Jeremiah 4 commentary

The first two verses should be read with the last chapter. Sin must be put away out of the heart, else it is not put away out of God's sight, for the heart is open before him.

An unhumbled heart is like ground untilled. It is ground which may be improved; it is our ground let out to us; but it is fallow; it is over-grown with thorns and weeds, the natural product of the corrupt heart. Let us entreat the Lord to create in us a clean heart, and to renew a right spirit within us; for except a man be born again, he cannot enter into the kingdom of heaven.

The fierce conqueror of the neighbouring nations was to make Judah desolate. The prophet was afflicted to see the people lulled into security by false prophets. The approach of the enemy is described. Some attention was paid in Jerusalem to outward reformation; but it was necessary that their hearts should be washed, in the exercise of true repentance and faith, from the love and pollution of sin. When lesser calamities do not rouse sinners and reform nations, sentence will be given against them. The Lord's voice declares that misery is approaching, especially against wicked professors of the gospel; when it overtakes them, it will be plainly seen that the fruit of wickedness is bitter, and the end is fatal.

The prophet had no pleasure in delivering messages of wrath. He is shown in a vision the whole land in confusion. Compared with what it was, every thing is out of order; but the ruin of the Jewish nation would not be final. Every end of our comforts is not a full end. Though the Lord may correct his people very severely, yet he will not cast them off. Ornaments and false colouring would be of no avail. No outward privileges or profession, no contrivances would prevent destruction. How wretched the state of those who are like foolish children in the concerns of their souls! Whatever we are ignorant of, may the Lord make of good understanding in the ways of godliness. As sin will find out the sinner, so sorrow will, sooner or later, find out the secure.

The Prophet no doubt requires here from the people a sincere return to God, inasmuch as they had often pretended to confess their sins, and had given many signs of repentance, while they were acting deceitfully with him. As then they had often dealt falsely with God and with his prophets, Jeremiah bids them to return to God without any disguise and in good faith. With regard to what is here substantially taught, this is the Prophet’s meaning; but there is some ambiguity in the words.

Some read thus, “If thou returnest, Israel, to me, saith Jehovah, “connecting “to me, אלי, “with the first clause, then they read separately “תשוב, teshub, thou shalt rest;” and so they think that what follows is the repetition of the same thing, “If thou wilt take away thine abominations from before me, thou shalt not migrate;” that is, I will not cast thee out as I have threatened. Others take the verb תשוב, teshub, in the same sense, (for it is the same verb repeated,) “If thou wilt return, Israel, return to me.” The Prophet doubtless bids the Israelites to return to God in sincerity, and without any disguise, and not to act falsely with him, as they had often done.

I have as yet mentioned only what others have thought; but, in my judgment, the most suitable rendering is, “If thou wilt return, Israel, rest in me, “arrete toi, as we say in French. Rest then in me; and then a definition is given, If thou wilt take away thine abominations (for the copulative is to be taken as expletive or explanatory) from my sight, and wilt not wander What some of those I have referred to have given as their rendering, “If thou wilt return to me, Israel, thou shalt rest,” I wholly reject, as it seems forced: but I allow this reading, “If thou wilt return, Israel, thou shalt rest in me;” or this, “If thou wilt return, Israel, return to me;” for the difference is not great. The Prophet here evidently condemns the hypocrisy which the Israelites had practiced; for they had often professed themselves as ready to render obedience to God, and afterwards proved that they had made a false profession. Since then deceit and emptiness had been so often found in them, the Prophet demands here, in the name and by the command of God, that they should in truth and sincerity return to him.

If this reading be approved, “Israel, return to me,” the intimation is, that they ever took circuitous courses, that they might not return directly to God: for it is usual with hypocrites to make a great show of repentance and at the same time to shun God. If then we follow this reading, the Prophet means this, “Israel, there is no reason for thee hereafter to think that thou gainest anything by boasting with thy mouth of thy repentance; return to me; know that thou hast to do with God, who is not deceived, as he never deceives any: return then faithfully to me, and let thy conversion be sincere and in no way deceptive.”

But if the verb, תשוב, teshub, be taken in the other sense, there would be no great difference in the meaning; “If thou wilt return, Israel, thou shalt rest in me;” that is, thou shalt hereafter have nothing to do with idols and with thy perverted ways. Thus the Prophet briefly shews that the return of Israel would be nothing, except they acquiesced in God alone, and wandered not after vain objects, as they had often done. And with this view corresponds what follows, “Even if thou takest away (for the copulative, as I have said, is to be taken as explanatory) thine abominations from my sight, and wilt wander no more, ולא תנוד, vela tanud.” For the vice which Jeremiah meant especially to condemn was this, — that Israel, while pretending a great show of religion, yet vacillated and did not devote themselves with all their heart to God, but were changeable in their purpose. This vice then is what Jeremiah justly condemns; and hence I am disposed to embrace this view “Israel, if thou wilt return, rest in me;” that is, continue constantly faithful to me: but how can this be done? “Even if thou wilt take away thy abominations, and if thou wilt not wander;” for thy levity and inconstancy hitherto has been well known. The best rendering is that which connects “to me” with the former clause: the end of the verse, as Grotius observes, proves this. If they returned to God, they were to return from captivity; and if they cast away their abominations, they were not to be vagabonds or to wander any more. This seems to be the meaning. The ו before לא in the last clause is left out in ten MSS., and in the Vulgate, Targum, and Syriac. The verse then would be as follows, —

1. If thou wilt return, Israel, saith Jehovah, to me, Thou shalt be restored, (that is, from captivity:) If thou wilt remove thy abominations from my sight, Thou shalt not be a wanderer.

— Ed.

Whatever view we may take, this passage deserves to be noticed as being against hypocrites, who dare not openly to reject prophetic warnings; but while they shew some tokens of repentance, they still by windings shun the presence of God. They indeed testify by their mouth that they seek God, but yet have recourse to subterfuges: and hence I have said that this passage is remarkably useful, so that we may know that God cannot be pacified by those fallacious trifles which hypocrites bring forward, but that he requires a sincere heart, and that he abominates all dissimulation. It is therefore expressly said, If thou wilt take away thy abominations from my sight For hypocrites ever regard display and seek to be approved by men, and are satisfied with their approbation; but God calls their attention to himself. It must at the same time be observed, that he cannot be deceived; for he is the searcher of hearts. It follows —

Jeremiah 4:2

2 And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.

2. Et jurabis, vivit Jehova, in veritate, in judicio et in justitia; et benedicent se in eo gentes et in eo gloriabuntur.

Here the Prophet goes on with the same subject; for he denudes these flatteries, by which they thought that God could be pacified: for when they had his name in their mouth, they thought it sufficient for their defense, — “What! do we not call upon God? do we not ascribe to him his due honor, when we swear by his name?” There is in the Prophet’s words a part given for the whole; for swearing is to be taken for the whole of God’s worship. When therefore the Israelites made a profession of God’s name, they thought themselves absolved from all guilt.

Hence the Prophet says, Thou shalt swear truly in the name of God; that is, “Ye are indeed self — confident, because an external profession of religion seems to you to be a sort of expiation, whenever ye seek to contend with God: ye boast that you are Abraham’s seed, and swear by the name of God; but ye are sacrilegious, when ye thus falsely profess God’s name.” Swear then, he says, in truth

We hence see how the words of the Prophet harmonize together: he had said, that Israel had hitherto dealt falsely with God, because they had not performed what in words they had promised, for they went astray; and now he adds, that it availed the Israelites nothing, that they openly called on God and shewed themselves to be his people by an external worship: this, he says, is nothing, except ye worship God in truth and in judgment and in righteousness

Truth is no doubt to be taken here for integrity, as we shall see in the fifth chapter: it is the same as though he had said, that God is not rightly worshipped, except when the heart is free from all guile and deceit; in short, he means that there is no worship of God without sincerity of heart. But the truth, of which the Prophet speaks, is especially known by judgment and righteousness; that is, when men deal faithfully with one another, and render to all their right, and seek not their own gain at the expense of others. When therefore equity and uprightness are thus observed by men, then is fulfilled what is required here by the Prophet: for then they worship not God fallaciously, nor with vain words, but really shew that they do, without disguise, fear and reverence God.

What follows is variously explained by interpreters; but the Prophet, I have no doubt, does here indirectly reprove the Israelites, because God’s name had been exposed to many reproaches and mockeries, when the heathens said, that there was no power in God to help the Israelites, and when the people themselves expostulated with God, as though they had a just cause for contending with him, — “What! God has promised that we should be models of his blessing; but we are exposed to the reproaches of the heathens: how can this be?” Since then the Israelites thus deplored their lot, and cast the blame on God, the Prophet gives this answer, Bless themselves shall the nations and glory in him Some refer this to the Israelites, but not correctly. It had indeed been said to Abraham, “In thy seed shall all nations be blessed,” or, shall bless themselves. But this blessing had its beginning, as it is here noticed by the Prophet. For we must look for the cause or the fountain of this blessing: how could the nations bless themselves through the seed or the children of Abraham, except God, the author of the blessing, manifested his favor towards the children of Abraham? Very aptly then does the Prophet say here, Then bless themselves in God shall all the nations, and in him shall they glory; that is, “Ye are to be blamed, that God’s curse is upon you and renders you objects of reproach to all people, and also, that heathens disdain and despise the name of God: for your impiety has constrained God to deal more severely with you than he wished; for he is ever ready to shew his paternal clemency. What then is the hindrance, that the nations bless not themselves in God and glory in him? that is, that pure religion does not flourish through the whole world, and that all nations do not come to you and unite in the worship of the only true God? The hindrance is your impiety and wickedness; this is the reason why God is not glorified, and why your felicity is not everywhere celebrated among the nations.” We now perceive the meaning of the Prophet, — that the Jews groundlessly imputed blame to God, because they were oppressed by so many evils; for they had procured for themselves all their calamities, and at the same time gave occasion to heathens to profane God’s name by their reproaches. This is a very lucid and satisfactory exposition. The import of the passage is very clearly given. A simpler version may be made, and such as will exhibit the meaning more plainly. When two vaus occur, they may often be rendered, when and then: so here, —

2. When thou shalt swear, “Live does Jehovah,” In truth, in judgment, and in righteousness; Then call him blessed shall nations, And in him shall they glory.

To swear is to avow Jehovah as our God. The verbs “bless” and “glory” are both in Hithpael, which has commonly a reciprocal sense, but not always. See Psalm 72:17; Psalm 105:3. This and the preceding verse belong to the last chapter. — Ed. It follows —

Jeremiah 4:3

3. For thus saith the LORD to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns.

3. Quoniam sic dicit Jehova viro Jehudah (hoc est, Judaeis) et Jerosolymae, Novate vobis novale, et ne seminetis super spinas.

The Prophet still pursues the same subject; for he reproves the hypocrisy of the Israelites, because they sought to discharge their duty towards God only by external ceremonies, while their hearts were full of deceits and of every kind of impiety and wickedness. Hence he says, that God required this from the Jews, — to plough again the fallow, and not to sow among thorns.

It is a most suitable comparison; for Scripture often compares us to a field, when it represents us as God’s heritage; and we have been chosen by God as a peculiar people for this end — that he may gather fruit from us, as a husbandman gathers produce from his fields. We can indeed add nothing to what God is; but there is a fruit which he demands; so that our whole life is to be devoted to his glory. God then would not have us to be idle and fruitless, but to bring forth some fruit. But what is done by hypocrites? They sow; that is, they shew some concern, yea, they pretend great ardor, when God exhorts them to repent, or when he invites them. They then make a great bustle; yet they mar everything by their own mixtures, the same as though one scattered his seed among thorns: but it will be of no avail thus to cast seed among thorns; for the ground ought to be well cleared and prepared. Hence God laughs to scorn this preposterous care and diligence, in which hypocrites pride themselves, and says, that they busy themselves without any advantage; for it is the same, as though an husbandman had wholly lost his seed; for when the ground is full of briers and thorns, the seed, though it may grow for a time, cannot yet bring forth fruit. For this reason God bids the Israelites to plough the fallows; Literally, “Plough for yourselves the ploughing,“ or, the plough-land; or, “Fallow for yourselves the fallow.” They were not to sow a land once ploughed; but they were to plough again. — Ed. as though he had said, that they were like a rough ground, which is full of thorns, and that therefore there was need of unusual and by no means a common cultivation; for when thorns and briers grow in a field, of what benefit will it be to cast seed there? Nay, a field cannot be well prepared by the plough alone, so that it may produce fruit; but much labor is also necessary, as is the case with fallow ground, which is called essarter in our language.

The Prophet then intimates that the people had become hardened in their vices, and that they were not only full of vices, like a field left uncultivated for two years; but that their vices were so deep, that they could not be well cleared away by ploughing alone, except they were drawn up by the roots, as they were like thorns and brambles, which have been growing in a field for many years. We hence see, that not only impiety and contempt of God, and other sins of the people of Israel, are referred to by the Prophet, but also their perverseness; for they had so hardened themselves for many years in their vices, that there was need not only of the plough, but also of other instruments to tear up the thorns, to eradicate those vices which had formed deep roots. As then, he had before warned them, that they would labor in vain except they returned to God with sincerity of heart and acquiesced in him; so here he bids them to examine their life, that they might not cast away their seed, like hypocrites, who formally acknowledge their sins. Hence he bids them wholly to shake off their vices, which were hid within, according to what they do, who tear up thorns and briers in a field, which has been long neglected, and left without being cultivated. It now follows —

Jeremiah 4:4

4 Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.

4. Circumcidimini Jehovae, et auferte praeputia cordis vestri, viri Jehudah et incolae Jerusalem; ne egrediatur tanquam ignis furor meus, et accendatur, et nemo extinguat, propter (a facie, ad verbum) malitiam actionum vestrarum.

The Prophet expresses here more clearly what he had before said metaphorically or by a figure; for he had bidden them to eradicate their vices, according to what is usually done by breaking up the fallow ground; but now dropping that figure, he clearly shews what was to be done, and yet the clause contains what is figurative. He calls their attention to circumcision, which was a symbol of renovation, as though he had said, — That they sufficiently understood what they were to do, except they were wholly unteachable; “For why, “he says, “has circumcision been enjoined? Does not God by this symbol shew, that if a man rightly aspires after true religion, he ought to begin by putting off all the evil propensities of his flesh? Is he not to deny himself, and to die as it were both to himself and to the world? for circumcision includes all this.” Then the Prophet shews that the Israelites had no excuse, that they went not astray through mistake or through ignorance; but they were acting perversely and deceitfully with God; for circumcision, by which they had been initiated into God’s service, sufficiently taught them, that God is not rightly nor faithfully served, except when men deny themselves.

We now then see what the Prophet meant by these words, when he bids them to be circumcised to God, and to take away the foreskin of their heart: Be ye circumcised, he says, to Jehovah Circumcision was their great boast; but only before men; for nothing but ambition and vanity ruled in them, while they openly exulted and boasted that they were God’s holy and peculiar people. Hence the Prophet bids them not to value what was of no importance, but to become circumcised to Jehovah; that is, he bids them not to seek applause before the world, but seriously to consider that they had to do with God. And hence he adds, Take away the foreskin of your heart, as though he had said, “When God commanded the seed of Abraham to be circumcised, (Genesis 17:10-12,) it was not his object to have a small portion of skin cut off, but he had regard to something higher, even that ye should be circumcised in heart.”

The Prophet, in short, teaches us here what Paul has more clearly explained, (Romans 2:29,) even this, — that the letter is of no value before God, but that the spirit is what he requires: for Paul in these words means, that the external sign is worthless, except accompanied by the reality within; for the literal circumcision mentioned by Paul is merely the external rite; in the same manner baptism with us may be called the letter, when there is no repentance and faith. But the spirit, or spiritual circumcision, is the denial of self; it is renovation, and in a word, that true conversion to God, of which the Prophet speaks here. Nor has Moses been silent on this point; for in the tenth chapter of Deuteronomy he shews that the Jews greatly deceived themselves, if they thought that they did all that God required, when they were circumcised in the flesh; “Circumcise, “he says, “your hearts to the Lord.” He indeed reminds us in another place, that this is altogether the work of God; but though God circumcises the heart, yet this exhortation, that men are to circumcise themselves, is not superfluous: and the same is the case with baptism; for when Paul exhorts the faithful to fear God and to lead a holy life, he refers to baptism. It is yet certain that men do not bestow on themselves what God signifies by the sign of baptism; but he counsels them to seek from God the grace of his Spirit, that they might not in vain be sealed by the external rite of baptism, while destitute of its reality. When therefore the Prophet bids the Israelites to take away the foreskin of their heart, it is the same as though he had said, that they were indeed liberal enough with regard to ceremonies and outward worship, but that these were empty masks unless preceded by a right disposition within.

And he addresses the Jews, and also the inhabitants of Jerusalem, for they thought that they far excelled the Israelites, on whom God had inflicted so grievous a punishment. He then shews that the tribe of Judah, nay, that the very inhabitants and citizens of Jerusalem were not better than others, and that they could not be exempted, as it were, by privilege, except they returned to a right mind, except they seasonably and from the heart repented.

He then adds, Lest my fury go forth like fire The Prophet here expressly declares, that the Jews were not to wait until God came forth as an avenger; for then, he says, if, would be too late to repent: in short, he bids them to anticipate in due time the judgment of God; for if once his fury went forth, it would burn like fire so as to consume them, and there would be no extinguishing of it. But if they repented, he holds forth to them the hope of pardon; for the fury of God had not yet gone forth.

He afterwards subjoins, On account of the wickedness of your deeds Rather, “On account of the evil of your doings.” Their doings were evil or wrong, both as to God and man. Impiety seems to be the special evil intended, as their defection from God had been more particularly referred to. — Ed. By these words the Prophet again reproves them sharply, and shews that they gained nothing by their evasions; for when God ascends his tribunal and begins to execute his vengeance, then all vain excuses will come to an end, such as, that they deserved no such thing, or, that the atrocity of their sins was not great: “God, “he says, “will, with his own hand, teach you how grievous has been the atrocity of your vices; he will not, then, deal with you in words.” It then follows —

Jeremiah 4:5-6

5. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities.

5. Nuntiate (vel, promulgate) in Jehudah, et Jerusalem facite audire, (hoc est, publicate,) et dicite et clangite tuba in terra; vocate, colligite et dicite, Congregamini, et intremus civitates munitas.

6. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction.

6. Tollite signum (vel, vexilium) in Sion; congregamini (vel, confugite; alii vertunt, viriliter agite, deducunt enim hoc verbum ab עזז, sed plures sequuntur diversum sensum ab עזז, quod est fugere, vel, se colligere metus causa,) ne stetis (vel, non stabitis,) quoniam malum ego accerso (venire facio) ab aquilone, et contritionem magnam.

Jeremiah treats his own people here with more severity, for he saw that they were refractory, and so obstinate in their vices, that they could not by wise counsels be restored to the way of safety. Hence he addresses them here as men wholly irreclaimable, and to whom instruction proved useless. But though according to the manner of the prophets, he sounds a trumpet for the sake of filling them with terror, he seems yet to speak tauntingly, when he bids them to proclaim in Judah, and to publish in Jerusalem; as though he had said, When distress shall seize you, you will then by experience perceive that God is angry with you: though to — day ye believe not my warnings; yet that God may not, indeed, by a violent hand, bring you back to himself, and as ye seek evasions for yourselves, ye shall sound the trumpet, and proclaim, “The enemies are coming, and are nigh at hand; let, therefore, every one flee to Jerusalem, and enter into the city, and resort unto Zion: “that is, “If we cannot secure our safety in the city, we shall at least be safe in the fortress of Sion.” But God, he says, brings an evil on you from the north; and whatever ye may think will be for your safety will be wholly useless. It is, however, proper, especially to regard the Prophet as God’s herald proclaiming war; and that though he exults over their perverseness, he yet declares that such would be everywhere the terror, that they would seek safety by flight.

Sound, he says, in Judah, and publish, or proclaim, in Jerusalem, (הגידו, egidu, announce, literally.) He speaks not here for the same purpose as Joel did, (Joel 1:1, 15,) when he bade them to sound the trumpet; for the latter exhorted the people to repent; but Jeremiah, as I have already said, tauntingly reproves here the people for their obstinacy and perverseness; as though he had said, “I see what ye will do, when God’s vengeance shall come upon you, that ye may not even then repent; for ye will sound the trumpet through the whole land, ‘Let all resort to Sion;’ as though ye could resist there your enemies, and preserve your lives.” He does not, then, bid them to sound the trumpet, but, on the contrary, shews what they would do.

Some improperly give this rendering, “Fulfill ye, “but the common version is, “Assemble yourselves.” But interpreters seem not to me to have regarded the etymology of the word; for it is of the same meaning in Hebrew as when we say, Amassez-vous, Gather yourselves. And say, Be ye assembled, and let us go into fortified cities It will, indeed, be announced to you to seek hiding — places to protect you from the assaults of your enemies; if so, Raise a banner in Sion, and flee; but God will at the same time bring evil on you from the north

The words אל-תעמדו, al-tomedu, may be explained in two ways, — “Stand not,” that is, “Hasten quickly,” as it is the case with those in extreme fear; or, “Ye shall not stand,” that is, “Though ye may seek a firm position on Mount Sion, ye shall not yet be able to continue there.” The first exposition appears to me the best, as it is more suitable to the context. These two verses contain a very spirited address, in a style truly poetical, —

5. Announce ye in Judah, And in Jerusalem publish, and say, — Yea, sound the trumpet in the land, Proclaim, do it fully, and say, — “Be assembled, and let us enter into fortified cities;

6. Raise a banner towards Sion; Hasten ye, stay not:“ For an evil am I bringing from the north, And a great destruction.

The people of Judah were summoned to enter into fortified cities, and Mount Sion was to be the resort of the inhabitants of Jerusalem: “Hasten ye,“ σπεύσατε — hasten, Septuagint. This is the meaning of עז in Hiphil. See Exodus 9:19; Isaiah 10:31. In Jeremiah 6:1, it is translated “Gather yourselves to flee;” but “hasten,” or remove vigorously or quickly, would be the best rendering. — Ed

PRAYER

Grant, Almighty God, that as we cease not daily to alienate ourselves from thee by our sins, and as thou yet kindly exhortest us to repent, and promisest to be appeasable and propitious to us, — O grant, that we may not perversely go on in our sins, and be ungrateful to thee for thy great kindness; but that we may so return to thee, that our whole life may testify that our repentance has been unfeigned, and that we may so acquiesce in thee alone, that the depraved lusts of our flesh may not draw us here and there, but that we may continue fixed and immovable in our purpose, and so labor to obey thee through the whole course of our life, that we may at length partake of the fruit of our obedience in thy celestial kingdom, through Jesus Christ our Lord. — Amen.

Lecture Fifteenth

Jeremiah 4:7

7. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant.

7. Ascendit leo ex densitate sua (hoc est, ex oculto loco,) et vastator gentium profectus est; egressus est e loco sue ad ponendum (ut ponat) terram tuam in vastitatem, urbes tuae perdentur, ut non sit habitator.

The Prophet more fully declares the import of the threatening which we briefly considered yesterday; for God said in the former verse, that he would bring an evil from the north; and the kind of evil it was to be he now describes, and compares the king of Babylon to a lion; and afterwards, without a figure, he calls him the destroyer of nations

By the similitude of lion he means that the Israelites would not be able to resist; and when he adds that he would be the desolator of nations, he intimates that they would perish with the rest: for if Nebuchadnezzar was sufficiently able to destroy many nations, how could the Jews escape a similar calamity? He shall come, he says, the desolator of nations But he uses the past tense throughout, in order to shew the certainty of the prediction, and thus to shake secure men with fear, who had become torpid in their hypocrisy; for they would have otherwise deemed all threatenings as nothing: for as long as God spared them, they despised his judgment, and promised themselves impunity in their sins. Hence the Prophet, in order to awake them, set the matter before them, as though Nebuchadnezzar had already come with a strong and powerful army to lay waste Judea; for he says, that a lion had ascended from his hiding — places: but the term for the last word means an entangled density, as when trees are entwined together, or when a place is filled with thorns. The word “thicket, “in our version, correctly expresses it; a tangled wood, where trees cross and entwine with each other. — Ed.

But the similitude is most suitable, because the Jews never thought that the king of Babylon would come forth from places so remote; for the passing through was difficult, and the expedition attended with great toil: yet the Prophet says, that the lion would come from his recesses, and that nothing would hinder him from breaking forth and coming to the open country. He at last concludes by saying, that the cities would be laid waste, “Laid waste” is the Chaldee sense; but the verb means in Hebrew to germinate, to produce grass, to grow over with grass as ruined cities do. The words which follow, “without an inhabitant,“ shew that this meaning suits here, —

Thy cities shall grow over with grass, without an inhabitant.

The Targum is,

Thy cities shall be desolate without an inhabitant.

— Ed. so as to be without an inhabitant It now follows —

Jeremiah 4:8

8. For this gird you with sackcloth, lament and howl: for the fierce anger of the Lord is not turned back from us.

8. Super hoc accingite vos saccis, plangite et ululate; quia non aversus est furor irae Jehovae a nobis.

The Prophet seems not yet to exhort his own nation to repent: a more gracious doctrine will presently follow; but here he only reminds them that a most grievous mourning was nigh at hand; for he saw that they were hypocrites, immersed in their own delusions, and could not be assailed by any fear. Hence he says, that they were greatly mistaken, if they thought themselves safe while God was angry with them.

Gird yourselves in sackcloth, he says, lament and howl; and then follows the reason, because the fury of God’s wrath was not turned away from them. We indeed know, that the ungodly are wont to make God subservient to themselves, as though they could by their perverseness turn aside or drive afar off his judgment, and restrain, as it were, his hand from acting. As, then, hypocrites are insolent towards God, the Prophet says expressly that the fury of his wrath was not turned away: and thus he warns them, that they would be in every way miserable until they were reconciled to God.

We now understand the design of the Prophet; for he confirms what the last verse contains, when he said that a lion had come forth, and that a desolator was already nigh; yea, he confirms what he had said, for there was no hope to them without having God propitious, and he declares that God was angry. Hence it follows, that all things would prove infelicitous to them.

Jeremiah 4:9

9. And it shall come to pass at that day, saith the LORD, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder.

9. Et erit die illo, dicit Jehova, peribit cor Regis et cor procerum, et obstupescent sacerdotes, et prophetae mirabuntur (vel, attoniti erunt).

As the royal dignity still continued with the Jews, though their power was greatly diminished, they, relying on that distinction, hoped that they had a sufficient protection: hence it was, that they were not moved by any denunciation; for the royal power, which remained not altogether secure, and yet so in some degree, was to them like a shield. We also know what pride filled the courtiers; for they extolled their kings, and thus made a show of their prudence and magnanimity. Since, then, this foolish notion of the chief men respecting their king, and their delusive boasting, deceived the Jews, the Prophet says, In that day perish shall the heart of the king, and the heart of the princes

By heart he no doubt means the understanding or the mind, as the word is to be taken in many other places. Moses says,

“God has not yet given you a heart to understand.” (Deuteronomy 29:4.)

The Latins also call men “hearted” (cordatos) who excel in intelligence and wisdom. Though the most common meaning of לב, heart, is what is here stated, yet it means also strength, firmness, courage. See Deuteronomy 20:2, 3; 2 Samuel 17:10; Psalm 22:14; Psalm 73:26. And this meaning is most suitable to this passage. — Ed So, then, the Prophet shews, that it was a vain and deceptive fancy for the people to expect that the king would be an invincible defense to them; for “the king, “he says, “shall then be deprived of understanding and reason; and the counselors, who lay claim to understanding, shall be found then to be wholly foolish: there is, then, no ground for that vain confidence which deceives you.” The Prophet briefly intended to shake off that false confidence, by which the Jews were inebriated, when they thought that there was a sure safety in the intelligence of the king and princes.

He says the same thing respecting the priests as well as the prophets, as much glory belonged to the priestly order; for the tribe of Levi had not taken that honor to itself, but God himself had set priests over the people. Hence an opinion prevailed, that the priests could not be without understanding and wisdom. With regard to the prophets, Jeremiah no doubt conceded the name to impostors, who falsely professed the name of God; and this way of speaking is common in the writings of the prophets. He does not, then, mean those true and faithful ministers of God, who duly executed their office, but those who boasted of the name and title: and he says of these, that they would be astonished The verse is as follows, —

And it shall be in that day, saith Jehovah, That perish shall the heart of the king And the heart of the princes, And confounded shall be the priests, And the prophets shall be astonished.

“Confounded,” that is, like persons at their wit’s end, not knowing what to do, or what course to take. “Astonished,” or amazed, that is, at witnessing the reverse of what they had prophesied; being filled with stunning and stupefying amazement. — Ed.

He, in short, deprives the people of that false confidence, through which they hardened themselves, so as not to fear God’s judgment.

But this passage is entitled to special notice, because it shews that God’s grace is not to be tied either to ranks of men or to titles. The prophetic office had always been in high repute; nor was the priestly without honor, for it was founded on God’s command; but Jeremiah nevertheless declares, that there would be no understanding in the priests and in the prophets, because they would become stupefied and astonished. And with regard to the king, we know that he was the representative of Christ; and yet he pronounces the same thing of the king, and also of his counselors, — that they would be made blind by the just vengeance of God, so as not to see anything. he afterwards adds —

Jeremiah 4:10

10. Then said I, Ah, Lord God! surely thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the soul.

10. Et dixi, Ha, ha, Domine Jehova, certe decipiendo decepisti populum hunc et Jerosolymam, dicendo, Pax erit vobis; et pertigit gladius usque ad animam (tamen pertigit, nam hic copula vice adversativae ponitur)

Some so understand this passage as though the Prophet brought forward what was said by the people; for all the most wicked, when oppressed by God’s hand, usually cast the blame on him, and in their complaints contend and dispute with him. Hence they think that the Prophet here, not in his own person, but in that of the whole people, speaks thus: “O Lord, what can this be? thou surely hast deceived us.” Others give somewhat a looser explanation, that the Prophet here indirectly expostulates with God, because he had suffered the false prophets to flatter the people so as to stupefy the minds of all. But a different meaning is what I approve of: the Prophet, I think, tauntingly exposes those false adulations, by which the prophets had caused the ruin of the miserable Jews, by promising them God’s forgiveness, and by ever announcing favorable predictions.

God no doubt rendered the Jews their just reward, when he suffered them to be deceived by impostors: we, indeed, know that the world is ever afflicted with this disease, — that they seek flatteries, as God upbraids them by Micah:

“Ye seek prophets who promise to you an abundant harvest, an abundant vintage.” (Micah 2:11)

Since, then, the Jews wished their vices to be spared, and not only disliked their faithful and severe reprovers, but also hated them, they had deserved to be thus dealt with: it was God’s will that many impostors should assume the prophetic name. Thus it happened, that the Jews thought that their peaceable condition would be perpetual; and this, as I have said, is usual with hypocrites. Now the Prophet, in a biting strain, exposes here these deceptions, and says, Ah, ah, Jehovah! surely thou hast deceived this people: for the Prophet does not speak in the person of the people, nor does he complain, that God permitted so much liberty to false prophets; but he derides these impostors as well as the people. And further, as they were all deaf, he turns to God, as though he had said, “Behold, Lord, worthy of this reward are they, who have sought flatteries, and have not attended to the holy warnings of thy servants: as, then, no kind of correction was what they could endure, let them now begin to learn that they have been deceived by others rather than by thee.” There are various expositions of this verse: but the simpler and the plainer mode would be to take אמר as a noun, word, speech, saying, with an auxiliary verb, which is commonly omitted in Hebrew. The connection with the foregoing would be obvious and natural, —

And the saying will be, “Alas! Lord Jehovah, Surely, deceiving thou hast deceived This people and Jerusalem, By saying, ‘Peace shall be to you;’ And reach does the sword even to the soul.”

This would be the language of such as believed the false prophets, and considered them as sent by God.

But Lowth, Henry, Venema, Scott, and others, take this view, — that God had permitted or suffered the people to be deceived by the false prophets. It is said that this verb in Hiphil, as the case is here, has sometimes this meaning, and Lowth refers, as instances, to Isaiah 63:17, and also to Psalm 119:10; Proverbs 10:3. But the sentiment of the passage in this case would not be very suitable: for, according to this view, the cause of the Prophet’s grief is, that God had suffered the people to be deceived.

“It shall be said,” in the next verse, seems to be put in contrast with this “saying.” Instead of what would be commonly said of the people, God reminds them of what he would cause to be said and effected. — Ed.

We then see that the Prophet ridicules that stupidity in which the Jews had been so long asleep; and the simple meaning is, that he turned to God: I have said, O Lord Jehovah, surely thou hast deceived this people. “Surely” is to be taken in an ironical sense; that is, “It now really appears that they have been deceived; but by whom? They wish, indeed, to throw the blame on thee; but they are justly chargeable with foolish credulity, so that they, whom the false prophets have deceived, have been rightly dealt with.” What they said was, Peace shall be to you

This never came from the mouth of God; for Jeremiah daily thundered and threatened approaching ruin; for he was like a celestial herald, who filled every place with terror; but he was not heard: and at the same time the Jews praised the false prophets, who soothed them with various promises. We hence perceive, that God had not spoken peace to them; but that the Jews, not only willingly, but with avidity, laid hold on those things by which the false prophets sought to gratify them.

He afterwards adds, And reached has the sword unto the soul; that is, “Yet we are now destroyed by fatal evils.” The Prophet here indirectly sets before them those delusive flatteries with which the Jews pleased themselves, and shews that they would at length really find how falsely they pretended the name of God. It follows —

Jeremiah 4:11-12

11. At that time shall it be said to this people and to Jerusalem, A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse,

11. In tempore illo dicetur populo huic (hoc est, de populo hoc; ל enim hic accipitur pro ב,) et de Jerusalem, ventus siccus (alii transferunt, vehementem) in excelsis deserti (in deserto, ad verbum,) versus viam filiae populi mei, non ad spargendum, neque ad purgandum;

12. Even a full wind from those places shall come unto me: now also will I give sentence against them.

12. Ventus plenior illis veniet mihi: nunc etiam ego loquar judicia cum illis (hoc est, proferam judicia cum illis.)

Jeremiah proceeds with the same prediction: he says, that a terrible wind was coming, which would not only disperse or clear away, but dissipate and overthrow all things. He then expresses how great and how grievous would be the calamity which he had before mentioned. He compares it to dry or and wind; for צח, tsach, sometimes means “clear,” and sometimes “arid,” as the greatest dryness is found on high places. He means, no doubt, here the wind, which is violent, and disturbs the whole atmosphere, when there are no clouds, and where no trees impede its course. Hence, he speaks of high and desert places. It is the same as though he had said, that so great would be the violence of God’s vengeance, and so irresistible would be the eruption, that it would be like a violent wind when it passes through high regions and through dry land or desert places. He says, Towards the way of the daughter of my people; as though he had said, — that the course of the wind would be such as to bear directly on Judea. The mode of speaking here used is well known to all who are in any degree acquainted with the writings of the prophets. “The daughter of my people, “means the people themselves. Come, then, shall wind towards Judea.

He then adds, Not to scatter nor to cleanse Husbandmen are wont to winnow the corn when taken from the thrashing — floor, that the chaff may be carried away by the wind: but the Prophet says, that this wind would not be to clear away or scatter the chaff; for it will be, he says, a very vehement wind He means, in short, that God would shew so much displeasure towards the Jews, that he would no longer chastise them in a moderate degree, or use any moderation, as he had done previously; for God had already often punished the Jews, but had hitherto acted the part of a physician, having endeavored to heal the vices of the people. As, then, these corrections had been without fruit, the Prophet now says, that God’s wrath would now come, not to cleanse as before, nor to scatter the chaff, but to consume everything among the people. Hence he adds (for the two verses are connected together) a fuller wind, or one more complete, shall come to them. Some read, “from these places, “so they render מ; but it is rather to be taken as noting the comparative degree, — that this wind would be much rougher and more violent than other winds which usually clear the land or scatter away the chaff, and separate it from the corn: come, then, shall a much more violent wind

And come, he says, unto me God, I doubt not, speaks here. Some think that the Prophet here represents the whole body of the people; and they consider them as saying, that there would come a wind which would rush on themselves. But this is too strained; and further, this explanation is disproved by the context: nor can what follows be applied to the Prophet, I will now pronounce judgments against them Here then God, in his office as a judge, declares that a wind was nigh, by which he would dissipate and overthrow the whole of Judea, and would no more cleanse it. And thus he shews, that the Chaldeans would not of themselves come, but would be sent to execute his orders; as though he had said, — that he would be the author of those calamities which were impending over the Jews: come, then, shall wind unto me; that is, it will be ready to obey my orders.

And he adds at last, by way of an exposition, I will then speak judgments with them To speak judgments is to execute the office of a judge, or to call to judgment, or to summon men to declare their cause, as kings are said to speak judgments when they constrain the guilty to render an account, of themselves. God briefly intimates, that he had hitherto exercised great forbearance towards the Jews; but that as he found that his indulgence availed nothing, except that they became more and more ferocious, he declares, that he would now become their judge to punish their wickedness. The Septuagint version of these two verses is as foreign to the original as it can well be; and the Syriac and Arabic are nearly the same. The Vulgate gives a fair version; and the meaning, as given by the Targum, is nearly the same. The latter part of the 11th and 12th are thus rendered by Blayney, —

A wind that scorcheth the plains in the wilderness, [Shall come] toward the daughter of my people, Not to winnow, nor to cleanse;

12. A full wind for a curse shall come at my bidding; Now even I will proceed judicially with them.

Horsley differs as to the 11th verse, and renders it thus, —

The wind that scorcheth the craggy rocks of the wilderness Taketh its course against the daughter of my people, Not for winnowing or cleansing.

The reason assigned for rendering מאלה for “a curse,” and not “from those places,“ as in our version, is, because the enemy did not come from that quarter. But this may be avoided, if we consider “as” or “like” to be understood before wind, which is no uncommon thing in Hebrew. To refer “those” or these to the winds implied in winnowing and cleansing, as Calvin does, and also Gataker and others, is not satisfactory, I would propose the following version, —

The dry wind of the cliffs in the wilderness Is advancing against the daughter of my people, Not to winnow, nor to cleanse;

12. As a full wind from these, it shall come for me: Then will I myself pronounce judgments on them.

The word דרך, as Horsley takes it, is a verb, or rather a participle; and it is usual in Hebrew to put a participle in the first clause, and in the second a verb, as here, in the future tense. The verb means to come upon, so as to tread down or subdue, Judges 5:21; Judges 20:43; Psalm 91:13. “The effect of this wind is not only to render the air extremely hot and scorching, but to fill it with poisonous and suffocating vapors.” — Blayney. — Ed. He afterwards adds —

Jeremiah 4:13

13. Behold, he shall come up as clouds, and his chariots shall be as a whirlwind: his horses are swifter than eagles. Woe unto us! for we are spoiled.

13. Ecce tanquam nubes ascendet, et tanquam turbo currus ejus; celeriores aquilis equi ejus: vae nobis, quia perditi sumus.

The Prophet here concludes the prediction which referred to the dreadful vengeance that was coming; and he mentions here several similitudes, such as might rouse the Jews and constrain them to fear. He says, that the chariots of God would come as clouds and as a whirlwind; and then that his horses would be swifter than eagles

As to the clouds, the whirlwind, and the eagles, (for the import of the three similitudes is the same,) the Prophet no doubt intended thus to set forth the quickness of God’s vengeance; but yet there is some difference. We see how clouds suddenly arise and spread over the whole heaven; and thus it happens when a whirlwind is in the air. Hence when he compares God’s chariots to clouds and the whirlwind, it is the same as if he had said, that the beginning of the calamity would be sudden, because God would unexpectedly arise, after having been apparently asleep for a long time. But when he says, that God’s horses would be swifter than eagles, he means, that it would be easy for God, when once he had begun, to destroy the whole of Judea, as it were in a moment, or at least in a very short time; for we know how swift is the flying of the eagle; but he says, that the horses of God would be swifter than the eagles.

We now understand the Prophet’s meaning: for when the Jews derided the threatenings of the Prophets, they tauntingly used such a language as this, — “O! we shall, at least in the meantime, feast cheerfully and joyfully; these Prophets will not allow us a truce for one hour; but yet many years will pass away before the evil overtakes us.” We find profane men in our day, who in like manner trifle with God: and when they cannot wholly despise what God threatens, they yet delay the time, and think that they gain something by putting off the day of vengeance. This, then, was the reason why the Prophet said, that God’s chariots would ascend, as clouds arise suddenly, and then as a whirlwind in clear sky, and lastly, in a manner swifter than the eagles, even in their swiftest course.

The Prophet, in the last place, exclaims, in the name of the whole people, Woe to us! for we are lost Rather, “We have been wholly wasted,“ or desolated. The verb is in a reduplicate form, and signifies an entire waste or desolation, —

13. Behold, like clouds will he ascend, And like a whirlwind will be his chariots, Swifter than eagles his horses: “Woe to us! for we have been wholly wasted.”

The mixture of the tenses is intended to shew the certainty of the event. Or we may consider the last line as containing what would be said after the coming of the enemy. What they would have to say was to acknowledge their entire desolation. — Ed. He speaks here concisely, that he might shew that the false prophets, as well as the people, were going astray to their own ruin, while they were asleep in their vices, and thought their insensibility would escape punishment. He hence exclaims, that though all were then seized with stupor, the people themselves were yet lost. It at length follows —

Jeremiah 4:14

14. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee?

14. Munda a malitia cor tuum, Jerusalem, ut salva sis: quousque manebunt in medio tui cogitationes vanitatis tuae? (alii vertunt, doloris tui; alii, concupiscentiae tuae; alii, iniquitatis, ac si esset עונך.)

Here now the Prophet expressly and avowedly exhorts the people to repent. By bidding Jerusalem to wash from wickedness her heart, that she might be saved, he shews that there was no remedy, except the Jews were reconciled to God; and that this could not be, except they repented of their sins. He had said before, that while God was angry they could not but perish; he now confirms the same thing, — that thou mayest be saved, wash thine heart from wickedness; as though he had said, that there was war between the Jews and God, and that salvation could by no means be hoped for, since God was armed for their destruction, and shewed himself a judge to punish their vices: he at the same time reminds them of the true way of repentance; it was by washing their heart from wickedness. For hypocrites ever seek to appease God by external rites and observances; but the Prophet shows that God cannot be pacified, except they from the heart return to him. He then means that the beginning of true repentance is an inward feeling. We now perceive what the Prophet means.

But they reason foolishly who maintain that repentance is the cause of salvation, because it is said, “That thou mayest be saved, wash thy heart from wickedness:” and the Papists lay hold on such passages to set up free — will; and they hold that sins are abolished and punishment remitted through satisfactions made by us. But this is extremely absurd and frivolous. For the Prophet is not speaking of the cause of salvation; but, as I have said, he simply shows that men are extremely thoughtless when they expect a peaceable condition, while they carry on war with God, and when he is armed to execute vengeance on them. We are not then to inquire here, whether a sinner delivers himself from God’s hand by his repentance: but the Prophet had only this one thing in view — that we cannot be safe and secure, except God be reconciled to us. He further shews, that God will not be propitious to us, except we repent, and that from the heart or from a genuine feeling within.

He then adds, How long shall remain within thee the thoughts of thy vanity? He here touches on the hypocrisy of his own nation; and he in effect says, that whatever excuses they might make, they were yet proved guilty before God, and that their evasions were frivolous, because God penetrated into the inmost recesses of their hearts. He indeed speaks most suitably, for he had to do with hypocrites who thought that their outward performances pacified God; and they also thought that when they alleged their evasions they ought to be forgiven, as they could not be condemned by earthly judges. The Prophet derides these delusive thoughts, How long shall thoughts of vanity remain within thee? that is, “Though the whole world were to absolve thee, what yet would it avail thee? For vain thoughts remain in the midst of thee, that is, in the recesses of thy heart; and God knows them, for nothing is hid from him. There is then no reason for you to think that ye will gain anything by your outward display or your excuses; for God is the searcher of hearts. Let not these thoughts continue within thee.”

He calls them the thoughts of vanity The word, און, aun, means sometimes substance, but, it also means power, and sometimes grief, and sometimes vanity or trouble. The Prophet means here, I have no doubt, trouble or vanity. But some expound it as signifying lust; but I know not whether it can be so taken. Either of the two foregoing meanings may suit the passage, though vanity seems the best, How long, then, shall thoughts of vanity remain within thee? that is, by which thou deceivest thyself: for when God suspended his vengeance, the Jews thought that they had escaped from his hand. The word means also iniquity, wickedness: and this is the sense in which the Vulgate and the Targum have taken it, and also Blayney, “the devices of thine iniquity:“ and this corresponds more with the former part of the verse. The whole is as follows, —

14. Wash from evil thine heart, O Jerusalem, that thou mayest be saved: How long shall lodge within thee The thoughts of thy wickedness,

Or,

Thy wicked thoughts.

The word for “wash” here, according to Parkhurst, is ever applied to express a thorough washing, the washing away of what is inherent, such as the dirt of linen and of clothes: and he says, that there is another word, רחף, which is used when the washing of the surface of anything is intended, such as the washing of hands. “Shall lodge,” — it is no objection that this is singular, and the “thoughts” plural. It is an idiom: the same exists in Welsh: and in no other form would this sentence be rendered in that language. The present translation is incorrect, as the verb is taken to be in the second person, and applied to Jerusalem; which cannot be, as in that case it must have been in the feminine gender. The correct rendering would be, —

Pa hyd y hetya o’th fewn Dy feddyliau drygionus!

If the verb had followed its nominative case, it would have been in the same number; but as it precedes it, it is singular while the noun is plural. — Ed. They might, at the same time, have been called the thoughts of trouble or sorrow from the effect; for how could it have been otherwise, but they must have found that they had procured a heavier judgment for themselves, by trifling with the indulgence and forbearance of God? Too strained is the explanation given by some, who render the words, “thoughts of grief, “because the Jews had done many wrongs to their neighbors, and caused them unjust vexations. I therefore doubt not but that the Prophet refers to those deceptive hopes, by which the Jews grew more perverse against God, so as not to fear any punishment.

PRAYER

Grant, Almighty God, that since thou art pleased daily to invite us to repentance, and since our own conscience is a witness, how we have in various ways provoked thy vengeance, — O grant, that we may not remain obstinate in our sins, nor harden our minds by perverse delusions, but suffer ourselves to be subdued by thy word, and so offer ourselves to thee with a pure and sincere heart, that our whole life may be nothing else but a striving for that newness which thou requirest; so that, being consecrated to thee in mind and body, we may ever labor to glorify thy name, until we be made partakers of that glory, which has been obtained for us by the blood of thy only — begotten Son. — Amen.

Lecture Sixteenth

Jeremiah 4:15

15. For a voice declareth from Dan, and publisheth affliction from mount Ephraim.

15. Quia vox annuntians e Dan, et promulgans cladem (vel, poenam) e monte Ephraim (alii vertunt, iniquitatem און).

The Prophet again repeats what he had said, — that the Jews were given up, on account of their perverseness, to final ruin; for they had so often and for so long a time provoked God, and had not attended to pious admonitions, when God by his servants the prophets offered pardon to them on their repentance. But the whole passage, which I shall now explain, gives a lively representation of the ruin that was at hand; for we see that in this verse there is a scene presented to us, as the Prophet sets before our eyes what could not be fully expressed in words.

A voice, he says, declares from Daniel This was the extreme border on the north He had before said, that an evil was coming from that quarter, that is, from the north; for God had chosen the Chaldeans as the executors of his vengeance: hence he says, “a voice is heard from Dan;” not that there was an army already prepared to attack the Jews, but Jeremiah speaks here by the prophetic spirit; and he sets the event as present before the Jews, who thought not that so grievous an evil was nigh. For we said yesterday, that when God for a time spares hypocrites, they become more hardened, and with haughty contempt deride his prophets. When, therefore, Jeremiah saw that he had to do with blocks, he deemed it necessary to use figurative language, which exhibited to them more clearly that the judgment, which the Jews imagined they had no reason to fear, was near at hand: hence he says, a voice is heard from Dan

And proclaims און, aun, that is, trouble, or punishment, or ruin. The other rendering, to which I have referred, is not suitable. The word און, aun, does indeed properly signify iniquity; but it is to be taken here for punishment. The first meaning of the word is iniquity, wickedness; and as the fruit or the effect of wickedness is affliction, distress, misery, it is sometimes taken to express the latter idea. It may be rendered here, distress. — Ed. But whenever the Prophets use this term, they intimate that evil is not inflicted by God except for just causes; and they remind us that its source or fountain is to be found in the wickedness of men. Ruin then was coming from Mount Ephraim which was near the tribe of Judah and also Jerusalem. But it was the same as though Jeremiah had said, that God was now thundering from heaven, and that it would be of no avail to the Jews to close their ears: for though they were even deaf, yet God’s vengeance would soon come to light, accompanied with dreadful noise. It follows —

Jeremiah 4:16

16. Make ye mention to the nations; behold, publish against Jerusalem, that watchers come from a far country, and give out their voice against the cities of Judah.

16. Memorate in gentibus (vel, ad gentes,) ecce promulgate super Jerusalem, obsessores veniunt e terra longinqua, et mittunt super urbes Jehudah vocem suam.

The beginning of this verse is variously explained. Some read, “Remember ye the nations, “and think that the Prophet says this, because many of the nations were heralds of that vengeance of God, which the Jews despised, as they thought that what the true heralds of God declared were mere fables. They therefore take the meaning of this passage, as though Jeremiah sent the Jews to the nations, intimating that they were unworthy that God should send them his usual teachers. But as the verb is in Hiphil, we ought rather to read, Rehearse it: and some give this explanation, “Rehearse, “or tell, “of the nations;” that is, “Announce that the Chaldeans are hastening to lay waste the land, to pull down the cities of Judah and to destroy the people.” But there is a third meaning which, in my judgment, comports better with the passage. He literally says, Rehearse it to the nations; behold, proclaim against Jerusalem: for as the Prophet saw that he spent his labor in vain on that stupid people, who had become so hardened in their perverseness, that they were wholly inattentive and unteachable, he turned his address to the nations, and said, “Rehearse it to the Gentiles;” as though he had said, “I have long ago reminded this people, that God had other teachers; but what have we gained by our labor, except that the people become continually worse: since then it is so, now he says, ‘Declare it to the nations concerning Jerusalem;’ let the Jews hear nothing more of their ruin, but let God’s vengeance on them be made known to the heathens.” There is nothing strained or obscure in this explanation; and it is wholly consonant with the prophetic style. The verb in the first sentence followed by ל is found in Amos 6:10; where it clearly means “to make mention of,“ or simply, to mention. So it may be rendered here, “Make ye mention of the nations,“ or, Mention the nations, that is, for the sake of frightening the Jews. He had before referred to the voice from Dan, etc.; he now commands the invading nations to be proclaimed as approaching. The meaning is not, as Blayney, as well as Calvin, renders the phrase, “Proclaim ye unto the nations,“ but, “Proclaim the nations,“ as approaching, according to what is afterwards stated. — Ed

He then deigned no longer to favor his own nation with heavenly truth; because this would have cast what was holy to the dogs; but he directs his discourse to the heathens, as though he had said, “There is more knowledge in the blind and unbelieving than in the chosen people of God.” This does not shew but that he afterwards continued a long time in the discharge of his office; for the prophets, inflamed with zeal for God, often threatened the people with utter ruin, and afterwards performed their charge and tried whether they, of whom they seemed to despair, were healable.

He says that besiegers would come from a far country. Some render נצרים, netserim, keepers; and they think that Jeremiah alludes to Nebuchadnezzar, because his captains would come to destroy Jerusalem and to demolish the cities of Judah. But I prefer to render the word “besiegers.” Though some think that נצר, netser, sometimes means to destroy or lay waste; yet the other meaning seems more suitable, as it appears evident from the next verse. To render it keepers, seems to be frigid; though this is what is done almost by all. I render it “besiegers,” — Come then shall besiegers; for נצר, netser, means not only to keep, but also to shut up in a strait place. Come, he says, shall besiegers from a far country. He used these expressions, that the people might not promise themselves impunity, as it has been before stated, through the forbearance of God: for when God deferred his vengeance, they thought themselves relieved from all fear. Hence he says, that though the enemy was not as yet present, though they did not as yet hear the sound of the coming enemy, God at the same time did not threaten them in vain; for he would in an instant send for those from a distant land, who would execute his vengeance.

What follows, they shall send forth their voice against the cities of Judah, is added, in order that the Jews might know that they could by no hindrances prevent God from bringing quickly the Chaldeans to terrify their cities by their sound. What he indeed means is the shout by which soldiers rouse one another to fight: but as this is commonly done as a sign of victory, he intimates that it was all over with the Jews; for the soldiers had as it were already uttered their triumphant shoutings. To make this verse consistent with the context, I render it as follows, —

Mention ye the nations, (and say,) “Behold them!” Repeat at Jerusalem, “The watchers are coming from a distant land, And shall raise against the cities of Judah their voice.”

It is not improbable that על here means “over,” and that the “voice” means a triumphant shout, as Calvin seems to have thought. Then we may give this rendering, —

And shall raise over the cities of Judah their shout.

— Ed. It follows —

Jeremiah 4:17

17. As keepers of a field, are they against her round about; because she hath been rebellious against me, saith the Lord.

17. Sicuti custodes (est aliud nomen quam prius שמרים,) agri erunt super eam in circuitu; quia me exacerbarit, dicit Jehova.

He intimates here that there would be no escape to the Jews when God brought the Chaldeans, for every egress, all the ways, would be closed up, so that they could not migrate to another land. It is the same as though he had said, that such a calamity was nigh them that they could not escape it by exile, it is indeed a sad thing when men flee away naked as from the fire, and seek a place among strangers, and live there in misery and want; but the Prophet declares here, that so grievous was the punishment prepared for the Jews, that it would not indeed be possible for them to save themselves by expatriation and flight, for God would close up every avenue, and would as it were set guards to prevent any to depart.

He afterwards assigns a reason for this, Because they have made me angry Calvin has followed the Vulgate and the Syriac. The Septuagint and Arabic have, “thou hast neglected me,“ which is very wide from the original. “Rebel” is the rendering of the Targum, which is the Hebrew, and there is no other reading. Literally it is,

For against me hath she rebelled, saith Jehovah.

And this is the rendering of Blayney. — Ed. The Prophet again shews that God dealt not cruelly with the Jews, nor that they were visited by chance with so many and so grievous calamities, but that they suffered justly, for they had provoked the wrath of God. It would indeed have availed the Jews but little that they dreaded an approaching evil, except they acknowledged that God was punishing them for their perverseness. Hence the reason is stated: it was mentioned, that the Jews might know that these calamities were brought on them by God’s hand. And for the same purpose is what follows —

Jeremiah 4:18

18. Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart.

18. Via tua et actiones tuae fecerunt hoc tibi; haec malitia tua, quoniam amarum, quoniam pertigit ad cor tuum (vel, quamvis amarum sit, et quamvis pertigerit ad cor tuum.)

As I have just said, the Prophet confirms what he had declared, — that the Jews would not have to suffer, according to what is commonly said, an adverse fortune, but would be summoned by God to judgment, in order that being touched with the fear of God, they might repent, or at least, though destroyed as to the flesh, they might yet, being humbled, obtain pardon and be saved as to the Spirit.

He therefore says, that their deeds had done this for them; as though he had said, “There is no reason for you to blame God, or your adverse fortune, as ye are wont to do, and as all the heathens also do; for your own deeds have procured for you these calamities. Thus God will perform his office of a judge; and whatever may happen to you is to be ascribed to your own wickedness.” And to the same purpose is what he adds, This is thy wickedness. In short, the Prophet shews, that the Jews in vain transferred their calamities to this or that cause, for the whole blame was in themselves; they procured for themselves their own ruin by their impiety and evil deeds.

In the second clause of the verse, כי מר כי נגע, ki mer, ki nego, etc., the Prophet intimates, that however bitter might be to them what they were to endure, and however it might penetrate into the inmost heart, it was yet to be ascribed to themselves. For hypocrites are wont in their lamentations to cast the blame on God, or at least to complain of fortune. The Prophet anticipates these evasions, by shewing that however bitter might be what the Jews had to endure, and that though God should pierce them through and penetrate to their very bowels and hearts, yet they themselves were the authors of all their calamities. Blayney, contrary to all the early versions, renders אלה, “a curse,“ instead of “these,“ but there is no sufficient reason for the change. It is difficult to see what is the precise idea intended in our version as to the latter part of the verse. The meaning given by Calvin seems to be this, — that though the visitation was bitter and reached to the heart, it was yet to be ascribed to their wickedness. Blayney’s version is this, —

Such is thy calamity; for it is bitterness; for it is a plague even unto thy heart.

The latter words are taken as explanatory of the calamity. The word רעה does indeed mean sometimes a calamity; but all the early versions, as well as the Targum, render it here “wickedness.” Hence the most suitable rendering would be, —

Such is thy wickedness! Though bitter, though reaching to thy heart.

That כי may be rendered “though” is evident from Joshua 17:18; and it ought to be so rendered in Exodus 34:9; and in other places. But we may take the first כיin its primary sense, surely, certainly, truly, and the second as a causative, for, because; an instance of a similar kind we meet in Exodus 13:17: the first כיprecedes an adjective, and is rendered “Although;” and the second כי, a verb, and is rendered “for.” Then our version would be, —

Such is thy wickedness (that is, its effect)! Surely, bitter; for it reaches to thy heart.

— Ed. He then adds —

Jeremiah 4:19

19. My bowels, my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.

19. Viscera mea, viscera mea doleo, parietes cordis mei (ad verbum, hoc est, praecordia mea,) cor meum tumultuatur mihi (hoc est, intra me;) non tacebo, quoniam vocem tubae (vel, clangorem tubae) audivit (vel audivisti) anima mea; et clamor belli auditus est (vel, clamourem belli audivit anima mea.)

Some interpreters think that the Prophet is here affected with grief, because he saw that his own nation would soon perish; but I know not whether this is a right view. It is indeed true, that the prophets, though severe when denouncing God’s vengeance, did not yet put off the feelings of humanity. Hence they often bewailed the evils which they predicted; and this we shall see more clearly in its proper place. The prophets then had two feelings: when they were the heralds of God’s vengeance, they necessarily forgot their own sensibilities; but this courage did not prevent them from feeling sorrow for others; for they could not but sympathize with their brethren, when they saw them, even their own flesh, doomed to ruin. But in this place the Prophet seems not so much to mourn the calamities of the people, but employs figurative terms in order to awaken their stupor, for he saw that they were torpid, and that they neither feared God nor were touched with any shame. Since then there was so much insensibility in the people, it was necessary for Jeremiah and other servants of God to embellish their discourses, so as not simply to teach, but also forcibly and strongly to rouse their dormant minds.

He therefore says, My bowels, my bowels! We shall see that the Prophet in other places thus laments, when he speaks of Babylon, of Edom, and of other enemies of his people, and why? The Prophet was not indeed affected with grief when he heard that the Chaldeans would perish, and when God declared to him the same thing respecting other heathen nations, who had cruelly persecuted the holy people; but since thoughtless men, as I have said, take no notice of what God from heaven threatens them with, it is necessary to use such expressions as may rouse them from their torpor. So I interpret this place: the Prophet does not express his own grief for the calamities of his people, but by the prophetic spirit enlarges on what he had previously said; for he saw that what he had stated had no effect, or was not sufficient to rouse their minds. My bowels! he says. He had indeed grief in his bowels, for he was a member of the community; but we now speak of his object or the purpose he had in view in speaking thus. It is not then the expression of his own grief, but an affecting description, in order that what he had said might thoroughly rouse the minds of those who heedlessly laughed at the judgment of God.

He then adds, My heart tumultuates, or makes a noise: the verb means to resound, and hence it is metaphorically taken for tumultuating. He speaks of the palpitation of the heart, which takes place when there is great fear. But he calls it noise or tumult, as though he had said, that he was not now master of himself, so as to retain a calm and tranquil mind, for God smote his heart with horrible dread. He afterwards adds, I will not be silent, for the sound of the trumpet has my soul heard, or thou, my soul, hast heard, and the clamor of battle; for the word מלחמהchme, is to be thus taken here. He says that he would not be silent because this clamor made a noise in his heart. We hence conclude that he grieved not from a feeling of human sorrow, but he did that which he had been bidden to do by God; for he had been chosen to be the herald of God’s vengeance, which was nigh, though not dreaded by the Jews. Remarkably concise and striking are the words of this verse, —

My bowels! my bowels! I am in pain! O the enclosures of my heart! Turbulent is my heart within me; I will not be silent; for the sound of the trumpet Have I heard; my soul, the shout of battle.

To change the person of the verb, “I am in pain,” or in labor, as it literally means, as Blayney does, destroys the force and the vehemence of the passage; and all the early versions retain the first person. “The enclosures,” literally “the walls,” that is, what encloses or surrounds the heart, he mentions first the bowels, then what surrounds the heart, and afterwards the heart itself: and his pain was like that of a woman in travail. Being in this state, he resolved not to be silent but to declare their danger to the people. — Ed.

Some think that soul is here to be taken for the prophetic spirit, for trumpets had not yet sounded, nor was yet heard the clamor of battle. They therefore suppose that there is to be understood here a contrast, that Jeremiah did not perceive the noise by his ears, but in his heart. But I know not whether this refinement may be fitly applied to the Prophet’s words. I therefore think that Jeremiah means, that he spoke in earnest, because he saw God’s vengeance as though it were already made evident. And this availed not a little to gain credit to what he had stated, so that the Jews might know that he did not speak of himself, nor act a part as players do on the stage. They were then to know that he did not relate what God had pronounced, but that he was God’s herald in such a way, that he heard in his soul or heart, to his great terror, the tumult of war and the sound of the trumpet. It follows —

Jeremiah 4:20

20. Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment.

20. Afflictio super afflictionem vocata est; quoniam perdita est omnis terra subito; perdita (vel, destructa, est idem verbum) sunt tabernacula mea, repente cortinae meae.

He pursues the same subject, but amplifies the dread by a new circumstance, — that God would heap evils on evils, so that the Jews would in vain hope for an immediate relief. By saying, A calamity upon a calamity, he means that the end of one evil would be the beginning of another. For it is what especially distresses miserable men, when they think that their evils will continue long. They indeed imagined that God would be satisfied with an evil that would be soon over, like a storm or a tempest: and when an alleviation appeared, they would have thought that they had suffered enough and would have returned again to their old ways and derided God as though they had escaped from his hands. For this reason the Prophet declares, that their calamities would for a long time continue, so that no end to them could be hoped for, until the Jews were wholly destroyed. By saying that calamities were called, or summoned, he briefly reminds them, that God would sit on his tribunal, and that after inflicting light punishment on men for their sins, he would add heavier punishment, and that when he found their wickedness incurable, he would proceed to extremities, so as wholly to destroy those who could not be reclaimed. Called then has been distress upon distress: and how was this? Perished has the whole land; and then, my tabernacles have been suddenly destroyed, in an instant destroyed has been my curtains. The literal reading may be thus, —

Breach upon breach has happened; For laid waste has been the whole land; Suddenly laid waste have been my tents, In a moment my curtains.

He relates what he had seen in a vision, and therefore represents the whole as past. The verb קרא in Niphal as here, as well as in Kal, means sometimes to happen, to befall, to take place. The Syriac and the Targum give it here this meaning; and Blayney has adopted the same. — Ed

It is thought that the Prophet here compares strongly fortified cities to tents and curtains, in order to expose the foolish confidence with which the Jews were proudly filled, thinking that their cities were a sufficient protection from enemies. It is then supposed that the Prophet here deprives them of their vain confidence by calling these cities tents. There are also those who think that he alludes to his own city Anathoth, or to his own manner of life. It is indeed true that Jeremiah speaks often in other places as a shepherd; that is, he uses common and free modes of speaking. It would not then be unnatural to suppose, that he put on the character of a shepherd when he spoke of tents. Both these views may however be combined, — that he used a language common among shepherds, — and that he shews that it was a mere mockery for the Jews to think that they could easily escape, as they had on their borders many fortified cities capable of resisting the attacks of their enemies. But no less suitable view would be this, — That no corner would be safe; for their enemies would penetrate into the most retired places and destroy the smallest cottages, which might be resorted to as hiding — places.

He says suddenly, and in an instant, in order that the Jews might not promise themselves any time for negotiating, and thus procrastinate, and think that they would have time enough to make their peace with God. It follows —

Jeremiah 4:21

21. How long shall I see the standard, and hear the sound of the trumpet?

21. Usquequo videbo vexillum? audiam vocem (vel, clangorem) tubae?

He concludes that part of his discourse, which, as we have said, he embellished with figurative terms, in order more fully to rouse slow and torpid minds: but he confirms what he said at the beginning of the last verse

(Jeremiah 4:20) “Distress has been summoned upon distress.”

He indeed repeats in other words the same thing, How long shall I see the standard, he says, and hear the sound of the trumpet? that is, “You are greatly deceived, if ye think that your enemies, after having for a short time marched through the land, will return home: for the evil of war will for a long time afflict you, and God will protract your calamities, so that the sound of trumpets will continue, and the standard will often, and even every day, be exhibited.”

We now then perceive the Prophet’s meaning: He first shews, that though their enemies were afar off, they would yet come suddenly, and that the horses of God would be, according to what he said yesterday, swifter than eagles. He afterwards refers to the continued progress of the war; for it was necessary to shew to the Jews, that as they had long heedlessly despised God, so his vengeance would not be momentary, but would lie on them, so as to be without end.

Now we ought to know that at this day there is no less dullness than among the Jews. It is therefore not enough to summon the ungodly and the wicked before God’s tribunal, but such metaphorical language ought to be employed as may strike terror, and constrain them to fear, though they may endeavor in every way to harden their own consciences and stupefy themselves, so as to be capable of easily despising God. It is then necessary, that at the present day the servants of God should also speak more strongly and vehemently, that they may rouse hypocrites and the obstinate from their torpor. It then follows —

Jeremiah 4:22

22. For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge.

22. Quoniam stultus populus meus, me non cognovit; filii insipientes ipsi, et non intelligentes ipsi (sunt; חמה demonstrativum pronomen ponitur vice verbi:) astuti ipsi (vel, sapientes) ad malum; sed ad benefaciendum non intelligunt.

The Prophet again teaches us, that the cause of these evils arose from the people themselves, and was to be found in them, so that they could not transfer it to anybody else. Hence he says, My people are foolish. He speaks here in the person of God; for it immediately follows, Me have they not known: this could not have been said by Jeremiah. God then complains here of the folly of his people; whom he so calls, not by way of honor, but that he might double their reproach; for nothing could have been more disgraceful than that the people, whom God had chosen as his peculiar inheritance, should be thus demented: for why had God chosen the seed of Abraham as his adopted children, but that they might be as lamps, carrying through the world the light of salvation?

“What people in the world, “says Moses, “are so noble, who have gods so near them?” He says also, “This is thy knowledge and wisdom.” (Deuteronomy 4:6, 7.)

God then shews here that it was a monstrous thing, which all should regard with abhorrence, that his people should be foolish; as though he had said, “Can it be that a people whom I have chosen for myself, and with whom I have deposited the covenant of eternal salvation, whom I have instructed by my word — that this people should so madly ruin themselves?”

The people, then, are foolish, because they have not known me. He here expresses what was the cause of the foolishness or blindness of the people, even because they did not know God; for the knowledge of him is true wisdom. Now God thus shews that the madness of the people was inexcusable. How so? because he had made himself so familiarly known to them, that the Israelites had no occasion to ask, as Moses says, Who shall ascend into heaven, or who shall descend into the deep? for the word was set before them. (Deuteronomy 30:12-14.) As, then, God had so kindly manifested himself to the Jews, he justly complains that he was not known by them.

There are then here two things to be noticed; first, the kind of madness that is here mentioned, — the people did not know God. And we hence learn that then only are we wise when we fear God, and that we are always mad and senseless when we regard him not. This is one thing. Secondly, we must know that no excuse of ignorance or mistake was allowed to that people, for God had made himself known to them. And this may be applied to us: God will justly upbraid us at the last day, that we have been foolish and mad, if we are without the knowledge of him; for we have the means, as I have said, of knowing him; and there is no excuse that we can plead for our ignorance, since God has not spoken to us in an obscure manner. God in these words accused the Jews of ingratitude, and of deliberate wickedness, because they knew him not. But since God has at this day made himself more fully known to us, it is, as I have said, a heavier condemnation to us, and our punishment will thus be doubled, if we know not God, who is so kind to us, and deals with us so graciously.

Then he adds, that they were foolish children, and not intelligent. The antithesis in Hebrew is more emphatical than in Greek and Latin; for to say, “He is foolish, and not wise, “would be in Greek and Latin frigid, as the last clause would be weaker than the former. But in Hebrew it is different; for in this way is conveyed the idea, that they were so foolish that not even the least portion of a sound mind remained in them. Even those who are foolish and senseless do yet retain some knowledge, however small it may be: hence they say, that the foolish often speak what is suitable. But the Prophet means another thing, — that the Jews were not only senseless and stupid, but that they were so destitute of all knowledge, that they were like stones or brute animals, and that they had not a particle of sound mind or of rational knowledge remaining in them. The specific meaning of the terms used in this verse is not given in our version, nor by Calvin, nor by Blayney. The following, as I apprehend, is a literal version, —

For stupid are my people, Me they do not know; Foolish children are they, And undiscerning are they; Wise are they to do evil, But how to do good they know not.

“Stupid,” אויל, is one grossly ignorant, so as to be without knowledge, and not capable of knowing how to do good, or what is the good to be done. The last line explains the two first. Then “foolish,” סכלים, are the perverse, or the perverted, who are foolish through a perverted mind, who are said in the next line to be undiscerning, and who, as in the line which follows, had wisdom enough to do evil. They were stupidly ignorant, and perversely foolish. They were ignorant as to good, and wise as to evil; but this their wisdom was folly. — Ed The rest we shall defer to another time.

PRAYER

Grant, Almighty God, that since thou hast not only once kindled among us the light of celestial truth, but also invitest us daily to partake of the salvation which has been set before us, — O grant, that we may not close our eyes, nor render deaf our ears, nor harden ourselves in our sins, but that as thou ceasest not continually to call us to thyself, so we may earnestly strive to hasten to thee, and to persevere in the course of our holy calling, so that we may draw nearer daily to its end, until thou receivest us at length into that celestial kingdom, which has been obtained for us by the blood of thine only-begotten Son. — Amen.

Lecture Seventeenth

Jeremiah 4:23-26

23. I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light.

23. Vidi terram, et ecce vasta et deformis, et coelos, et nulla lux eorum:

24. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly.

24. Vidi montes, et ecce contremiscentes (contremiscebant), et omnes colles movebantur:

25. I beheld, and, lo, there was no man, and all the birds of the heavens were fled.

25. Vidi, et ecce nullus homo, et omnes aves coelorum evolaverant:

26. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger.

26. Vidi, et ecce regio foecunda (vel, carmelus) desertum, et omnes urbes ejus destructae a facie Jehovae, et a facie excandescentiae irae ejus.

The Prophet in this passage enlarges in a language highly metaphorical on the terror of God’s vengeance, that he might rouse the Jews, who were stupid and careless: nor is the repetition in vain, when he says four times, that he looked. He might have spoken of the earth, heaven, men, and fertile places in one sentence: but it is the same as though he had turned his eyes to four different quarters, and said, that wherever he looked, there appeared to him dreadful tokens of God’s wrath, and which threatened the Jews with utter ruin. Nor is it a wonder that the Prophet is so vehement; for we know that men would have heedlessly received all threatenings, except they were violently roused. And this mode of teaching ought to be well known to us; for all in any degree acquainted with the writings of the prophets, must know that they especially pursued this course, in order to rouse hypocrites, and the despisers of God, who, with a stiff neck and a hardened heart, were not moved by any apprehension of punishment. But this passage is remarkable above most others: we ought therefore to consider the import of the Prophet’s words.

He says first, that he looked on the earth, and that it was תהו, teu, and בהו, beu. He employs the very words which Moses adopted in his history of the creation; for before any order was introduced, he says that the earth was תהו, teu, and בהו, beu, that is, waste and unformed chaos; and it had no beauty pleasing to the eye. These two words are viewed as synonymous by some, and the versions render them often by the same terms. As to the first, תהו, there can be no doubt as to its meaning, for it occurs about twenty times, and in all these places the idea of emptiness is chiefly conveyed: hence it is most commonly rendered in our version, vain, vanity, in vain, nought, etc., 1 Samuel 12:21; Isaiah 40:17; Isaiah 45:18; Isaiah 49:4. It is improperly rendered “without form,“ in Genesis 1:2, and “confusion” in Isaiah 34:11. When applied to the earth, as in Genesis 1:2, it imports emptiness, as it was then unfurnished either with productions or with any inhabitants. This appears evident from Isaiah 45:18, “He created it not in vain,“ rather, “not empty did he create it — לא-תהו בראה;” “he formed it to be inhabited,“ or more literally, “for a habitation he formed it.” As to the other word, בוו, it only occurs three times, Genesis 1:2; Isaiah 34:11; and here. As the former evidently means emptiness, this may be taken to mean confusion or chaos, according to Symmachus, “συγκεχυμένη, — confused.” Then the right rendering here would be, —

23. I looked on the land, And behold emptiness and confusion; And towards the heavens, And they were without their light.

It is not the earth, but the land of Judea is what is meant. The whole passage being so striking, shall be here given, —

24. I looked at the mountains, And, behold, they were shaking, And all the hills made quick motions:

25. I looked, and, behold, there was no man; And every bird of heaven had fled away:

26. I looked, and, behold, Carmel a desert; And all its cities had been demolished By the presence of Jehovah, By the indignation of his wrath.

The whole is represented as already done. The Prophet speaks of what he had seen in the vision. — Ed. It is the same as though He had said, that the order, which had been so beautifully arranged, had now disappeared through God’s wrath, and that there was nothing but confusion everywhere. Thus he amplifies the atrocity of their sins; as though he had said, that men had become so fallen, that they had changed the whole form of the world, and blended heaven and earth together, so that now there was no distinction between things. As to the heavens, he says, that there was no light in them: he intimates that the light of the sun, moon, and stars, was in a manner extinguished, because men were unworthy to enjoy such a kindness from God; and as though the sun and moon were ashamed to be witnesses of so many sins and vices.

We now then apprehend what Jeremiah chiefly means in the first verse: He says, that he looked on the earth, and that nothing appeared in it but dreadful chaos and waste, there being no form nor beauty; for the Jews had by their sins subverted the order of nature and the creation of God. And he says, that he looked on the heavens, and that they had no light; for the Jews had deserved to be deprived of that benefit which God had designed the sun and the moon to convey: and it is indeed a singular instance of God’s kindness, that he has made such noble objects to be of such service to us. The Prophet, in short, means that such awful tokens of God’s wrath appeared in heaven and on earth, as though the whole world had been thrown into confusion. This mode of speaking often occurs in the other prophets, especially in Joel 2:2. Though the words are hyperbolical, yet they do not exceed what is suitable, if we take to the account the extreme insensibility of men: for except God arms heaven and earth, and shews himself ready to take away all the blessings with which he favors mankind, they will, as we have lately said, laugh to scorn all his threatenings.

Jeremiah descends afterwards from heaven to mountains, and says that they trembled, and that all the hills moved or shook; some say, destroyed, but I know not for what reason, for the Prophet no doubt confirms the same thing by another phrase: and as he had said, that mountains trembled, so he also adds, that hills shook; and this is the proper meaning of the verb. Now the reason why he speaks of mountains and hills is evident; for a greater stability seems to belong to them than to level grounds, inasmuch as mountains are for the most part stony, and have their roots most firmly fixed in rocks. Were indeed the whole world to be thrown into confusion, the mountains seem to be so firmly based that no commotion could affect them: but the Prophet says, that they trembled, and that the hills shook

What he saw the third time was solitude; for he says that there were no men, and that all birds had fled away. The principal ornament of the world, we know, consists of men and of living creatures. For why was the earth made so productive, that it brings forth fruits, so many and so various, except for the sake of men and of animals? Though, then, the earth appears very beautiful on account of its trees, herbs, and every kind of fruit, yet its principal ornaments are men and animals. By stating a part for the whole, the Prophet, by mentioning birds, includes all earthly animals: he says then, that the earth was emptied of its inhabitants.

What he saw the fourth time was this — that the fertile land was turned into a desert. I indeed think that Carmel is to be taken here as meaning the place. That part of the holy land, we know, received its name from its fertility: Carmel means any rich and fruitful spot of ground. But, as I have just said, the mount was so called because it abounded in all kinds of produce; for there were on it fruitful pastures and fertile fields, and every part of it was remarkably pleasant and delightful. I am therefore inclined to consider Carmel itself to be meant here; and my reason is, because he immediately adds, that its cities were destroyed; and this can be more fitly applied to Carmel than generally to all fruitful regions. As to myself, I think that the Prophet speaks of Carmel; and yet he alludes to what the word means. All the early versions, as well as the Targum, retain the word “Carmel.” Blayney renders it “the fruitful field.” — Ed. Even in this verse he mentions a part for the whole, as though he had said, that Carmel, which excelled in fertility, had become like a desert. When Isaiah speaks of the renovation of the Church, he says,

“The desert shall be as Carmel,“ (Isaiah 32:15)

as though he had said, that the blessing of God would be so abundant through the whole world, that deserts would bear fruit like Carmel, or those regions which are remarkable for their fertility. But Jeremiah, speaking here of a curse, says, that Carmel would be like the desert; and that all its cities would be demolished, even at the presence of Jehovah, and by the great heat of his wrath

Some render חרון, charun, fury: and this kind of language is not without its use; for men, as we have said, except God terrifies them as it were by thunders, will sleep and will not perceive his judgment, so that all threatenings become useless to them. This is the reason why Scripture speaks so often of the fury or of the great heat of God’s wrath. Either of the two words might indeed be sufficient; either חרון, charun, which means fury or great heat; or אף aph, which signifies anger or wrath. Why then are both mentioned? because it is necessary, as I have said, to tear in pieces our hardness as with hammers; for otherwise God could never turn us to fear him. This repetition then ought to avail for the purpose of subduing the perverseness of our nature; not that these turbulent feelings belong to God, as it is well known; but as we cannot otherwise conceive how dreadful his vengeance is, it is necessary that he should be set before us as one who is angry and burning with wrath: in a like manner, eternal death is described to us under the metaphor of fire.

Now, as to the sum of what is here said, the Jews at that time no doubt enjoyed great abundance and indulged their pleasures; in short, they were fully pleased with their condition. But the Prophet here declares that he saw at a distance what these blind Jews did not see, even God’s vengeance approaching, which would deprive them of that abundance, on account of which they were so swollen with pride, and which would reduce them all into such a state of desolation that nothing would remain above or below, but a disordered confusion, such as existed before nature was brought to order, when the earth was not separated from the heavens, and there was only a confused mass, including all the elements, and without any light. He afterwards adds —

Jeremiah 4:27

27. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end.

27. Quia sic dicit Jehova, Desolata erit (vasta, perdita erit) tota terra; et finem (vel, consumptionem) non faciam (atque tunc copula resolvetur in adversativam, non tamen consumptionem faciam.)

The Prophet briefly explains here what he understood by the four things which he had seen and of which he had spoken. He then declares, as it were in the person of God, that there would be a dreadful desolation throughout Judea; Wasted, he says, shall be the whole land, or, in the whole land there shall be desolation. Some explain what afterwards follows, as though he mitigated the severity of his language. Hence, as they think, a mitigation is added, which was to relieve the faithful with some hope of mercy, lest they should wholly despond. And indeed were he to threaten only he might fill a hundred worlds with terror. Lest then despair should so overwhelm the faithful as to restrain them from fleeing to God for mercy, it is often added by way of mitigation, that God would not consume the whole land.

The word כלה, cale, sometimes means perfection, but in most places, consummation; for the verb signifies to perfect and to consume, and for the same reason. Though these two things seem inconsistent, yet what is consumed is said to be perfected, for it comes to an end. If this explanation is approved, we now see the reason why he declares that he would not make a consummation, with whatever severity he might punish the sins of his people; it was, that some hope might remain for the faithful, so that they might not be wholly discouraged; which would have been the case had not God promised to be propitious and mindful of his covenant.

Some perhaps may approve of reading the sentence as a question, and think that the object is to beat down the pride of the ungodly, and to dissipate the boasting of those who relied on the hope of impunity; as though he had said, “Do ye still deny that I shall make a consummation?”

Now, though the former exposition contains a richer truth, yet I prefer to take כלה, cale, as signifying an end, as though he had declared that he would observe no moderation in executing his vengeance: All the early versions and the Targum favor the former view, as they all render the sentence, “Yet a consummation I will not make.” Gataker mentions another explanation, “I will not yet make a full end” with you; that is, I will punish you yet farther: and reference is made to Jeremiah 5:18. This view is adopted by Blayney and Scott. But the former view is no doubt the right one; for this is the meaning of the phrase as found in other places; see Jeremiah 30:11; where it is clear that כלה עשה is wholly to destroy. See also Nehemiah 9:31; Ezekiel 11:13; Ezekiel 20:17; Nahum 1:9. The meaning then is, “Yet I will not make an entire destruction.” Henry takes this view, and Lowth seems to prefer it. Indeed the phrase has no other meaning wherever it is used. — Ed and a similar language occurs in the next chapter. The real meaning then is, — that God would to the end carry on his work of desolation. The prophets indeed do not always speak alike when they announce God’s judgments. Sometimes they denounce ruin where none seems to be safe; yet God ever preserves some hidden seed, as it is said in Isaiah 1:9; where also it appears evident what the prophets understood by making a consummation. For God there threatens and says,

“Behold I will make a consummation;” yet he afterwards adds, “The consummation shall bring forth fruit,”

that is, what remained of the consummation. The prophets elsewhere compare the Church of God to olive — trees when shaken, or to vines after vintage, (Isaiah 17:6; Isaiah 24:13;) for some grapes ever remain which escape the eyes of the gatherers; so also, when the olive — trees are shaken, some fruit remain on the highest branches. Thus God says, that the consummation he makes in his Church is like the vintage or the shaking of olive — trees, when some fruit remain and escape the eyes of the gatherers. We now perceive what the Prophet means, — that there would be the ruin of the whole people, so that they would have neither a name nor existence as a body; which thing also happened, when they were driven as exiles into Babylon; for the people, as a civil community, then ceased to exist, so that there was an end made of them.

I indeed allow that God’s threatenings cannot avail for our salvation, unless connected with the promise of pardon, so that being raised up by the hope of salvation we may flee to him: for as long as we deem God inexorable, we shun every access to him; and thus despair drives us into a rage like that of fiends. Hence it is that the reprobate rage so much against God, and make a great clamor: and they would willingly thrust him from his throne. It is therefore necessary that a hope of salvation should be set before us, so that we may be touched with repentance: and as this promise is perpetual, whatever may happen, even if earth and heaven were mixed together, and ruin on every side were filling us with dread, we must still remember that there will be ever some remnant according to the passages we have referred to in the first and tenth chapters of Isaiah. But as the people were not prepared to receive consolation, the design of the Prophet here is different, for he only mentions punishment. He afterwards adds —

Jeremiah 4:28

28. For this shall the earth mourn, and the heavens above be black: because I have spoken it, I have purposed it, and will not repent, neither will I turn back from it.

28. Super hoc lugebit terra, et nigrescent (vel, caligine aut nigredine obducti erunt) coeli desursum (nescio tamen an posset verti, a transgressione; nam מעל significat etiam transgredi et inquietare;) quia 1oquutus sum; cogitavi et non poenituit, et non convertar ab hoc.

Jeremiah proceeds here with the same subject, and still introduces God as the speaker, that what is said might produce a greater effect. For this, he says, the land shall mourn. The mourning of the land is to be taken for its desolation; but he refers to what he had said before. He does not speak of the inhabitants of the land; for they who thus explain the passage, diminish much the force of the expression; for the Prophet here ascribes terror and sorrow to the very elements, which is much more striking than if he said, that all men would be in sorrow and grief. The same also must be thought of the heavens. Indeed, the latter clause proves that he does not speak of the inhabitants, but of the land itself, which, though without reason, seems yet to dread God’s vengeance. And thus the Prophet upbraids men with their insensibility; for when God appeared as judge from heaven, they were not touched with any fear. Mourn then shall the land, and covered shall be the heaven with darkness; that is, though men remain stupid, yet both heaven and earth shall feel how dreadful God’s judgment will be.

He afterwards adds, Because I have spoken. Some consider אשר, asher, what, to be understood between this sentence and the following verb: “Because I have spoken what I have purposed, and I have not repented.” But the concise phrase is not unsuitable: God first intimates, that he had pronounced the sentence, which would remain firm and unchangeable; as though he had said, “I have once for all declared by my servants what I will do.” For the prophets, we know, were the heralds of God’s vengeance: and as their doctrine was often despised, so at this day also the world obstinately rejects it; and as it often now derides all threatenings, so it happened then. But Jeremiah introduces here God as the speaker, as though he had said, “My servants have been despised by you; but they have said nothing but what I have commanded them: I am therefore the author of that sentence by which you ought to have been moved and roused.” In this sense it is that God testifies that he had spoken; for he transfers to himself what the Jews thought proceeded from the prophets, and hence supposed that they were at liberty to regard as nothing what the prophets pronounced against them: “I myself am He,” says God, “who has spoken.” So that we must understand a contrast here between God and the prophets; as though he had said, that the Jews in vain slumbered in their sins, because they thought they had to do only with mortals, since God himself had commanded his servants to denounce the ruin that was despised.

But that they might not think that God had thus spoken to cause a false alarm, (for hypocrites flatter themselves with this pretense, that God does not speak seriously, but that he frightens them with bugbears, as children are wont to be,) he says, that he had purposed. He had said before that he had spoken, that is, by his prophets; but what he means now by this word is, that the predictions which he had made known as to their destruction proceeded from his own secret counsel: “This,” he says, “has been decreed by me.”

He then adds, It has not repented me, and I will not turn from it. He briefly shews, that the Jews were now given up to death, that they might not think that God could be pacified as long as they followed their vices; for God had decreed to destroy them; and he had not only declared this by his prophets, but had also resolved within himself to do so. By the term repent, is to be understood a change; for God cannot, strictly speaking, repent, as nothing is hid from him; but he speaks, as I have lately stated, after a human manner: and every ambiguity is removed by the next phrase, when he says, I will not turn from it, that is, “I will not retract my sentence.” The latter part is very concise, —

Because I have said, I have purposed, And have not repented, And I will not turn from it.

The turning refers to what he had said, and repentance to the purpose. Blayney followed the Septuagint, and changed the order of the words, and thus destroyed the right connection of the passage, and the common parallelism of the language. We may also notice this passage as an instance of what is often found both in the Old Testament, and also in the New, — that when two or more things are consecutively stated, the most obvious, the most apparent, is mentioned first, and then the most hidden, or what is in order previous. Purpose is first in order, but speaking is first mentioned. — Ed. It follows —

Jeremiah 4:29

29. The whole city shall flee for the noise of the horsemen and bowmen; they shall go into thickets, and climb up upon the rocks: every city shall be forsaken, and not a man dwell therein.

29. A voce equitis et jaculantis arcu fugiet omnis civitas; penetrabunt (vel, ingredientur) in densitates (alii, in nubes; םיבע significat densitates, ut sunt loca arboribus perplexa, significat etiam nubes; potius hic existimo accipi pro nubibus, quia sequitur,) ascendent in rupes (postea:) omnis civitas relicta erit, et nullus vir habitabit in illis.

By saying, that at the voice or sound of horsemen and bowmen, there would be an universal flight, he means, that the enemies would come with such impetuosity, that the Jews would not dare to wait for their presence, but would flee here and there before they were attacked: for the word voice or sound, no doubt, is set here in opposition to wounds. They did swell, we know, with amazing pride; hence the Prophet ridicules that false confidence by which they were so inebriated as not to dread God’s judgment: “The sound alone of enemies,” he says, “will frighten you; so that all the cities, being left by their inhabitants, will easily fall into their hands, for walls will not defend themselves; nay, the gates will be open.” Flee then will every city; that is, all the cities will have recourse to flight. Then it follows, Ascend will they into the clouds, or into thicknesses: this may be applied to the enemies, to shew that they would be so nimble and active as to fly, as it were, to the clouds, and climb the highest rocks. But I prefer to connect this sentence with the former, as intimating, that to ascend the clouds would not be too arduous for the Jews in their anxious flight. Inasmuch as the tops of mountains were often covered with thick trees, in order to form a dark shade, this passage may mean, that they fled to such places. However this may have been, the Prophet here, no doubt, refers to such high situations. Hence, the meaning would be more evident if we retain the word, clouds. As to what is intended, we see that that is clear; which is, that the enemies of the Jews would in swiftness be equal to the eagles while pursuing them; or, what is more commonly thought, that the terror felt by the Jews would be so great, that in their flight they would not seek recesses nigh at hand, but would flee to the highest tops of mountains, and hide themselves there among the trees, as though they had climbed into the clouds. They would ascend into craggy rocks, as they could not think themselves otherwise safe from the attacks of their enemies. The verbs in this are all in the past tense, as in some former instances. The Prophet had already seen in a vision what he here states, —

At the voice (or sound) of the rider and of the handler of the bow, Flee did every city; They went into thickets, and into cliffs they climbed; Every city was forsaken, And dwell in them did no man.

The word for “thickets” means sometimes “clouds.” The verb signifies to be dense, thick, gross, bulky: but the plural noun means a thick wood, as well as a thick or dense mass of vapors, which form clouds. It is rendered “ἄλση, — forests,“ by the Septuagint and Syriac; and “sylvas — woods,” by the Targum. — Ed

He then adds, that every city would be forsaken, so that no one would dwell in them. We see that the Prophet had ever this in view — to rouse the Jews, who had deaf ears and stony hearts, so that they felt no concern for their own calamities, and even boldly despised God, as though they had made a covenant with death, according to what is said in another place. (Isaiah 28:15.) He afterwards subjoins —

Jeremiah 4:30

30. And when thou art spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thyself fair; thy lovers will despise thee, they will seek thy life.

30. Et tu perdita (aut, vastata) quid facies? Quamvis to induas coccino, quamvis to ornes ornamentis auri (vel, monilibus aureis, ut alii vertunt,) quamvis distinguas fuco (aut, stybio, ut alii vertunt,) oculos tuos, frustra to decorabis (ad verbum, pulchrificabis;) abominabuntur to amatores tui, animam tuam quaerent.

The Prophet boldly ridicules the Jews, in order to cast down their pride and haughtiness. It was indeed his object to check that pride with which they were elated against God. The Prophet could not have done this without assuming a higher strain than usual, and by rendering his discourse more striking by using metaphorical words. It is indeed the language of derision; he exclaims, What wilt thou do, thou wretched one? The Jews had hitherto been inflated with contempt towards God, and their high spirits had not been subdued. Since, then, their haughtiness continued untamed, the Prophet cries out and says, “Thou wretched, what wilt thou do?” as though he had said, “In vain do they flatter themselves and promise themselves aid from this and from that quarter, for their condition is past any remedy.” The words “thou wretched,“ or, more commonly, “thou spoiled,“ are left out in the Septuagint and Arabic, and are retained in this sense by the Vulgate, Syriac, and the Targum. But, as Blayney justly says, it is a rendering that is not correct. “Thou,“ as in the received text, is feminine, and “spoiled” is masculine. The Keri and many MSS. have את instead of אתי; and שדוד, as Blayney supposes, is not a passive participle, but a verb in the infinitive mood, used as a noun. So he gives this version, —

And against spoiling what wilt thou do?

The word “spoiled,” or wasted, may indeed refer to “every city,” mentioned in the former verse, and the word for city is masculine. We may then render thus, —

And the city being wasted, what wilt thou do?

“The city” may be deemed as the poetical singular for the plural. — Ed.

He afterwards adds, Though, etc.; for so I consider the connection of the verse; and they seem right to me who do not separate the words of the Prophet. But the view which others take appears frigid, “Who now adornest thyself, who now clothest thyself in scarlet, who adornest thyself with ornaments of gold, who paintest thy eyes black.” To no purpose do they introduce the relative, for it renders the meaning of the Prophet different from what it really is.

These parts follow one another, and the principal verb is found in these words, In vain dost thou adorn thyself; and the particle כיis to be rendered “though.”

There are those who consider ceremonies to be intended, as hypocrites think that they are by these protected against God’s judgment: but this view is unsuitable and wholly alien to what is here set forth. It is indeed true, that ceremonies are to hypocrites dens of thieves, as we shall hereafter see, (Jeremiah 7:11;) but the Prophet in this place refers to meretricious ornaments; for the people, as it had before appeared, were become like an adulterous woman. God had formed with them as it were a marriage — contract; they had violated it; and this perfidy was like the defection of an adulteress, who leaves her husband and wanders here and there, and lives as a prostitute. As then harlots, for the purpose of enticement, are wont to dress themselves elegantly, to paint their faces, and to use other allurements, the Prophet says, “In vain wilt thou adorn thyself; though thou puttest on scarlet, though thou shinest with gold even from the head to the feet, yet all this will be superfluous and useless; and though, in addition to all this, thou paintest thy face, The Septuagint, the Vulgate, and the Targum give this rendering, —

“Though thou paintest with stibium thine eyes.”

The Hebrew literally is, as it is rendered by Blayney, —

Though thou distendest with paint thy eyes.

The verb קרע, means first to rend, to divide, and then to divide in the sense of distending or enlarging. Large eyes were considered a beauty, and women used a sort of paint, or rather powder, for the purpose of enlarging them. See Lowth’s note on Isaiah 3:16, and Parkhurst under the word פך. — Ed it will yet avail thee nothing.”

Now, we know whom he understands by lovers, even the Egyptians and the Assyrians. For the Jews, when oppressed by the Egyptians, were wont to seek help from the Assyrians; and again, when attacked by the Assyrians, they became suppliants to the Egyptians. The prophets compared this sort of conduct to that of strumpets; for whenever they courted the aid of either of these parties, they broke the bond of marriage, by which they were connected with God, and perfidiously violated their pledged faith. Hence, the Prophet says, “Even if the Egyptians promise wonderful things to thee, as a lover allured by thy beauty and by thy meretricious ornaments, yet they will deceive thee; and if the Assyrians shew themselves ready to bring aid, they also will disappoint thy hope: so that thou shalt be like a destitute strumpet, reduced to extreme want.” I cannot finish today: I must therefore defer the rest until to-morrow.

PRAYER

Grant, Almighty God, that though we are torpid in our vices, we may yet be attentive to these examples of thy wrath, by which thou designest to warn us, so that we may learn by the misery of others to fear thee: and may we be also attentive to those threatenings, by which thou drawest us to thee, as thou failest to allure us by thy kindness: and may we, in the meantime, feel assured that thou wilt ever be propitious and merciful to all miserable sinners, who will from the heart seek thee and sincerely and unfeignedly repent; so that we may contend with our vices, and with real effort strive to deliver ourselves from those snares of Satan which he ever spreads for us, in order that we may more freely devote ourselves altogether to thee, and take such delight in thy righteousness, that our object and aim through the whole course of our life may be to please thee, and to render our services approved in Christ Jesus our Lord. — Amen.

Lecture Eighteenth

WE stated, yesterday, what the Prophet meant by the scarlet clothing, by the golden ornaments, and by the painting, which he mentions, even those delusive crafts, which the princes and the people employed in forming confederacies; for they ever acted perfidiously. But it was also said, that the Prophet refers to the spiritual marriage which God had formed with the people of Israel; for a kind of adultery was committed, when they sought foreign alliances; as they thus denied God, being not satisfied with his protection. As a wife considers herself sufficiently protected by her husband, so the Israelites ought to have depended on God only: but inasmuch as they ran here and there, following their own vagrant desires, the Prophet justly compares them to adulterous women.

But he says, that they would be an abomination to their lovers; and not only so, but that both the Egyptians and the Assyrians, in whom they foolishly trusted, would be their worst enemies: Hate thee, he says, shall thy lovers; Rather, —

Rejected thee have paramours.

This is the meaning of the verb when followed as here by ב. See note on Jeremiah 2:37. The word for paramours means not lovers, but lewd or mad lovers. The verb is rendered “to dote upon,” Ezekiel 23:12. — Ed. yea, they will seek thy life; that is, those aids, by which thou thinkest to become safe and secure, will be for thy destruction. It then follows —

Jeremiah 4:31

31. For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers.

31. Certa vocem parturientis audivi, afflictionem (vel, anxietatem) quasi puerperae (vel, parientis primogenitum; nam proprie hoc significat nomen) vocem filiae Sion; lugebit (vel, conqueretur, vel, ingemiscet,) scindet (vel, extender, ut alii vertunt, vel, confliget) manus suas: Vae nunc mihi, quia defecit anima mea propter interfectos (alii active, propter interfectores.)

By these words Jeremiah confirms what the latter part of the preceding verse contains: nor was it for the sake of elucidating his subject that he enlarged on it; but when he saw his own nation so hard and almost like stones, he employed many words and set forth in various ways what he might have expressed in one sentence: and what he taught would have been often coldly received, had he not added exhortations and threatenings. It was on this account that he now expresses in other words what he had previously said, I have heard, he says, the voice as of one in labor This hearing, no doubt, is to be taken consistently with the representation which had been made to him; for Jeremiah could not hear in a way different from others; but he speaks according to the discovery made to him of the approaching judgment of God, which was then unheeded by the people; and he had this discovery, that he might by such a representation as this make it known to them. He then says, that he had heard, as though he had witnessed already all that was to come. He then exaggerates the evil; for he puts distress, צרה, tsere, instead of “voice,” קול, kul; and then he mentions, as an instance of greater pain, a woman bringing forth her first — born, instead of a woman in labor. Then Jeremiah means, that final ruin was nigh that people who could not then be restored from their sinful courses; but he intimates, as also the Spirit speaks in other places, that their destruction would be sudden; while they would be saying, Peace and security, sudden destruction would come upon them. (1 Thessalonians 5:3.) And so the Prophet now declares, that the Jews in vain hardened themselves against God, as though their ruin was not approaching, for their sorrow would come suddenly. As a woman may be cheerful at meat or at her leisure, and may be suddenly seized with the pain of labor, so also the Prophet shews, that the Jews had no reason to think that they could escape God’s vengeance by a false confidence, for their destruction would come upon them unexpectedly.

He sets forth at the same time, as already said, the greatness or the extremity of their grief by this similitude, The voice of the daughter of Sion, who complains, etc.; for the relative may be here added. Some take the verb to be in the second person, “Thou wilt lament and extend, “or rend, “thy hands;” but this is not suitable, because the third person is immediately used, “thy hands.” Then what he says is, that the voice of the daughter of Sion would be an evidence of her extreme grief, for she would lament; and he adds, at the same time, the smiting of the hands. This verb is variously rendered; but as פרש, peresh, means properly to rend or to divide, I think the Prophet expresses the posture of a woman in grief; for she usually smites her hands together and as it were divides them by putting the fingers between one another. Some render the word “expand, “for the hands are divided when raised up. As to what is meant, there is nothing ambiguous in the Prophet’s words; for his object is to shew, that God’s vengeance would be so dreadful, that the Jews would lament, not in an ordinary measure, but like women, when in the extreme pain of labor.

He then concludes by saying, Woe to me, for failed has my soul on account of murderers Here the Prophet intimates, that all the rest were blind in the midst of light, yet God’s judgment, which the ungodly and wicked laughed at, or at least disregarded, was seen clearly by him. His soul, he says, fainted for the slain; and yet no one had hitherto been slain: but by this mode of speaking, he shews, that he had as it were before his eyes what was hid from others, and hence their hearts were not affected. This latter part is differently taken by most. It is considered to be the confession of the daughter of Sion. The whole verse is remarkably striking, —

For the voice as of one in travail have I heard, The distress as of one giving birth to a first-born, The voice of the daughter of Sion; Who pants for breath, who spreads her hands, — “Wo now to me, For melted has my soul because of murderers.”

It is a common thing in Hebrew to omit the relative “who,“ before a verb in a future tense, especially when it means the present time. The scene is described as present. The passage might be expressed in Welsh without the relative. “Who pants for breath,” is rendered by Horsley, “that draweth her breath short;” and he adds, “The passage is a most affecting picture of the last struggles of a woman expiring in labor.” — Ed. Now follows —

CHAPTER 5

Jeremiah 5:1

1. Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it.

1. Circuite per vias (alii vertunt, inquirite, vel, explorate, vel, investigate per vias) Jerusalem, et videte, agedum, (hic enim אנ est hortantis, proximo versu debuit verti nunc, vae nunc mihi,) et cognoscite, et inquirite, in vicis ejus (in compitis ejus,) an invenietis virum, an erit quifaciat judicium (hoc est, rectitudinem,) qui quaerat veritatem, et parcam illi.

CHAPTER 4

Jr 4:1-31. Continuation of Address to the Ten Tribes of Israel. (Jr 4:1, 2). The Prophet Turns Again to Judah, to Whom He Had Originally Been Sent (Jr 4:3-31).

1. return ... return--play on words. "If thou wouldest return to thy land (thou must first), return (by conversion and repentance) to Me."

not remove--no longer be an unsettled wanderer in a strange land. So Cain (Ge 4:12, 14).

2. And thou--rather, "And if (carried on from Jr 4:1) thou shalt swear, 'Jehovah liveth,' in truth, &c.", that is, if thou shalt worship Him (for we swear by the God whom we worship; compare De 6:13; 10:20; Is 19:18; Am 8:14) in sincerity, &c.

and the nations--Rather, this is apodosis to the "if"; then shall the nations bless themselves in (by) Him" (Is 65:16). The conversion of the nations will be the consequence of Israel's conversion (Psa 102:13, 15; Ro 11:12, 15).

3. Transition to Judah. Supply mentally. All which (the foregoing declaration as to Israel) applies to Judah.

and Jerusalem--that is, and especially the men of Jerusalem, as being the most prominent in Judea.

Break ... fallow ground--that is, Repent of your idolatry, and so be prepared to serve the Lord in truth (Ho 10:12; Mt 13:7). The unhumbled heart is like ground which may be improved, being let out to us for that purpose, but which is as yet fallow, overgrown with weeds, its natural product.

4. Remove your natural corruption of heart (De 10:16; 30:6; Ro 2:29; Col 2:11).

5. cry, gather together--rather, "cry fully" that is, loudly. The Jews are warned to take measures against the impending Chaldean invasion (compare Jr 8:14).

6. Zion--The standard toward Zion intimated that the people of the surrounding country were to fly to it, as being the strongest of their fortresses.

7. lion--Nebuchadnezzar and the Chaldeans (Jr 2:15; 5:6; Da 7:14).

his thicket--lair; Babylon.

destroyer of the Gentiles--rather, "the nations" (Jr 25:9).

8. Nothing is left to the Jews but to bewail their desperate condition.

anger ... not turned back--(Is 9:12, 17, 21).

9. heart--The wisdom of the most leading men will be utterly at a loss to devise means of relief.

10. thou hast ... deceived--God, having even the false prophets in His hands, is here said to do that which for inscrutable purposes He permits them to do (Ex 9:12; 2Th 2:11; compare Jr 8:15; which passage shows that the dupes of error were self-prepared for it, and that God's predestination did not destroy their moral freedom as voluntary agents). The false prophets foretold "peace," and the Jews believed them; God overruled this to His purposes (Jr 5:12; 14:13; Eze 14:9).

soul--rather, "reacheth to the life."

11. dry wind--the simoom, terrific and destructive, blowing from the southeast across the sandy deserts east of Palestine. Image of the invading Babylonian army (Ho 13:15). Babylon in its turn shall be visited by a similar "destroying wind" (Jr 51:1).

of ... high places--that is, that sweeps over the high places.

daughter--that is, the children of my people.

not to fan--a very different wind from those ordinary winds employed for fanning the grain in the open air.

12. full ... from those places--rather, "a wind fuller (that is, more impetuous) than those winds" (which fan the corn) (Jr 4:11) [Rosenmuller].

unto me--"for Me," as My instrument for executing My purpose.

sentence--judgments against them (Jr 1:16).

13. clouds--continuing the metaphor in Jr 4:11:12. Clouds of sand and dust accompany the simoom, and after rapid gyrations ascend like a pillar.

eagles--(De 28:49; Ha 1:8).

Woe unto us--The people are graphically presented before us, without it being formally so stated, bursting out in these exclamations.

14. Only one means of deliverance is left to the Jews--a thorough repentance.

vain thoughts--namely, projects for deliverance, such as enlisting the Egyptians on their side. Gesenius translates, "How long wilt thou harbor vain thoughts?"

15. For ... from Dan--The connection is: There is danger in delay; for the voice of a messenger announces the approach of the Chaldean enemy from Dan, the northern frontier of Palestine (Jr 8:16; compare Jr 4:6; Jr 1:14).

Mount Ephraim--which borders closely on Judah; so that the foe is coming nearer and nearer. Dan and Beth-el in Ephraim were the two places where Jeroboam set up the idolatrous calves (1Ki 12:29); just retribution.

16. The neighboring foreign "nations" are summoned to witness Jehovah's judgments on His rebel people (Jr 6:18, 19).

watchers--that is, besiegers (compare 2Sa 11:16); observed or watched, that is, besieged.

their voice--the war shout.

17. keepers of a field--metaphor from those who watch a field, to frighten away the wild beasts.

18. (Jr 2:17, 19; Psa 107:17).

this is thy wickedness--that is, the fruit of thy wickedness.

19. The prophet suddenly assumes the language of the Jewish state personified, lamenting its affliction (Jr 10:19, 20; 9:1, 10; Is 15:5; compare Lu 19:41).

at my very heart--Hebrew, "at the walls of my heart"; the muscles round the heart. There is a climax, the "bowels," the pericardium, the "heart" itself.

maketh ... noise--moaneth [Henderson].

alarm--the battle shout.

20. Destruction ... cried--Breach upon breach is announced (Psa 42:7; Eze 7:26). The war "trumpet" ... the battle shout ... the "destructions" ... the havoc throughout "the whole land" ... the spoiling of the shepherds' "tents" (Jr 10:20; or, "tents" means cities, which should be overthrown as easily as tents [Calvin]), form a gradation.

21. Judah in perplexity asks, How long is this state of things to continue?

22. Jehovah's reply; they cannot be otherwise than miserable, since they persevere in sin. The repetition of clauses gives greater force to the sentiment.

wise ... evil ... to do good ... no knowledge--reversing the rule (Ro 16:19) "wise unto ... good, simple concerning evil."

23. Graphic picture of the utter desolation about to visit Palestine. "I beheld, and lo!" four times solemnly repeated, heightens the awful effect of the scene (compare Is 24:19; 34:11).

without form and void--reduced to the primeval chaos (Ge 1:2).

24. mountains--(Is 5:25).

moved lightly--shook vehemently.

25. no man ... birds--No vestige of the human, or of the feathered creation, is to be seen (Eze 38:20; Zep 1:3).

26. fruitful place--Hebrew, Carmel.

a wilderness--Hebrew, "the wilderness," in contrast to "the fruitful place"; the great desert, where Carmel was, there is now the desert of Arabia [Maurer].

cities--in contrast to the fruitful place or field.

27. full end--utter destruction: I will leave some hope of restoration (Jr 5:10, 18; 30:11; 46:28; compare Le 26:44).

28. For this--on account of the desolations just described (Is 5:30; Ho 4:3).

not repent--(Nu 23:19).

29. whole city--Jerusalem: to it the inhabitants of the country had fled for refuge; but when it, too, is likely to fall, they flee out of it to hide in the "thickets." Henderson translates, "every city."

noise--The mere noise of the hostile horsemen shall put you to flight.

30. when thou art spoiled--rather, "thou, O destroyed one" [Maurer].

rentest ... face with painting--Oriental women paint their eyes with stibium, or antimony, to make them look full and sparkling, the black margin causing the white of the eyes to appear the brighter by contrast (2Ki 9:30). He uses the term "distendest" in derision of their effort to make their eyes look large [Maurer]; or else, "rentest," that is, dost lacerate by puncturing the eyelid in order to make the antimony adhere [Rosenmuller]. So the Jews use every artifice to secure the aid of Egypt against Babylon.

face--rather, thy eyes (Eze 23:40).

31. anguish--namely, occasioned by the attack of the enemy.

daughter of Zion--There is peculiar beauty in suppressing the name of the person in trouble, until that trouble had been fully described [Henderson].

bewaileth herself--rather, "draweth her breath short" [Horsley]; "panteth."

spreadeth ... hands--(La 1:17).

Shalt thou not remove - This was spoken before the Babylonish captivity; and here is a promise that if they will return from their idolatry, they shall not be led into captivity. So, even that positively threatened judgment would have been averted had they returned to the Lord.

Thou shalt swear, The Lord liveth - Thou shalt not bind thyself by any false god; thou shalt acknowledge Me as the Supreme. Bind thyself By me, and To me; and do this in truth, in judgment, and in righteousness.

The nations shall bless themselves in him - They shall be so fully convinced of the power and goodness of Jehovah in seeing the change wrought on thee, and the mercies heaped upon thee, that their usual mode of benediction shall be, May the God of Israel bless thee!

Break up your fallow ground - Fallow ground is either that which, having been once tilled, has lain long uncultivated; or, ground slightly ploughed, in order to be ploughed again previously to its being sown. Ye have been long uncultivated in righteousness; let true repentance break up your fruitless and hardened hearts; and when the seed of the word of life is sown in them, take heed that worldly cares and concerns do not arise, and, like thorns, choke the good seed.

Circumcise yourselves - Put away every thing that has a tendency to grieve the Spirit of God, or to render your present holy resolutions unfruitful.

Blow ye the trumpet - Give full information to all parts of the land, that the people may assemble together and defend themselves against their invaders.

I will bring evil from the north - From the land of Chaldea.

The lion is come up - Nebuchadnezzar, king of Babylon. "The king (Nebuchadnezzar) is come up from his tower." - Targum.

The destroyer of the Gentiles - Of the nations: of all the people who resisted his authority. He destroyed them all.

Lament and howl - הילילו heililu. The aboriginal Irish had a funeral song called the Caoinian, still continued among their descendants, one part of which is termed the ulaloo: this is sung responsively or alternately, and is accompanied with a full chorus of sighs and groans. It has been thought that Ireland was originally peopled by the Phoenicians: if so, this will account for the similarity of many words and customs among both these people.

The heart of the king shall perish - Shall lose all courage.

Ah, Lord God! surely thou hast greatly deceived this people - The Targum paraphrases this verse thus: "And I said, Receive my supplication, O Lord God; for, behold, the false prophets deceive this people and the inhabitants of Jerusalem, saying, Ye shall have peace." The prophet could not reconcile this devastation of the country with the promises already made; and he appears to ask the question, Hast thou not then deceived this people in saying there shall be peace, i.e., prosperity?

Whereas the sword reacheth unto the soul - That is, the life; the people being generally destroyed.

A dry wind - a fall wind - as clouds - as a whirlwind - All these expressions appear to refer to the pestilential winds, suffocating vapors, and clouds and pillars of sand collected by whirlwinds, which are so common and destructive in the east, (see on Isa 21:1 (note)); and these images are employed here to show the overwhelming effect of the invasion of the land by the Chaldeans.

Wo unto us! - The people, deeply affected with these threatened judgments, interrupt the prophet with the lamentation - Wo unto us, for we are spoiled! The prophet then resumes: -

O Jerusalem, wash thine heart - Why do ye not put away your wickedness, that ye may be saved from these tremendous judgments? How long shall thy vain thoughts of safety and prosperity lodge within thee? Whilst thou continuest a rebel against God, and provokest him daily by thy abominations!

For a voice declareth from Dan - Dan was a city in the tribe of Dan, north of Jerusalem; the first city in Palestine, which occurs in the way from Babylon to Jerusalem.

Affliction from Mount Ephraim - Between Dan and Jerusalem are the mountains of Ephraim. These would be the first places attacked by the Chaldeans; and the rumor from thence would show that the land was invaded.

Watchers come from a far country - Persons to besiege fortified places.

As keepers of a field - In the eastern countries grain is often sown in the open country; and, when nearly ripe, guards are placed at different distances round about it to preserve it from being plundered. Jerusalem was watched, like one of these fields, by guards all round about it; so that none could enter to give assistance, and none who wished to escape were permitted to go out.

My bowels - From this to the twenty-ninth verse the prophet describes the ruin of Jerusalem and the desolation of Judea by the Chaldeans in language and imagery scarcely paralleled in the whole Bible. At the sight of misery the bowels are first affected; pain is next felt by a sort of stricture in the pericardium; and then, the heart becoming strongly affected by irregular palpitations, a gush of tears, accompanied with wailings, is the issue. - "My bowels, my bowels! I am pained at my very heart, (the walls of my heart); my heart maketh a noise in me; I cannot hold my peace." Here is nature, and fact also.

Destruction upon destruction - Cities burnt, and their inhabitants destroyed.

My tents spoiled - Even the solitary dwellings in the fields and open country do not escape.

I beheld the earth, (the land), and lo it was without form and void - תהו ובהו tohu vabohu; the very words used in Genesis to denote the formless state of the chaotic mass before God had brought it into order.

The mountains - hills - Princes, rulers, etc., were astonished and fled.

The birds of the heavens were fled - The land was so desolated that even the fowls of heaven could not find meat, and therefore fled away to another region. How powerfully energetic is this description!

See Zep 1:3.

Though thou rentest thy face with painting - This probably refers to the custom of introducing stibium a preparation of antimony, between the eye and the lids, in order to produce a fine lustre, which occasions a distension of the eye-lid in the time of the operation. In order to heighten the effect from this some may have introduced a more than ordinary quantity, so as nearly to rend the eye-lid itself. Though thou make use of every means of address, of cunning, and of solicitation, to get assistance from the neighboring states, it will be all in vain. Reference is here particularly made to the practice of harlots to allure men.

Bringeth forth her first child - In such a case the fear, danger, and pain were naturally the greatest.

Spreadeth her hands - The gesture indicated by nature to signify distress, and implore help. We have met with this figure in other parts, and among the classic writers it is frequent.

If - If thou wilt return, return; make no longer delay. Remove - Thou shalt not go out of thine own land into exile.

Yet - In the midst of judgment he will remember mercy.

Mourn - Expressions to set forth the dreadfulness of the judgment; he makes the elements to personate mourners.

In travail - When the scripture would express any exquisite sorrow, it doth it by a woman in travail. First child - Which is usually the most painful. Spreadeth her hands - According to the use of persons in great anguish, clapping or wringing their hands together.

1 IF thou wilt return, O Israel, saith the LORD, return unto me , and if thou wilt put away thine abominations out of my sight , then shalt thou not remove .

This seems to be a continuation of the former Sermon, so that Israel having promised Repentance, they are here directed how it must be qualified, viz. it must not be hypocritical and feigned, but real and hearty, chap. 24.7. as Iosiah did, 2 Kin. 23.25. and it must be unto the Lord not to this Idol, and that Idol hither and thither, shifting their way, but unto me. See chap. 2.36. or to my Worship, and as thou hast promised chap. 3.22. and this sense agrees best with the coherence, or it may be an emphatical, short, peremptory expression, if thou wilt return, return, make no longer demur or delay about it, like that Isa. 21.12. the hebrew read the words in the future tense, if thou wilt return thou shalt return, and so they may be taken partly as a promise and that with reference, either to their returning into their own Land, and so they concern Israel thus Deut. 30.2.3, 4, 5. see chap. 3.14. but if the word be taken in the notion of resting, not returning as some do, and as it is taken Isa. 30.15. then it rather concerns Iudah, q. d. thou shalt abide quietly where thou art, and shalt not wander into Captivity, and this may agree with the last expression in that verse not remove, or else with reference to the assistance, that God would give them to return unto him, partly, and that rather, as a direction (for in the hebrew though the word return be in the future tense, yet it is often used imperatively.)

Viz. Idols a metonymy of the Adjunct which are so abominable in Gods sight Deut. 27.15. Ezek. 20.7, 8. called dung Gods, Deut. 29.17. See 2 Chron. 15.8.

Though Gods eye be every where, and hence implyeth, that Idols are no where to be admitted, either in private, or publique, yet it doth particularly relate to the place of his more immediate presence, as their Land and Temple, 1 King. 9.3. and spiritually to our hearts, hypocrites thinking it enough, if they conceal their wickedness from mans eye.

If this be read imperatively, then it is remove not, as it may be read, and so it agrees with Israel, depart not away from me to thy Idols upon the Mountains, and hills, if read in the future tense, then it agrees with Iudah, thou shalt not go out of thine own Land into exile; see the first clause of the verse.

Marginal references: Joel 2.12.

2 And thou shalt swear , the LORD liveth in truth, in judgment, and in righteousness , and the nations shall bless themselves in him, and in him shall they glory .

This is to be understood, partly by way of command, as Deut. 10.20. and partly by way of direction if thou sweat, or when thou swearest; it is put here Synecdochically for the whole Worship of God, hereby acknowledging, and owning God, as the only God,

Here he prescribes. 1. The form of the Oath, viz. the Lord liveth, or by the Life of God, which was that form which they did use in swearing, 1 Sam. 14.39, 45. and many other places, so Ioseph sware by the Life of Pharaoh, Gen. 42.15, 16. and Elisha very frequently useth this form, 2 King. 2.2, 4, 6. and 3.14. and 5.16. which is also to be understood exclusively, q. d. not by any Idol, as Baal, &c. or any Creature, Chapter 5.7. Matthew 5.34, 35, 36. Iames 5.12. but by God alone, Isa. 65.16. See H[illegible: 1 letter]s. 2.17. for by this indeed we declare the Godhead of him, whom we Worship Isaiah 19.18. 2. The qualification of it, in which indeed are comprized all the requisites to a religious Oath, and Worship of God both in our general, and particular calling with respect to God, our Selves, our Neighbours. 1. In Truth, that the matter, and substance of it be really true in it self, Rom. 9.1. that which agrees with the intent of the mind, Psal. 24.4. and with the intent of him that administers it, not doubtful, feigned, or deceitful, as they did, Isa. 48.1. and chap. 5.2. but as true as the Lord lives. 2. In Iudgment, i. e. Either in matter or places of Judicature for the decision of controversies deliberately, advisedly, and reverently, well considering, both of the form, and matter of the Oath, Lev. 5.4. that Gods name be neither taken in vain customarily, or in matters trivial, Deut. 5.11. nor abused by oaths that are rash, and precipitant, such as Sauls was 1 Sam. 14.39. and as Herods, Matth. 14.7. and without necessity. 3. In Righteousness that none be injured by it, that the things we engage be 1. Both lawfull, and possible. See 1 Sam. 25.21, 22. and 28.10. 1 King. 19.2. And 2. That we look to the performance, Psal. 15.4. Matth. 5.33. the want of either of which circumstances make it a bond of iniquity, Eccl. 5.4, 5.

This shall be a means to work upon the Heathen Nations, and prevail with them to come into the same way of Workship, that now scorn both you, and me, because I am forced to make them the rod of my anger against you in regard of your provocations, Psal. 47.8, 9. chap. 3.17. they shall think themselves happy to be incorporated with thee, that it may be with them, according to that promise, Gen. 12.3. and 22.17, 18. they shall, as it were, bless themselves in such like form, the Lord make me and mine as Israel; blessed be Israel, and the God of Israel. Or rather,

Whereas, before they glorified in their Idols now, being taken into the true Church, among Gods Israel, they shall glory in God alone, Psal. 106.5. who indeed alone is the Glory of his People, Psal. 89.17. and 148.14.

Marginal references: 2 Cor. 10.17.

3 ¶ For thus saith the LORD to the men of Judah and Jerusalem , Break up your fallow ground, and sow not among thorns .

Heb. Man, i. e. to each man, I speak to every individual among you, Ezek. 20.7, 8.

The Lord having spoke what he had to say at present to Israel, turns now his speech from Israel to Iudah, and so continues it, which consists of several subjects, and first begins with Repentance.

i. e. Prepare your hearts by making them soft, tender, and plyable, fit to embrace my word; a metaphor taken [illegible: 1 letter]rom plow men, that do either prepare the ground, that hath lain some time wast, and untilled by tearing up the surface of the Earth, making it mellow, and soft to receive the seed; for the Heb. word Nir seems to be of larger extent, then bare preparation; God useth the same word when he speaks to the same purpose to Israel, Hos. 10.13. and so is it used, Prov. 13.23. or it may relate to both, that every thing that may be injurious to the Seed, may be stubbed up. Or rather, from such as plow the ground.

Rid your hearts and hands of what may hinder you of embracing my word, grub up all those Briers, and Thorns, and mischievous weeds that will not suffer my counsels to take, or my graces to thrive with you, such as use to overrun the sluggards field, Prov. 24.30, 31. here the Lord begins to call upon them to Repent: the phrase seems to intimate that the Jews had been wont to mix the Thruths of God among their own inventations, as Seed among Thorns, and corrupted it: as also, that they retained many secret, and hidden sins like Hypocrites, which he exhorts them to eradicate.

Marginal references: Math. 13.7, 22.

4 Circumcise your selves to the LORD , and take away the foreskins of your heart ; ye men of Judah, and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it , because of the evil of your doings.

Put away your natural corruptions, which was signified by the Sacrament of Circumcision, Col. 2.11. See 1 Pet. 3.21. the same thing with the other, but expressed in other words.

Or to me, viz. so as I will approve.

Let it be inward, not outward, viz. in the flesh only, in which you so much glory in the sight of men, but that brawniness, and obstinacy, that having to do with God, who hath respect unto the heart, is upon your hearts, Deut. 10.16. Ezek. 44.9. Acts 7.51. Rom. 2.29.

Not only fierce, and consuming, like Fire, Deut. 4.24. but unquenchable especially when it gets among your Thorns verse 3. which are very apt to kindle, Isa. 10.17. least you proceed so far in your obstinacy, that I will not be appeased, chap. 21.12. Amos 5.6. there being nothing, that stirs up God to anger but sin, as in the next clause, which is an esplication of those metaphors of T[illegible: 1 letter]orns and foreskins.

Marginal references: [illegible: 1 paragraph]

5 Declare ye in Judah, and publish in Jerusalem, and say, Blow ye the trumpet in the land: cry , gather together , and say, assemble your selves and let us go into the defenced cities .

The Lord being now about to bring Enemies upon them, he be speaks them in martial language by stirring them to a speedy Provision, and warning of them of the nature of their approaching Judgement, not Famine or Plague within them, but a forreign Enemy from without chap. 6.1. viz. the coming of Nebuchadnezzar and the Chaldeans.

That your voice may be heard afar off, that all may hear.

Either to unite [illegible: 1 letter]our forces, or to take counsel what to do, that you may be in safety: the same thing with assemble your selves, implying, that the calamity was general.

To secure from these invasions, that are coming upon us.

Marginal references: chap. 8 14.

6 Set up the standard toward Zion , retire , stay not; for I will bring evil from the north , and a great destruction.

i. e. Either for them to resort to, as is usual in War, and it is therefore said to be towards-Zion or Ierusalem as being a signal to shew them whither they should repair, see chap. 50.5. Ierusalem being their principal place of strength, and Zion the strongest part of it, 2 Sam. 5.6, 7.

Or strengthen, fortifie, or strengthen your selves for the Fight. Or rather, make haste away as men use to do in a great fright, viz. for your security, such a use there is of the word, Isa. 10.31. and chap. 6.1. which sense is confirmed by the next words stay not, or as some, stay not your selves in sin, where you promise your selves security.

i. e. I am about to bring a great destruction upon you from Chaldea, chap. 1.13, 14, 15. some take this and the former verse to be spoken Ironically.

Marginal references: Or, strengthen.; chap. 1.13, 14, 15. and 6.22.; Heb. breaking.

7 The lion is come up from his thicket , and the destroyer of the gentiles is on his way , he is gone forth from his place to make thy land desolate ; and thy cities shall be laid wast, without an inhabitant .

i. e. Nebuchadnezzar called here a Lion from his fierceness, and strength, Prov. 30.30. A metaphor especially in this expedition, see Isa. 5.27, 28, 29. shall come up from Babylon where his chief seat is, Dan. 4.30. as Lions are principally among the thickets of the Forest, in Coverts; this place being so remote, and hid from them that they least expected trouble to arise from thence.

Another description of the same person, of whose destroying armies the Nations have had woful experience, Isa. 14.16, 17. called the hammer of the whole Earth, chap. 50.23. q. d. and how shall you think to escape him?

i. e. As it is expressed in the next clause, he is gone forth from his place, he is already upon his march.

i. e. With a resolution so to do.

i. e. As places uninhabited, soon ly wast, and are overgrown with grass, as the notation of the word seems to import.

Marginal references: Dan. 7.4.; chap. 2.15.

8 For this gird you with sackcloth , lament and howl : for the fierce anger of the LORD is not turned back from us .

The usual habit of mourners, especially in those dayes, Isa. 22.12. chap. 6.26. it is a calling upon them to repent.

Probably these expressions do import the several wayes, that men have to set forth their bitter complaints, and sorrows of the mind, both by the gestures of the body, chap. 2.37. Luk. 18.13. and expressions of the Tongue, Psal. 32.3. Isa. 59.11.

Neither will it, until it have accomplished its ends, chap. 30.24.

9 And it shall come to pass at that day saith the LORD, that the heart of the king shall perish , and the heart of the princes; and the priests shall be astonished , and the prophets shall wonder .

The King, viz. of Iudah, and the great men, that should have encouraged the People in such a calamitous day, and been their great support, shall not only be afraid, but their own hearts shall melt within them, they shall be even at their wits end, see Iosh. 5.1. they shall have no heart at all to do any thing, they shall not be able to help their People, either by their counsel, or arms, their courage will utterly fail, and th[illegible: 2 letters]r counsel perish. See Psal. 73.26. this was fulfilled in Zedekiah, Ieremiah 39. and 52. whose flight would not advantage him.

Shall be in such a consternation, that they shall not know what course to take.

Viz. False Prophets, that had nothing but visions of peace for them, Ezek. 13.16. Zech. 13.3, 4. chap. 8.11. See next Verse.

Not so much at the disappointment of their prophesies, for they knew well enough they were false, chap. 23.26, 27. as that they should be possessed with the same horror, and frights with the rest, not knowing where to shew, or rather to hide their heads for the shame that would fall upon them, when their lies should be discovered, they would be put to shame, and perish with the rest, and whither shall they cause their shame to go.

10 Then said I, Ah Lord GOD, surely thou hast greatly deceived this people, and Jerusalem, saying, Ye shall have peace ; whereas the sword reacheth unto the soul .

The Heb. aha, is a word both of admiration and lamentation together; they are Ieremiah's words, and complaint breathed out in the great sorrow and sighing of Soul▪ which he expresseth more emphatically, chap. 23.9.

Either hath suffered them to be thus deluded by these false Prophets, Isa. 63.17. Ezek. 14.9. compare 1 Kings 22.21, 22, 23. and 2 T[illegible: 1 letter]es. 2.11. or possibly, it may be read better by way of interrogation, q. d. how can it possibly be, that thou shouldst suffer thy people to be thus deluded by their false Prophets, Num. 23.19. thou being a God, that canst not lie, Titus 1.2.

Under the word Peace is comprized, and intended all good, intimating all things should go on prosperously with them, Gen. 37.14. and seems the rather to be thus expressed, because it was the common Language, and phrase of the false Prophets, 8.11, and 23.17.

To perswade them it should be well with them, when the sword is at the door, not only ready to take away the comforts of Life, but even Life it self, Soul being put for Life, verse 30. Psalm. 69.1. Mat. 16.25, 26. It may intimate also a great cutting off, and slaughter among them, especially their great ones, they being, as it were, the soul of the people.

11 At that time shall it be said to this people, and to Jerusalem , A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse .

There shall be tydings brought both to the Country and City, verse 5.

Viz. when Nebuchadnezzar is upon this expedition, verse 7.

The meaning is a drying wind, such as shall blast, and scorch where it comes, without any Rain or moisture, or any other way for use, or refreshment, as the last words in the verse intimates; and it may also allude unto the Coast, from whence this wind comes, viz. from Babylon, or the North, which drives away Rain, Prov. 25.23. for it points at the stormy and furious irruption of the Babylonian Army, destroying all before them, a Metaphorical Allegory, chap. 23.19. and 30.23, 24.

Or in the plain, where there is no stop or obstacle in the way to hinder the wind, or to break its fury, Isa. 21.1. chap. 13.24. see on Isa. 63.13.

i. e. Directly, and designedly, coming along in the way leading to my people, for so we are to understand this expression, the Daughter of my people, as the Daughter of Zion, Isa. 1.8. or rather, the Daughter Zion, which is as comely and beautiful in my eyes, and tender to me as a Daughter, chap. 9.1.

Not such a gentle wind, which is made choice of to separate the Chaff from the Wheat, the bad from the good, but so boisterous and violent, that it shall depopulate, sweep away, and lay waste all together, chap 51.1. Ezek. 21.3.

12 Even a full wind from those places shall come unto me : now also will I give sentence against him.

Heb. Fuller then they. A wind too strong for them, this is a farther description of the former wind, it shall be full, even a fuller wind, that shall do its work throughly.

These are either Gods words, q. d. it shall presently come to me, to receive my Commission, and be at my beck, and do my will, Psalm 148.8. Or, they relate, as it were, what will be the Language of the people at that time unto me, for against me.

q. d. The coming of this terrible wind, shall in effect speak the execution of my judgment upon them, which is pointed at by this word now, viz. at the time of the coming of this terrible storm from Chaldaea, Heb. utter judgment, viz. not by word, but by deed, my judgments shall speak, as well as my Prophets.

Marginal references: Or, a fuller wind then those.; Heb. utter judgments.

Behold, he shall come up as clouds , and his chariots shall be as a whirlwind : his horses are swifter then eagles: wo unto us, for we are spoiled .

Either noting the vast number of them, Isa. 60.8. Heb. 12.1. or the suddenness of them, when not expected, Clouds often rising on a sudden, and overspread the whole face of the Heavens, or rather, the great speed and swiftness, with which Nebuchadnezzar shall march against them, Isa. 19.1. Hyperbolically described by the swiftness of Eagles in this verse, chap. 48.8.

Which, beside the swiftness, notes also the confusion and amazement, that they will cause, Isa. 66.15.

The dreadful apprehensions, that the people have of their woful condition, or possibly the words of the Prophet lamenting their misery.

Marginal references: Isa. 5.28.; Hab. 1.8.

O Jerusalem, wash thine heart from wickedness , that thou mayst be saved : how long shall thy vain thoughts lodge within thee?

Cleanse your inward part, O ye men of Ierusalem, not your hands only, as hypocrites do, but your hearts, Iames 4.8. the same exhortation with verse 3.4. only in another Metaphor of washing, which seems to be taken from such Potions, that Physitians give to clear the inward parts from noxious humours, see Isa. 1.16, 17.

Viz. From all filthiness of Flesh and Spirit, 2 Cor. 7.1. Iames 1.21.

This hath reference in this place to Temporal Salvation; it is prescribed as a means to prevent the judgments that are impending on them, as is plainly expressed verse 4. yet not exclusive of Spiritual Salvation, 2 Thes. 2.13. Tit. 3.5.

Wicked thoughts, or rather hopes, or expectation from any helps, chap. 2.5▪ 37. pleasing thy self with vain fancies of safety and security, which thoughts of thine will assuredly bring ruine and misery upon thee, which is inevitably coming, as in the next verse.

15 For a voice declareth from Dan , and publisheth affliction from mount Ephraim.

i. e. Either the voice of the Prophets, that is still sounding it in your ears, and declaring it unto you, or rather, the rumour and noise of this Army is already come through your Land, you have the heavy tydings of this great affliction, chap. 8.16. to note the near approach of it.

This is said to come from Dan and Ephraim, because Dan was the first place these Chaldaeans must come to, it being the utmost boundary of Ca[illegible: 1 letter]aan Northward, and Ephraim the innermost border of Israel in the North of Iudea, intimating the march of the Babylonians through all Israel toward Ierusalem.

Marginal references: chap. 8.16.

16 Make ye mention to the nations , behold, publish against Jerusalem, that watchers come from a far country , and give out their voice against the cities of Judah.

These are either the Nations in Iudea, or these words are a Proclamation, summoning in the Nations by the Chaldaeans, as it were in pursuance of a Commission from God, to bring great Armies together against Ierusalem, or they are the Prophets turning away from Iudah, as despairing of doing any good upon them, and calling for the Nations to execute Gods sentence.

Let her be acquainted with what is coming upon her, let her have publick notice before hand, that she may be warned.

Military watchers, i. e. the Chaldaean Souldiers, that shall so carefully and watchfully encompass Ierusalem, that none shall escape; possibly a Metaphor from Hunters, that in hunting their Prey, lay wait at every passage, that the game may not escape, see 2 Kings 25.4, 5. Or possibly, there may be an allusion to Nebuchadnezzar's name, the Heb. word for watchers being Notserim, which comes from natsar, the end of his name, as if they were termed Nebuchadnezzarians, as the keepers, or guards of his person; as they were called Caesareans from Caesar.

They are now at hand, you may as it were see them.

From Chaldaea.

They will proclaim war against them, or a shout, either encouraging Souldiers to the battle, or triumphing after the victory, or the outcries, that they will make such, as the Turks now make in their onsets, chap. 2.15.

17 As keepers of a field are they against her round about ; because she hath been rebellious against me, saith the LORD.

They will strictly besiege her, as keepers of a field will be careful who go in, and who go out, Zech. 12.2. they will watch that none go in to relieve them, and also, that none get out to escape; see 2 Chron. 16.1.

God doth not threaten his judgments only, but he labours to convince them, that there is a sufficient reason for it, both here, and in the next verse.

18 Thy way and thy doings have procured these things unto thee , this is thy wickedness, because it is bitter , because it reacheth unto thine heart.

Thy manner of Life, and particularly thy Idolatries.

q. d. Thou canst not lay any blame upon me.

Thy wickedness hath been the cause of this thy grievous affliction, Isa. 50.1. chap. 2.17, 19. of this thy bitterness of bringing such a bitter enemy against thee, a metonymy of the efficient, which hath reached unto thy very heart, as the sword is said to r ach unto the soul, verse 10.

Marginal references: Psal. 107.17.

19 ¶ My bowels, my bowels , I am pained at my very heart , my heart maketh a noise in me, I cannot hold my peace , because thou hast heard, O my soul, the sound of the trumpet , the alarm of war.

Here begins the woful complaint of, and the great trouble the Prophet was in, upon the consideration of these things, crying out as one even under great pain and torment, doubling his words for want of vent, thereby expressing the excess of his sorrow, which in words was inexpressable, the like 2 Sam. 18.33. which sorrow of his he expresseth, chap. 9.1, 10.

Heb. The walls of my heart, or my heart strings, that surrounded and encompassed my heart, are ready to break; he may possibly allude to their encompassing the walls of Ierusalem: Or, the proper meaning is my heart is ready to break, the LXX rendereth it doth beat or p[illegible: 1 letter]nt.

Is disturbed within me, I can have no rest nor quiet within, Iob 30.27. Lam. 1.20.

I cannot forbear my complaints, I am so troubled and grieved, Iob 7.11. Isa. 22.4.

i. e. I have heard in the spirit of Prophesie, it is as certain, as if I now heard the trumpet sounding, and the alarm of war beating up.

Marginal references: Isa. 1[illegible: 1 letter].5. and 16.11. and 21.3. and 22.4.; Heb. the walls of my heart.

20 Destruction upon destruction is cryed, for the whole land is spoiled : suddenly are my tents spoiled, and my curtains in a moment.

A farther expression of his bitter Lamentation, redoubling his complaint; the end of one, but the beginning of another, q. d. worse and worse, Deut. 32.23. Ezek. 7.26. Good Iosiah slain, and four of his Successors carried away, or slain, or both. 2 Chron. 36.

This is more particularly described, verse 23.24, 25, 26.

The enemy makes no more of overthrowing my stately Cities, and magnificent Palaces, sometimes described by Tents, Isa. 54.2. then if he were plundering of a Camp, or overturning of Tents made of curtains, chap. 49.29. either alluding to their ancient way of living, Numb. 24.2, 5. or their Wilderness condition, when they abode in Tents; we are reduced to as mean a condition as then, and that suddenly, ere we are aware, done with as much ease as to overturn a poor shepherds Cottage, Lam. 2.5, 6. Ieremiah possibly personating a shepherd, speaks in the shepherds stile, and may here signifie the destruction of their whole Country, even all those places and fields, where shepherds were wont to pitch their Tents.

Marginal references: Psal. 42.7.

21 How long shall I see the standard, and hear the sound of the trumpet?

He seems to have these concomitants of War, both of Iudea, preparing for defence, and especially, these of the enemy preparing for ruine and destruction, alwayes in his Eye and Ear, verse 19. and bewailing the continuance of it in taking City after City, with the several sackings of Ierusalem under her three last Kings, LXX read, how long shall I see them flying? reading nas a refuge, for nes a banner, differing only in the points.

22 For my people is foolish , they have not known me , they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge .

Though God shew them here, that the cause of all these calamities is their folly, chap. 2.17, 19. Psalm 38.3, 5. yet he owns them for his people, chap. 2.11, 31, 32.

Which is indeed the only true wisdom, they have not studied my disposition, or mildness toward them, they are so sottish, that they have neither regarded my counsels nor threats, but utterly stupid, they know not what is for their own good, no understanding.

i. e. Their knowledge is as bad, or worse then none, it is very ill employed in doing evil, only witty here, crafty and subtile, see 2 Sam. 13.3. but how to do any good they know not, chap. 9.3. Luke 16.8. this the Apostle dehorts from 1 Cor. 14.20.

23 I beheld the earth, and Io, it was without form and void : and the heavens, and they had no light .

Either I Ieremiah saw all this in a vision, or I fancied and framed such an Idea of it in my mind, it seems to be impressed upon my thoughts Graphically, as in a Map, in such a rueful manner; for in this, and the three following verses, he doth as one transported with sorrow, elegantly, and hyperbolically describe the Phaenomenon, face or appearance of it.

The Land was so squallid, and so ruined, that he fancieth it to be like the first Chaos, for which reason possibly he calls Iudea the earth, in allusion to Gen. 1.2. and herein implying that Iudah's sins were such, that they had even overturned the course of nature, being laid waste and desolate, not of inhabitants only, but of all things that might tend either to ornament or use, without men, without houses, without fruits, without beasts or birds for food or service, verse 25.26.

Some say being obnubilated, and darkened by the abundance of smoke that would ascend from the desolating fires of Towns and Cities, Isa. 9.18, 19. of which you may read in the History of this breaking in of the Chaldees, but he seems to proceed rather in his Metaphor of the Chaos, and it being an expression, whereby the Scripture doth set forth the saddest desolations, Isa. 13.9. &c. Ezekiel 32.7. &c. Ioel 2.10.30, 31. every thing above and below seemed to be in a mournful posture, wrapt up in dismal blackness.

Marginal references: Isa. 5.25.

24 I beheld the mountains, and lo, they trembled , and all the hills moved lightly .

He proceeds in his figurative elegancies, q. d. behold how the Mountains of Iudea tremble! A like expression, Psalm 18.7, 8. Isa. 5.25. as if the very senseless creatures were astonished at the greatness of Gods anger, and he mentions these as being the most stable part of the earth, yet shake before him.

As easily as if they were some very light matter, or as dust, or feathers in a whirlwind; see Psalm 114.4, 6. Or these may be said hyperbolically to tremble, and move by reason of the multitudes of trampling and prancing Horses and Chariots furiously passing over them.

25 I beheld, and lo, there was no man , and all the birds of the heavens were fled .

Quite depopulated and laid waste, all either slain, or carried captive, or fled: for after the flight of Men, Women and Children into Egypt, upon the death of Gedaliah, scarce a Jew left in Iudea.

Such birds as are used to inhabit places, that live, feed and build among men, others indeed, both birds and beasts would continue, which implies but the greater desolation, and wast of the Land, as is threatned against Babylon; Isa. 13.19, 20, 21, 22. either to seek provisions, here being no food left for them, or frighted with the hideous noises and clatterings that do attend Armies; as we have read, that such hath been the concussion of the Air by the loud clamours and noises of Armies, that birds have fallen down to the earth, chap. 9.10. Zeph. 1.2, 3.

26 I beheld, and lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the LORD, and by his fierce anger .

Heb. Carmel, either properly for that part of the Land so called for its fruitfulness, or rather Appellatively for, not only their most pleasant, but most fruitful Lands, that were kept dressed and occupied for food, both for necessity and delight, verse 27. Isa. 29.17. and 33.9.

No place left for men to inhabit, Isa. 1.7.

That which the enemy could not have done with all his fury and fierceness, had it not been for the anger of the Lord, which by their great provocation, they had brought upon themselves, 2 Kings 24.3. Ier. 9.12, 13.

27 For thus hath the LORD said, the whole land shall be desolate; yet will I not make a full end .

Some expound it, neither shall this punishment suffice, nor my fury stop here, I will not thus have done with them, and look to what they were further to endure in their long captivity; see Lev. 26.36, 39. but it seems rather to be a word of comfort, that they shall not be utterly extinct, he will preserve a remnant, chap. 5.10. Isa. 1.9. and 24.13. q. d. Though I am greatly moved with anger, yet I will not be inexorable, I will remember my Covenant, chap. 30.11. in the midst of judgment he will remember mercy, after 70 years Captivity he brought them back again.

Marginal references: chap. 5.10, 18. & 46.28.

28 For this shall the earth mourn, and the heavens above be black : because I have spoken it, I have purposed it, and will not repent, neither will I turn back from it.

Expressions to set forth the dreadfulness of the judgment, he makes the Elements to personate mourners, a sad face of things above, and below a Metaphor, and therein to shame the stupidity of his people.

q. d. You would not believe, either that my Prophet spake, or what they said, now I tell you I speak my self, and what I have resolved upon, I will not revoke, see Ezek. 24.13, 14. and chap. 15.6. for I have purposed it, I have not spoken in my heat or fury, but upon mature deliberation, an Anthropopathy, or what the Prophets have denounced I will ratifie.

Marginal references: Isa. 5.30. and 50.3.

29 The whole city shall flee, for the noise of the horsemen and bowmen, they shall go into thickets , and climb up upon the rocks: every city shall be forsaken, and not a man dwell therein.

Either upon the report of their coming, hereby as it were deriding their confidence, or rather at the approach of their vast Armies, for they were close besieged before they fled, as appears 2 Kings 25.4.

Such a consternation there shall be upon them, that they shall run into every hole to hide themselves; thus Manasseh was taken among the thorns, 2 Chron. 33.11. the Heb. is abim the clouds, possibly alluding to dark places on the tops of hills, reaching as it were to the clouds, or among the cloudy shades of Trees and Groves that usually grew there, the LXX render it Caves, and so the Rocks for shelter, or the clefts, Caves and hiding places in the Rocks, see Isa. 2.21.

The inhabitants of all ranks and qualities shall seek to escape the fury of this Chaldean Army, chap. 39.4.

There shall be an utter desolation, their Cities quite forsaken, not any to inhabit them, ver. 25.26.

30 And when thou art spoiled , what wilt thou do ? Though thou clothest thy self with crimson , though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thy self fair, thy lovers will despise thee, they will seek thy life.

Which will certainly come upon thee, or when this destruction shall come upon thee, which is very near thee.

Viz when thou, O daughter of Zion, as verse 31. art besieged by the Babylonians, what course wilt thou take? It is not to be avoided: A kind of an insulting way of speech, as it were upbraiding them with their pride and confidence, q. d. your condition is desperate.

Or Scarlet, 2 Sam. 1.24. see on Isa. 1.18.

Though thou dost superinduce those Ornamens, or Jewels of Gold, that may render thy Attire the most rich and splendid, 2 Sam. 1.24.

It is observed, that they that paint much, make their skins withered.

Heb. Eyes, the wantonness thereof being possibly set out more by painting, see Isa. 3.16. or rather, Face and Eyes being sometimes put one for the other, see 1 Sam. 16.12. and Isa. 25.8. compare with Rev. 21.4.

All thy tricking up thy self, thinking thereby to ingratiate thy self with the Chaldeans will be to no purpose, for they will work thy ruin, as in the close of the verse, and chap. 19.7.

They will slight thee more then ever, they that have doted on thee, thy unchaste Paramours, their lust being satisfied shall abhor thee, see 2 Sam. 13.15. and the Pronoun, being not in the Original, it may signifie, that no Lovers at all will look after thee, thou shalt be cast of by all. See thus of Tyre, Isa. 23.15, 16. Those that were in confederacy with thee, and thy professed friends, Hosea 2.5. shall not only forsake thee, but join with thine enemies to destroy thee, Lam. 1.2. And thus is Babylon to be dealt withal, Rev. 17.16, 17. The sense is, that notwithstanding all thy allurings and enticements, either to obtain the help of thy Friends and Allies, the Egyptians, whom thou takest to be thy Lovers, and didst forsake me to cleave to them, or to stop the fury of thine enemies, the Chaldeans, possibly alluding to Iezabel's practice, in painting her self to stop the fury of Iehu, 2 Kings 9.30. yet shall it advantage thee nothing, thou shalt be no more regarded then a forsaken Strumpet, Ezek. 16.36, 37. and 23. tot.

Marginal references: Heb. Eyes.

31 For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion: that bewaileth her self, that spreadeth her hands , saying, Wo is me now, for my soul is wearied because of murderers.

When the Scripture would express any exquisite sorrow, exceeding all other pains, it doth it by a woman in travail, Isa. 13.8, 9. chap. 6.24. and 30.6, 7.

Which of all seems to be the most painful, both from natural causes, and because they have less patience to bear, having not had former experience of the like.

Viz. Ierusalem, Isa. 1.8.

In her great distress, she either reacheth them out to God for some help, Isa. 1.15. or rather, according to the use of persons in great anguish, clapping, or wringing their hands together, as both the former expression of bewailing her self, fetching of deep sighs and lamentations, and the following wo is me, intimates, see chap. 2.37.

Or the time of my wo is at hand, it draws near.

There is no more spirit left within me, I am ready to sink under my distress, considering not only that my destruction is so near, but that those, of whom I have been so fond, and whose Idols I have so zealously served, should become my Murderers, verse 30. and that I should fall into the hands of such, as will have no compassion, 2 Chron. 36.17.

Jer 4:1-2 The answer of the Lord. - Jer 4:1. "If thou returnest, Israel, saith Jahveh, returnest to me; and if thou puttest away thine abominations from before my face, and strayest not, Jer 4:2. and swearest, As Jahveh liveth, in truth, with right, and uprightness; then shall the nations bless themselves in Him, and in Him make their boast." Graf errs in taking these verses as a wish: if thou wouldst but repent...and swear...and if they blessed themselves. His reason is, that the conversion and reconciliation with Jahveh has not yet taken place, and are yet only hoped for; and he cites passages for אם with the force of a wish, as Gen 13:3; Gen 28:13, where, however, נא or לוּ is joined with it. But if we take all the verbs in the same construction, we get a very cumbrous result; and the reason alleged proceeds upon a prosaic misconception of the dramatic nature of the prophet’s mode of presentation from Jer 3:21 onwards. Just as there the prophet hears in spirit the penitent supplication of the people, so here he hears the Lord’s answer to this supplication, by inward vision seeing the future as already present. The early commentators have followed the example of the lxx and Vulg. in construing the two verses differently, and take אלי  and ולא תנוּד as apodoses: if thou returnest, Israel, then return to me; or, if thou, Israel, returnest to me, then shalt thou return, sc. into thy fatherland; and if thou puttest away thine abominations from before mine eyes, then shalt thou no longer wander; and if thou swearest...then will they bless themselves. But by reason of its position after נאם יהוה it is impossible to connect אלי with the protasis. It would be more natural to take אלי תּשׁוּב as apodosis, the אלי being put first for the sake of emphasis. But if we take it as apodosis at all, the apodosis of the second half of the verse does not rightly correspond to that of the first half. לא תנוּד would need to be translated, "then shalt thou no longer wander without fixed habitation," and so would refer to the condition of the people as exiled. but for this נוּד is not a suitable expression. Besides, it is difficult to justify the introduction of אם before ונשׁבּאתּ, since an apodosis has already preceded. For these reasons we are bound to prefer the view of Ew. and Hitz., that Jer 4:1 and Jer 4:2 contain nothing but protases. The removal of the abominations from before God’s face is the utter extirpation of idolatry, the negative moment of the return to the Lord; and the swearing by the life of Jahveh is added as a positive expression of their acknowledgment of the true God. תנוּד is the wandering of the idolatrous people after this and the other false god, Jer 2:23 and Jer 3:13. "And strayest not" serves to strengthen "puttest away thine abominations." A sincere return to God demanded not only the destruction of images and the suppression of idol-worship, but also the giving up of all wandering after idols, i.e., seeking or longing after other gods. Similarly, swearing by Jahveh is strengthened by the additions: בּאמת, in truth, not deceptively (לשׁקר, Jer 5:2), and with right and uprightness, i.e., in a just cause, and with honest intentions. - The promise, "they shall bless themselves," etc., has in it an allusion to the patriarchal promises in Gen 12:3; Gen 18:18; Gen 22:18; Gen 26:4; Gen 28:14, but it is not, as most commentators, following Jerome, suppose, a direct citation of these, and certainly not "a learned quotation from a book" (Ew.), in which case בּו would be referable, as in those promises, to Israel, the seed of Abraham, and would stand for בּך. This is put out of the question by the parallel וּבּו יתהלּלוּ, which never occurs but with the sense of glorying in God the Lord; cf. Isa 41:16, Psa 34:3; 64:11; Psa 105:3, and Jer 9:22. Hence it follows that בּו must be referred, as Calv. refers it, to יהוה, just as in Isa 65:16 : the nations will bless themselves in or with Jahveh, i.e., will desire and appropriate the blessing of Jahveh and glory in the true God. Even under this acceptation, the only one that can be justified from an exegetical point of view, the words stand in manifest relation to the patriarchal blessing. If the heathen peoples bless themselves in the name of Jahveh, then are they become partakers of the salvation that comes from Jahveh; and if this blessing comes to them as a consequence of the true conversion of Israel to the Lord, as a fruit of this, then it has come to them through Israel as the channel, as the patriarchal blessings declare disertis verbis. Jeremiah does not lay stress upon this intermediate agency of Israel, but leaves it to be indirectly understood from the unmistakeable allusion to the older promise. The reason for the application thus given by Jeremiah to the divine promise made to the patriarchs is found in the aim and scope of the present discourse. The appointment of Israel to be the channel of salvation for the nations is an outcome of the calling grace of God, and the fulfilment of this gracious plan on the part of God is an exercise of the same grace - a grace which Israel by its apostasy does not reject, but helps onwards towards its ordained issue. The return of apostate Israel to its God is indeed necessary ere the destined end be attained; it is not, however, the ground of the blessing of the nations, but only one means towards the consummation of the divine plan of redemption, a plan which embraces all mankind. Israel’s apostasy delayed this consummation; the conversion of Israel will have for its issue the blessing of the nations.

Jer 4:3-31

Threatening of Judgment upon Jerusalem and Judah. - If Judah and Jerusalem do not reform, the wrath of God will be inevitably kindled against them (Jer 4:3, Jer 4:4). Already the prophet sees in spirit the judgment bursting in upon Judah from the north, to the dismay of all who were accounting themselves secure (Jer 4:5-10). Like a hot tempest-blast it rushes on, because of the wickedness of Jerusalem (Jer 4:11-18), bringing desolation and ruin on the besotted people, devastating the whole land, and not to be turned aside by any meretricious devices (Jer 4:19-31). Jer 4:3-4 "For thus hath Jahveh spoken to the men of Judah and to Jerusalem: Break up for yourselves new ground, and sow not among thorns. Jer 4:4. Circumcise yourselves to Jahveh, and take away the foreskins of your heart, men of Judah and inhabitants of Jerusalem, lest my fury break forth like fire and burn unquenchably, because of the evil of your doings." The exhortation to a reformation of life is attached by כּי, as being the ground of it, to the preceding exhortation to return. The אם תּשׁוּב, Jer 4:1, contained the indirect call to repent. In Jer 4:1 this was addressed to Israel. In Jer 4:3 the call comes to Judah, which the prophet had already in his eye in Jer 3; ; cf. Jer 3:7-8, Jer 3:10-11. The transition from Israel to Judah in the phrase: for thus saith Jahveh, is explained by the introduction of a connecting thought, which can without difficulty be supplied from the last clause of Jer 4:2; the promise that the nations bless themselves in Jahveh will come to be fulfilled. The thought to be supplied is: this conversion is indispensable for Judah also, for Judah too must begin a new life. Without conversion there is no salvation. The evil of their doings brings nought but heavy judgments with it. אישׁ, as often, in collective sense, since the plural of this word was little in use, see in Jos 9:6. ניר לו ניר, as in Hos 10:12, plough up new land, to bring new untilled soil under cultivation - a figure for the reformation of life; as much as to say, to prepare new ground for living on, to begin a new life. Sow not among thorns. The seed-corns are the good resolutions which, when they have sunk into the soil of the mind, should spring up into deeds (Hitz.). The thorns which choke the good seed as it grows (Mat 13:7) are not mala vestra studia (Ros.), but the evil inclinations of the unrenewed heart, which thrive luxuriantly like thorns. "Circumcise you to the Lord" is explained by the next clause: remove the foreskins of your heart. The stress lies in ליהוה; in this is implied that the circumcision should not be in the flesh merely. In the flesh all Jews were circumcised. If they then are called to circumcise themselves to the Lord, this must be meant spiritually, of the putting away of the spiritual impurity of the heart, i.e., of all that hinders the sanctifying of the heart; see in Deu 10:16. The plur. ערלות is explained by the figurative use of the word, and the reading ערלת, presented by some codd., is a correction from Deu 10:16. The foreskins are the evil lusts and longings of the heart. Lest my fury break forth like fire; cf. Jer 7:20; Amo 5:6; Psa 89:47. 'מפּני רע מ as in Deu 28:20. This judgment of wrath the prophet already in spirit sees breaking on Judah.

Exhortation to Repentance. (b. c. 620.)

1 If thou wilt return, O Israel, saith the Lord , return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. 2 And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.

When God called to backsliding Israel to return (ch. iii. 22) they immediately answered, Lord, we return; now God here takes notice of their answer, and, by way of reply to it,

I. He directs them how to pursue their good resolutions: "Dost thou say, I will return?" 1. "Then thou must return unto me; make a thorough work of it. Do not only turn from thy idolatries, but return to the instituted worship of the God of Israel." Or, "Thou must return speedily and not delay (as Isa. xxi. 12, If you will enquire, enquire you); if you will return unto me, return you: do not talk of it, but do it." 2. "Thou must utterly abandon all sin, and not retain any of the relics of idolatry: Put away thy abominations out of my sight," that is, out of all places (for every place is under the eye of God), especially out of the temple, the house which he had in a particular manner his eye upon, to see that it was kept clean. It intimates that their idolatries were not only obvious, but offensive, to the eye of God. They were abominations which he could not endure the sight of; therefore they must be put away out of his sight, because they were a provocation to the pure eyes of God's glory. Sin must be put away out of the heart, else it is not put away out of God's sight, for the heart and all that is in it lie open before his eye. 3. They must not return to sin again; so some understand that, Thou shalt not remove, reading it, Thou shalt not, or must not, wander. "If thou wilt put away thy abominations, and wilt not wander after them again, as thou hast done, all shall be well." 4. They must give unto God the glory due unto his name (v. 2): "Thou shalt swear, The Lord liveth. His existence shall be with thee the most sacred fact, than which nothing can be more sure, and his judgment the supreme court to which thou shalt appeal, than which nothing can be more awful." Swearing is an act of religious worship, in which we are to give honour to God three ways:—(1.) We must swear by the true God only, and not by creatures, or any false gods,—by the God that liveth, not by the gods that are deaf and dumb and dead,—by him only, and not by the Lord and by Malcham, as Zech. i. 5. (2.) We must swear that only which is true, in truth and in righteousness, not daring to assert that which is false, or which we do not know to be true, nor to assert that as certain which is doubtful, nor to promise that which we mean not to perform, nor to violate the promise we have made. To say that which is untrue, or to do that which is unrighteous, is bad, but to back either with an oath is much worse. (3.) We must do it solemnly, swear in judgment, that is, when judicially called to it, and not in common conversation. Rash swearing is as great a profanation of God's name as solemn swearing is an honour to it. See Deut. x. 20; Matt. v. 34, 37.

II. He encourages them to keep in this good mind and adhere to their resolutions. If the scattered Israelites will thus return to God, 1. They shall be blessed themselves; for to that sense the first words may be read: "If thou wilt return to me, then thou shalt return, that is, thou shalt be brought back out of thy captivity into thy own land again, as was of old promised," Deut. iv. 29; xxx. 2. Or, "Then thou shalt rest in me, shalt return to me as thy rest, even while thou art in the land of thy captivity." 2. They shall be blessings to others; for their returning to God again will be a means of others turning to him who never new him. If thou wilt own the living Lord, thou wilt thereby influence the nations among whom thou art to bless themselves in him, to place their happiness in his favour and to think themselves happy in being brought to the fear of him. See Isa. lxv. 16. They shall bless themselves in the God of truth, and not in false gods, shall do themselves the honour, and give themselves the satisfaction, to join themselves to him; and then in him shall they glory; they shall make him their glory, and shall please, nay, shall pride, themselves in the blessed change they have made. Those that part with their sins to return to God, however they scrupled at the bargain at first, when they go away, then they boast.

Punishment Predicted. (b. c. 620.)

3 For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. 4 Circumcise yourselves to the Lord , and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.

The prophet here turns his speech, in God's name, to the men of the place where he lived. We have heard what words he proclaimed towards the north (ch. iii. 12), for the comfort of those that were now in captivity and were humbled under the hand of God; let us now see what he says to the men of Judah and Jerusalem, who were now in prosperity, for their conviction and awakening. In these two verses he exhorts them to repentance and reformation, as the only way left them to prevent the desolating judgments that were ready to break in upon them. Observe,

I. The duties required of them, which they are concerned to do.

1. They must do by their hearts as they do by their ground that they expect any good of; they must plough it up (v. 3): "Break up your fallow-ground. Plough to yourselves a ploughing (or plough up your plough land), that you sow not among thorns, that you may not labour in vain, for your own safety and welfare, as those do that sow good seed among thorns and as you have been doing a great while. Put yourselves into a frame fit to receive mercy from God, and put away all that which keeps it from you, and then you may expect to receive mercy and to prosper in your endeavours to help yourselves." Note, (1.) An unconvinced unhumbled heart is like fallow-ground, ground untilled, unoccupied. It is ground capable of improvement; it is our ground, let out to us, and we must be accountable for it; but it is fallow; it is unfenced and lies common; it is unfruitful and of no advantage to the owner, and (which is principally intended) it is overgrown with thorns and weeds, which are the natural product of the corrupt heart; and, if it be not renewed with grace, rain and sunshine are lost upon it, Heb. vi. 7, 8. (2.) We are concerned to get this fallow-ground ploughed up. We must search into our own hearts, let the word of God divide (as the plough does) between the joints and the marrow, Heb. iv. 12. We must rend our hearts, Joel ii. 13. We must pluck up by the roots those corruptions which, as thorns, choke both our endeavours and our expectations, Hos. x. 12.

2. They must do that to their souls which was done to their bodies when they were taken into covenant with God (v. 4): "Circumcise yourselves to the Lord, and take away the foreskin of your heart. Mortify the flesh and the lusts of it. Pare off that superfluity of naughtiness which hinders your receiving with meekness the engrafted word, Jam. i. 21. Boast not of, and rest not in, the circumcision of the body, for that is but a sign, and will not serve without the thing signified. It is a dedicating sign. Do that in sincerity which was done in profession by your circumcision; devote and consecrate yourselves unto the Lord, to be to him a peculiar people. Circumcision is an obligation to keep the law; lay yourselves afresh under that obligation. It is a seal of the righteousness of faith; lay hold then of that righteousness, and so circumcise yourselves to the Lord."

II. The danger they are threatened with, which they are concerned to avoid. Repent and reform, lest my fury come forth like fire, which it is now ready to do, as that fire which came forth from the Lord and consumed the sacrifices, and which was always kept burning upon the altar and none might quench it; such is God's wrath against impenitent sinners, because of the evil of their doings. Note, 1. That which is to be dreaded by us more than any thing else is the wrath of God; for that is the spring and bitterness of all present miseries and will be the quintessence and perfection of everlasting misery. 2. It is the evil of our doings that kindles the fire of God's wrath against us. 3. The consideration of the imminent danger we are in of falling and perishing under this wrath should awaken us with all possible care to sanctify ourselves to God's glory and to see to it that we be sanctified by his grace.

Punishment Predicted. (b. c. 620.)

5 Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. 6 Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. 7 The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. 8 For this gird you with sackcloth, lament and howl: for the fierce anger of the Lord is not turned back from us. 9 And it shall come to pass at that day, saith the Lord , that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder. 10 Then said I, Ah, Lord God ! surely thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the soul. 11 At that time shall it be said to this people and to Jerusalem, A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse, 12 Even a full wind from those places shall come unto me: now also will I give sentence against them. 13 Behold, he shall come up as clouds, and his chariots shall be as a whirlwind: his horses are swifter than eagles. Woe unto us! for we are spoiled. 14 O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee? 15 For a voice declareth from Dan, and publisheth affliction from mount Ephraim. 16 Make ye mention to the nations; behold, publish against Jerusalem, that watchers come from a far country, and give out their voice against the cities of Judah. 17 As keepers of a field, are they against her round about; because she hath been rebellious against me, saith the Lord . 18 Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart.

God's usual method is to warn before he wounds. In these verses, accordingly, God gives notice to the Jews of the general desolation that would shortly be brought upon them by a foreign invasion. This must be declared and published in all the cities of Judah and streets of Jerusalem, that all might hear and fear, and by this loud alarm be either brought to repentance or left inexcusable. The prediction of this calamity is here given very largely, and in lively expressions, which one would think should have awakened and affected the most stupid. Observe,

I. The war proclaimed, and general notice given of the advance of the enemy. It is published now, some years before, by the prophet; but, since this will be slighted, it shall be published after another manner when the judgment is actually breaking in, v. 5, 6. The trumpet must be blown, the standard must be set up, a summons must be issued out to the people to gather together and to draw towards Zion, either to guard it or expecting to be guarded by it. There must be a general rendezvous. The militia must be raised and all the forces mustered. Those that are able men, and fit for service, must go into the defenced cities, to garrison them; those that are weak, and would lessen their provisions, but not increase their strength, must retire, and not stay.

II. An express arrived with intelligence of the approach of the king of Babylon and his army. It is an evil that God will bring from the north (as he had said, ch. i. 15), even a great destruction, beyond all that had yet come upon the nation of the Jews. The enemy is here compared, 1. To a lion that comes up from his thicket, when he is hungry, to seek his prey, v. 7. The helpless beasts are so terrified with his roaring (as some report) that they cannot flee from him, and so become an easy prey to him. Nebuchadnezzar is this roaring tearing lion, the destroyer of the nations, that has laid many countries waste, and now is on his way in full speed towards the land of Judah. The destroyer of the Gentiles shall be the destroyer of the Jews too, when they have by their idolatry made themselves like the Gentiles. "He has gone forth from his place, from Babylon, or the place of the rendezvous of his army, on purpose against this land; that is the prey he has now his eye upon, not to plunder it only, but to make it desolate, and herein he shall succeed to such a degree that the cities shall be laid waste, without inhabitants, shall be overgrown with grass as a field;" so some read it. 2. To a drying blasting wind (v. 11), a parching scorching wind, which spoils the fruits of the earth and withers them, not a wind which brings rain, but such as comes out of the north, which drives away rain (Prov. xxv. 23), but brings something worse instead of it; such shall this evil out of the north be to this people, a black freezing wind, which they can neither fence against nor flee from, but, wherever they go, it shall surround and pursue them; and they cannot see it before it comes, but, when it comes, they shall feel it. It is a wind of the high places in the wilderness, or plain, that beats upon the tops of the hills or that carries all before it in the plain, where there is no shelter, but the ground is all champaign. It shall come in its full force towards the daughters of my people, that have been brought up so tenderly and delicately that they could not endure to have the wind blow upon them. Now this fierce wind shall come against them, not to fan, nor cleanse them, not such a gentle wind as is used in winnowing corn, but a full wind (v. 12), a strong and violent wind, blowing full upon them. This shall come to me, or rather for me; it shall come with commission from God and shall accomplish that for which he sends it; for this, as other stormy winds, fulfills his word. 3. To clouds and whirlwinds for swiftness, v. 13. The Chaldean army shall come up as clouds driven with the wind, so thick shall they stand, so fast shall they march, and it shall be to no purpose to offer to stop them or make head against them, any more than to arrest a cloud or give check to a whirlwind. The horses are swifter than eagles when they fly upon their prey; it is in vain to think either of opposing them or of outrunning them. 4. To watchers and the keepers of a field, v. 15-17. The voice declares from Dan, a city which lay furthest north of all the cities of Canaan, and therefore received the first tidings of this evil from the north and hastened it to Mount Ephraim, that part of the land of Israel which lay next to Judea; they received the news of the affliction and transmitted it to Jerusalem. Ill news flies apace; and an impenitent people, that hates to be reformed, can expect no other that ill news. Now, what is the news? "Tell the nations, those mixed nations that now inhabit the cities of the ten tribes, mention it to them, that they may provide for their own safety; but publish it against Jerusalem, that is the place aimed at, the game shot at, let them know that watchers have come from a far country, that is, soldiers, that will watch all opportunities to do mischief." Private soldiers we call private sentinels, or watchmen. "They are coming in full career, and give out their voice against the cities of Judah; they design to invest them, to make themselves masters of them, and to attack them with loud shouts, as sure of victory. As keepers of a field surround it, to keep all out from it, so shall they surround the cities of Judah, to keep all in them, till they be constrained to surrender at discretion; they are against her round about, compassing her in on every side." See Luke xix. 43. As formerly the good angels, those watchers, and holy ones, were like keepers of a field to Jerusalem, watching about it, that nothing might go in to its prejudice, so now their enemies were as watchers and keepers of a field, surrounding it that nothing might go in to its relief and succour.

III. The lamentable cause of this judgment. How is it that Judah and Jerusalem come to be thus abandoned to ruin? See how it came to this. 1. They sinned against God; it was all owing to themselves: She has been rebellious against me, saith the Lord, v. 17. Their enemies surrounded them as keepers of a field, because they had taken up arms against their rightful Lord and sovereign, and were to be seized as rebels. The Chaldeans were breaking in upon them, and it was sin that opened the gap at which they entered: Thy way and thy doings have procured these things unto thee (v. 18), thy evil way and thy doings that have not been good. It was not a false step or two that did them this mischief, but their way and course of living were bad. Note, Sin is the procuring cause of all our troubles. Those that go on in sin while they are endeavouring to ward off mischiefs with one hand are at the same time pulling them upon their own heads with the other. 2. God was angry with them for their sin. It is the fierce anger of the Lord that makes the army of the Chaldeans thus fierce, thus furious; that is kindled against us, and is not turned back from us, v. 8. Note, In men's anger against us, and the violence of that, we must see and own God's anger and the power of that. If that were turned back from us, our enemies could not come forward against us. 3. In his just and holy anger he condemned them to this dreadful punishment: Now also will I give sentence against them, v. 12. The execution was done, not in a heat, but in pursuance of a sentence solemnly passed, according to equity, and upon mature deliberation. Some read it, Now will I do execution upon them, according to the doom formerly passed; and we are sure that the judgment of God is according to the truth, and the execution of that judgment.

IV. The lamentable effects of this judgment, upon the first alarm given of it. 1. The people that should fight shall quite despair and shall not have a heart to make the least stand against the enemy (v. 8): "For this gird yourself with sackcloth, lament and howl," that is, "you will do so. When the cry is made through the kingdom, Arm, arm! all will be seized with a consternation, and all put into confusion. Instead of girding on the sword, they will gird on the sackcloth; instead of animating one another to a vigorous resistance, they will lament and howl, and so dishearten one another. While the enemy is yet at a distance they will give up all for gone, and cry, Woe unto us! for we are spoiled, v. 13. We are all undone, the spoilers will certainly carry the day, and it is in vain to make head against them." Judah and Jerusalem had been famed for valiant men; but see what is the effect of sin: by depriving men of their confidence towards God, it deprives them of their courage towards men. 2. Their great men, who should contrive for the public safety, shall be at their wits' end (v. 9): At that day the heart of the king shall perish, both his wisdom and his courage. Despairing of success, he shall have no spirit to do any thing, and, if he had, he will not know what to do. His princes and privy-counselors, who should animate and advise him, shall be as much at a loss and as much in despair as he. See how easily, how effectually, God can bring ruin upon a people that are doomed to it, merely by dispiriting them, taking away the heart of the chief of them (Job xii. 20, 24), cutting off the spirit of princes, Ps. lxxvi. 12. The business of the priests was to encourage the people in the time of war; they were to say to the people, Fear not, and let not your hearts faint, Deut. xx. 2, 3. They were to blow the trumpets, for an assurance to them that in the day of battle they should be remembered before the Lord their God, Num. x. 9. But now the priests themselves shall be astonished, and shall have no heart themselves to do their office, and therefore shall not be likely to put spirit into the people. The prophets too, the false prophets, who had cried peace to them, shall be put into the greatest amazement imaginable, seeing their own guilty blood ready to be shed by that sword which they had often told the people there was no danger of. Note, God's judgments come with the greatest terror upon those that have been most secure. Our Saviour foretels that at the last destruction of Jerusalem men's hearts should fail them for fear, Luke xxi. 26. And it is common for those who have cheated and flattered people into a carnal security not only to fail them, but to discourage them, when the trouble comes.

V. The prophet's complaint of the people's being deceived, v. 10. It is expressed strangely, as we read it: Ah! Lord God, surely thou hast greatly deceived this people, saying, You shall have peace. We are sure that God deceives none. Let no man say, when he is tempted or deluded, that God has tempted or deluded him. But, 1. The people deceived themselves with the promises that God had made in general of his favour to that nation, and the many peculiar privileges with which they were dignified, building upon them, though they took no care to perform the conditions on which the accomplishment of those promises and the continuance of those privileges did depend; and they had no regard to the threatenings which in the law were set over-against those promises. Thus they cheated themselves and then wickedly complained that God had cheated them. 2. The false prophets deceived them with promises of peace, which they made them in God's name. ch. xxiii. 17; xxvii. 9. If God had sent them, he had indeed greatly deceived the people, but he had not. It was the people's fault that they gave them credit; and here also they deceived themselves. 3. God had permitted the false prophets to deceive, and the people to be deceived by them, giving both up to strong delusions, to punish them for not receiving the truth in the love of it. Herein the Lord was righteous; but the prophet complains of it as the sorest judgment of all, for by this means they had been hardened in their sins. 4. It may be read with an interrogation, "Hast thou indeed thus deceived this people? It is plain that they are greatly deceived, for they expect peace, whereas the sword reaches unto the soul; that is, it is a killing sword, abundance of lives are lost, and more likely to be." Now, was it God that deceived them? No, he had often given them warning of judgments in general and of this in particular; but their own prophets deceive them, and cry peace to those to whom the God of heaven does not speak peace. It is a pitiable thing, and that which every good man greatly laments, to see people flattered into their own ruin, and promising themselves peace when war is at the door; and this we should complain of to God, who alone can prevent such a fatal delusion.

VI. The prophet's endeavour to undeceive them. When the prophets they loved and caressed dealt falsely with them, he whom they hated and persecuted dealt faithfully. 1. He shows them their wound. They were loth to see it, very loth to have it searched into; but, if they will allow themselves the liberty of a free thought, they might discover their punishment in their sin (v. 18): "This is thy wickedness because it is bitter. Now thou seest that it is a bitter thing to depart from God, and will certainly be bitterness in the latter end, ch. ii. 19. It produces bitter effects, and grief that reaches unto the heart, touches to the quick, and in the most tender part; the sword reaches to the soul," v. 10. God can make trouble reach the heart even of those that would lay nothing to heart. "And by this thou mayest see what is thy wickedness, that it is a bitter thing, a root of bitterness, that bears gall and wormwood, and that it has reached to the heart; it is the corruption of the soul, of the imagination of the thought of the heart." If the heart were not polluted with sin, it would not be disturbed and disquieted as it is with trouble. 2. He shows them the cure, v. 14. "Since thy wickedness reaches to the heart, there the application must be made. O Jerusalem! wash thy heart from wickedness, that thou mayest be saved." By Jerusalem he means each one of the inhabitants of Jerusalem; for every man has a heart of his own to take care of, and it is personal reformation that must help the public. Every one must return from his own evil way, and, in order to that, cleanse his own evil heart. "And let the heart of the city too be purified, not the suburbs only, the outskirts of it." The vitals of a state must be amended by the reformation of those that have the commanding influence upon it. Note, (1.) Reformation is absolutely necessary to salvation. There is no other way of preventing judgments, or turning them away when we are threatened with them, but taking away the sin by which we have procured them to ourselves. (2.) No reformation is saving but that which reaches the heart. There is heart-wickedness that is defiling to the soul, from which we must wash ourselves. By repentance and faith we must wash our hearts from the guilt we have contracted by spiritual wickedness, by those sins which begin and end in the heart and go no further; and by mortification and watchfulness we must suppress and prevent this heart-wickedness for the future. The tree must be made good, else the fruit will not. Jerusalem was all overspread with the leprosy of sin. Now as the physicians agree with respect to the body when afflicted with leprosy that external applications will do no good, unless physic be taken inwardly to carry off the humours that lurk there and to change the mass of the blood, so it is with the soul, so it is with the state: there will be no effectual reformation of the manners without a reformation of the mind; the mistakes there must be rectified, the corruptions there must be mortified, and the evil dispositions there changed. "Though thou art Jerusalem, called a holy city, that will not save thee, unless thou wash thy heart from wickedness." In the latter part of the verse he reasons with them: How long shall thy vain thoughts lodge within thee? He complains here [1.] Of the delays of their reformation: "How long shall that filthy heart of thine continue unwashed? When shall it once be?" Note, The God of heaven thinks the time long that his room is usurped, and his interest opposed, in our souls, ch. xiii. 27. [2.] Of the root of their corruption, the vain thoughts that lodged within them and defiled their hearts, from which they must wash their hearts. Thoughts of iniquity or mischief, these are the evil thoughts that are the spawn of the evil heart, from which all other wickedness is produced, Matt. xv. 19. These are our own, the conceptions of our own lusts (Jam. i. 15), and they are the most dangerous when they lodge within us, when they are admitted and entertained as guests, and are suffered to continue. Some read it thoughts of affliction, such thoughts as will bring nothing but affliction and misery. Some by the vain thoughts here understand all those frivolous pleas and excuses with which they turned off the reproofs and calls of the word and rendered them ineffectual, and bolstered themselves up in their wickedness. Wash thy heart from wickedness, and think not to say, We are not polluted (ch. ii. 23), or, "We are Jerusalem; we have Abraham to our father," Matt. iii. 8, 9.

Punishment Predicted. (b. c. 620.)

19 My bowels, my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. 20 Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment. 21 How long shall I see the standard, and hear the sound of the trumpet? 22 For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. 23 I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. 24 I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. 25 I beheld, and, lo, there was no man, and all the birds of the heavens were fled. 26 I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord , and by his fierce anger. 27 For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. 28 For this shall the earth mourn, and the heavens above be black: because I have spoken it, I have purposed it, and will not repent, neither will I turn back from it. 29 The whole city shall flee for the noise of the horsemen and bowmen; they shall go into thickets, and climb up upon the rocks: every city shall be forsaken, and not a man dwell therein. 30 And when thou art spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thyself fair; thy lovers will despise thee, they will seek thy life. 31 For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers.

The prophet is here in an agony, and cries out like one upon the rack of pain with some acute distemper, or as a woman in travail. The expressions are very pathetic and moving, enough to melt a heart of stone into compassion: My bowels! my bowels! I am pained at my very heart; and yet well, and in health himself, and nothing ails him. Note, A good man, in such a bad world as this is, cannot but be a man of sorrows. My heart makes a noise in me, through the tumult of my spirits, and I cannot hold my peace. Note, The grievance and the grief sometimes may be such that the most prudent patient man cannot forbear complaining.

Now, what is the matter? What is it that puts the good man into such agitation? It is not for himself, or any affliction in his family that he grieves thus; but it is purely upon the public account, it is his people's case that he lays to heart thus.

I. They are very sinful and will not be reformed, v. 22. These are the words of God himself, for so the prophet chose to give this character of the people, rather than in his own words, or as from himself: My people are foolish. God calls them his people, though they are foolish. They have cast him off, but he has not cast them off, Rom. xi. 1. "They are my people, whom I have been in covenant with, and still have mercy in store for. They are foolish, for they have not known me." Note, Those are foolish indeed that have not known God, especially that call themselves his people, and have the advantages of coming into acquaintance with him, and yet have not known him. They are sottish children, stupid and senseless, and have no understanding. They cannot distinguish between truth and falsehood, good and evil; they cannot discern the mind of God either in his word or in his providence; they do not understand what their true interest is, nor on which side it lies. They are wise to do evil, to plot mischief against the quiet in the land, wise to contrive the gratification of their lusts, and then to conceal and palliate them. But to do good they have no knowledge, no contrivance, no application of mind; they know not how to make a good use either of the ordinances or of the providences of God, nor how to bring about any design for the good of their country. Contrary to this should be our character. Rom. xvi. 19, I would have you wise unto that which is good, and simple concerning evil.

II. They are miserable, and cannot be relieved.

1. He cries out, Because thou hast heard, O my soul! the sound of the trumpet, and seen the standard, both giving the alarm of war, v. 19, 21. He does not say, Thou hast heard, O my ear! but, O my soul! because the event was yet future, and it is by the spirit of prophecy that he see it and receives the impression of it. His soul heard it from the words of God, and therefore he was as well assured of it, and as much affected with it, as if he had heard it with his bodily ears. He expresses this deep concern, (1.) To show that, though he foretold this calamity, yet he was far from desiring the woeful day; for a woeful day it would be to him. It becomes us to tremble at the thought of the misery that sinners are running themselves into, though we have good hopes, through grace, that we ourselves are delivered from the wrath to come. (2.) To awaken them to a holy fear, and so to a care to prevent so great a judgment by a true and timely repentance. Note, Those that would affect other with the word of God should evidence that they are themselves affected with it. Now,

2. Let us see what there is in the destruction here foreseen and foretold that is so very affecting.

(1.) It is a swift and sudden destruction; it comes upon Judah and Jerusalem ere they are aware, and pours in so fast upon them that they have not the east breathing time. They have no time to recollect their thoughts, much less to recruit or recover their strength: Destruction upon destruction is cried (v. 20), breach upon breach, one sad calamity, like Job's messengers, treading upon the heels of another. The death of Josiah breaks the ice, and plucks up the flood-gates; within three months after that his son and successor Jehoahaz is deposed by the king of Egypt; within two or three years after Nebuchadnezzar besieged Jerusalem and took it, and thenceforward he was continually making descents upon the land of Judah with his armies during the reigns of Jehoiakim, Jeconiah, and Zedekiah, till about nineteen years after he completed their ruin in the destruction of Jerusalem: but suddenly were their tents spoiled and their curtains in a moment. Though the cities held out for some time, the country was laid waste at the very first. The shepherds and all that lived in tents were plundered immediately; they and their effects fell into the enemies' hands; therefore we find the Rechabites, who dwelt in tents, upon the first coming of the army of the Chaldees into the land retiring to Jerusalem, Jer. xxxv. 11. The inhabitants of the villages soon ceased: Suddenly were the tents spoiled. The plain men that dwelt in tents were first made a prey of.

(2.) This dreadful war continued a great while, not in the borders, but in the bowels of the country; for the people were very obstinate, and would not submit to the king of Babylon, but took all opportunities to rebel against him, which did but lengthen out the calamity; they might as well have yielded at first as at last. This is complained of (v. 21): How long shall I see the standard? Shall the sword devour for ever? Good men are none of those that delight in war, for they know not how to fish in troubled waters; they are for peace (Ps. cxx. 7), and will heartily say Amen to that prayer, "Give peace in our time, O Lord!" O thou sword of the Lord! when wilt thou be quiet?

(3.) The desolations made by it in the land were general and universal: The whole land is spoiled, or plundered (v. 20); so it was at first, and at length it became a perfect chaos. It was such a desolation as amounted in a manner to a dissolution; not only the superstructure, but even the foundations, were all out of course. The prophet in vision saw the extent and extremity of this destruction, and he here gives a most lively description of it, which one would think might have made those uneasy in their sins who dwelt in a land doomed to such a ruin, which might yet have been prevented by their repentance. [1.] The earth is without form, and void (v. 23), as it was Gen. i. 2. It is Tohu and Bohu, the words there used, as far as the land of Judea goes. It is confusion and emptiness, stripped of all its beauty, void of all its wealth, and, compared with what it was, every thing out of place and out of shape. To a worse chaos than this will the earth be reduced at the end of time, when it, and all the works that are therein, shall be burnt up. [2.] The heavens too are without light, as the earth is without fruits. This alludes to the darkness that was upon the face of the deep (Gen. i. 2), and represents God's displeasure against them, as the eclipse of the sun did at our Saviour's death. It was not only the earth that failed them, but heaven also frowned upon them; and with their trouble they had darkness, for they could not see through their troubles. The smoke of their houses and cities which the enemy burnt, and the dust which their army raised in its march, even darkened the sun, so that the heavens had no light. Or it may be taken figuratively: The earth (that is, the common people) was impoverished and in confusion; and the heavens (that is, the princes and rulers) had no light, no wisdom in themselves, nor were any comfort to the people, nor a guide to them. Comp. Matt. xxiv. 29. [3.] The mountains trembled, and the hills moved lightly, v. 24. So formidable were the appearances of God against his people, as in the days of old they had been for them, that the mountains skipped like rams and the little hills like lambs, Ps. cxiv. 4. The everlasting mountains seemed to be scattered, Hab. iii. 6. The mountains on which they had worshipped their idols, the mountains over which they had looked for succours, all trembled, as if they had been conscious of the people's guilt. The mountains, those among them that seemed to the highest and strongest, and of the firmest resolution, trembled at the approach of the Chaldean army. The hills moved lightly, as being eased of the burden of a sinful nation, Isa. i. 24. [4.] Not the earth only, but the air, was dispeopled, and left uninhabited (v. 25): I beheld the cities, the countries that used to be populous, and, lo, there was no man to be seen; all the inhabitants were either killed, or fled, or taken captives, such a ruining depopulating thing is sin: nay, even the birds of the heavens, that used to fly about and sing among the branches, had now fled away, and were no more to be seen or heard. The land of Judah had now become like the lake of Sodom, over which (they say) no bird flies; see Deut. xxix. 23. The enemies shall make such havoc of the country that they shall not so much as leave a bird alive in it. [5.] Both the ground and the houses shall be laid waste (v. 26): Lo, the fruitful place was a wilderness, being deserted by the inhabitants that should cultivate it, and then soon overgrown with thorns and briers, or being trodden down by the destroying army of the enemy. The cities also and their gates and walls are broken down and levelled with the ground. Those that look no further than second causes impute it to the policy and fury of the invaders; but the prophet, who looks to the first cause, says that it is at the presence of the Lord, at his face (that is, the anger of his countenance), even by his fierce anger, that this was done. Even angry men cannot do us any real hurt, unless God be angry with us. If our ways please him, all is well. [6.] The meaning of all this is that the nation shall be entirely ruined, and every part of it shall share in the destruction; neither town nor country shall escape. First, Not the country, for the whole land shall be desolate, corn land and pasture land, both common and enclosed, it shall be laid waste (v. 27); the conquerors will have occasion for it all. Secondly, Not the men, for (v. 29) the whole city shall flee, all the inhabitants of the town shall quit their habitations by consent, for fear of the horsemen and bowmen. Rather than lie exposed to their fury, they shall go into the thickets, where they are in danger of being torn by briers, nay, to be torn in pieces by wild beasts; and they shall climb up upon the rocks, where their lodging will be hard and cold, and the precipice dangerous. Let us not be over-fond of our houses and cities; for the time may come when rocks and thickets may be preferable, and chosen rather. This shall be the common case, for every city shall be forsaken, and not a man shall be left that dares dwell therein. Both government and trade shall be at an end, and all civil societies and incorporations dissolved. It is a very dismal idea which this gives of the approaching desolation; but in the midst of all these threatenings comes in one comfortable word (v. 27): Yet will not I make a full end—not a total consumption, for God will reserve a remnant to himself, that shall be hidden in the day of the Lord's anger—not a final consumption, for Jerusalem shall again be built and the land inhabited. This comes in here, in the midst of the threatenings, for the comfort of those that trembled at God's word; and it intimates to us the changeableness of God's providence; as it breaks down, so it raises up again; every end of our comforts is not a full end, however we may be ready to think it so. It also intimates the unchangeableness of God's covenant, which stands so firmly, that, though he may correct his people severely, yet he will not cast them off, ch. xxx. 11.

(4.) Their case was helpless and without remedy. [1.] God would not help them; so he tells them plainly, v. 28. And, if the Lord do not help them, who can? This is that which makes their case deplorable. "For this the earth mourns and the heavens above are black (there are no prospects but what are very dismal), because I have spoken it; I have given the word which shall not be called back; I have purposed it (it is a consumption decreed, determined) and I will not repent, not change this way, but proceed in it, and will not turn back from it." They would not repent and turn back from the way of their sins (ch. ii. 25), and therefore God will not repent and turn back from the way of his judgments. [2.] They could not help themselves, v. 30, 31. When the thing appeared at a distance they flattered themselves with hopes that, though God should not appear for them as he had done for Hezekiah against the Assyrian army, yet they should find some means or other to secure themselves and give check to the forces of the enemy. But the prophet tells them that, when it comes to the setting to, they will be quite at a loss: "When thou art spoiled, what wilt thou do? What course wilt thou take? Sit down now, and consider this in time." He assures them that, whatever were now their contrivances and confidences, First, They will then be despised by their allies whom they depended upon for assistance. He had often compared the sin of Jerusalem to whoredom, not only her idolatry, but her trust in creatures, in the neighbouring powers. Now here he compares her to a harlot abandoned by all the lewd ones that used to make court to her. She is supposed to do all she can to keep up her interest in their affections. She does what she can to make herself appear considerable among the nations, and a valuable ally. She compliments them by her ambassadors to the highest degree, to engage them to stand by her now in her distress. She clothes herself with crimson, as if she were rich, and decks herself with ornaments of gold, as if her treasuries were still as full as ever they had been. She rents her face with painting, puts the best colours she can upon her present distresses and does her utmost to palliate and extenuate her losses, sets a good face upon them. But this painting, though it beautifies the face for the present, really rends it; the frequent use of paint spoils the skin, cracks it, and makes it rough; so the case which by false colours has been made to appear better than really it was, when truth comes to light, will look so much the worse. "And, after all, in vain shalt thou make thyself fair; all thy neighbours are sensible how low thou art brought; the Chaldeans will strip thee of thy crimson and ornaments, and then thy confederates will not only slight thee and refuse to give thee any succour, but they will join with those that seek thy life, that they may come in for a share in the prey of so rich a country." Here seems to be an allusion to the story of Jezebel, who thought, by making herself look fair and fine, to outface her doom, but in vain, 2 Kings ix. 30, 33. See what creatures prove when we confide in them, how treacherous they are; instead of saving the life, they seek the life; they often change, so that they will sooner do us an ill turn than any service. And see to how little purpose it is for those that have by sin deformed themselves in God's eyes to think by any arts they can use to beautify themselves in the eye of the world. Secondly, They will then be themselves in despair; they will find their troubles to be like the pains of a woman in travail, which she cannot escape: I have heard the voice of the daughter of Zion, her groans echoing to the triumphal shouts of the Chaldean army, which he heard, v. 15. It is like the voice of a woman in travail, whose pain is exquisite, and the fruit of sin and the curse too (Gen. iii. 16), and exhorts lamentable outcries, especially of a woman in travail of her first child, who, having never known before what that pain is, is the more terrified by it. Troubles are most grievous to those that have not been used to them. Zion, in this distress, since her neighbours refuse to pity her, bewails herself, fetching deep sighs (so the word signifies), and she spreads her hands, either wringing them for grief or reaching them forth for succour. All the cry is, Woe is me now! (now that the decree has gone forth against her and is past recall), for my soul is wearied because of murderers. The Chaldean soldiers put all to the sword that gave them any opposition, so that the land was full of murders. Zion was weary of hearing tragical stories from all parts of the country, and cried out, Woe is me! It was well if their sufferings put them in mind of their sins, the murders committed upon them of the murders committed by them; for God was now making inquisition for the innocent blood shed in Jerusalem, which the Lord would not pardon, 2 Kings xxiv. 4. Note, As sin will find out the sinner, so sorrow will, sooner or later, find out the secure.

CHAP. IIII.

Ver. 1. IF thou wilt return O Iſrael] As thou ſeemeſt willing to do, and for very good reaſon, Chap. 2.22, 23, 24. Thou art but a beaten rebel, and to ſtand it out with me is to no purpoſe: thou muſt either turn or burn. Neither will it help thee to return fainedly; for I love truth in the inward parts, and hate hypocriſie, halting, and tepidity. If therefore thou wilt return.

Return unto me] Return as far as to me; not from one evil courſe to another, chap. 2.36. (for that is but to be toſſed, as a ball, from one of the devils hands to the other) but to me with thy whole heart, ſeriouſly, ſincerely and zealouſly: for Non amat, qui non zelat. To a tyrant thou ſhalt not turn, but to one that will both aſſiſt thee, Prov. 1.23. and accept thee, Zach. 1.2.

And if thou wilt put away thine abominations out of my ſight] i. e. Thine Idols out of thine houſe and out of thine heart, Ezek. 14.3, 4.

Then ſhalt thou not remove] But ſtill dwell in the land and do good; feeding on faith, as Tremellius rendreth that, Pſal. 37.3.

Ver. 2. And thou ſhalt ſwear The Lord liveth] Not by Baal ſhalt thou ſwear, or other Idols, but by the living God, or by the life of God. The Egyptians once ſware by the life of Pharaoh, as the proud Spaniards now do by the life of their King. But, to ſpeak properly, none liveth but the Lord: and none ſhould be ſworn by but he alone; an oath being a proof of the Divine Power, which one worſhippeth. The Pythagoreans uſed to ſwear by [non-Latin text not transcribed], Quaternity, which they called [non-Latin text not transcribed] the fountain of eternal being: and this doubtleſs was the ſame with [non-Latin text not transcribed] Jehovah.

Tremel. In truth, in judgement and in righteouſneſſe] Vere, ritè & juſte. 1. In truth, Rom. 9.1. that is, 1. To that which is true, leaſt we fall into perjury, Lev. 19.12. And, 2. Truly, agreeable both to the intentions of our mind (not deceitfully, Pſal. 24.2.) and agreeable alſo to the intentions of him that miniſtreth the oath, and not with mental reſervations, as Romiſh Prieſts oft ſwear.

The Romans uſed that moſt conſiderate wo[illegible: 1 letter]d Arbitror, when the Jurors ſaid thoſe things which they knew moſt certainly. Suidas. In judgement] Or, conſiderately, duely weighing the conditions and circumſtances: not raſhly and unadviſedly, Levit. 5.4. 1 Sam. 14.39. as thoſe that ſwear in heat and choler, ſwear when they ſhould fear, Deut. 10.20. and 28.58. The Graecians when they would ſwear by their Jupiter, out of the mere dread and reverence of his name forbore to mention him. And the Egyptians bore ſuch reſpect to Mercurius Triſmegiſtus, that they held it not lawful to pronounce his name lightly and raſhly. This is check to many ſwearing Pſeudo-Chriſtians. Such alſo as ſwear in jeſt, will (without repentance) go to hell in earneſt. The ancient form of taking and impoſing an oath was, Give glory to God, Joſh. 7.19. Joh. 9.24.

And in righteouſneſſe] 1. Promiſing by oath, lawful and poſſible things only; not making an oath a bond of iniquity, 1 Sam. 25.21, 32. and 28.10. 2. Careful to perform what we have ſworn, though to our own hindrance, Pſal. 15.4.

And the Nations ſhall bleſſe themſelves in him] Or ſhall be bleſſed in him, that is, in that God to whom thou returneſt, and by whom thou thus ſweareſt. They ſhall turn to God by thine example, and hold themſelves happy in ſuch a good turn.

Ver. 3. Break up your fallow-ground] Novellate vobis novale: Tertullian rendreth it, Renovate vobis novamen novum, put off the old man, and put on the new. See Hoſ. 10.11. with the Notes. By the practiſe of Repentance, runcate, exſtirpate, root up and rid your hearts and lives of all vile luſts and vicious practiſes. The breaking up of ſinful hearts, may prevent the breaking down of a ſinful Nation.

Sow not among thornes] i. e. Cares and luſts of life, fitly called thornes,—becauſe 1. They prick and gore the ſoul. 2. Harbour the old Serpent. 3. Choke the Word: there's no looking for a harveſt in a hedge. Stock them, and ſtub them up therefore, 1 Pet. 2.1. Jam. 1.21. do not plow here, and make a bawk there, &c.

Ver. 4. Circumciſe your ſelves to the Lord] There is a twofold circumciſion, Corporis & Cordis, Outward and Inward: that without this availeth nothing, Gal. 6.15. See the inward deſcribed, Coloſ. 2.11. It is the putting off the old Adam with his actions. It is purgatio animae & abjectio vitiorum, ſaith Origen, the clenſing of the ſoul, and the caſting away of ſin, that filthy foreskin, that ſuperfluity of naughtineſſe. It is a wonderful work of the holy Spirit wrought by the Word upon the Saints at their firſt converſion, whereby corruption of nature is wounded, beloved ſins caſt away with ſorrow, and the ſinner received into an everlaſting communion with God and his Saints: Thoſe that are not thus circumciſed, are not Iſraelites but Iſhmaelites: whereas Jether, though by nature an Iſhmaelite, 1 Chron. 2.17. yet being thus inwardly circumciſed, he was for his Faith and Religion called and counted an Iſraelite, 2 Sam. 17.25. See Philip. 3.3, 4, 5.

And take away the fore-skin of your heart] Not of the fleſh only (ſee 1 Pet. 3.21.) as the carnal Iſraelite, who reſts in the work done, glorious in outward priviledges, neglects the practice of religion and power of godlineſſe, purſueth him that is born after the ſpirit, the Iſraelite indeed, &c. and is therefore diſpriviledged, hated and defied by God, as Goliah that uncircumciſed Philiſtin was by David, dead in ſins and the uncircumciſion of the fleſh, Coloſ. 2.13. ſubject to utter exciſion, Gen. 17.14. as having no portion in Chriſt nor in Canaan. Take away therefore the fore-skin of the heart: ſtick not in the bark, pare not off the fore-skin of the fleſh only: off with the whole body of ſin, Col. 2.11. begin at Adams ſin, bewail that: then ſet upon the beloved ſin, out with that eye, off with that hand: caſt away all your tranſgreſſions with as great indignation as angry Zipporah did her childs fore-skin. Take unto you for this end the ſword of the Spirit, the word ſharper then thoſe ſtones that ſhe made uſe of, Exod. 4.24. conſider the threats (theſe will work faith, and that will work fear) apply the Promiſes, Deut. 30.6. Ezek. 36.26, 28. doubt not of Gods Power, but pray him to thruſt his holy hand into your boſoms, and to fetch off the filthy fore-skin that is there. Loe this is the way, walk in it.

And burn that none can quench it] When once it hath caught your thorns, ver. 3.

Ver. 5. Declare ye in Judah] As if the Prophet ſhould ſay, I do but loſe my labour in calling upon you to mortify your corruptions and to caſt away all your tranſgreſſions. Uncircumciſed ye are in heart and ears, and ſo will be. Now therefore ſtand upon your guard againſt the approaching enemy, and defend your ſelves, if at leaſt you are able, from the evil that is coming upon you. Mott up your ſelves againſt Gods fire, ver. 4.

Ver. 6. Set up the ſtandard towards Zion] All this ſeemeth to be Ironically ſpoken, as ver. 5.

For I will bring evil from the North] i. e. From Babylon. Ab aquilone nihil boni. There is alſo another Babylon ſpoken of in the Revelation, which to the true Church hath of long time been lerna malorum: Roma radiu omnium malolorum. and ſo the poor perſecuted Proteſtants in Poland feel at this day.

Ver. 7. The Lion is come up from his thicket] i. e. Nebuchadnezzar from Babylon, where he lyeth ſafe, ficut leo in vepreto, and will ſhorly ſhew himſelf for a miſchief to many people, who ſhall feel his force and fierceneſſe.

Ver. 8. For this, gird you with ſack-cloth] Repent, if at leaſt it be not too late, as the next words hint, that now it was.

For the fierce wrath of the Lord is not turned back from us] Or becauſe the fierce wrath of the Lord will not turn from us: it will have its full forth. See Zeph. 2.2. with the Notes.

Ver. 9. The heart of the King ſhall periſh] His courage ſhall be quailed, and he ſhall be ſtrangely creſt-faln. This was fulfilled in Zedekiah, who ſought to ſave himſelf by flight, but could not.

Ver. 10. Surely thou haſt greatly deceived this people] ſc. by thoſe falſe Prophets, ver. 9. Confer 1 King. 19.22, &c. Ezek. 14.9. This God doth as a juſt Judge, puniſhing ſin with ſin. The words may be rendered queſtion-wiſe, Haſt thou indeed thus deceived this people? Is it poſſible that Thou ſhouldeſt have an active or ſo much as a permiſhve hand in ſuch a buſineſſe?

When as the ſword reacheth unto the ſoul] i. e. To the heart, it goes as far as it can. — Capulo tenus abdidit enſem. See Pſal. 69.11.

Ver. 11. A dry wind of the high places] Ventus urens & exiccans as the Northwind is; underſtand hereby the King of Babylon, as ver. 6. blaſting and waſting all before him.

Not to fan nor to cleanſe] But to diſſipate and deſtroy.

Ver. 12. Even a full wind from thoſe places] An impetuous and ſtiff wind, ſuch as ſhall carry away chaff, and corn, and all.

Now alſo will I give ſentence againſt them] Heb. utter judgements with them, i. e. I will ſpeak no more by my Prophets, but by my Judgements.

Ver. 13. Behold he ſhall come up as clouds] Swiftly, and numerouſly.

His Horſes are ſwifter then Eagles] Which, though the biggeſt of all fouls, yet flye with greateſt ſpeed.

Woe unto us, for we are ſpoiled] This he premiſeth fitly to his exhortation to Repentance, ver. 14. q. d. We are utterly undone, if Repentance prevent not.

Currat ergo paenitentia, ne praecurrat ſententia.

Ver. 14. O Jeruſalem, waſh thine heart from wickedneſſe] Which defileth it worſe then any leproſy,Fruſtra ſunt lavamenta, ubi nulla eſt innocentia. Oecol. or jakes, doth the body, Mar. 7.19, 20, 23. Thy hands thou often waſheſt (and other outward parts; placeing therein no ſmall religion) thou canſt not waſh them in innocency; waſh them therefore in tears: and when thou haſt ſo done, cry to God with Auſtin, Lava lachrymas meas Domine: ipſae enim lachrymae ſunt lacrymabiles; Waſh my very tears, Lord; for they are lamentable ones. Beg of him to bathe thy ſoul in the blood of his Son, to waſh thee throughly from thine iniquity, and to cleanſe thee from thy ſin, Pſal. 51.2.

That thou maiſt be ſaved] i. e. Have ſafety here, and ſalvation hereafter.

Hic mora cogitationis redarguitur & ejus adlubeſcentia. Oecol. How long ſhall thy vain thoughts lodge within thee?] Heb. in the midſt of thee, in the very heart of thee? Creep in they will: but why ſhould they lodge there? why ſhould the Devil be at Inne with us? be any mans bed-fellow, as he is the angry mans, Epheſ. 4.26? David oft communed with his own heart, and his ſpirit made diligent ſearch for ſuch vagrants, Pſal. 77.6. Scopabam ſpiritum mem (ſo ſome render it) I ſwept out my ſpirit.Vulg. Carnal hearts are ſtews of unclean thoughts, ſlaughter-houſes of cruel and bloody thoughts, exchanges and ſhops of vain and vile thoughts, a very forge and mint of falſe Politick undermining thoughts, yea oft a little hell of confuſed and black imaginations. They had need therefore to be carefully cleanſed, and kept with all cuſtody. Grace beginnerh at the center, and from thence goeth to the circumference. God and Nature begin at the heart: Art begins with the face and outward lineaments; ſo doth Hypocriſy at outward paintings and expreſſions; it clenſeth the outſide of the cup and platter, when the inſide is full of ravening and wickedneſſe, Luke 11.39.

Ver. 15. For a voice declareth from Dan] which was firſt called Laiſh, then Dan, and after that (in honour of Tiberius Caeſar) Caeſarea Philippi. It was the utmoſt bound of Iſrael Northward:Joſeph. Antiq. lib. 18. and therehence came a rumour of the enemy entering, and making his firſt impreſſion into the Land; and ſo, by Mount Ephraim, to the Jews of Jeruſalem. This, Jeremy by a ſpirit of Prophecy foretelleth long before, againſt their vain confidence of better.

And publiſheth affliction] The ſame Hebrew word ſignifieth vanity or iniquity in the verſe afore-going. Sin is the mother of miſery and moleſtation.

Ver. 16. Make ye mention to the Nations] i. e. To the Jews who haply are called the Nations, becauſe once better accounted of then all Nations: thus the Saints are called All things, Coloſ. 1.18. and the Rabbines have a ſaying that thoſe ſeventy ſouls which came down to Egypt with Jacob, were more worth then all the Seventy Nations of the world beſides.

Sicut à Caeſare Caeſariani, à Preacore Praetoriani. That watchers are come] Nebuchadnezzars life-guard ſay ſome. Heb. Notſerim, i. e. Nebuchadnezzarens. Others give a better reaſon of the word from the next Verſe.

And give out their voice againſt the Cities of Judah] Whilſt they invade them cum barritu militari, with a horrid and horrible noiſe, ſuch as the Turks uſe nowadays alſo, when they ſet upon any City to ſtorm it.

Ver. 17. As keepers of a field are they againſt her] They have ſtraightly beſieged her; ſo that there is no eſcaping their hands.

Ver. 18. Thy wayes and thy doings have procured theſe things unto thee] This is like as we uſe to ſay to our children when they have taken cold or got any harm, This is your gadding and dabbling in the dirt, your going in the ſnow, your eating of fruit, &c.

This is thy wickedneſſe] i. e. Merces malitiae, the wages of thy wickedneſſe, the fruit of thy folly.

Becauſe it is bitter] Thou haſt given God a bitter pill, as it were, that went to his heart: and now he hath given thee as bitter a potion, that reacheth unto thine heart.

Ver. 19. My bowels, my bowels] So my head, my head, 2 King. 4.19. My leanneſſe, my leanneſſe, Iſa. 24.16. Thus the Prophet here, to expreſſe his inexpreſſible grief for the calamities of his people.Dolco inſtar parturientis.

I am pained] as a woman in travel.

At the very heart] Heb. at the walls of my heart, ſc. to ſee, in ſpirit, the City-walls ſurprized.

My hear maketh a noiſe in him] Saltitat & palpitat ut in pavidis & perculſis fi[illegible: 1 letter] ri ſolet, leaps and throbs.

I cannot hold my peace] Heb. I will not.

Becauſe thou hast heard] i. e. I have heard in the Spirit, and am affected with it, as if already come.

Ver. 20. Deſtruction upon deſtruction] Fluctus fluctum trudit, one miſchief upon another, the ſword after famine, captivity after a ſeige.

For the whole land is spoiled] Or, plundred: which word we firſt heard of in the Swediſh wars.

Ver. 21. How long ſhall I ſee the ſtandard?] Sad ſights and doleful ditties are common in times of war.

And hear the ſound of the trumpet] Tubam turbamque hoſtium.

Ver. 22. For my people is fooliſh, they have not known me] To know and to worſhip God aright, is the only true wiſdom, ſaith Lactantius. Lib. 3. cap. 30.

They are wiſe to do evil, but to do good they have no knowledge] In terrenis Lyncei, in coeleſtibus talpae. Wiſe the wicked are in their generation, ſubtil and ſlye: but ſo is the Serpent, or the Fox: the Swine that wandereth can make better ſhift to get home then the Sheep can to the fold. They have received the ſpirit of this world, 1. Cor. 2.12. the Devil alſo worketh effectually in them, as a Smith in his forge, Epheſ. 2.2. Hence they are wiſe to do evil. Elymas was a vere ſubtle fellow, but the Devils child; and ſo the more dangerous, Acts 13.10. Magnum ingenium & magna tentatio, ſaith Vincentius Lirinenſes concerning Origen, who had a great wit, but proved a great ſcandal to the Church. The Devil covets to be adorned by thee, ſaid Auſtin to one that was wittily wicked. Surely as Jet gathereth droſſe and refuſe things to it ſelf, but lets go gold and precious things: ſo do the Worlds wiſards.

Ver. 23. I beheld the earth, and loe it was without form and void] Tohu vabohu, as Gen. 1.2. ſightleſſe and ſhapeleſſe. Sermo est hyperbolicus; all was in a confuſion: what ſhall it then be at the laſt day?

Ver. 24. I beheld the mountains, and loe they trembled] War is a woe, that no words, how wide ſoever, can ſufficiently utter.

And all the hills moved lightly] As being lightned of their burden, (ſaith a Rabbin) trees and houſes.

Ver. 25. I beheld, and loe there was no man] But all killed, captived, or fled. Judaea lay utterly waſte for Seventy years. Inſomuch that after the ſlaughter of Gedaliah, when all, men, women and children, fled into Egypt, there was not a Jew left in the Country.

And all the Birds of the heavens were fled] Birds were given men for food, Phyſick, and delight, as companions of his life; therefore it is reckoned both here and chap. 9.10. as a judgement to loſe them.

Ver. 26. At the preſence of the Lord, &c.] Who was the chief Agent: as Titus the Roman Emperour alſo acknowledged after he had deſtroyed Jeruſalem: Suidas. Non ſe id feciſſe dixit, ſed Deo iram ſuam declaranti manus ſuas accommodaſſe, he ſaid it was not He that had done it, but that He had only lent his hands to God, juſtly diſpleaſed at that Nation.

Ver. 27. Yet I will not make a full end] God kept the room empty all thoſe Seventy years, till the return of the natives.

Ver. 28. Becauſe I have ſpoken it, &c.] Quod ſcripſi ſcripſi, ſaid Pilat, I will not alter it: See the like, Ezek. 24.13, 14.

Ver. 29. Every City ſhall be forſaken] See ver. 25.

Ver. 30. Though thou renteſt thy face with paint] Jeſabel like, 2 King. 9.30. See Ezek. 23.40.

In vain ſhalt thou make thy ſelf fair] i. e. Seek to ingratiate with the Chaldees, by ſubmitting to them, and worſhiping their Idols.

Thy lovers will deſpiſe thee] As an old withered ſtrumpet, and now out of date See Ezek. 16.36. & 23.22.

Ver. 31. As of her that bringeth forth her firſt childe] Primiparae: ſuch have greateſt pains and leaſt patience, oft.

For my ſoul is wearied becauſe of Murtherers] Once her Paramours, her Sweethearts. There is nothing got by comporting with Idolaters. The Duke of Medina's ſword knew no difference between Papiſts and Proteſtants in Eighty eight, and that they ſhould have found, had the Spaniard then prevailed.