the hand of the oppressor , lest my fury go out like fire, and burn that none can quench it , because of the evil of your doings .

He calls these the house of David, either checking them, who were indeed so in a lineal descent, or minding them what they ought to be in imitation of their Father David.

The onely way they had to keep off those Divine Judgments which now hang'd over their heads, was to execute judgment, that is, j[illegible: 1 letter]stice, without partiality; the prophets advice to them to execute judgment in the morning, either lets them know they must do it quickly, or else it hath respect to the time when the Courts of Justice sate.

One Species of Justice, was the deliverance of the Oppressed from the hands, that is from the power, and malice of the Oppressors, which if it were not done,

God threatneth certain Ruin and destruction to them, which none should be able to hinder, or avoid.

The cause of which was their wicked doings, for that God who doth people good and sheweth them favour not for their sake, but for his own names sake, yet never punisheth them, but for a cause found in them.

Marginal references: chap. 22.3.; Heb. Iudg[illegible: 1 letter].

13 Behold, I am against thee, O inhabitant of the valley , and rock of the plain , saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations d?

The inhabitants of the City of Hierusalem are those here intended, Psal. 125.2. The mountains were round about Hierusalem, yet Hierusalem it self was builded in part upon the Rocky Mountain of Zion, but a great part was in the valley and the higher mountains, about Mount Zion, made that mountain it self in comparison with them as a Valley.

Though also a Rock of the plain, that is, near to the plain. Which scituation of this place made the Iews think it to be impregnable, and to mock at dangers, or threats of Enemies, saying, who shall, that is, who can, o[illegible: 1 letter], who will dare to come against us? Or, who will be able to enter into our City? saith the Lord, I am against you. I will come down against you, and I by such as I shall employ will enter into your Habitations. No natural position or scituation of places, no Artificial Fortifications, are sufficient against an Almighty God.

Marginal references: Heb. O Inhabitress.

14 But I will punish you according to the fruit of your doings, saith the LORD : and I will kindle a fire in the forest thereof , and it shall devour all things round about it .

In the Hebrew it is, I will visit upon you; Gods Visitations are either of Mercy, Psal. 80.14. & 106.4. Or of Iudgment; therefore the sense is here rightly given by our Translators, punish.

The fruit of mens doings is the product of their Actions, God punisheth the fruit of our doings. In shewing Mercy, he acts from Prerogative; in Punishments, he doth but fill men with their own wayes, and give them according to the fruit of their doings; so ver. 12.

By the Forest he either meaneth the Forrest of Lebanon, or their Houses made up of wood cut out of that Forrest, or their Idolatrous Groves.

And this fire he saith should not determine in the destruction onely of this City but in the Total Destruction of all the Country adjacent to Hierusalem.

Marginal references: Heb. Visit upon you.; Prov. 1.31.

Jer 21:1

The Taking of Jerusalem by the Chaldeans. - Jer 21:1 and Jer 21:2. The heading specifying the occasion for the following prediction. "The word of the Lord came to Jeremiah when King Zedekiah sent unto him Pashur the son of Malchiah, and Zephaniah the son of Maaseiah the priest, saying: Inquire now of Jahveh for us, for Nebuchadrezzar the king of Babylon maketh war against us; if so be that the Lord will deal with us according to all His wondrous works, that he may go up from us." The fighting of Nebuchadrezzar is in Jer 21:4 stated to be the besieging of the city. From this it appears that the siege had begun ere the king sent the two men to the prophet. Pashur the son of Malchiah is held by Hitz., Graf, Näg., etc., to be a distinguished priest of the class of Malchiah. But this is without sufficient reason; for he is not called a priest, as is the case with Zephaniah the son of Maaseiah, and with Pashur the son of Immer (Jer 21:1). Nor is anything proved by the circumstance that Pashur and Malchiah occur in several places as the names of priests, e.g., 1Ch 9:12; for both names are also used of persons not priests, e.g., Malchiah, Ezr 10:25, Ezr 10:31, and Pashur, Jer 38:1, where this son of Gedaliah is certainly a laic. From this passage, where Pashur ben Malchiah appears again, it is clear that the four men there named, who accused Jeremiah for his speech, were government authorities or court officials, since in Jer 38:4 they are called שׂרים. Ros. is therefore right in saying of the Pashur under consideration: videtur unus ex principibus sive aulicis fuisse, cf. Jer 38:4. Only Zephaniah the son of Maaseiah is called priest; and he, acc. to Jer 29:25; Jer 37:3; Jer 52:24, held a high position in the priesthood. Inquire for us of Jahveh, i.e., ask for a revelation for us, as 2Ki 22:13, cf. Gen 25:22. It is not: pray for His help on our behalf, which is expressed by התפּלּל בּעדנוּ, Jer 37:3, cf. Jer 52:2. In the request for a revelation the element of intercession is certainly not excluded, but it is not directly expressed. But it is on this that the king founds his hope: Peradventure Jahveh will do with us (אותנוּ for אתּנוּ) according to all His wondrous works, i.e., in the miraculous manner in which He has so often saved us, e.g., under Hezekiah, and also, during the blockade of the city by Sennacherib, had recourse to the prophet Isaiah and besought his intercession with the Lord, 2Ki 19:2., Isa 37:2. That he (Nebuch.) may go up from us. עלה, to march against a city in order to besiege it or take it, but with מעל, to withdraw from it, cf. Jer 37:5; 1Ki 15:19. As to the name Nebuchadrezzar, which corresponds more exactly than the Aramaic-Jewish Nebuchadnezzar with the Nebucadurriusur of the inscriptions (נבו כדר אצר, i.e., Nebo coronam servat), see Comm. on Daniel at Dan 1:1.

The Lord’s reply through Jeremiah consists of three parts: a. The answer to the king’s hope that the Lord will save Jerusalem from the Chaldeans (Jer 21:4-7); b. The counsel given to the people and the royal family as to how they may avert ruin (Jer 21:8-12); c. The prediction that Jerusalem will be punished for her sins (Jer 21:13 and Jer 21:14).

Jer 21:3-6 The answer. - Jer 21:3 . "And Jeremiah said to them: Thus shall ye say to Zedekiah: Jer 21:4 . Thus hath Jahveh the God of Israel said: Behold, I turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon and the Chaldeans, which besiege you without the walls, and gather them together into the midst of this city. Jer 21:5 . And I fight against you with outstretched hand and strong arm, and with anger and fury and great wrath, Jer 21:6 . And smite the inhabitants of this city, both man and beast; of a great plague they shall die. Jer 21:7 . And afterward, saith Jahveh, I will give Zedekiah the king of Judah, and his servants, and the people - namely, such as in this city are left of the plague, of the sword, and of the famine - into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek after their life, that he may smite them according to the sharpness of the sword, not spare them, neither have pity nor mercy." This answer is intended to disabuse the king and his servants of all hope of help from God. So far from saving them from the Chaldeans, God will fight against them, will drive back into the city its defenders that are still holding out without the walls against the enemy; consume the inhabitants by sword, pestilence, famine; deliver the king, with his servants and all that survive inside the lines of the besiegers, into the hand of the latter, and unsparingly cause them to be put to death. "I make the weapons of war turn back" is carried on and explained by "I gather them into the city." The sense is: I will bring it about that ye, who still fight without the walls against the beleaguerers, must turn back with your weapons and retreat into the city. "Without the walls" is not to be joined to מסב, because this is too remote, and מחוּץ is by usage locative, not ablative. It should go with "wherewith ye fight," etc.: wherewith ye fight without the walls against the beleaguering enemies. The siege had but just begun, so that the Jews were still trying to hinder the enemy from taking possession of stronger positions and from a closer blockade of the city. In this they will not succeed, but their weapons will be thrust back into the city.

Jer 21:7

The Lord will make known His almighty power not for the rescue but for the chastisement of Judah. The words "with outstretched hand and strong arm" are a standing figure for the miraculous manifestation of God’s power at the release of Israel from Egypt, Deu 4:34; Deu 5:15; Deu 26:8. This power He will now exercise upon Israel, and execute the punishment threatened against apostasy at the renewal of the covenant by Moses in the land of Moab. The words גּדול...בּאף are from Deu 29:27. The inhabitants of Jerusalem are to perish during the siege by pestilence and disease, and the remainder, including the king and his servants, to be mercilessly massacred. "Great pestilence" alone is mentioned in Jer 21:6, but in Jer 21:7 there are sword and famine along with it. The ואת before הנּשׁארים seems superfluous and unsuitable, since besides the king, his servants and the people, there could be none others left. The lxx have therefore omitted it, and Hitz., Ew., Graf, and others propose to erase it. But the ו may be taken to be explicative: namely, such as are left, in which case ואת serves to extend the participial clause to all the persons before mentioned, while without the ואת the 'הנּשׁארים וגו could be referred only to העם. "Into the hand of their enemies" is rhetorically amplified by "into the hand of those that seek," etc., as in Jer 19:7, Jer 19:9; Jer 34:20, etc.; לפי חרב, according to the sharpness (or edge) of the sword, i.e., mercilessly (see on Gen 34:26; in Jer. only here), explained by "not spare them," etc., cf. Jer 13:14.

Jer 21:8-10 The counsel given to the people and royal family how to escape death. - Jer 21:8 . "And unto the people thou shalt say: Thus hath Jahveh said: Behold, I set before you the way of life and the way of death. Jer 21:9 . He that abideth in this city shall die by sword, by famine, and by pestilence; but he that goeth out and falleth to the Chaldeans that besiege you, he shall live, and have his soul for a prey. Jer 21:10. For I have set my face on this city for evil and not for good, saith Jahveh; into the hand of the king of Babylon shall it be given, who shall burn it with fire. Jer 21:11. And to the house of the king of Judah: Hear the word of Jahveh: Jer 21:12. House of David! thus hath Jahveh said: Hold judgment every morning, and save the despoiled out of the hand of the oppressor, lest my fury break forth as fire, and burn unquenchably, because of the evil of your doings." What the prophet is here to say to the people and the royal house is not directly addressed to the king’s envoy, but is closely connected with the answer he was to give to the latter, and serves to strengthen the same. We need not be hampered by the assumption that Jeremiah, immediately after that answer, communicated this advice, so that it might be made known to the people and to the royal house. The counsel given in Jer 21:8-12 to the people was during the siege repeatedly given by Jeremiah both to the king and to the people, cf. Jer 38:1., Jer 38:17., and Jer 27:11., and many of the people acted by his advice, cf. Jer 38:19; Jer 39:9; Jer 52:15. But the defenders of the city, the authorities, saw therein treason, or at least a highly dangerous discouragement to those who were fighting, and accused the prophet as a traitor, Jer 38:4., cf. Jer 37:13. Still Jeremiah, holding his duty higher than his life, remained in the city, and gave as his opinion, under conviction attained to only by divine revelation, that all resistance is useless, since God has irrevocably decreed the destruction of Jerusalem as a punishment for their sins. The idea of Jer 21:7 is clothed in words taken from Deu 30:15, cf. Deu 11:26. ישׁב , Jer 21:9, as opposed to יצא, does not mean: to dwell, but: to sit still, abide. To fall to the Chaldeans, i.e., to go over to them, cf. Jer 37:14; Jer 39:9; 2Ki 25:11; על is interchanged with אל, Jer 37:13; Jer 38:19; Jer 52:15. The Chet. יחיה is right, corresponding to ימוּת; the Keri וחיה is wrong. His life shall be to him for a prey, i.e., he shall carry it thence as a prey, i.e., preserve it. Jer 21:10 gives the reason for the advice given. For I have set my face, cf. Jer 44:11, recalls Amo 9:4, only there we have עיני for פּני, as in Jer 24:6. To set the face or eye on one means: to pay special heed to him, in good (cf. Jer 39:12) or in evil sense; hence the addition, "for evil," etc.

Jer 21:11-12According to Hitz., Gr., and Näg., the passage Jer 21:11-14 stands in no inner connection with the foregoing, and may, from the contents of it, be seen to belong to an earlier period than that of the siege which took place under Zedekiah, namely, to the time of Jehoiakim, because, a. in the period of Jer 21:1. such an exhortation and conditional threatening must have been out of place after their destruction had been quite unconditionally foretold to Zedekiah and the people in Jer 21:4-7; b. the defiant tone conveyed in Jer 21:13 is inconsistent with the cringing despondency shown by Zedekiah in Jer 21:2; c. it is contrary to what we would expect to find the house of the king addressed separately after the king had been addressed in Jer 21:3, the king being himself comprehended in his "house." But these arguments, on which Hitz. builds ingenious hypotheses, are perfectly valueless. As to a, we have to remark: In Jer 21:4-7 unconditional destruction is foretold against neither king nor people; it is only said that the Chaldeans will capture the city - that the inhabitants will be smitten with pestilence, famine, and sword - and that the king, with his servants and those that are left, will be given into the hand of the king of Babylon, who will smite them unsparingly. But in Jer 21:12 the threatening is uttered against the king, that if he does not practise righteousness, the wrath of God will be kindled unquenchably, and, Jer 21:14, that Jerusalem is to be burnt with fire. In Jer 21:4-7 there is no word of the burning of the city; it is first threatened, Jer 21:10, against the people, after the choice has been given them of escaping utter destruction. How little the burning of Jerusalem is involved in Jer 21:4-7 may be seen from the history of the siege and capture of Jerusalem under Jehoiachin, on which occasion, too, the king, with his servants and the people, was given into the hand of the king of Babylon, while the city was permitted to stand, and the deported king remained in life, and was subsequently set free from his captivity by Evil-Merodach. But that Zedekiah, by hearkening to the word of the Lord, can alleviate his doom and save Jerusalem from destruction, this Jeremiah tells him yet later in very plain terms, Jer 38:17-23, cf. Jer 34:4. Lastly, the release of Hebrew man-servants and maid-servants, recounted in Jer 34:8., shows that even during the siege there were cases of an endeavour to turn and follow the law, and consequently that an exhortation to hold by the right could not have been regarded as wholly superfluous. - The other two arguments, b and c, are totally inconclusive. How the confidence of the inhabitants of Jerusalem in the strength of its fortifications (Jer 21:13) is contradictory of the fact related in Jer 21:2, does not appear. That Zedekiah should betake himself to the prophet, desiring him to entreat the help of God, is not a specimen of cringing despondency such as excludes all confidence in any earthly means of help. Nor are defiance and despondency mutually exclusive opposites in psychological experience, but states of mind that rapidly alternate. Finally, Näg. seems to have added the last argument (c) only because he had no great confidence in the two others, which had been dwelt on by Hitz. and Graf. Why should not Jeremiah have given the king another counsel for warding off the worst, over and above that conveyed in the answer to his question (Jer 21:4-7)? - These arguments have therefore not pith enough to throw any doubt on the connection between the two passages (Jer 21:8-10, and Jer 21:11, Jer 21:12) indicated by the manner in which "and to the house (וּלבית) of the king of Judah" points back to "and unto this people thou shalt say" (Jer 21:8), or to induce us to attribute the connection so indicated to the thoughtlessness of the editor.

The kingly house, i.e., the king and his family, under which are here comprehended not merely women and children, but also the king’s companions, his servants and councillors; they are counselled to hold judgment every morning. דּין משׁפּט = דּין דּין, Jer 5:28; Jer 22:16, or שׁפט, Lam 3:59; 1Ki 3:28. לבּקר distributively, every morning, as Amo 4:4. To save the despoiled out of the hand of the oppressor means: to defend his just cause against the oppressor, to defend him from being despoiled; cf. Jer 22:3. The form of address; House of David, which is by a displacement awkwardly separated from שׁמעוּ, is meant to remind the kingly house of its origin, its ancestor David, who walked in the ways of the Lord. - The second half of the verse, "lest my fury," etc., runs like Jer 4:4.

Jer 21:13-14 The chastisement of Jerusalem. - Jer 21:13. "Behold, I am against thee, inhabitress of the valley, of the rock of the plain, saith Jahveh, ye who say: Who shall come down against us, and who shall come into our dwellings? Jer 21:14. And will visit you according to the fruit of your doings, saith Jahveh, and kindle a fire in her forest, that it may devour all her surroundings." This threatening is levelled against the citizens of Jerusalem, who vaunted the impregnableness of their city. The inhabitress of the valley is the daughter of Zion, the population of Jerusalem personified. The situation of the city is spoken of as עמק, ravine between mountains, in respect that Jerusalem was encircled by mountains of greater height (Psa 125:2); and as rock of the plain, i.e., the region regarded as a level from which Mount Zion, the seat of the kingdom, rose, equivalent to rock of the field, Jer 17:3. In the "rock" we think specially of Mount Zion, and in the "valley" of the so-called lower city. The two designations are chosen to indicate the strong situation of Jerusalem. On this the inhabitants pride themselves, who say: Who shall come down against us? יחת for ינחת, from נחת; cf. Ew. §139, c. Dwellings, cf. Jer 25:30, not cities or refuge or coverts of wild animals; מעון has not this force, but can at most acquire it from the context; see Del. on Psa 26:8. The strength of the city will not shield the inhabitants from the punishment with which God will visit them. "According to the fruit," etc., cf. Jer 17:10. I kindle fire in her forest. The city is a forest of houses, and the figure is to be explained by the simile in Jer 22:6, but was not suggested by מעון = lustra ferarum (Hitz.). All her surroundings, how much more then the city itself! Rebuke of the Ungodly Kings Jehoiakim and Jehoiachin, and Promise of a Righteous Branch of David. - This discourse begins with an exhortation to the king, his servants, and the people to do right and justice, and to eschew all unrighteousness, and with the warning, that in case of the contrary the royal palace will be reduced to ruins and Jerusalem destroyed by fire. After touching briefly on the fate of Jehoahaz, who has been deported to Egypt (Jer 22:10-12), the discourse turns against Jehoiakim, rebukes his tyranny, in that he builds his house with unrighteousness and schemes only bloodshed and violence, and threatens him with ignominious ruin (Jer 22:13-19). Then, after a threatening against Jerusalem (Jer 22:20-23), it deals with Jechoniah, who is told he shall be carried to Babylon never to return, and without any descendant to sit on his throne (Jer 22:24-30). Next, after an outcry of grief at the wicked shepherds, follows the promise that the Lord will gather the remnant of His flock out of all the lands whither they have been driven, that He will restore them to their fields and multiply them, and that He will raise up to them a good shepherd in the righteous branch of David (Jer 23:1-8). - According to Jer 21:1, Jeremiah spoke these words in the house of the king of Judah; whence we see that in this passage we have not merely ideas and scraps of addresses gathered together, such as had been on various occasions orally delivered by the prophet. It further appears from Jer 22:10 and Jer 22:13-17, that the portion of the discourse addressed to Jehoiakim was uttered in the first year of his reign; and from Jer 22:24, where Jechoniah is addressed as king, that the utterance concerning him belongs to the short period (only three months long) of his reign. But the utterance concerning Jechoniah is joined with that concerning Jehoiakim on account of the close relationship in matter between them. The exhortation and warning against injustice, forming the introduction, as regards it contents, fits very well into the time of Jehoiakim (cf. Jer 22:17 with Jer 22:3). The promise with which the discourse concludes was apparently not spoken till the time of Jechoniah, shortly before his being taken to Babylon. So that we have here the discourses of Jeremiah belonging to the times of Jehoiakim and Jehoiachin respectively, joined into one continuous whole.

Zedekiah's Message to Jeremiah. (b. c. 590.)

1 The word which came unto Jeremiah from the Lord , when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, saying, 2 Enquire, I pray thee, of the Lord for us; for Nebuchadrezzar king of Babylon maketh war against us; if so be that the Lord will deal with us according to all his wondrous works, that he may go up from us. 3 Then said Jeremiah unto them, Thus shall ye say to Zedekiah: 4 Thus saith the Lord God of Israel; Behold, I will turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon, and against the Chaldeans, which besiege you without the walls, and I will assemble them into the midst of this city. 5 And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath. 6 And I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence. 7 And afterward, saith the Lord , I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy.

Here is, I. A very humble decent message which king Zedekiah, when he was in distress, sent to Jeremiah the prophet. It is indeed charged upon this Zedekiah that he humbled not himself before Jeremiah the prophet, speaking from the mouth of the Lord (2 Chron. xxxvi. 12); he did not always humble himself as he did sometimes; he never humbled himself till necessity forced him to it; he humbled himself so far as to desire the prophet's assistance, but not so far as to take his advice, or to be ruled by him. Observe,

1. The distress which king Zedekiah was now in: Nebuchadrezzar made war upon him, not only invaded the land, but besieged the city, and had now actually invested it. Note, Those that put the evil day far from them will be the more terrified when it comes upon them; and those who before slighted God's ministers may then perhaps be glad to court an acquaintance with them.

2. The messengers he sent—Pashur and Zephaniah, one belonging to the fifth course of the priests, the other to the twenty-fourth, 1 Chron. xxiv. 9, 18. It was well that he sent, and that he sent persons of rank; but it would have been better if he had desired a personal conference with the prophet, which no doubt he might easily have had if he would so far have humbled himself. Perhaps these priests were no better than the rest, and yet, when they were commanded by the king, they must carry a respectful message to the prophet, which was both a mortification to them and an honour to Jeremiah. He had rashly said (ch. xx. 18), My days are consumed with shame; and yet here we find that he lived to see better days than those were when he made that complaint; now he appears in reputation. Note, It is folly to say, when things are bad with us, "They will always be so." It is possible that those who are despised may come to be respected; and it is promised that those who honour God he will honour, and that those who have afflicted his people shall bow to them, Isa. lx. 14.

3. The message itself: Enquire, I pray thee, of the Lord for us, v. 2. Now that the Chaldean army had got into their borders, into their bowels, they were at length convinced that Jeremiah was a true prophet, though loth to own it and brought too late to it. Under this conviction they desire him to stand their friend with God, believing him to have that interest in heaven which none of their other prophets had, who had flattered them with hopes of peace. They now employ Jeremiah, (1.) To consult the mind of God for them: "Enquire of the Lord for us; ask him what course we shall take in our present strait, for the measures we have hitherto taken are all broken." Note, Those that will not take the direction of God's grace how to get clear of their sins would yet be glad of the directions of his providence how to get clear of their troubles. (2.) To seek the favour of God for them (so some read it): "Entreat the Lord for us; be an intercessor for us with God." Note, Those that slight the prayers of God's people and ministers when they are in prosperity may perhaps be glad of an interest in them when they come to be in distress. Give us of your oil. The benefit they promise themselves is, It may be the Lord will deal with us now according to the wondrous works he wrought for our fathers, that the enemy may raise the siege and go up from us. Observe, [1.] All their care is to get rid of their trouble, not to make their peace with God and be reconciled to him—"That our enemy may go up from us," not, "That our God may return to us." Thus Pharaoh (Exod. x. 17): Entreat the Lord that he may take away this death. [2.] All their hope is that God had done wondrous works formerly in the deliverance of Jerusalem when Sennacherib besieged it, at the prayer of Isaiah (so we are told, 2 Chron. xxxii. 20, 21), and who can tell but he may destroy these besiegers (as he did those) at the prayer of Jeremiah? But they did not consider how different the character of Zedekiah and his people was from that of Hezekiah and his people: those were days of general reformation and piety, these of general corruption and apostasy. Jerusalem is now the reverse of what it was then. Note, It is folly to think that God should do for us while we hold fast our iniquity as he did for those that held fast their integrity.

II. A very startling cutting reply which God, by the prophet, sent to that message. If Jeremiah had been to have answered the message of himself we have reason to think that he would have returned a comfortable answer, in hope that their sending such a message was an indication of some good purposes in them, which he would be glad to make the best of, for he did not desire the woeful day. But God knows their hearts better than Jeremiah does, and sends them an answer which has scarcely one word of comfort in it. He sends it to them in the name of the Lord God of Israel (v. 3), to intimate to them that though God allowed himself to be called the God of Israel, and had done great things for Israel formerly, and had still great things in store for Israel, pursuant to his covenants with them, yet this should stand the present generation in no stead, who were Israelites in name only, and not in deed, any more than God's dealings with them should cut off his relation to Israel as their God. It is here foretold,

1. That God will render all their endeavours for their own security fruitless and ineffectual (v. 4): "I will be so far from teaching your hands to war, and putting an edge upon your swords, that I will turn back the weapons of war that are in your hand, when you sally out upon the besiegers to beat them off, so that they shall not give the stroke you design; nay, they shall recoil into your own faces, and be turned upon yourselves." Nothing can make for those who have God against them.

2. That the besiegers shall in a little time make themselves masters of Jerusalem, and of all its wealth and strength: I will assemble those in the midst of this city who are now surrounding it. Note, If that place which should have been a centre of devotion be made a centre of wickedness, it is not strange if God make it a rendezvous of destroyers.

3. That God himself will be their enemy; and then I know not who can befriend them, no, not Jeremiah himself (v. 5): "I will be so far from protecting you, as I have done formerly in a like case, that I myself will fight against you." Note, Those who rebel against God may justly expect that he will make war upon them, and that, (1.) With the power of a God who is irresistibly victorious: I will fight against you with an outstretched hand, which will reach far, and with a strong arm, which will strike home and wound deeply. (2.) With the displeasure of a God who is indisputably righteous. It is not a correction in love, but an execution in anger, in fury, and in great wrath; it is upon a sentence sworn in wrath, against which there will lie no exception, and it will soon be found what a fearful thing it is to fall into the hands of the living God.

4. That those who, for their own safety, decline sallying out upon the besiegers, and so avoid their sword, shall yet not escape the sword of God's justice (v. 6): I will smite those that abide in the city (so it may be read), both man and beast, both the beasts that are for food and those that are for service in war, foot and horse; they shall, die of a great pestilence, which shall rage within the walls, while the enemies are encamped about them. Though Jerusalem's gates and walls may for a time keep out the Chaldeans, they cannot keep out God's judgments. His arrows of pestilence can reach those that think themselves safe from other arrows.

5. That the king himself, and people that escape the sword, famine, and pestilence, shall fall into the hands of the Chaldeans, who shall cut them off in cold blood (v. 7): They shall not spare them, nor have pity on them. Let not those expect to find mercy with men who have forfeited God's compassions, and shut themselves out from his mercy. Thus had the decree gone forth; and then to what purpose was it for Jeremiah to enquire of the Lord for them?

Answer to Zedekiah's Message; Advice to the King and the People. (b. c. 590.)

8 And unto this people thou shalt say, Thus saith the Lord ; Behold, I set before you the way of life, and the way of death. 9 He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey. 10 For I have set my face against this city for evil, and not for good, saith the Lord : it shall be given into the hand of the king of Babylon, and he shall burn it with fire. 11 And touching the house of the king of Judah, say, Hear ye the word of the Lord ; 12 O house of David, thus saith the Lord ; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings. 13 Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the Lord ; which say, Who shall come down against us? or who shall enter into our habitations? 14 But I will punish you according to the fruit of your doings, saith the Lord : and I will kindle a fire in the forest thereof, and it shall devour all things round about it.

By the civil message which the king sent to Jeremiah it appeared that both he and the people began to have a respect for him, which it would have been Jeremiah's policy to make some advantage of for himself; but the reply which God obliges him to make is enough to crush the little respect they begin to have for him, and to exasperate them against him more than ever. Not only the predictions in the foregoing verses, but the prescriptions in these, were provoking; for here,

I. He advises the people to surrender and desert to the Chaldeans, as the only means left them to save their lives, v. 8-10. This counsel was very displeasing to those who were flattered by their false prophets into a desperate resolution to hold out to the last extremity, trusting to the strength of their walls and the courage of their soldiery to keep out the enemy, or to their foreign aids to raise the siege. The prophet assures them, "The city shall be given into the hand of the king of Babylon, and he shall not only plunder it, but burn it with fire, for God himself hath set his face against this city for evil and not for good, to lay it waste and not to protect it, for evil which shall have no good mixed with it, no mitigation or merciful allay; and therefore, if you would make the best of bad, you must beg quarter of the Chaldeans, and surrender prisoners of war." In vain did Rabshakeh persuade the Jews to do this while they had God for them (Isa. xxxvi. 16), but it was the best course they could take now that God was against them. Both the law and the prophets had often set before them life and death in another sense—life if they obey the voice of God, death if they persist in disobedience, Deut. xxx. 19. But they had slighted that life which would have made them truly happy, to upbraid them with which the prophet here uses the same expression (v. 8): Behold, I set before you the way of life and the way of death, which denotes not, as that, a fair proposal, but a melancholy dilemma, advising them of two evils to choose the less; and that less evil, a shameful and wretched captivity, is all the life now left for them to propose to themselves. He that abides in the city, and trusts to that to secure him, shall certainly die either by the sword without the walls or famine or pestilence within. But he that can so far bring down his spirit, and quit his vain hopes, as to go out, and fall to the Chaldeans, his life shall be given him for a prey; he shall save his life, but with much difficulty and hazard, as a prey is taken from the mighty. It is an expression like that, He shall be saved, yet so as by fire. He shall escape but very narrowly, or he shall have such surprising joy and satisfaction in escaping with his life from such a universal destruction as shall equal theirs that divide the spoil. They thought to make a prey of the camp of the Chaldeans, as their ancestors did that of the Assyrians (Isa. xxxiii. 23), but they will be sadly disappointed; if by yielding at discretion they can but save their lives, that is all the prey they must promise themselves. Now one would think this advice from a prophet, in God's name, should have gained some credit with them and been universally followed; but, for aught that appears, there were few or none that took it; so wretchedly were their hearts hardened, to their destruction.

II. He advises the king and princes to reform, and make conscience of the duty of their place. Because it was the king that sent the message to him, in the reply there shall be a particular word for the house of the king, not to compliment or court them (that was no part of the prophet's business, no, not when they did him the honour to send to him), but to give them wholesome counsel (v. 11, 12): "Execute judgment in the morning; do it carefully and diligently. Those magistrates that would fill up their place with duty had need rise betimes. Do it quickly, and do not delay to do justice upon appeals made to you, and tire out poor petitioners as you have done. Do not lie in your beds in a morning to sleep away the debauch of the night before, nor spend the morning in pampering the body (as those princes, Eccl. x. 16), but spend it in the despatch of business. You would be delivered out of the hand of those that distress you, and expect that therein God should do you justice; see then that you do justice to those that apply to you, and deliver them out of the hand of their oppressors, lest my fury go out like fire against you in a particular manner, and you fare worst who think to escape best, because of the evil of your doings." Now, 1. This intimates that it was their neglect to do their duty that brought all this desolation upon the people. It was the evil of their doings that kindled the fire of God's wrath. Thus plainly does he deal even with the house of the king; for those that would have the benefit of a prophet's prayers must thankfully take a prophet's reproofs. 2. This directs them to take the right method for a national reformation. The princes must begin, and set a good example, and then the people will be invited to reform. They must use their power for the punishment of wrong, and then the people will be obliged to reform. He reminds them that they are the house of David, and therefore should tread in his steps, who executed judgment and justice to his people. 3. This gives them some encouragement to hope that there may yet be a lengthening of their tranquillity, Dan. iv. 27. If any thing will recover their state from the brink of ruin, this will.

III. He shows them the vanity of all their hopes so long as they continued unreformed, v. 13, 14. Jerusalem is an inhabitant of the valley, guarded with mountains on all sides, which were their natural fortifications, making it difficult for an army to approach them. It is a rock of the plain, which made it difficult for an enemy to undermine them. These advantages of their situation they trusted to more than to the power and promise of God; and, thinking their city by these means to be impregnable, they set the judgments of God at defiance, saying, "Who shall come down against us? None of our neighbours dare make a descent upon us, or, if they do, who shall enter into our habitations?" They had some colour for this confidence; for it appears to have been the sense of all their neighbours that no enemy could force his way into Jerusalem, Lam. iv. 12. But those are least safe that are most secure. God soon shows the vanity of that challenge, Who shall come down against us? when he says (v. 13), Behold, I am against thee. They had indeed by the wickedness driven God out of their city when he would have tarried with them as a friend; but they could not by their bulwarks keep them out of their city when he came against them as an enemy. If God be for us, who can be against us? But, if he be against us, who can be for us, to stand us in any stead? Nay, he comes against them not as an enemy that may lawfully and with some hope of success be resisted, but as a judge that cannot be resisted; for he says (v. 14), I will punish you, by due course of law, according to the fruit of your doings, that is, according to the merit of them and the direct tendency of them. That shall be brought upon you which is the natural product of sin. Nay, he will not only come with the anger of an enemy and the justice of a judge, but with the force of a consuming fire, which has no compassion, as a judge sometimes has, nor spares any thing combustible that comes in its way. Jerusalem has become a forest, in which God will kindle a fire that shall consume all before it; for our God is himself a consuming fire; and who is able to stand in his sight when once he is angry?

CHAP. XXI.

Ver. 1. THe word that came unto Jeremiah from the Lord] This Hiſtory is here ſet down out of courſe. For Jeruſalem was not beſieged till chap. 32. and Jehoiakim reigned Chapter. 25. It was in the ninth year of Zedekiah that this preſent Prophecy was uttered,Eſt hic hyſterologia ſive praepoſterus ordo. 2 King. 25.1, 2. This Zedekiah was one of thoſe ſemiperfectae virtutis homines (as Philo calleth ſome Profeſſours) cakes halfbaked, Hoſ. 7.8. no flat Atheiſt, nor yet a pious Prince. Of Galba the Emperour, as alſo of our Richard the third it is recorded, that they were bad men but good Princes: We cannot ſay ſo much of Zedekiah: Two things he is cheifly charged with: 1. That he brake his oath and faith plighted to the King of Babylon, Ezek. 17.16. 2. That he humbled not himſelf before Jeremiah the Prophet, ſpeaking from the mouth of the Lord, 2 Chron. 36.12, 13. Hitherto he had not: but now in his diſtreſſe he ſeeketh to this Prophet: yea ſendeth an Embaſſage. Kings care not for ſouldiers (ſaid a great Commander) till their crowns hang on the one ſide of their heads. Sure it is, that ſome of them ſlight Gods Miniſters, till they cannot tell what to doe without them, as here. Kingdomes have their cares: and Thrones their thornes. Antigonus cried out of his diadem O vilis pannus, O baſe rag, not worth taking up at a mans feet. Julian complained of his own unhappineſſe in being made Emperour. Diocleſian laid down the Empire as weary of it. Thirty of the ancient Kings of this our Land, ſaith Capgrave, reſigned their crowns: ſuch were their cares, croſſes and emulations. Zedekiah now could gladly have done as much. But ſith that might not be, He ſendeth to Jeremiah, whom in his proſperity he had ſlighted; and (to gratifie his wicked Counſellours) wrongfully impriſoned.

He ſent unto him Paſhur] Not that Magor-miſſabib, chap. 20.1. but another of his name: though not much better, as it afterwards appeared: when, ſeeing Jeremies ſtoutneſſe for the Truth, he counſelled the King to put him to death, Chap. 38.

And Zephaniah the ſon of Maaſciah] Of whom ſee further, chap. 29.25, 29. & 37.3.

Ver. 2. Enquire I pray thee of the Lord for us] He ſeeketh now to the Lord, whom in his proſperity he regarded not: ſo doth a drowning man catch at the tree or twig, which before he made no reckoning of. Rarae fumant felicibus arae, In their affliction they will ſeek me early, Hoſ. 5. ult. When he ſlew them, then they ſought him, and enquired earely after God, Pſal. 78.34. Pharaoh when plagued, calleth earneſtly for Moſes to pray for him: and Joab when in danger of his life, runneth to the horns of the Altar.

If ſo be the Lord will deal with us according to his wondrous works] Or, it may be the Lord will deal with us, &c. ſc. As he did not long ſince with Hezekiah, when invaded by Sennacherib. Thus wicked wretches are willing to preſume, and promiſe themſelves impunity: See Deut. 29.19. with the Note.

Ver. 3. Then ſaid Jeremiah unto them] He anſwereth them modeſtly, and without inſultation: but freely and boldly, as a man of an heroik ſpirit, and the Meſſenger of the King of Kings.

Ver. 4. Behold I will turn back the weapons of War] i. e. I will render them vain and uſeleſſe: as it is God who in battel ordereth the ammunition, chap. 50.25. and maketh the weapons vain or proſperous, Iſa. 54. ult. Jer. 50.9. This was plainly ſeen at Edge-hill-fight.

Ver. 5. And I my ſelf will fight againſt you] This was heavy tidings to Zedekiah and his Courtiers. Optaſſent ſibi Prophetas qui dixiſſent laeta, ſaith Oecolampadius: they could have wiſhed for more pleaſing Prophecies; but thoſe that do what they ſhould not, muſt look to hear what they would not. Such bitter anſwers as this they muſt look for, who ſeek to God only in a time of neceſſity: ſilence, or elſe ſad anſwers they ſhall be ſure of.

Ver. 6. They ſhall dye of a great Peſtilence] See chap. 16.4. & 18.21. Hippocrates calleth the Peſtilence [non-Latin text not transcribed], the divine diſeaſe; Sr. Jo. Heyw. Life of Edw. the ſixth. becauſe there is much of Gods hand in it: like as there was here in the ſweating ſickneſſe, wherewith the Engliſh only were chaſed, not only in England, but in all Countries.

Ver. 7. And afterward ſaith the Lord] This is noted by the Hebrew Criticks for a very long verſe (as having in it two and forty words, which conſiſt of one hundred and threeſcore letters:) and it ſounds very heavily all along, to the Courtiers eſpecially: Potentes potenter torquebuntur.

Ver. 8. Behold I will ſet before you the way of life, and the way of death] They ſhould have their option, but a very ſad one: Saved they could not be from their enemies, but by their enemies: nor eſcape death but by captivity, which is a kind of living death, and not much to be preferred before death. Only life is ſweet, as the Gibeonites held it: and therefore choſe rather to be hewers of wood, and drawers of water, then to be cut off with the reſt of the Canaanites.

Ver. 9. His life ſhall be unto him for a prey] And lawful prey or booty is counted good purchaſe, Iſa. 49.24 He ſhall ſave his life, though he loſe his goods. And it ſhould not be grievous to any man to ſacrifice his eſtate to the ſervice of his life: why elſe did Solomon make ſo many hundreds of targets and ſheilds of gold?

Ver. 10. For I have ſet my face againſt this City] I have looked this City to deſtruction: I have decreed it, and will do it. When our Saviour ſet his face to go towards this City, Luke 9.51. he was fully reſolved on it, and nothing ſhould hinder him. See Levit. 17.10. & 20.5.

Ver. 11. And touching the houſe of the King of Judah, ſay] i. e. His Courtiers and his Counſellours, which probably were now as bad or worſe then they had been in his Father Joſias dayes, Zeph. 3.3. Her Princes within her were roaring Lions, her Judges evening wolves. See the Notes.

Ver. 12. O houſe of David] But much degenerated from the piety of David. So Mic. 2.7. O thou that art named the houſe of Jacob —are theſe his doings, &c. See the Notes there. To be a degenerate plant of ſo noble a vine, is no ſmall diſcommendation.

Thus ſaith the Lord] After that the Court had ſent to him, he is ſent to the Court with theſe Inſtructions.

Execute juſtice in the morning] As David your Progenitour and pattern did, Pſal. 101.8. Be up and at it betime, and make quick diſpatch of cauſes, that poor men may go home about their buſineſſes, who have other things to do beſides going to Law. It is a lamentable thing that a ſuit ſhould depend ten or twenty years in ſome Courts,Oecolamp. quo ſaturentur avariſſimi rabulae, omnia bona pauperum exugentes, through the avarice of ſome Pleaders, to the utter undoing of their poor Clients. This made one ſuch (when he was perſwaded to patience by the example of Job) to reply,Mane i. e. Maturè. What do ye tell me of Job? Job never had any ſuits in Chancery. Jethro adviſeth Moſes, Exod. 18. to diſmſſe thoſe timely, whom he cannot diſpatch preſently.

Ver. 13. Behold I am againſt thee] I, who alone am a whole army of men, Van and Reare both, Iſa. 52.12. and may better ſay then any other, How many reckon you me at?

O inhabitant of the valley] i. e. Of Jeruſalem: called elſewhere the valley of viſion. It ſtood high, but yet was compaſſed about with mountains that were higher, Pſal. 125.2. See there.

And rock of the plain] The bulwark and beauty of the whole adjacent Country. Pliny ſaith, that it was the moſt famous of all the Cities of the Eaſt: he might have ſaid of the whole world, if he had known all.

Which ſay Who ſhall come down againſt us? or who, &c.] This they ſaid out of carnal confidence in the natural ſtrength of the place, increaſed by their fortifications. The Jebuſites had done ſo, 2 Sam. 5.6. and were unrooted. Security uſhereth in deſtruction.

Who ſhall enter into our habitations?] Which we hold impregnable: Such like vaunts precede and preſage ruine, See chap. 49. Obad. 3.

Puniam vos pro meritis.Ver. 14. But I will puniſh you] And if I take you once to doe, you are ſure of your full payment. Heb. I will viſite upon thee according to the fruit of your actions, i. e. I will lay upon you a puniſhment anſwerable to your ſins; the ſin being as the ſeed, and the puniſhment as the fruit that cometh of it: q. d. Ye have ſown the wind, and ye ſhall reap the whirl-wind.

And I will kindle a fire in the Forreſt thereof] i. e. In the ſtreets which ſtand as thick with houſes, as the forreſt of Lebanon doth with trees: and are built with timber fetcht from that forreſt.