Jeremiah 9 commentary

Jeremiah wept much, yet wished he could weep more, that he might rouse the people to a due sense of the hand of God. But even the desert, without communion with God, through Christ Jesus, and the influences of the Holy Spirit, must be a place for temptation and evil; while, with these blessings, we may live in holiness in crowded cities. The people accustomed their tongues to lies. So false were they, that a brother could not be trusted. In trading and bargaining they said any thing for their own advantage, though they knew it to be false. But God marked their sin. Where no knowledge of God is, what good can be expected? He has many ways of turning a fruitful land into barrenness for the wickedness of those that dwell therein.

In Zion the voice of joy and praise used to be heard, while the people kept close to God; but sin has altered the sound, it is now the voice of lamentation. Unhumbled hearts lament their calamity, but not their sin, which is the cause of it. Let the doors be shut ever so fast, death steals upon us. It enters the palaces of princes and great men, though stately, strongly built, and guarded. Nor are those more safe that are abroad; death cuts off even the children from without, and the young men from the streets. Hearken to the word of the Lord, and mourn with godly sorrow. This alone can bring true comfort; and it can turn the heaviest afflictions into precious mercies.

In this world of sin and sorrow, ending soon in death and judgement, how foolish for men to glory in their knowledge, health, strength, riches, or in any thing which leaves them under the dominion of sin and the wrath of God! and of which an account must hereafter be rendered; it will but increase their misery. Those are the true Israel who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh. Let us prize the distinction which comes from God, and will last for ever. Let us seek it diligently.

He follows the same subject. During times of tranquillity, when nothing but joyful voices were heard among the Jews, he bewails, as one in the greatest grief, the miseries of the people; and being not satisfied with this, he says, Who will set, or make, my head waters, and my eye a fountain of tears? He intimates by these words, that the ruin would be so dreadful that it could not be bewailed by a moderate or usual lamentation, inasmuch as God’s vengeance would exceed common bounds, and fill men with more dread than other calamities.

The meaning is, that the destruction of the people would be so monstrous that it could not be sufficiently bewailed. It hence appears how hardened the Jews had become; for doubtless the Prophet had no delight in such comparisons, as though he wished rhetorically to embellish his discourse; but as he saw that their hearts were inflexible, and that a common way of speaking would be despised, or would have no weight and authority, he was constrained to use such similitudes. And at this day, there is no less insensibility in those who despise God; for however Prophets may thunder, while God spares and indulges them, they promise to themselves perpetual quietness. Hence it is, that they ridicule and insult both God and his servants, as though they were too harshly treated. As then, the same impiety prevails now in the world as formerly, we may hence learn what vehemence they ought to use whom God calls to the same office of teaching. Plain teaching, then, will ever be deemed frigid in the world, except it, be accompanied with sharp goads, such as we find employed here by the Prophet This verse is connected by some with the last chapter: and it seems to belong to it. It forms in all the Hebrew MSS. the 23d verse of the preceding chapter. The phrase, מי-יתן, “who will give,” means a wish, “O that my head,” etc., or “May my head,” etc. The Septuagint, the Vulgate, the Arabic, and the Targum express it literally, “Who will give;” but the Syriac has, “O, I wish my head were turned into water.” — Ed. He adds —

Jeremiah 9:2

2. Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them! for they be all adulterers, an assembly of treacherous men.

2. Quis statuet me in deserto, in diversorio (alii, tugurium, vertunt; sed nescio an reperiatur מלון in hoc sensu) viatorum? et relinquam populum meum et discedam ab illis; quia omnes adulteri, conventus transgressorum (vel, perfidorum; nam בגדים sunt perfidi et apostatoe, ut alibi vidimus.)

Here the Prophet entertains another wish: He had before wished that his head were waters, that he might shed tears, and he had wished his eyes to be the fountains of tears; but now, after having duly considered the wickedness of the people, he puts off every feeling of humanity, and as one incensed, he desires to move elsewhere, and wholly to leave the people; for their impiety had so prevailed that he could no longer live among them. It is indeed certain that the Prophet had no common grief, when he perceived that God’s dreadful vengeance was not far distant: it is also certain that he was moved and constrained by their detestable conduct to desire to be removed elsewhere. But he speaks not only for his own sake; for he regards his own nation, and expresses his feelings, that he might more effectually touch their hearts. We must then understand, that so great was the sympathy of the Prophet, that he was not satisfied with shedding tears, but that he wished that his whole head would flow into fearn It appears, also, that he was so moved with idignation, that he wished wholly to leave his own people. But, as I have said, his object was to try whether he could restore them to the right way.

He then shews, in this verse, that the Jews had become so detestable, that all the true servants of God wished to be removed far away from them: Who then will set me in the desert? He seeks not for himself another country; he desires not to dwell in a pleasant situation, or that some commodious asylum should be offered to him? but he desires to be placed in the desert, or in the lodging of travelers. He speaks not of those lodgings or inns, which were in villages and towns; but of a lodging in the desert; according to what is the case, when a long and tedious journey is made through forests, some sheds are formed, that when a traveler is over — taken by the darkness of night, he might be protected by some covering, and not He down in the open air. It is of this kind of lodging that the Prophet speaks: then he no doubt means a shed; but as to the word, we may retain, as I have said, its proper meaning. What is meant is, that to dwell in the desert alllong wild beasts was better than to be among that abominable people. By expressing this wish he inflamed no doubt the fury of the whole people, or at least of most of them; but it was necessary thus forcibly to address them: as they submitted to no kind and wholesome warnings and counsels, they were to be forcibly stimulated and urged by such reproofs as these.

I will leave my people This had an emphatic, bearing; for delightful to every one is his native soil, and it is also delightful to dwell among one’s own people. As then the Prophet wished to be removed into the desert,, and to leave his own people, all his relatives and the nation from which he sprang, and to depart frora them, it follows that they nmst have come to extremities.

And the reason is added, For all are adulterers I take the word מנאפים menaphim, adulterers, in a metaphorical sense, as meaning all those who had departed from God, and abandoned themselves to ungodly superstitions, or those who had become so vitiated and corrupt as to retain no integrity. He does not then call them adulterers, because they were given to whoredoms, but because they were immersed in all kinds of defilements. He afterwards calls them an assembly of apostates, or of perfidious men. The word עצר, otsar, means to prohibit, to restrain: hence the noun עצרת ostaret, means a summoned assembly, when, according to an oath or laws, men are forced to meet; and after the assembly is proclaimed, they dare not depart. Then the Prophet by this word points out the consent and union that existed among that people, as though he had said, that they no less clave to their sins, that if by a solemn rite or authority or ordinance they had been summoned together and were prohibited to depart. We hence see that he condemns the impious consent that was among the people, and also their pertinacity; for they could by no means be restored to a right mind. And for this reason he calls them also בגדים begadim, transgressors; for by this word the Hebrews mean, not every kind of sinners, but those who are wholly wicked: and hence the prophets, when, they speak of apostates and revolters, ever call them בגדים, begadim, as in this passage. This verse may be rendered thus, —

O that I, had in the desert the lodging of travellers, Then I would go away from them; For all of them are adulterers, A company of hypocrites.

He preferred living in the temporary sheds of travellers, erected in the desert, rather than to live among his own people. How intolerably wicked they must have been! A company, or an assembly, a multitude: the word need not be deemed as retaining its primary idea. The meaning is, that the whole community, the whole people, were hypocrites; they pretended to worship and serve God, and at the same time were idolaters and treacherous and immoral in their conduct. The word for “hypocrites” is derived from one that means a garment, a cloak, a covering; and the verb means to act under a cover, to act deceitfully, or falsely, or hypocritically, or perfidiously. It is rendered “deceivers” by the Septuagint, “prevaricators” by the Vulgate, “liars” by the Syriac, “falsifiers” by the Targum, and “perfidious dealers” by Blayney. — Ed. I shall not proceed farther.

PRAYER

Grant, Almighty God, that since thou hast been pleased that the prophetic writings should be preserved for our use, that they may continually excite us to repentance, and that since thou stiffest up daily those who urge us by their exhortations, and draw us, as it were by force, to repent, — O grant, that there may not be in us such perverseness as we see existed in thine ancient people; but that we may render ourselves teachable, and be so moved by thy threatenings, as to anticipate thy judgment, lest we, mistaking thy forbearance, should at length be visited with that dread, described to us by thy servant Jeremiah, but that we may, on the contrary, find thee to the end to be not only a reconcilable but also a most merciful Father, until we shall at last enjoy a fuller knowledge of thy goodness in thy celestial kingdom, through Jesus Christ our Lord. — Amen.

LECTURE THIRTy-FIFTH

Jeremiah 9:3

3. And they bend their tongues like their bow for lies; but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the LORD.

3. Et jaculati sunt lingua (quidam vertunt, Et jaculare fecerunt; alii, intenderunt linguas suas) arcum suum ad mendacia (alii vertunt, arcum mendacii; sed male;) et non ad veritatem roborati sunt (aut, invaluerunt) in terra; quia a malo ad malum egressi sunt, et me non cognoscunt, dicit Jehova.

Jeremiah confirms what he had said of the near destruction of the people; for, as we have said, the Jews ridiculed threatenings while they thought themselves far from every danger. But the Prophet shews, from the nature of God himself, that they must necessarily perish in a short time; for since God is the judge of the world, and as they were continually advancing in impiety and wickedness, they could no longer be tolerated. This is the meaning.

He first says, that they stretched their tongues as a bow for falsehoods The verb דרך, darek, means to walk, and often occurs in this sense; but; it means also to stretch, to bend, and is frequently applied to bows. As it is here in Hiphil, some take it in a transitive sense. It ought in this case to have י, iod; but such defect is often found in other places. This sense is the most suitable; that is, that they shot with their tongues falsehood as with a bow. Others improperly construe שקר, shikor, in the genitive case, as though he had said, “the bow of falsehood, but this gives no meaning; and therefore “the bow of falsehood” cannot be admitted here. The sense is, that they shot falsehood with their tongue as with a bow, or that they made their tongue to go to falsehood, or that they stretched their tongue like a bow for falsehood. If the last rendering be approved, — that they stretched their tongue, etc., then the Prophet compares their tongues to bows and falsehoods to arrows. As to the subject itself, there is no difference, whether we read that they shot lies with their tongues, or that they stretched their tongues for lies: for the Prophet simply means that their tongues, as he will hereafter tell us, were so pointed that they pierced one another with slanders and falsehoods, as though one stretched a bow and shot an arrow. He then intimates, that all their words were deadly, for they were intent on slanders and falsehoods, so that there was no intercourse without a mortal wound.

He then adds, that they were not strong for the truth Some read, “They have been strong, but not for the truth;” others, “They have been strong as to the truth,” or for the truth: but I think that the Prophet’s meaning is different, — that having checked the truth, they took more liberty for themselves, as though he had said that they triumphed when all faithfulness and rectitude were destroyed; for by the word, אמונה amune, the Prophet no doubt means that fidelity by which men ought to carry on their concerns one with another. Since, then, there was no uprightness among them, he says, that they marched forth as victorious when they trod under foot what was just and right. It is indeed a proof of extreme impiety, when men, trampling upon faithfulness and equity, allow themselves every kind of licentiousness. Some give this explanation, — that they ruled, not through their faithfulness or virtues, for they had crept into and obtained honors by wicked and deceitful arts. And it. is indeed certain that the Prophet directs his discourse, not against the common people, but against the chief men, who had attained their power by frauds. But I am satisfied with the view that I have already given, — that they had become strong because there was no truth, as when we say that the blind rule in darkness, when everything is in confusion. The meaning is, that they were not only given up to their sins, but that they also triumphed over fidelity and justice, by allowing themselves every liberty, as there was no one who dared to say a word to restrain them. He says, that they thus became strong through the whole land; for he sets forth here the deplorable state of the people in general; as though he had said, “There is no hope of deliverance left, for truth and faithfulness are everywhere oppressed.” The ancient versions differ in rendering the first clauses of this verse: “They have bent their tongue like a bow; falsehood and not truth has prevailed over the land,” Septuagint; — “And they have stretched their tongue like a bow of falsehood, and not of truth; they have become strong in the land,” Vulgate; — “Their tongue as with their own bow have they shot; by falsity and perfidiousness they have become great in the land,” Syriac; — “Their tongues for falselhood have they bent, as a bow; and prevailed has perfidy over the land,” Arabic. Blayney makes a conjectural emendation, and Houbigant and Horsley make another; but neither is necessary. The literal version is as follows, —

And they bend their tongue, their lying bow; And not for truth are they strong in the land.

“Their lying bow,” or “their bow of falsehood;” it was a bow by which they shot lies; they employed their tongues for this purpose. — Ed.

An explanation follows, — that they proceeded from evil to evil; that is, they obstinately went on in their evil doings; for to go forth means the same as to pass. They then passed from evil to evil; that is, when they had done one evil, no repentance entered their hearts, so as to turn back; but they continued their wickedness, and aceunrelated evils on evils. We now then understand what the Prophet means; for he sets forth their pertinacity in evil deeds, and at the same time shews that there was no evidence of amendment, for they passed from one bad deed to another like it.

And me have they not known, saith Jehovah He shews here what is the source of all evils; they had cast aside every knowledge and every thought of God. We indeed know that when God is really known, his fear must necessarily influence our hearts; and the knowledge of God begets reverence and a regard for religion. It is indeed true, that God is somewhat known by even the ungodly and the wicked, and that they have some notions respecting him; but it is no more than an empty knowledge. When indeed we are fully persuaded that God is the judge of the world, and when we have also a knowledge of his goodness and paternal favor, we necessarily fear him and spontaneously and willingly worship and serve him. Ignorance of God, then, is a kind of madness which carries men headlong to every sort of impiety. On this account, God complains that he was not known by the people, for the fear of him was not in them. It follows —

Jeremiah 9:4

4. Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders.

4. Et vir a socio suo cavete (hoc est, caveat; ad verbum, custodiat se; caveat igitur sibi quisque a socio,) et super omni fratre (ad verbum) ne confidatis (hoc est, nemo confidat proprio fratre;) quia omnis frater supplantando supplantat, et omnis socius fraudulenter incedit.

In this verse the Prophet describes the extreme wickedness of the people. For though sometimes thefts, robberies, frauds, slaughters, perjuries, sorceries prevail, yet some regard for near relations remains; but it is monstrous when all relative affections are destroyed. As then, even in the most wicked, there remain some natural affections, called storgoe by philosophers, it follows, that men depart wholly from nature and become wild beasts, when these no longer exist. This is the import of what is here said.

There is a similar passage in Micah 7:5, 6. The idea is there indeed more fully expanded; for the Prophet adds,

“From her who sleeps in thy bosom guard the doors of thy mouth; for the son lies in wait for his father, and the daughter delivers up her mother to death; and the chief enemies of man are his own domestics.”

The prophets then mainly agree in shewing, that there was no humanity left among flmm; for the son, forgetful of his duty, rose up against his father, and every one was perfidious towards his own friend, and a brother spared not his own brother.

Let a man then guard himself This is not an admonition, as though the Prophet exhorted men to be wary; but he only shews that there was no fidelity; for every one was perfidious and unfaithful towards his own friend, and even a brother acted unjustly towards his own brother. It hence follows, that the Jews are charged with being natural monsters; for they were deservedly objects of detestation, when they cast aside every care for their own blood, and as far as they could, destroyed everything like humanity. He says that brothers by supplanting supplanted, that is, craftily deceived and circumvented their own brothers. The verb עקבokob, is to be taken mttaphorically; it is derived from the heel of the foot, and means to oppress the simple by secret arts. He says also, that all friends acted fraudulently. Of this kind of speaking we have spoken on Jeremiah 6:28; for we found there the same complaint; and the Prophet then said the Jews were like iron and brass, because they had hardened themselves so as to be capable of any cruelty. This sort of speaking often occurs, when the word רכיל, rekil, is connected with the verb הלך elak; and they who are the most learned in the language say, that this word is never found in Scripture but in connection with the verb to go or to walk. They hence conclude that some particular person is meant, that is, one who goes about veiled or deceitfully, and rambles and runs here and there, that he may find some opportunity of deceiving and cheating. It cannot be taken here for slandering, as we have also stated on chapter the sixth: it is too unmeaning. It is found indeed in this sense in Leviticus 19:16,

“Go not about a slanderer among thy people;”

where some render it a whisperer. But the Prophet no doubt condemns here the frauds and deceitful crafts, by which they deceived and cheated one another: for רכל, recal signifies a merchant; and as it is often the case that traders act cunningly and practice crafty artifices, the Hebrews call that man רכיל racal, fraudulent and wickedly crafty, whose object is to deceive and cheat. And we see that this is the meaning in this place, as it designates those who circumvented one another: for the Prophet says, that they were foolish who trusted in brothers or friends; and he gives the reason, because brothers supplanted one another, and friends went about fraudulently. It follows —

Jeremiah 9:5

5. And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, and weary themselves to commit iniquity.

5. Et vir proximo sue (socio) mentitur (hoc est, quisque; nam איש ponitur indefinite apud Hebroeos pro nota universali; quisque ergo proximum suum circumvenit, nempe mendacio; nam התל significat mentiri,) et veritatem non loquitur; docuerunt linguas suas loqui mendacium (hoc est, linguas suas formarunt ad mendacia,) male agere fatigati sunt (hoc est, male agendo fatigantur.)

Jeremiah goes on with the same subject. He says that fidelity had so disappeared among the Jews, that every one endeavored to deceive his neighbor. Hence it followed, that they were withhout any shame. Some sense of shame at least remains among men, when they have to do with their own friends; for though they may be wholly given to gain, and to indulge in falsehoods, yet when they transact business with friends, they retain some regard for equity, and shame checks their wickedness: but when there is no difference made between friends and strangers, it follows that their character is become altogether brutal. This is what the Prophet meant.

And he adds, that they spoke not the truth He now says that they were liars, not in this or that particular business; but that they were perfidious and deceitful in everything. This clause then is not to be limited to some special acts of fraud; but it is the same as though he had said, that they knew not what truth was, or what it was to act with good faith and to speak honestly to their neighhours; for they were wholly imbued with deceits, and no truth could come out of their mouth.

And for the same purpose he says, that they had taught their tongues to speak falsehood. The expression in this clause is stronger; for he means that they were wholly given to deceit, as by long use they had formed their tongues for this work. The tongue ought to be the representative of the mind, according to the old saying; for why was the tongue formed, but in order that men may communicate with one another? For the thoughts are hidden, and they come forth when we speak with each other. But the Prophet says that the order of nature was by them inverted, for they had taught their tongues to lie We also hence learn that they had no fidelity whatever; for their very tongues had been taught to deceive: as when one by practice has learnt anything, it is what he does readily; so when the tongues are formed by continual use and inured to lying, they can do nothing else.

He says at last, that they wearied themselves with evil deeds. This is indeed an hyperbolical language; but yet the Prophet very fitly sets forth the deplorable state of the people, — that they practiced the doing of evil even to weariness. As when any one is seized with some foolish lust, he spares no labor and does himself much harm, but feels not his wearied state as long as he is engaged, for his ardor dementares him: so he says now, that they were wearied in doing evil. When a hunter pursues the game, he undergoes much more labor than any common workman, or any husbandman. We see that even kings and courtiers, while hunting, are so blinded, that they see no danger nor feel any weariness. So we find that men given to pleasure, when lust draws them here and there, feel no concern for the greatest weariness. According to this sense then the Prophet says, that they were wearied in doing evil, as though he had said, that they were so devoted to wickedness, that the pleasure of doing evil wholly blinded them and made them mad. The whole verse may he thus rendered, —

And they deceive, every one his neighbor, And the truth they speak not; They have taught their tongue the word of falsehood; With perverting have they wearied themselves.

The verb for “deceive” means to mock, to trifle with, to play the fool with. Their object was to befool their neighbors by cheating and deceiving them. “The word,” or the matter, “of falsehood,” is falsehood itself, or sheer falsehood. The Vulgate and the Syriac’s version is, “They have taught their tongue to speak falsehood.” To teach the tongue false-hood, was to habituate it to tell lies. The last line is differently rendered. The Septuagint deviates far from the original. The version of the Vulgate is, “They have labored to act unjustly;” and this comes near the meaning; only “to act unjustly” is rather to act pervertingly: they wrested and turned everything from its right course and meaning; and they labored in perverting things, until they wearied themselves. Falsehood requires more labor than truth. — Ed.

We now perceive the Prophet’s meaning: He confirms, as I have said, what he had stated before. He had threatened the people with utter ruin; they were secure and heedless, and despised all his denuncitations. He now shews, from God’s nature and office, that ruin was nigh them, though they feared it not and thought themselves abundantly safe. But if God be the judge of the world, as it will be hereafter proved, how is it possible for him to connive perpetually at so great wickedness? And to shew this he also adds —

Jeremiah 9:6

6. Thine habitation is in the midst of deceit; through deceit they refuse to know me, saith the LORD.

6. Tu habitas in dolo (hoc est, inter homines dolosos; nam subaudiendum est nomen, quemadmodum soepe alibi vidimus genitivum casum poni pro epitheto, et subaudiri nomen substantivum; Tu igitur habitas inter homines dolosos;) in dolo renuunt cognoscere me, dicit Jehova.

The Prophet here introduces God as the speaker, that the Jews might know that they had not to do with mortal man. For they might, according to their usual perverseness, have raised this objection, “Thou indeed severely condemnest us, and treatest us reproachfully; but who has made thee our judge?” Lest then they should think that the words which he had hitherto declared, were the words of man, he interposes the authority of God, Thou, he says, dwellest in the midst of a deceitful people

But we must observe that this admonition to the Prophet was necessary for two reasons. For when God searches the minds and hearts of men by his word, ministers of the word are necessary to exercise this jurisdiction, men endued with wisdom, understanding, and prudence. The word, says the apostle, is like a two — edged sword, or it is one that cuts on both sides, for it penetrates into the hearts and thoughts of man and into their very marrow. (Hebrews 4:12.) We also know what Paul says,

“When an unbeliever comes into your assembly, his conscience is searched; so that he will be constrained to fall down and to give glory to God.” (1 Corinthians 14:24, 25.)

To the same purpose is this saying of Christ,

“When the Spirit is come, He will judge the world,” (John 16:8)

for by the Spirit He means the preaching of the Gospel. It is then necessary that the ministers of the word, in order that they may faithfully and profitably perform their office, should be taught to understand the deceits and subterfuges by which men are wont to deceive. As then there are many hidden things in the hearts of men, he who would effectually teach must know that the innermost recesses of the heart must be probed and searched. The Prophet had heard from God that the people, over whom He was appointed, were fallacious and filled with guiles and frauds: Thou, He says, dwellest in the midst of a deceitful people; as though he had said, “Thou hast to do with dishonest men, who not only openly betray their wickedness, but also deceive when they pretend any repentance or profess obedience to God: that they may not therefore weaken or cajole thy resolution by their deceptions, settle it in thy mind that thou wilt have to contend with their wiles.” This is one reason.

There is another reason; for as God’s servants ought to know their wiles, which they are bidden to reprove, so there is need of courage and perseverance, lest hypocrisy should dishearten them: for such a thought as this may occur to the minds of God’s servants, “What shall I do? for hidden to me are the thoughts of men: now the truth ought to penetrate into the whole soul; but I know not what lies hid within in any one.” Thus pious teachers might be weakened in their efforts and disheartened, or wholly discouraged, unless God supported them. It was then for this reason that Jeremiah was expressly told, that He had to do with a deceitful and false people. Houbigant, Horsley, and Venema have suggested emendations as to this verse, derived in some measure from the Septuagint. A part of the first word, שבתך, is connected by the Septuagint with the former verse; for it is divided into שב and תך As to this division the preceding authors agree; but they differ as to the construction, though mainly the same in sense. The most probable is that of Venema, for he only divides the word, and gives this version,

Burst forth does robbery upon robbery, deceit, on deceit; They refuse to know me, saith Jehovah.

Burst forth, or boil — exoestuat, is certainly not the meaning of שב which signifies to return, to turn, to restore, etc. Then the rendering would be,

Return does guile for guile, deceit for deceit.

The first word is rendered “usury — τόκος” by the Septuagint, but תך means guile or fraud. See Psalm 10:7; Psalm 55:12; Psalm 72:14. The meaning is, that their dishonest dealings were reciprocal: the cheats cheated one another.

Our version agrees with the Vulgate and the Syriac, and is adopted by Blayney: and he concludes from the end of this verse, that the speaker from the 2d verse is not the Prophet, but God; who, adopting the language of man, intimates his wish to leave a people so wicked. But this conclusion is not necessary; for the prophets often introduce sentences of this kind. — Ed.

He afterwards adds, Through guile they refuse to know me God had before complained, that he was not known by the people; but he now exaggerates their crime by saying, that they craftily evaded every light, as though he had said, that they could not plead ignorance or any levity; for through guile, says God, they refuse to know me. As they wholly flattered themselves with deceptions, they designedly extinguished, as far as they could, the light. By guile then he means that obstinate craftiness by which the people cast aside every instruction. It afterwards follows —

Jeremiah 9:7

7. Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people?

7. Propterea sic dicit Jehova exercituum, Ecce ego examinabo eos (vel, conflabo; ad verbum, examinans, vel, conflans,) et probabo eos; nam quomodo agerem cum filia (ad verbum, a facie filiae) populi mei?

Jeremiah, speaking in God’s name, concludes that the chastisement, of which he had spoken, was necessary; And what I have already said appears more clearly from this verse, — that he brings to light their sins, that they might know that they could not escape God’s hand, who is a just avenger of wickedness; for they had extremely provoked him by their petulance and obstinacy.

I will try or melt them, he says, and I will prove them As they put on a false color, he says that there was a trial needful, as when any one shews copper or any other metal for gold, he is disproved by trial. Any impostor might otherwise sell dross for silver: the spurious metal, that is passed as gold or silver, must be proved; it must be cast into the fire and melted. As then the Jews thought that they had honest pretences to cover their baseness, God gives this answer, that he had yet a way to discover their deceitfulness, and as it were tells them, “The goldsmith, when any one brings dross for silver, or copper for gold, has a furnace, and he tries it; so will I try and melt you; for you think that you can dazzle ray eyes by false pretences: this will avail you nothing.” In short, God intimates that he had means ready at hand to discover their deceitfulness, and that thus their hypocrisy would be of no advantage to them, as his judgments would be like a furnace. As then stubble or wood, cast into the furnace, is immediately burnt, so hypocrites cannot endure God’s judgment. They indeed at first exhibit some brightness, until God tries them; but their deceits must eventually be discovered; and they themselves will be consumed when they come to be really proved. This is the meaning.

And the reason is added, For how should I do with the daughter of my people? This may be applied to Jeremiah himself; but it would be a strained meaning. He then continues, I have no doubt, to speak in God’s name; How then should I do, or act, with the daughter of my people? God speaks here as one deliberating; and thus he more fully proves the Jews guilty; for since he admits them as judges or counsellors, they could give no other reply. We hence see that this question is very emphatic; for the Prophet intimates, that except the Jews were beyond measure stupid, they could no longer flatter themselves in their sins, so as to demand to be otherwise treated by God, as they had in so many ways and with s.uch perversity procured vengeance for themselves. All the ancient versions (except the Vulgate) and the Targum read, as though בת “daughter,” were רעת “wickedness,” as in Jeremiah 7:12. Both Houbigant and Horsley adopt this reading; and the first gives the meaning of “thus” to איך, and not “how.” Then the verse would be,

Therefore thus saith Jehovah of hosts, — Behold I will melt them that I may try them; For thus will I do because of the wickedness of my people.

The rendering of the last line, according; to the received text, might be this, which is nearly the Vulgate, —

For how should I deal otherwise with the daughter of my people?

The passage runs better in this way, than according to the proposed emendation. — Ed.

But we hence learn that it is right that judgment should begin at the house of God, as it is elsewhere said. (1 Peter 4:17.) God indeed will not pass by anytliing without punishing it: hence the heathens must at last stand before his tribunal. But as he is nearer to his Church, their impiety, who profess themselves to be as it were his domestics, is less tolerable, as though he had said, “I have chosen you to be my peculiar people, and have taken you under my care and protection; when ye become intractable, what remains for me to do, but to try you, as ye act so unfaithfully towards me.” It follows —

Jeremiah 9:8

8. Their tongue is as an arrow shot out; it speaketh deceit; one speaketh peacably to his neighbour with his mouth, but in heart he layeth his wait.

8. Sagitta tracta (ut quidam vertunt; alii, occidens) lingua eorum; mendacium loquitur; os ejus pacem ad proximum loquetur, et in medio sui (hoc est, intra viscera sua, intus) ponet insidias.

The Prophet again complains of the deceitfulness of their tongues; and he compares them to deadly, or drawn out arrows. Gold is said to be drawn out, when refined by repeated meltings; so also arrows, when sharpened, are more piercing. The Prophet then says, that their tongues were like deadly or sharpened arrows: how so? because they ever spoke guile, by either slandering or circumventing others. But the expression is general; and the Prophet no doubt meant to include all modes of deceiving.

For it afterwards follows, With the mouth they speak peace; that is, every one professed friendship, and his words were honey; and yet within he did set up, or concealed intrigues. Here in other words he sets forth their perfidy; for the tongue and the heart differed. They shewed by the tongue what was different from the sentiment of the heart. Hence he says, that they set up treacheries in the midst of them, or in their hearts, while they spoke peace with the mouth, that is, pretended brotherly kindness. The word, שוחט, means “killing” or slaying; see Genesis 22:10; Genesis 37:31; Exodus 12:6. Its primary meaning, as Parkhurst thinks, is to shed, or to drain off, either blood from animals, or juice from grapes, or gold from dross. But it is used in the sense of slaying. The Septuagint and the Vulgate render it here, “wounding,” —

A killing arrow is their tongue; Deceit it speaks; With his mouth does one speak peace to his neighbor, But in his heart he sets an ambush for him.

Literally, “his ambush,” that is, the ambush of which he is the object. This form of speech is often in Hebrew. See Job 28:10. “Penit ei insidias“ is the Vulgate. Blayney gives a paraphrase, not a version, —

But inwardly will he resolve to fall upon him by surprise.

The future tense here, as in many other instances, is used as a present tense, and designed to shew the habitual practice of the people. The same is done in the Welsh language: the future tense is continually used to express a present action. — Ed. At last he repeats again what he had said before, (Jeremiah 5:9) —

Jeremiah 9:9

9. Shall I not visit them for these things? saith the LORD: shall not my soul be avenged on such a nation as this?

9. An super hoc non visitabo eos, dicit Jehova? an in gente quae talis est (quae est sicut haec) non se ulciscetur anima mea?

We have already met with this verse; it will therefore be enough briefly to refer to what it contains. God shews here, that except he denied himself he must necessarily punish the Jews. How so? He takes it as granted that he is the judge of the world: he had said that the Jews were not only become wicked in one thing, but were so given up to all kinds of wickedness, that they wearied themselves; what then was to be done? God would not have acted in a manner worthy of himself, nor preserved consistency, had he not punished such men; for he must have changed his nature, had he not hated such a perverse nation. But he speaks after the manner of men when he mentions vengeance; for we know that no passions belong to God, as it has been often stated: but as he hates wickedness, so he is said to execute vengeance, when he appears as a judge and chastises those by whom he has been provoked to wrath.

PRAYER

Grant, Almighty God, that as we cease not by our sins to provoke thee more and more, we may at least be warned by thy threatenings and the words of thy prophets, and may not continue obstinate in evil nor pertinaciously resist thy will, but that we may on the contrary learn to anticipate thy judgment and thus receive thy corrections, so that our sins may be hated by us, and that we may become judges of ourselves, in order that we may obtain pardon, and that having obtained it we may not doubt ever to call on thee as our Father, until thou at length gatherest us unto that blessed inheritance, which has been procured for us by the blood of thine only Son. — Amen.

Lecture Thirty-Sixth

Jeremiah 9:10

10. For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none can pass through them; neither can men hear the voice of the cattle; both the fowl of the heavens and the beast are fled; they are gone.

10. Super montes tollam (vel assumam) fletum et lamentationem, et super pascua (vel, loca amoena; alii vertunt, tuguria) deserti planctum; quia vastata sunt (alii vertunt, incensa;) ita non sit vir transiens, et non audiunt vocem pecudum; ab ave coelorum (hoc est, ab avibus) usque ad bestiam migrarunt, abierunt.

The Prophet had exhorted others to lament and to bewail. He now comes forth as though none had ears to attend to his admonition. As then he himself undertakes to mourn and to lament, he no doubt indirectly condemns the insensibility of the whole people. He saw by the spirit of prophecy, that all the rest thought what he said incredible and therefore fabulous. For though the kingdom of Judah was at that time much wasted, and the kingdom of Israel wholly fallen, they yet continued secure and heedless when they ought to have expected God’s vengeance every day, and even every hour. Since then there was such insensibility in the people, the Prophet here prepares himself for lamentation and mourning.

I will take up, he says, mourning and lamentation for the mountains The words may be explained, “I will take up mourning, which shall ascend as far as the mountains;” but the cause of mourning seems rather to be intended; for it immediately follows, and weeping for the pastures of the desert Had not this clause been added, the former meaning might be taken, that is, that mourning would be so loud as to penetrate into the mountains or ascend into the highest parts. But as Jeremiah connects the two clauses, for the mountains, and for the pastures of the desert, the other meaning is much more appropriate, — that the confidence of the people was very absurd, as they thougilt themselves beyond danger, dwelling as they did on the plains; for the enemies, he says, shall leave nothing untouched; they shall come to the mountains and to the pastures of the desert. It hence follows, that they were foolish who promised themselves quietness on the plains, where the enemy could easily come.

We now then understand the Prophet’s meaning: he sets here his own fear and solicitude in contrast with the stupor of the whole people. I will raise, he says, weeping and lamentation for the mountains: but others remained secure and thoughtless in their pleasures. He then shews, that while they were blind, his eyes were open, and he saw the coming ruin which was now at hand. And he sets the mountains and pastures of the desert in opposition to the level country. For when a country is laid waste, we know that still a retreat is sought on mountains; for enemies dread ambushes there, and access is not easy where the roads are narrow. Then the Prophet says, that even the mountains would not be beyond the reach of danger, for the enemies would march there: he says the same of the pastures of the desert. We hence learn how absurd was their confidence who thought themselves safe because they inhabited the plain country, which was the most accessible.

As to the word נאותnaut, it comes from נוהhue, which means to dwell. It is not from this root, but from אוה, to desire, in Niphal, נאוה to be desirable. The noun means desirable or pleasant places or spots. See Psalm 23:2; Jeremiah 25:37; Joel 1:19. — Ed. He then takes נאות haut, as signifying pleasant places, or pastures. Some render it sheds or cottages. David uses the same word in Psalm 23:2, in speaking of God’s favor to him, who was pleased to become his shepherd:

“He makes me to lie down,” he says, “in pleasant places.”

But the Prophet no doubt means pastures here. And he calls them the pastures of the desert. The word מדבר midbar, we know, is taken to designate not only waste and sterile places, but also a mountainous country. Though then the richest pastures were on mountains, yet the Jews were wont to call them deserts: there is therefore nothing absurd in saying, the pleasant places or pastures of the desert. But we must bear in mind the contrast, of which I have reminded you: for he intended to condemn the foolish confidence of the people, who thought that they were dwelling in safety, when yet they were exposed to enemies, and had no means to repel or retard their progress.

Because they are laid waste, He says. This word may be taken in another sense, “burnt up;” but it is not suitable here. He says then that these places are laid waste, so that no one passed through. He means that mountains would not only be without inhabitants, but would be so deserted and solitary that there would be none passing over them. There would then be none to frequent them. It hence follows, that there would be no inhabitants, He then adds, that no voice of cattle was heard; as though he had said, that their enemies would take away as their spoil whatever should be found there: for the wealth of mountains consists in cattle; for there is neither sowing nor reaping there; but inhabitants of mountains get their living and whatever is necessary to support life, from flesh and skin and milk and cheese. When therefore the Prophet declares that there would be no voice of cattle, it is the same as though he had said, that the mountains would become altogether uninhabited, for their enemies would take away all the cattle found there.

He then adds, From the bird of the heavens to the earthly beast they shall migrate and depart The whole verse is as follows, —

10. For the mountains will I raise weeping and wailing, And for the pleasant places of the desert, a lamentation; For they are desolate, without any one passing through, And they hear not the voice of cattle; From the bird of heaven even to the beast, They have migrated, they have gone away.

The “pleasant places” were “desolate;” and “in the mountains” no “voice of cattle” was heard. No one “passing through” explains the desolation. The word is improperly rendered, “burnt up,” in our version and by Blayney. It was used before in the sense of desolation, Jeremiah 4:7; and it ought to be so rendered in Jeremiah 2:15. In the last line, the migration refers to birds, and the going away to the beasts. In none of the ancient versions is this distinction intimated. — Ed. Here he seems again indirectly to reprove the insensibility of the people, as though he had said, that the birds would feel it to be the judgment of God, while yet men were wholly insensible; and that there would be a similar feeling in brute animals; as though he had said, that there would be more understanding in birds and animals than in the Jews, who had not only been created in the image of God, but had also been enlightened as to the truth of salvation; for shine among them did the truth of God in the law. Hence the Prophet shews that this stupidity was most shameful; for they were as stupid as if they had no thought and no understanding, while yet birds acknowledged the vengeance of God, and brute animals were terrified by it. We now perceive the meaning of the Prophet. It follows —

Jeremiah 9:11

11. And I will make Jerusalem heaps, and a den of dragons; and I will make the cities of Judah desolate, without an inhabitant.

11. Et ponam Jerusalem in acervos, in locum draconum; et urbes Jehudah ponam vastitatem, ut non sit habitator.

The Prophet comes now toJerusalem and the neighhouring cities. He said before, that ruin would reach the mountains and the farthest recesses; but he says now, I will turn Jerusalem into heaps This seemed incredible, for it was a well fortified city, and also full of inhabitants to defend it: we know besides that the Jews were in confederacy with the kingdom of Egypt. This denunciation then was extremely unwelcome to the Jews. But though they thought themselves hitherto safe, yet the Prophet set before their eyes their final destruction. They indeed regarded it as a fable; but they found too late, that the despisers of God gain no advantage in hardening· themselves against his threatenings. We shall meet with this verse again; I shall therefore now pass over it lightly.

He says, that it would be hereafter a place for dragons; as though he had said, that it would be no longer inhabited. He declares the same respecting the cities of Judah, — that they would all be a waste. We hence see how courageous and persevering a mind was Jeremiah endued with, that he dared to preach thus in the midst of the city, and to set himself in opposition to the king and his counsellors, and to the whole people, who wished to be soothed with flatteries, and who had been thus treated by the false prophets. As then Jeremiah was thus bold, as a celestial herald, to denounce on them this dreadful calamity, we hence learn that he was endued with the power of God, and that he did not speak as one commissioned by men; for had he not been sustained by God’s power, he must have been a hundred times disheartened, nor would he have dared to speak a word. This invincible courage seals his doctrine; ibr we hence with certainty learn, that it proceeded from God, because the wonderful power of the ttoly Spirit was evident. He afterwards adds —

Jeremiah 9:12

12. Who is the wise man, that may understand this? and who is he to whom the mouth of the LORD hath spoken, that he may declare it, for what the land perisheth and is burned up like a wilderness, that none passeth through?

12. Quis vir prudens ut intelligat hoc? (ad verbum, et intelligens,) et ad quem loquutum est os Jehovae, ut annunciet quare perierit terra, vastata sit instar deserti, ut nemo transeat? (מבלי עבר absque transeunte, ad verbum.)

Here the Prophet reproves more sharply the insensibility of the people, because none attended to the judgments of God; for though they were apparent, no one considered them. The question arose from astonishment; for it was like something dreadfully monstrous, that so few among the people knew that God would be the punisher of crimes so apparent to all. Had they a particle of understanding, they must have known that a dreadful calamity was nigh at hand, since they continued in so many ways to provoke God. And now that the labor of the Prophet, after having said what ought to have roused them all, had been all in vain; was not this doubly monstrous? For he had spent a long time, and had never ceased to cry; and yet all were deaf, nay, his teaching was treated with contempt.

Hence is his astonishment, when he says, Who is a wise man? he intimates that there was hardly one in a hundred whom the fear of God influenced. It must then be remembered, that the Prophet complains of the few number of those who perceived:, that it could not be but that God would shortly put forth his hand to punish the wickedness which then everywhere prevailed. But yet he exhorts all the faithful children of God to disregard the nmltitude, and to gather courage, and to make more account of God’s word than of the contumacy of them all. There are then two things in this sentence; for the question means, that few could be found among the people who were wise, and who applied their minds and thoughts to consider the miserable state of the people; but, on the other hand, he intimates that it is true wisdom in God’s faithful servants, not to despond, and not to follow the nmltitude. He then intimates that they are alone truly wise who consider God’s judgments before He openly executes them. There is a similar sentence in Psalm 107: 43; for the Prophet, after having spoken of God’s judgments, which are visible through the whole world, exclaims,

“Who is a wise man, that he may understand these things?”

as though he had said, that though the works of God, which evidence both his goodness and his judgment, might indeed be observed in every part of the world, yet that all were blind. The Prophet then by this exclamation reprobates the insensibility of men, who overlook God’s judgments, though they are apparent before their eyes. So also the same thing is meant in this place, Who is a wise man? But we must further notice the second thing, to which I have referred, namely, that all the faithful are here encouraged, as the Prophet teaches us, that this is the rule of wisdom, — to open our eyes to see God’s judgments, which are hid from the world: while others are drawn away by their lusts or sunk in their stupor, the Prophet teaches us, that we are wise, when we duly consider, as I have already said, what the Lord has made known to us in his word. Hence it follows, that all the wise men of this world are foolish, who so harden themselves, that they do not perceive in God’s word what is yet open to their eyes. Who then is a wise man, and he will understand these things?

He afterwards adds, To whom has the mouth of Jehovah spoken to declare this? He complains here that there were no prophets. He said, at the beginning of the verse, that there were none wise, because all heedlessly despised the threatenings and judgments of God: now in the second place he adds, there were none to arouse the careless people who were asleep in their sins. But by this sentence he claims authority for himself; for though he was without associates and assistants, he yet intimates that his teaching was not, on that account of less value: “Be it,” he says, (for he speaks by way of concession,) “be it, that there is no prophet to recall the people from their sins, to exhort them to repent, to terrify the ungodly: however this may be, yet the Lord has appointed me to teach and to exhort the people.” We hence see that the Prophet claims for himself full and complete authority, though he alone denounced God’s vengeance. Many indeed then boasted that they were prophets; but they were only false flatterers. When the Prophet saw that many abused the name, and did not perform the office faithfully and sincerely, he set himself in opposition to them all; as though he had said, “It is enough that the Lord has commanded me to do this; I therefore denounce on you this calamity, which ye heedlessly disregard, because false teachers deeeive you by their mischievous adulations.”

Who will declare, he says, why the land is to perish, and to be laid waste like the desert, so that there should be no inhabitant? We may apply this to two periods. For when Jeremiah spoke, the kingdom was yet standing, and, as I have said, the Jews were not so subdued as to humble themselves before God: they were therefore still indulging themselves in their sins. Now whence did this indulgence proceed, except from their prosperous condition? Yet the Prophet says that the land had perished, and justly so; but he says this, because he did not judge of the people’s state according to what it appeared then to be, but according to the judgment which he saw by the prophetic spirit was impending over them. And we may extend this farther; as though Jeremiah had said, “When God shall have so chastised this people, that there may be as it were a visible monument of celestial wrath; there shall yet be then no prophets to remind them whence these evils have proceeded.” This indeed we know was the case, when the city was partly burnt and partly demolished, and the temple pulled down: the contumacy of the people was so great, that their hearts were stone, and their minds iron. There was then a monstrous hardness in that calamity. They indeed cried for their evils; but no one perceived that God was executing what he had denounced for so many years. For Jeremiah, as we have said, exercised his office of teaching for a long time: but before he began, Isaiah had already been were out; and before Isaiah, Micah had prophesied. Though, however, threatenings had been renewed daily for a hundred years, and terrors had been announced, yet there was no one who attended. Somewhat a different view may be taken of this verse, as it will appear from the following version, —

Who is the man that is wise, And he will understand this, — And to whom the mouth of Jehovah has spoken, And he will declare it, — Even why destroyed is the land, Made waste like the desert, without a traveler.

The wise man is the same with him to whom God had spoken: and what he had to understand and to declare was the reason why the land was destroyed. Then in the next verse God himself, by the mouth of his prophet, makes this known. “Made waste” is rendered “burnt up” by theSeptuagint and the Vulgate, but desolated, or desolate, by the Targum, Syriac, and Arabic; and no doubt rightly, as “without a traveler,” or one passing through, explains what is meant: in like manner, “without an inhabitant,” in the preceding verse, is an explanation of “the cities of Judah” being made “desolate,” or rather, entirely desolate. — Ed.

This passage, then, may be thus explained, — That when threatenings should appear by the effect not to have been announced in vain, yet the people would even then be insensible, for no one would attend to nor consider God’s judgment: they would all indeed feel their evils, but no one would regard the hand of him who smote them, as it is said in another place. (Isaiah 9:13.) Either meaning may be allowed; but, as I think, the Prophet here deplores the hardness and contumacy of the people at that time; as though he had said, that there were none who considered God’s judgments, and that there was no prophet to rouse those who were torpid. But yet, as it has been stated, he thus intimates, that he had sufficient authority, though he had no associate or assistant; for he had been chosen by God, and had been sent to carry this message. It follows —

Jeremiah 9:13-15

13. And the LORD saith, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein;

13. Et dixit Jehova, Quia dereliquerunt legem meam, quam posui coram ipsis (ad faciem ipsorum, ad verbum,) et non audierunt vocem meam, et non ambulaverunt in ea (hoc est, secundum ipsam;)

14. But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them:

14. Et ambulaverunt post cogitationes (vel, post contumaciam; nam utroque modo vertunt hoc nomen, post cogitationes ergo) cordis sui, et post Baalim, quos docuerunt patres ipsorum:

15. Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink.

15. Propterea sic dicit Jehova exercituum, Deus Israel, Ecce ego cibans (cibabo) populum hunc ameritudine, et potabo aquis veneni (vel, venenatis; alii vertunt, aquis fellis; nam ראש utrumque significat.)

Jeremiah now confirms what I have stated, and more fully explains it, — that though no teacher or a disciple was found in the land, yet there was sufficient power in God’s word alone, and that his judgment depended not on the will or the perceptions of men. After having then complained that all were foolish, and that there were no prophets to reprove their security and indifference, he adds, Thus saith Jehovah Here he sets God in opposition to all men, to the king and his courtiers, as well as to the common people. Who then is a wise man? as though He looked around him; and there was no man who considered. he was then in suspense; and afterwards he said, “There is no prophet to rouse them from their usual stupor.” He remained still in suspense; and then he turned to God and said, “But Jehovah has spoken;” that is, “Be it, that they are like brute beasts, though they arrogate to themselves great wisdom; nevertheless God speaks, and we ought to be satisfied. We ought then to be silent, and to make no stir; though no one approves, though no one attends to God speaking, there is yet sufficient authority and power in his voice alone.” We now then more fully understand the Prophet’s design: He had said that all men were stupid, and that there was no prophet; and now, on the other hand, he shews that God was not silent nor asleep.

Thus saith Jehovah, Because this people have forsaken my law, etc. He shews that the cause of all evils was a departure from God’s law. No one was willing to confess this, and all the prophets were silent; yet Jeremiah says here, that the cause was to be asked of God why he so grievously afflicted the people. But he takes as granted what was most true, that God was not without reason displeased with the chosen people. It hence then follows, that they were apost, ates, and had forsaken the law: God would not have otherwise so severely punished them. Though then no one perceived the cause of their evils, though no one shewed it, yet God himself ought to have been attended to, who said, that they had forsaken the law

He then adds, Which l have set before their face. Here he takes away every pretense for ignorance; for they might have objected and said, that the doctrine of the law was obscure, and that they were deceived through want of knowledge. The Prophet anticipates this objection by saying, that the law was set before them; that is, that they were abundantly taught what was right, what pleased God; so that they now in vain and even falsely pleaded ignorance; for they went astray wilfully by closing their eyes against clear light., For this is what he means by saying that the law was set before their face: and it is what Moses often repeats,

“Behold, I have set before thee,” (Deuteronomy 11:32, and elsewhere:)

and this he said, that the people might not seek for themselves vain excuses for ignorance, as they were wont to do.

But while we are not to overlook this circumstance, we may yet hence learn this general truth, — that the law of God is not so obscure but that we may learn from it what is right. When, therefore, Moses is quoted, and the prophets are added as interpreters, there is no ground for us to evade, or to make the excuse, that the truth is too hidden or profound; for the law is set before our face, that, the will of God may be made known to us. Whosoever then can read and hear what God has revealed once to the world by Moses and the prophets is inexcusable; for we are taught here, and in other places, that it is a mere perverseness in all who hear the law, when they do not obey: I have set the law, he says, before their face

And he adds, And they have not hearkened to my voice, and have not walked in it He defines what it is not to hearken to his voice: for even hypocrites pretend to hear, and nod with their ears like asses; but as they obey not God when he speaks, it is evident that they are deaf. Hence He says that they walked not in his voice, “Voice” is for God’s word; and so the Targum renders it: they did not walk in, or according to, his word — Ed. that is, that they obeyed not his voice. He hence concludes that they were deaf; for their life ought to have testified that they had heard the voice of God speaking to them.

He then adds, And they have walked after the hardiness, or obstinacy, or imaginations, of their own heart See Note on Jeremiah 3:17, 18. He opposes the imaginations, or hardness of the heart, to the voice of God, as we find in other places, where contrary things are stilted, that is, what men’s minds devise, and what God shews by his word to be right; for there is no less contrariety between the rule of right living and the imaginations of men, than there is between fire and water. Let us therefore know, that our life cannot be rightly formed except we renounce our own imaginations, and simply obey the voice of God: for as soon as we yield the least to our own imaginations, we necessarily turn aside from the right way, which God has made known to us in his word. This contrast, then, between the law of God and the imaginations or the obduracy of men ought to be carefully noticed.

He then more clearly explains how they had sinned, and after Baalim It is supposed that the Israelites made a difference between this word and God: they allowed but one God, but introduced Baalim, or inferior gods, and worshipped them. They tried to evade the charge of idolatry, by alleging that Baalim were mediators. But no excuse of this kind was admitted, as God everywhere imputed idolatry to them. Notwithstanding this example, and the distinct declaration of Scripture, that there is but one God and one Mediator, (1 Corinthians 8:5, 6; 1 Timothy 2:5,) the error, the awful error of praying to saints, etc., as mediators, has prevailed in the Christian Church! — Ed. The Prophet here adds nothing new; but by specifying one thing he shews how the Jews followed their own imaginations, by giving themselves up to profane superstitions. What indeed must happen to men, when they forsake God, and allow themselves to follow their own thoughts? what but error and superstition, yea, the abyss of all errors? In short, the Prophet in this clause intended to cut off every occasion for subterfuges; for the Jews, like hypocrites, who sophistically deal with God, might have made this evasion, and said, “Why dost thou object to us our imaginations? what are these imaginations?” Baalim, he says, “Ye have devised idols far yourselves in addition to the only true God; it is hence quite evident, that having forsaken God’s word, ye have followed your own imaginations.” He adds to Baalim, as their fathers have taught them: the relative אשר, asher, is to be taken for כ caph, as. It makes no difference as to the meaning, but the true construction of this clause is as follows, —

Which their fathers have taught them.

The verb “to teach,” in Hebrew as well as in some other languages, admits of two objective cases. — Ed. I shall speak of this clause tomorrow.

PRAYER

Grant, Almighty God, that as thou hast not only testified what is right by the Law and the Prophets, in order that we may form our life in obedience to thy will, but hast also made more fully known to us by thy Gospel what is perfect righteousness, — O grant, that being ruled by thy Spirit, we may surrender ourselves altogether to thee, and so acquiesce in thy Word alone, that we may not deviate either to the right hand or to the left, but allow thee alone to be wise, and that acknowledging our folly and vanity, we may suffer ourselves to be taught by thy Word, so that we may really prove that we are truly obedient to thee, until having at length completed the course of this life, we shall reach that heavenly rest which has been obtained for us by the blood of thine only-begotten Son. — Amen.

Lecture Thirty-Seventh

We explained yesterday what the Prophet said respecting the Jews, that though no one considered the reason why God so severely afflicted them, yet they could not escape in this way, and that they in vain set up the shield of iglnorance, for God had often declared that he abominated their superstitions. Though then they were all blind, and no prophet shewed to them the cause of their evils, yet Jeremiah said, that this alone was sufficient — that God had spoken, and would again speak to them. He said that they were not submissive to God’s authority, but walked after the hardness of their own heart, and after Baalim. He added, that they had been thus taught by their fathers By this clause he exaggerated their sin; for they did not then begin for the first time to sin, but became obstinate in their vices.

We may learn from this passage how foolishly the Papists now glory in imitating the fathers: for they think that examples stand for laws; nay, they hesitate not to oppose. God’s authority by what has been done by men. But we see that such an excuse is not only frivolous, but that thereby the crime is doubled; for more excusable is the ignorance of one year, or of a short time, than when there is a long obstinate persistency in it, and when children, after having embraced abominations, received from their fathers, hand them down to their posterity.

He at length concludes that God would take vengeance, but speaks in a figurativle language, I will feed them with bitterness The word לענה lone, is rendered “wormwood;” but as this is a wholesome herb, I prefer to render it “bitterness.” But the reason why this herb is mentioned is its bitterness, — and not its wholesome effects. It was hence chosen to designate what is afflictive and distressing. This appears from. Proverbs 5:4, “bitter as wormwood.” — Ed. It is never found in a good sense, and therefore unsuitable to the nature of wormwood, which is often mentioned by Moses: and the other prophets (Deuteronomy 19:18; Deuteronomy 32:32; Hebrews 2:15.) Hence I am inclined to adopt a general term, “bitterness.” He then adds, I will give them poisonous waters to drink; See note on Jeremiah 8:14. as though God had said that he would execute a dreadful vengeance, so that it would appear in the meat and drink given them, which yet were remarkable testimonies of his paternal kindness towards them: for we cannot eat a crumb of bread nor drink a drop of water, except God’s goodness, and the care which he takes for our safety, shines upon us. Hence is that awful imprecation in Psalm 69:22, 23,

“Turned let their table be into an offense.”

David also complained, when describing the barbarous cruelty of his enemies, that they gave him gall to drink: and we shall hereafter see what Jeremiah says; for in speaking. of his enemies, he says that they had conspired to put him to death, and said,

“Let us set wood for his bread.” (Jeremiah 11:19)

By these words then Jeremiah intended to express the dreadful vengeance of God; for he would not onty deprive the Jews of his benefits, but also turn their bread into poison, and their water into bitterness.

We now then perceive the Prophet’s meaning; and at the same time we must observe the expression, the God of Israel The foolish boasting, that they were the descendants of Abraham, and that they were a holy people, chosen by God, always deluded the Jews. In order then to check their glorying, the Prophet says, float the God who spoke to them was the God whose name they falsely professed, and that he was the God who had chosen the children of Abraham as his peculiar people. It follows —

Jeremiah 9:16

16. I will scatter them also among the heathen, whom neither they nor their fathers have known; and I will send a sword after them, till I have consumed them.

16. Et dispergam eos inter gentes, quas non noverunt ipsi, neque patres eorum, et mittam post eos gladium, donec consumpsero ipsos.

As he had said that the Jews were following what theyhad received from their fathers,so he says now that God would scatter them among nations,which had been unknown to them and to their fathers. He then alludes to their mischievous tradition; for the fathers had imbued their children with ungodly errors, and had withdrawn them from God, that their doctrine might become altogether familiar to them. There is then a contrast to be noticed between the knowledge with which the fathers had inebriated their children, and their ignorance of the language of the nations.

And then as he had said, that they were walking after the hardness of their own heart and after Baalim, he says, I will send a sword after them We hence see that the Prophet in both clauses alludes to the defection of which he had spoken. And he adds, Until I shall have consumed them; and this is added, that they might not promise themselves a temporary or a moderate chastisement. Jeremiah then declares, that as they had abused God’s forbearance, destruction was nigh them, and that God would contimle to consume them, until he had wholly destroyed them. It follows —

Jeremiah 9:17-18

17. Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for cunning women, that they may come:

17. Sic dicit Jehova exercituum, Attendite et votate lamentatrices, ut veniant, et ad peritas mittite ut veniant:

18. And let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters.

18. Et festinent et tollant super nos luctum, et descendant oculi nostri in lachrymas, (alii vertunt, descendant cum lachrymis, vel, emittant lachrymas,) et palpebrae nostrae defluant in aquas.

In this passage, as in many others, the Prophet endeavors by a striking representation really to touch the hearts of his people, for he saw that they were extremely refractory, insensible, and secure. Since then the threatenings of God were either wholly despised, or had not sufficiently moved the hearts of the people, it was necessary to set forth God’s judgments as present. Therefore the Prophet gives a striking description of what takes place in times of mourning. At the same time he seems to condemn indirectly the Jews for not knowing, through God’s word, that there was a calamity at hand: for God’s word ought indeed to be like a mirror, by which men ought to see God’s goodness in his promises and also his judgment in his threatenings. As then all prophecies were deemed as fables by the people, it was not without some degree of derision that he addressed them in this manner, —

Hearken ye, and call for mourners, that they may come An absurd and a foolish custom has prevailed almost in all ages to hire women as mourners, whom they called proeficoe; they were employed to mourn for others. Heirs no doubt hired these foolish women, in order to shew their reigned piety; they spoke in praise of the dead, and shewed how great a loss was their death. The Prophet does not commend this custom; and we ought to know that Scripture often takes similes from the vices of men, as from filth and dirt. If then any one concludes from these winds of Jeremiah, that lamentations at funerals are not to be condemned, this would be foolish and puerile. The Prophet, on the contrary, does here reprove the Jews, because they heedlessly disregarded all God’s threatenings, and were at the same time soft and tender at those foolish exhibitions, and all mourned at the sight of those women who were hired to lament; as the case is at this time, when a faithful teacher reprobates the prevailing folly of the Papists. For when the unprincipled men, who occupy the pulpits under the Papacy, speak with weeping, though they produce not a syllable from God’s word, but add some spectacle or phantom, by producing the image of the Cross or some like thing, they touch the feelings of the vulgar and cause weeping, according to what actors do on the stage. As then the Papists are seized as it were with an insane feeling, when their deceivers thus gesticulate, so a faithful teacher may say to them, “Let any one come and set before your eyes the image of a dead man, or say, that you must all shortly die and be like the earcase shewn to you, and ye will cry and weep; and yet ye will sot consider how dreadful God’s judgment is, which I declare to you: I shew to you faithfully from the law, from the prophets, and from the Gospel; how dreadful is God’s vengeance, and set before you what ye deserve; yet none of you are moved; but my doctrine is a mockery to you, and also my reproofs and threatenings: go then to your prophets, who shew you pictures and the like trumperies.” So the Prophet says now, “I see that I can do you no good; the Lord will therefore give you no teachers but women.” Of what sort? Even such, he says, as lament, or are hired to mourn.

We now then perceive why the Prophet speaks of hired women. Attend ye, he says; and why? They ought indeed to have been attentive to or to understand (for בן ben, means properly to understand, and in Hithpael it signifies to consider) his words; but as he saw that he was ridiculed or despised, and that all the threatenings which proceeded from God were esteemed as fables, he now says, “Consider ye and call for your lamenters: — as I see such perverseness in you, be taught at least by those women who are commonly invited to lament, and who sell their tears!” Send, he says, for the skilfu1, that they may come By these words he intended more clearly to express, that the calamity which the people feared not was not far distant.

Let them, he says, take up for us a wailing, and let our eyes come down to tears, and let our eyelids flow down into waters These are hyperbolical words, and yet they do not exceed the intensehess of the coming vengeance: for it was not in vain that he said at the begSnning of the chapter, “Who will make my head waters, and my eyes a fountain of tears?” As then the greatness of the calamity could be expressed by no words, the Prophet was constrained to adopt these hyperbolical expressions: Let them then take up for us a wailing, that our eyes may come down to tears: and this he said, because he saw that he was heard with dry eyes, and that the people disregarded what had been denounced:, when yet all ought to have been smitten with fear, from the least to the greatest. As then the Prophet saw that their contempt was so brutal, he says, that when lainenters came, there would then be the time for wailing, not indeed the seasonable time; but it is the same as though he had said, that the Jews would then find out how insensible they had been, in not having in due time considered the judgment of God. I render the verses thus, —

17. Thus saith Jehovah of hosts, bethink yourselves; And call for mourning women, that they may come; Yea, for the skillful send, that they may come,

18. And hasten, and raise for us a wailing, That our eyes may pour forth tears, And our eyelids drop down waters.

— Ed. It follows —

Jeremiah 9:19

19. For a voice of wailing is heard out of Zion, How are we spoiled! we are greatly confounded, because we have forsaken the land, because our dwellings have cast us out.

19. Quia vox luctus audita est ex Sion, Quomodo perditi (aut, vastati) sumus? pudefacti valde? quia dereliquimus terram, quia projecerunt habitacula nostra (quidam subaudirent, projecerunt nos.)

We have said before, that when Jeremiah addressed the people in these words, they were still in a tolerably good condition, so that the king had confidence in his own resources; and his counsellors also thought that some aid would come to them from Egypt, and the people were likewise deceived. But the Prophet speaks of future events and points out as by the finger the evils which were as yet concealed from the view; for he could not otherwise teach with any authority, as he had to do with men of iron hearts. As then he saw that his teaching had no effect, and was wholly disregarded by men so slothful, he felt it necessary to form his style so as to touch their feelings.

On this account he says, that a voice was heard, a voice of wailing from Sion; where yet all exulted with joy. Then he adds, How have we been destroyed! and made greatly ashamed! The Jews thought this a fable, until they found by experience that they had been extremely hard and obstinate: but this really happened. Though they were then indulging in their pleasures, he yet proclaims lamentations to them, as though they were already destroyed: A voice, he says, has been heard, as though the Jews were bewailing the calamity, respecting which they thought the Prophet was fabling, for no danger was yet apparent.

But in order, as I have said, to condemn the hardness of their hearts, he represents them in another character, as bewailing their ruinous condition, and saying, We have left the land; in which however they thought their dwelling would be perpetual; for they boasted that they could never be excluded, as it had been declared,

“This is my rest for ever, here will I dwell, for I have chosen it.” (Psalm 132:14.)

As then God had testified that it would be a quiet habitation to his people, they thought that they were fortified by a triple wall and rampart, and that the city was altogether unassailable. But Jeremiah represents them as saying, that they had left their own land, that is, that they had been drawn and driven into exile. Then he adds, because they have cast us out This seems to refer to their enemies who had cast them out, that is, pulled down their dwellings. Some take dwellings to be the nominative case to the verb, “Our dwellings have cast us out.” The true version is that given by Blaney and approved by Horsley, —

Because they have thrown down our habitations.

The ancient versions differ, but none give the meaning of our version, which is that of Junius and Tremelius. The whole verse is in the past tense: things are represented as having already taken place: —

For the voice of wailing has been heard from Sion, -- “How have we been plundered! We have been put to great shame; For we have left the land, For they have thrown down our habitations.”

The people are set forth as assembled in Jerusalem, having been made to quit the land, their dwellings having been pulled down. — Ed. But the first meaning reads better: I therefore consider the sense to be simply this, — that they were cast out and that their houses were destroyed by their enemies. It follows —

Jeremiah 9:20-21

20. Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation.

20. Itaque audite mulieres sermonem Jehovae, et percipiant aures vestrae sermonem oris ejus, et docete filias vestras luctum, et unaquaeque (mulier, ad verbum) sociam (vel, propinquam) suam planctum:

21. For death is come up into our windows, and is entered into our palaces, to cut off the children from without, and the young men from the streets.

21. Quia ascendit mors in fenestras nostras, intravit in palatia nostra ad excidendum infantem e platea (e via publica) electos (hoc est adolescentes, etiam in flore oetatis et vigore) in compitis.

He proceeds with the same subject, but adopts another figure. He then somewhat changes the comparison; for he had bidden them before to hire women to excite to mourning by fictitious tears, but he now addresses women in general; as though he had said, that such would be the mourning, that hired lamentations would not be sufficient, for the calamity would touch all hearts, and that mercenary wailing would not be real. Hear, he says, ye women

Why he addresses women may be accounted for in two ways: the softness of women more easily leads them to weep; there may be also here an indirect condemnation of the men, that they were deaf and so hardened that no threatenings terrified them. But the first seems to be the most suitable reason here, provided we still understand that real mourning is opposed to reigned mourning. Then Jeremiah passes from the particular to the general; that is, after having spoken of hired women, he now includes all women; for lamentation would prevail in every city, and also in every house: Hear then, ye women, the word of Jehovah

And he adds, and let your ears receive the word of his mouth He mentions on the one hand the mouth of God, and on the other the ears of women. It seems indeed a redundancy, but the repetition is not superfluous. Had he said only, “Let your ears hear the word of his mouth,” there would have been a redundancy; but he spoke before only of the word of God, and hear ye; now he adds, the mouth of God, and the ears of women. The Prophet no doubt intended to rebuke that hardness which we have often noticed. The word of God was deemed of no moment; hence he says, the mouth of God: as though he had said, “God speaks with you as it were from mouth to mouth: for though he employs my labor, I am yet but his instrument; so that you may easily find out that I declare nothing presumptuously, but faithfully deliver what I have received from him.” We hence see how emphatical is this repetition, which may seem at first sight to be superfluous. The same emphasis belongs to the ears of women; it is as though he had said, that they had been hitherto extremely indifferent, and that it was time for their ears to be attentive.

He adds, And teach your daughters; as though he had said, that such would be the wailing, that it would reach not only the old and the middle-aged, but even young girls, as yet rude and ignorant. And let every one, he says, teach her neighbor lamentation In short, the meaning is, that no women, old or young, would be exempt from this mourning, as all would be implicated in a common sorrow; for God’s judgment would reach every age, sex, and order of men, and would also penetrate into every house.

And by way of explanation he adds, For death has ascended into our windows There is here a kind of derision; for the Jews, as it has been said, had falsely promised to themselves a perpetual impunity; and therefore the Prophet adopts here a most suitable comparison. For as they sleep securely, who with closed doors seem to themselves to be beyond the reach of danger; so the Jews at that time despised God and all his judgments, as though the doors of their houses were closed. Hence the Prophet says, that death had entered in through the windows; and he thus derides their folly for thinking that they could escape the hand of God, because their gates were shut, as though. God’s power could not ascend above the clouds nor enter through their windows, when the doors were closed. In short, he intimates that the doors would not be opened by God; for though he might not be disposed to break them, he could yet immediately ascend into the windows. We now apprehend the Prophet’s design in saying, that death had entered through the windows.

And what he adds respecting palaces bears the same import; as though he had said, “Were our houses even fortified, and were they not. only commodious habitations, but made like citadels, yet God could not be excluded; for his power can penetrate through the highest and the thickest walls, so that a palace is to him like the weakest and frailest cottage.” We hence see that by this comparison he checks that foolisll confidence by which the Jews had deceived themselves, and by which they were as yet inebriated. Death then has ascended into our windows, etc.

He then adds, To cut off the young, or children, from the public ways, and the youths from the streets The objection, that there is an inconsisteney in saying that death entered through the windows to cut off children from the street, disappears, when we consider that the Jews thought themselves safe because their gates were closed and their city fortified. Be it so, says the Prophet, yet death will enter, if not through the gates, yet through the windows, and through our towers, and it will destroy the children who play in our streets, and our young men assembled in the squares and the wide places of our city. That those collected at Jerusalem are here meant, is evident from the nineteenth verse. Then, in the next verse, he refers to those who still continued in the country. And this accounts for the change made in the sentence, which has puzzled some expounders, and induced them to propose emendations. The verse may be thus rendered, —

For climbed has death through our windows, It has come through our towers, To cut off the child from the street, The young men from the broad streets.

Though the gates were closed, yet death came in, not only through windows, or any openings there might have been, but also through strong towers. — Ed. By these words he sets forth the dreadfulness of the calamity; for the youths would not be able to defend themselves by their own strength; for by בחורים, bechurim, he means the most robust. Even these would not be able to repel the onset of their enemies; though in the flower of their age, yet their rigor, however strong, would not protect them, nor would children and infants be spared. We see that two things are here set forth by the Prophet, — that the assaults of their enemies would be so violent, that young men would in vain resist them, as their vigor would avail them nothing, — and then that such would be the cruelty of their enemies, that no regard would be shewn for age, for they would put to death even infants newly born. It follows —

Jeremiah 9:22

22. Speak, Thus saith the LORD, Even the carcases of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather them.

22. Loquere, Sic dicit Jehova, Cadet cadaver hominis, tanquam stercus in superficie agri, et tanquam manipulus a tergo messoris, et nemo colligens.

Though Jeremiah continues the same subject, he yet introduces a preface, — that he had been commanded to declare what he says here; for on account of the strangeness of the event, the prophecy seemed incredible. He might, indeed, have proceeded with the subject, and omitted the words, “Thus saith Jehovah,” and have begun thus: “Fall shall the carcase of man,” etc. But, as I have said, this prophecy seemed to the greatest part as worthless, as though it was a fable: it was therefore necessary to introduce these words, — that he came forth furnished with God’s command; and he at the same time shews that he introduced nothing of his own, but that God himself spoke. We now perceive why these few words were introduced. Blayney and some others connect דבר with the former verse, and, on the authority of the Septuagint, leave out “thus saith Jehovah.” The Vulgate and the Targum retain the text as we have it, and the Syriac omits only the first word; and there is no MS. in favor of what has been proposed; and the meaning, as here represented by Calvin, is so evident, that no change is at all necessary, —

22. Speak, Thus saith Jehovah, Fall also shall the carcase of man, Like dung on the face of the field, Or like an handful of corn after the reaper, And without any to gather it.

This would be the fate of such as remained in the country, whilst the greatest part had fled into Jerusalem. It is by keeping this distinction in view that the whole passage, from verse the seventeenth, may be rightly understood. — Ed.

He afterwards says, that the carcases of men would be cast forth as dung He speaks by way of reproach, as though he had said, that all would without honor be laid prostrate by their enemies. And he adds a similitude, They shall fall, he says, on the face of the field, that is, everywhere through all the fields shall they fall as dung, which is cast forth, and which excites nausea by its sight and by its odor. Thus the Prophet here denotes foetor and a deformed sight by the comparison of dung: yet we know with what pride were they then filled. This threatening then was to them very disagreeable; but as they flattered themselves in their vices, it was the more necessary to treat them roughly; for thus ought hypocrites to be dealt with, who indulge their own delusions: the more boldly they rise up against God, the more violently ought they to be east down, so that they may at length humble themselves under the mighty hand of God.

He adds another comparison, As a handful, etc. Jerome renders it “hay.” If עמיד omid, were found elsewhere in this sense, I would willingly adopt this meaning; but I rather think that it means those ears of corn which are not gathered while the reapers collect their handfuls. They do not, indeed, leave complete handfuls, nor east them away; but it happens, through carelessness, that a few ears escape them. Then the Prophet says, that the Jews would be like those ears of corn which the reapers pass by and leave behind; and there is no one afterwards to gather them: and those ears of corn which thus remain in the field either rot of themselves, or are devoured by cattle or wild beasts. He then means, that there would be no residue of the people, for all, from the least to the greatest, would be given up to destruction.

This is the meaning; and at the same time he expresses contempt; for when reapers do not collect the whole produce of the field, there are still the poor, who gather the ears of corn; but when they are trodden under foot, and when there is no one to gather them, it betokens contempt; and this is what the Prophet intended to express. It now follows —

Jeremiah 9:23-24

23. Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:

23. Sic dicit Jehova, Ne glorietur sapiens in sapientia sua, et ne glorietur fortis in fortitudine sua; ne glorietur dives in divitiis suis:

24: But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.

24. Sed in hoc glorietur qui gloriatur cognoscendo et sciendo me, quod ego sum Jehova, faciens misericordiam, (vel, clementiam) judicium et justitiam in terra; quia in his complacuit mihi, dicit Jehova.

This is a remarkable passage, and often found in the mouth of men, as other notable sentences, which are known as proverbial sayings: but yet few rightly consider how these words are connected with the previous context. Hence there are many who are satisfied with a simple explanation, as though it were a subject abruptly introduced, and as though the Prophet commenced something new; and they confine themselves to those words: and thus they misrepresent the meaning of the Prophet, or at least diminish much of the force of what is taught.

The Prophet no doubt has a regard to what has gone before. He saw, as I have often said, that he addressed the deaf; for the Jews were so swollen with false confidence, that the word of God was regarded worthless by them. As then some were proud for their riches, and others thought themselves more prudent than that they could by any means be taken, and others thought themselves so fortified by wealth and power, that they could easily resist any evil, — as then the minds of all were possessed with so much pride, the Prophet, in order to confirm what he had said, declares here that men foolishly gloried, while they set up their riches, or their strength, or their wisdom, in opposition to God; for all these things would vanish away like smoke.

We now then perceive why the Prophet forbids here any to glory except in God alone, and how the passage ought not to be deemed as abrupt, but connected with what he said, when he denounced destruction on the Jews, which yet they dreaded not, because they were filled with this ungodly and foolish conceit, — that they had more than a sufficient protection in their own strength, or riches, or wisdom. The rest to-morrow.

PRAYER

Grant, Almighty God, that since thou settest before our eyes so many evils and vices by which we have provoked thine anger against us, and yet givest us the hope of pardon if we repent, — O grant us a teachable spirit, that we may with becoming meekness attend to thy threatenings, and be in such a way territlcd by them as not yet to despair of the mercy offered to us, but seek it through thy Son: and as he has once for all pacified thee by shedding his blood, so cleanse thou us also by thy Spirit from all our pollutions, until we at length stand immaculate before thee in that day when Christ shall appear for the salvation of all his people. — Amen.

Lecture Thirty-Eighth

We began yesterday to explain what the Prophet means, when he forbids men to glory either in wisdom, or in strength, or in riches. The meaning is, that all are greatly deceived who think themselves blessed while alienated from God. We have also noticed the reason why he speaks of wisdom, strength, and riches, even this, — because it is a vice innate in all mortals to be proud of their own excellency. Whatever we think valuable ought to be acknowledged as received from God. If then all the excellency we have is God’s gift, it is very strange that we do not learn humility when God thus binds us to himself; but that, on the contrary, we abuse his bounty by making it the occasion of pride. This ingratitude has nevertheless ever prevailed in the world. This then is the reason why the Prophet here reduces to nothing all the boastings of the world. There were among the Jews some rich, others excelled in wisdom, and others in power: thus it happened, that heavenly truth was of no value in their esteem. As then some trusted in their riches and not. in God, and others in their wisdom, and others in their valor, the Prophet here declares that all the glory they arrogated on account of God’s temporal gifts, was all nothing. It remained then for the Jews to consider, that all such confidences would avail nothing against God’s judgment.

But we may hence learn a general truth; and Paul no doubt had a regard to this passage in 1 Corinthians 1:31. He teaches us there, that God chooses what is foolish in the world, that he might thus shame the wisdom of the world, and that he chooses what is weak, that he might upset the strength of the world; and then he adds, That whosoever glories must glory in God alone. He doubtless took this passage from the Prophet; and yet he does not only speak there of strength of body, nor of riches, nor of worldly wisdom; but includes also righteousness, and whatever is deemed valuable or honorable among men. His object, then is to annihilate every glory that belongs to the flesh, that the mercy of God alone may shine forth. Hence I said, that though the Prophet mentions only three things, yet a generaal doctrine may hence be suitably drawn; for what is said of wisdom, strength, and riches, may and ought to be applied to that false conceit of righteousness with which hypocrites swell. We shall now consider the words.

Thus saith Jehovah, Let not the wise glory, etc The next sentence is, “the valiant in his valor:” so the Vulate; but by the Septuagint “the strong (ἰσχυρὸς) in his strength;” by the Syriac, “the giant in his strength.” The Targum gives this paraphrase of the verse, “Thus saith the Lord, Let not Solomon, the wise son of David, delight in his wisdom; nor Sampson, the valiant son of Manoah, delight in his valor; nor Ahab, the rich son of Omri, delight in his riches.” It is military valor that is probably meant. They thought that they had wisdom in counsel, valor in defense, and wealth to procure aid, or to carry on war. — Ed By way of concession he calls those wise who were without the fear of God, which yet we know is the beginning of wisdom. (Psalm 111:10; Proverbs 1:7.) But the Prophet speaks according to the common opinion; and the meaning may be thus given, “Let; not him who seenas wise to himself glory in his own wisdom:” and so the other words may be understood. It is then added, But let him who glories, glory in this, etc. It appears from the second verse, that men are not so stripped of all glory, that they may be down in disgrace; but that they may seek a better glory, for God detights not in the degradation of men. But as they arrogate to themselves more than what is right, and even inebriate themselves with delusions, he strips them naked, that after having known that all they think they have, either from nature, or from themselves, or from other creatures, is a mere phantom, they may seek true glory.

He afterwards adds, In understanding and knowing me Though by these two word the Prophet means the same thing, yet they are not used without a design; for as men despised the knowledge of God, it was necessary to remind them, that to know God is the chief part of perfect wisdom. He therefore intended to correct the mischievous error under which almost the whole world labors; for while all attend to wxrious pursuits, the knowledge of God is neglected. We see with what ardor every one pursues his own fancies, while hardly one in a hundred deigns to spend half an hour in the day in seeking the knowledge of God. And there is also another evil, a false opinion, which proceeds from pride, — that to know God is a common thing. We hence perceive why the Prophet has employed these two words to designate the same thing; it was to rouse more fully the attention of men; for he saw that almost all were torpid and indifferent on a subject which is justly entitled to the labor of a whole life; nay, were a hundred lives given us, this one thing would be sufficient to engage our attention. But, as it has been said, what ought to be preferred to all other things is despised and neglected.

He afterwards adds, That I am Jehovah, who doeth judgment. By calling himself Jehovah, he doubtless excludes all those devices which then engaged the attention of the Jews; for the whole land was corrupted by so many superstitions, that the name of the only true God was unknown. They all, indeed, professed to worship the God of Abraham, who had delivered to them his law by the hand of Moses; but as many errors were mingled with the true doctrine, God was deprived of his own honor. It was, then, God’s will that he should be so known as to appear alone supreme, and to be alone as it were kept in view. But the explanation which follows ought to be carefully observed; for had he said only, “Let every one who glories, glory in the knowledge of me, that I am Jehovah,” it would, indeed, have been a plain truth, but not sufficiently persplcuous or evident; for the minds of men might have been in suspense, and they might have said, “What does this mean? or, why is it, that God regards the knowledge of himself to be so important? They might also have supposed that it was quite enough to confess him to be the only true God. Hence God here reminds the Jews of his own divine perfections, that they might really know that he is God, and that they might not ascribe to him an empty name. It was for this reason that I have said, that these words, who doeth mercy and judgement and justice, ought to be carefully observed.

We see at this day, under the Papacy, that the name of God is presumptuously gloried in: there is no one who is not ready boldly to declare that he worships the one true God, and yet they profane his name; for they afterwards rob God, and bestow the spoils on the dead. This passage then teaches us, that the name of God of itself would be of no importance, if stripped of his power and perfections. Hence we have then only the true knowledge of God, when we not only acknowledge him to be the creator of the world, but when we also fully believe that the world is governed by him, and when we further understand the way in which he governs it, that is, by doing mercy and judgment and justice

Now, the first thing respecting God is, that we should acknowledge him to be beneficient and bountiful; for what would become of us without the mercy of God? Therefore the true and right knowledge of God begins here, that is, when we know him to be merciful towards us. For what would it avail us to know that God is just, except we had a previous knowledge of his mercy and gratuitous goodness? We cannot know God without knowing ourselves. These two things are connected. Now, if any examines himself, what will he find but what will make him to despair? Thus, whenever God is thought of, we feel a dread, and despair in a manner swallows us up. In short, all avoid God, except the sweetness of his grace allures them. Why? Because, as I have said, there is nothing but what brings misery to us, and a cause of dread. Hence Jeremiah, while bidding men to glory in the knowledge of God, has not in vain given the first and the highest place to his mercy.

He afterwards adds, Judgement and justice When these two words are joined together, they denote perfect government; that is, that God defends his faithful people, aids the miserable, and delivers them when unjustly oppressed; and also that he restrains the wicked, and suffers them not to injure the innocent at their pleasure. These then are the things which the Scripture everywhere means by the two words, judgment and justice. The justice of God is not to be taken according to what is commonly understood by it; and they speak incorrectly who represent God’s justice as in opposition to his mercy: hence the common proverb, “I appeal from justice to mercy.” The Scripture speaks otherwise; for justice is to be taken for that faithful protection of God, by which he defends and preserves his own people; and judgment, for the rigor which he exercises against the transgressors of his law.

But, as I have already said, judgment and justice, when found together, are to be taken for that legitimate government, by which God so regulates the affairs of the world, that there is nothing but what is just and right: and hence is confirmed more fully what I have already stated, that he not only speaks generally, but intends also to remove the evils which then stood in the way, and prevented the Jews from rightly receiving either promises or threatenings; for a false glory inebriated them all, inasmuch as one thought his riches to be like an invincible fortress; another, his wisdom; and the third, his strength. As then they were full of vain pride, and thus despised God and his heavenly truth, it was necessary to bring them to order, and even wholly to strip them, that they might know that they were not to glory in anything but in the knowledge of God.

Now, the knowledge mentioned here produces two fruits, even faith and fear; for if we are fully, persuaded that there is propitiation with God, as it is said in Psalm 130:4 we recumb on him, and hesitate not to flee to him, and to place our salvation in his hand. This is one thing. Then faith brings fear, as it is said in the psalm referred to,

“There is propitiation with thee, that thou mayest be feared.”

But the Prophet here distinctly refers to these two things; for God, by expressing his will to be known as being merciful, doubtless encourages us to exercise faith, so that we may call on him witIx tranquil minds, and not doubt but he is propitious to us; for he looks not on what we are, in order to repay to us wlmt we deserve, but deals graciously with us according to his mercy: and by saying that he doeth judgment and justice, he intimates, that these two things ought to dispose and turn our hearts to fear and reverence. At the same time, when God declares that he doeth justice, He supplies us with a reason for confidence; for he thus promises to be the guardian of our salvation: for, as I have said, his justice is not to render to every one his just reward, but is to be extended further, and is to be taken for his faithfulness. As then God never forsakes his own people, but aids them in due time, and restrains the wicked, he is on this account called just: we hence can then more securely, and with quieter minds, recumb on him, when we know that his justice is such, that he will never leave us destitute of help whenever necessary.

He afterwards adds, For in these I delight, saith Jehovah This refers to men; as though God had said, that he hated all who pass by the knowledge of his mercy, judgment, and justice, and become ferocious and elated with a vain hope on account of riches, or of strength, or of wisdom, according to what is said in Psalm 147:10,

“The strength of a horse pleases not God, nor is he delighted with the legs of a man;”

as though he had said, that God hates that confidence by which men presumptuously extol themselves, while they think their life and their safety to be in their own hand. So also, in this passage, there is a contrast to be understood between the knowledge of God’s mercy, judgment, and justice, and the wisdom, strength, riches, and the foolish glorying, by which men are inflated, when they seek in these their happiness. Blayney and Venema agree with Calvin in thinking that “these” refer to such men as knew God and trusted in him, and not to “these” things, the mercy, judgment, and justice before mentioned. The versions and the Targum are ambiguous, like the Hebrew, except the Vulgate, in which “these” is in the neuter gender, referring to things, and not to men. I would render the verse thus, —

But in this let him glory who glories, That he understands, and that he knows me, — That I am Jehovah, Who doeth mercy, judgment, and justice in the land; For in these have I delighted, saith Jehovah.

“Me” is left out in the Septuagint, the Syriac, and the Arabic. “That he knows me” is only a more clear enunciation of the previous words, “that he understands:” what he understands or knows is then stated, “That I am,” etc. “Judgment,” when connected with justice, seems to refer to what the law forbids; and “justice,” to what the law enjoins. See Isaiah 56:1, where the command is, to “keep” or observe “judgment,” and to “do” or execute “justice.” God doeth judgment in that he doeth nothing wrong, contrary to what is right and just; and he doeth justice in the defence of what is right and just, and in making good what he hath promised. Judgment regards the negative part of the law, and justice the active part. In Jeremiah 22:3, we find both words, “judgment and justice,” or righteousness. Then, as it is usual with the prophets, the last is described first, “delivered is the spoiled:” afterwards judgment is set forth, it does “no wrong,” etc. But it is only when the two words occur together that they have these specific meanings; for both, occurring separately, have a much wider import. They are used together more than twenty times. — Ed.

We now also more clearly see what I have before said, — that not only condemned in these words is the boasting of human power, and the glowing in wisdom and in wealth, but that men are wholly stripped of all the confidence they place in themselves, or seek from the world, in order that the knowledge of God alone may be deemed enough for obtaining perfect happiness. For the Prophet shews, with sufficient clearness, that all men without God are miserable: it hence follows, that they are not otherwise happy but in him. Then the way and manner is to be added. How are we made happy in God? Even by knowing his mercy towards us, and then by delivering up ourselves to his defense and protection, and by suffering ourselves to be ruled by him, and by obeying also his law, because we fear his judgment. This passage might indeed be more fully handled; but it is enough for me, according to my custom, to point out the main things. It now follows —

Jeremiah 9:25-26

25. Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised;

25. Ecce dies veniunt, dicit Jehova, ut visitem (ad verbum, et visitabo) super omnem circumcisum in praeputio.

26. Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.

26. Super Egyptium (vel, super Egyptum; tam de terra quam de hominibus potest accipi) et super Jehudah, et super Edom, et super omnes filios Amon, et super Moab, et super omnes finitos in angulo (alii vertunt, attonsos comam, sed nulla ratio apparet) habitantes in deserto; quia omnes gentes incircumcisae (vel, praeputiatae) et tota domus Israel praeputiati sunt corde (vel, incircumcisi.)

The Prophet, after having removed the obstacle which he saw hindered the Jews from reverently receiving the truth of God, now speaks more sharply, and performs the office of a herald in denouncing the vengeance which was at hand: Behold, he says, come shall the days, in which I will visit all the uncircumcised in uncircumcision

This passage admits of two meanings. Some interpreters take as distinct these two words, מול mul, the circumcised, בערלה, beorle, in uncircumcision; as though Jeremiah had said, “I will visit the Jews, who are circumcised, as well as the heathen nations, who are uncircumcised,” Others read them jointly, — that God threatens vengeance on the Jews and Gentiles, because they were circumcised, and still retained uncircumcision. The passage may however be thus suitably explained, — that there was a mixture, which corrupted the sacredness of circumcision, and made it like the uncircumcision of the Gentiles; as though it were thus expressed, “I will visit the circumcised with the uncircumcision,” that is, promiscuously and without any difference, as we say in our language, Pele mele. For it follows afterwards, that all were uncircumcised in heart; that is, all the Jews. We hence see that the Prophet makes circumcision and uncireumcision the same, and that he intended to render profane the sacred symbol of adoption;but he had reference to the Jews, who, being degenerated, thus adulterated God’s covenant, and at the same time violated circumcision, so that in differed nothing from uncircumcision. I therefore think, that the Jews are classed with the Gentiles, so that he ascribes even to them uncircumcision: I will then visit all the circumcised with the uncircumcision; that is, the circumcision of each is vain, and is like uncircumcision.

However this may be, the Prophet here denounces ruin, not only on the Jews, but also on the Egyptians and on other neighboring nations; but he yet speaks to his own people, for his word was not destined for the Egyptians, nor for the Idumeans and the Moabites. But as the Jews were wont to have recourse to the Egyptians, when any danger arose from the Assyrians and Chaldeans, the Prophet here connects the Egyptians with the Jews, and for the same reason, the other nations. We indeed know that the Idumeans and the Moabites were most hostile enemies to the Jews; but as the state of things changed, they were at one time their enemies, at another their friends; and when they saw that the Chaldeans extended their power, they saw also that they were exposed to plunder, and hence it happened that they willingly helped the Jews. Since then the Hebrews hoped that their neighbors on every side would aid them, the Prophet says that a visitation was nigh them all: and hence is confirmed what I have already said; for he distinguishes not the Jews from the Egyptians and other nations; but, on the contrary, as they had made alliances with them, he intends to unite them in one body: I will visit, he says, the circumcised with the uncircumcision For the Jews did not bear in mind that God was the protector of their safety, and that they had been set apart by him from other nations. He names the circumcised together with the uncircumcision, because the Egyptians, the Idumeans, the Ammonites, and the Moabites, were deemed circumcised on account of the covenant they had made with the Jews; and the Jews were deemed uncircumcised, because they had forsaken God, and thus profarted themselves.

It is indeed true that the Idumeans were circumcised, for they were the descendants of Esau, and had no doubt retained this external symbol; but their circumcision was altogether a mockery, as Esau had departed from the Church of God. The circumcision of the elect people was in itself efficacious; but as they had alike fallen into superstitions, they were like the uncircumcised, according to what Paul says, — that the letter of the circumcision, that is, the external rite, was nothing. We hence see that there is no common propriety in the Prophet’s words, when he denounces vengeance on the Jews as well as on the Egyptians, and names the circumcised with the uneircumcision; for the latter had uncircumcision, the former circumcision, and thus they had blended profane and sacred things together, so that there was nothing pure or uncorrupted: and hence he mentions Egypt, Judah, Edom, the children of Ammon, and Moab We have before stated why he enumerated all these nations; he did so, because they expected help from one another, so that they all despised God.

He afterwards adds, And all the extreme ones in a corner The word קף, kots, means the end; hence they take קצוצים, kotsutsim, here for extremities: and פאה pae, signifies a corner, and an end. We might then, if propriety of language would bear it, render the words thus, “the cornered in the corner.” But the meaning is by no means ambiguous, which is, that though the Moabites and others had hidden recesses, they could not be exempt from the calamity. God’s vengeance shall come, says Jeremiah, into their farthest corners, where they think that they dwell in safety. And what follows is explanatory, the inhabitants of the wilderness, or, those who dwell in the wilderness. He thus shews what he meant by קצוצי פאה kotsutsi pae, the extremities, of the corner. For when people inhabit remote places, they regard themselves on that account safer, being secure in their hiding — places: this confidence the Prophet derides; and he says that punishment would reach them also. The exposition of the phrase given in this section is inconsistent with all the ancient versions and the Targum: it is what has been given by modern rabbins. “The shaven around the face,” is the Septuagint; “the shaven as to the hair,” the Vulqate and the Targum; and to the same purpose is the Syriac and Arabic. The word פאה is used in Leviticus 19:27, with distinct reference to the side or corner of the head, and of the beard; and the Israelites were forbidden to imitate the nations who shaved off those parts. Parkhurst renders the phrase (which occurs also in Jeremiah 25:23, and in Jeremiah 49:32) “trimmed on the sides,” that is, of the head; more literally, “the shaven on the side,” that is, of the head, or, “on the corner,” that is, of the beard. It was a phrase, though defective, yet no doubt well understood, as it is the case in other languages. The design of mentioning these seems to have been to class together such as had been expressly separated. I propose the following as the version of the two verses, —

25. Behold the days are coming, saith Jehovah, That I will visit every one circumcised, Who is in uncircumcision, —

26. The Egyptians and Judah, Edom also and the children of Ammon and Moab, And all the shawn on the side of the head, Who dwell in the desert; For all these nations are uncircumcised; And all the house of Israel, — They are uncircumcised in heart.

It is justly remarked by Horsley that the nations here mentioned practiced circumcision. They were hence circumcised, and yet in uncircumcision; and the Jews were like them: and the last line explains this apparent contradiction: they had the outward but not the inward circumcision. — Ed.

He then adds, For all the nations are uncircumcised, and the whole house of Israel is uncircumcised in heart By saying, that all nations were uncircumcised, he doubtless includes the Israelites, and thus by way of reproach he takes away from the chosen people their peculiar distinction; as though he had said, that Israel was so mixed with the nations, that they only made a part of them: the Jews would have otherwise denied, that they deserved to be classed with the Gentiles; but the Prophet deprives them of every excuse, and says that they were but one nation, having no difference: All these nations then are uncircumcised And so ה He, before גוים guim, nations, may be taken as a demonstrative pronoun, and not a relative, “All these nations.” He had spoken not only of the Egyptians and the Idumeans and of other neighboring nations, but had also mentioned Judah. He then says, “All these nations are uncircumcised:” and as I have already said, he condemns Israel, because they differed nothing from the nations, though God had consecrated them to himself; for there was an entire mingling, which made them all equal.

But as some objection might still be alleged, he says, the Jews are uncircumcised in heart He had indeed already included them in the nations; but it was necessary to insist more on this point, for circumcision might have been pleaded by them. Hence the Prophet says, that though they had the visible symbol in the flesh, they were yet uncircumcised in heart, and ought therefore to be classed with the nations. We see how sharply he reproves them: though he separates them from other nations, he yet shews that they justly deserved to be numbered with them; for God cares not for the external symbol, but regards the chief thing, the circumcision of the heart.

It is a common thing with Moses and the Prophets to call an unrenewed heart, uncircumcision, and to say that the people are uncircumcised in heart: for circumcision, while an evidence of free salvation in Christ, at the same time initiated the Jews into the worship and service of God, and proved the necessity of a new life; it was in short a sign both of repentance and of faith. When, therefore, the Jews presented only the sign, they were justly derided by Moses and the prophets; for they seemed as though they sought to pacify God by a thing of nought, without regarding the end. The same is the case now when we boast of baptism alone, and are at the same time destitute of repentance and faith: our boasting is absurd and ridiculous. And hence Paul calls the external rite, when the sign is separated from its reality and substance, the letter of the circumcision; and on the other hand he calls that the true circumcision, which is in secret and in the spirit. We may also say the same of baptism, — that the literal baptism avails hypocrites nothing, for they receive only the naked sign: and therefore we must come to the spirit of baptism, to the thing itself; for the interior power is renovation, when our old man is crucified in us, and when we rise again with Christ into newness of life.

PRAYER

Grant, Almighty God, that as thou hast revealed to us in thy Gospel how guilty and miserable we are, we may learn to loathe ourselves, ard so He down confounded and despairing on account of the sins and guilt we have contracted, as yet to know that true glory is offered to us, and that we can be made partakers of it, if by true faith we embrace thy only-begotten Son, in whom is offered to us perfect righteousness and salvation: And grant also that we may so cleave to Christ, and so receive by faith his blessings, that we may be able, not only before the world, but also against Satan and death itself, to glory in thee, that thou alone art just and wise and strong; and may thy strength and justice and wisdom shine forth upon us in our iniquity and ignorance and infirmity, until we shall at length reach that ruiness of glory, which has been prepared for us in heaven by Christ our Lord. — Amen.

A TRANSLATION OF

CALVIN’S VERSION OF

JEREMIAH

CHAPTERS 1—9

CHAPTER 1

1 The words of Jeremiah, the son of Hilkiah, one of the priests who were in Anathoth, in the land of Benjamin:

2 Even the word of Jehovah came to him in the days of Josiah, the son of Amon, The king of Judah, in the tenth year of his reign;

3 And it came in the days of Jehoiakim, the son of Josiah, the king of Judah, to the end of the eleventh year of Zedekiah, the son of Josiah, the king of Judah, to the transmigration of Jerusalem in the fifth month.

4 And the word of Jehovah came to me, saying, —

5 Before I formed thee in the womb, I knew thee; Before thou camest forth from the womb, I sanctified thee; A prophet to the nations have I made thee.

6 And I said, — Ah! Lord Jehovah, Behold, I know not how to speak, for I am a child.

7 And Jehovah said to me, — Say not, I am a child; For wheresoever I send thee, thou shalt go; And whatsoever I command thee, thou shalt say:

8 Fear not their face, for I am with thee, To deliver thee, saith Jehovah.

9 And Jehovah extended his hand and touched my mouth; and Jehovah said to me, — Behold, I have put my words in thy mouth;

10 See, I have set thee today Over nations and over kingdoms, To pull down and to destroy, To root up and to demolish, To build and to plant. (1:47)

11 Then the word of Jehovah came to me saying, What seest thou, Jeremiah? And I said, The rod of a watcher is what I see.

12 Then Jehovah said to me, Thou hast rightly seen, for I watch over my word to do it.

13 And the word of Jehovah came to me again, saying, What seest thou? And I said, A pot boiling is what I see; its face is towards the north.

14 And Jehovah said to me, — From the north shall break forth an evil On all the inhabitants of the land:

15 For behold, I am calling all the families Of the kingdoms of the north, saith Jehovah; And they shall come, and set shall each his throne, At the entrance of the gates of Jerusalem, And on all its walls around, And on all the cities of Judah:

16 And I will execute my judgments on them For all their wickedness; Because they have forsaken me, And have burnt incense to strange gods, And bowed down to the works of their own hands. (1:58)

17 Thou then, gird thy loins and arise, And speak to them whatsoever I command thee; Fear not their face, Lest I dismay thee before them.

18 And I, behold I have made thee this day A fortified city, an iron pillar, And a brazen wall, as to the whole land, Against the kings of Judah, Against his princes, against his priests, Against the people of the land:

19 And they shall fight with thee, But shall not prevail over thee, For with thee am I, saith Jehovah, to deliver thee.

CHAPTER 2

1 And the word of Jehovah came to me, saying, —

2 Go and cry in the ears of Jerusalem, Saying, Thus saith Jehovah, — I remember thee for my kindness to thine youth And my love at thy espousal, When thou didst follow me in the desert, In a land not sown. (1:70)

3 Holiness was Israel to Jehovah, The first-fruits of his increase: Whosoever devour him shall be punished, Evil shall come upon them, saith Jehovah.

4 Hear the word of Jehovah, ye house of Jacob, And all the families of the house of Israel:

5 Thus saith Jehovah, — What iniquity did your fathers find in me? For they alienated themselves from me, And walked after vanity, and became vain; (1:75)

6 And they said not, “Where is Jehovah, Who brought us out of the land of Egypt, And led us through the wilderness, In a land waste and rugged, In a land horrible and deadly, In a land through which none passed, And in which no man dwelt?” (1:79)

7 And I brought you into a fertile land, To eat its fruit and its abundance; But ye entered and polluted my land, And my heritage have ye made an abomination:

8 The priests said not, “Where is Jehovah?” And they who handled the law, knew not me; And the pastors dealt treacherously with me, And the prophets prophesied by Baal, And after things which did not profit, they walked.

9 Therefore still will I contend with you, saith Jehovah; And with your children’s children will I contend.

10 For pass over to the isles of Chittim, and see; And to Kedar send, and consider diligently; And see whether such a thing as this has been done —

11 Has a nation changed its gods, Though they are no gods? Yet my people have changed their glory Unto that which does not profit.

12 Be astonished, ye heavens, at this, and terrified, Be ye wholly desolated, saith Jehovah: (1:92)

13 Surely, two evils have my people done, — Me have they forsaken, the fountain of living waters, And dug have they for themselves cisterns, Broken cisterns, which hold no waters!

14 Is Israel a servant? Is he one born in the house? Why is he become a prey?

15 Over him roar the lions, They have raised their voice; They have made his land waste; His cities are burnt up, Without an inhabitant.

16 Even the children of Noph and Thaphanes Do break thy crown.

17 Hast thou not done this for thyself, By forsaking Jehovah thy God, While he was leading thee in the way?

18 And now what hast thou to do in the way to Egypt, That thou mightest drink the waters of the Nile? And what hast thou to do in the way to Assyria, That thou mightest drink of the water of the river?

19 Chastise thee shall thine own wickedness, And thy apostasies, they shall punish thee; And thou shalt understand and know, That it is an evil and a bitter thing for thee To have forsaken Jehovah thy God, And that my fear has not been in thee, Saith the Lord, Jehovah of hosts.

20 For of old have I broken thy yoke, Have I burst thy bands; But thou hast said, “I will not serve;” For on every high hill and under every shady tree Hast thou rambled like a harlot. (1:107)

21 I indeed planted thee a choice vine, Altogether a good seed; How then art thou turned to me A degenerated foreign vine!

22 Even though thou washest thyself with nitre, And multipliest to thee the herb of the fuller; Yet imprinted is thine iniquity Before my face, saith the Lord Jehovah.

23 How canst thou say, “I am not polluted, After Baalim have I not gone?” See thy ways in the valley, Know what thou hast done, — Thou swift dromedary, traversing her ways, —

24 A wild she-ass, used to the desert, In her own lust snuffing up the wind she meets with: Who can thence bring her back? Whosoever seeks her, needs not weary himself; In her month will he find her. (1:118)

25 Keep thy foot from being unshod, And thy throat from thirst: Yet thou hast said, “It is all over, No, for I have loved strangers, And after them will I go.”

26 As there is shame to a thief when caught, So ashamed shall be the house of Israel, Their kings and their princes, Their priests and their prophets, —

27 Who say to the wood, “My father art thou;” And to the stone, “Thou hast begotten me:” For they have turned to me the back, not the face; But in the time of their calamity they say, “Arise and save us.”

28 But where are thy gods, Which thou hast made for thyself? Let them arise, if they can save thee In the time of thy calamity; For according to the number of thy cities Have been thy gods, O Judah!

29 Why do ye contend with me? Ye have all dealt perfidiously with me, saith Jehovah.

30 In vain have I chastised your children; Correction they received not; Devoured has the sword your prophets, As a destroying lion.

31 O generation! see ye the word of Jehovah; Have I been a desert to Israel, or a land of darkness? Wherefore have my people said, — “We have ruled, we will come no more to thee.” (1:135)

32 Can a maid forget her ornaments, A spouse her attire? But my people have forgotten me, Days without number.

33 Why trimmest thou thy ways to seek love? Thou hast even thus taught wickedness by thy ways.

34 Even in thy skirts is found The blood of the souls of the poor innocents; Not in digging under have they been found, But on account of all these things: (1:143)

35 Yet thou hast said, “Surely I am clean; Only let his fury depart from me.” Behold I will contend with thee in judgment, Because thou hast said, “I have not sinned.”

36 Why ramblest thou so much to change thy ways? Even of Egypt shalt thou be ashamed, As thou hast been ashamed of Assyria.

37 Even now for this thou shalt go forth, And thine hands on thine head; For abhorred hath Jehovah thy confidences, And in them thou shalt not prosper. (1:151)

CHAPTER 3

1 It is said, when a man puts away his wife, And she goes from him to another man, Shall he return to her again? Would not the land be thus greatly polluted? But thou hast played the harlot with many friends; Yet return to me, saith Jehovah.

2 Raise thine eyes to the high places, And see where thou hast played the harlot: By the ways thou didst sit for them, As the Arabian in the desert; And polluted hast thou the land With thy whoredoms and thy wickedness.

3 Restrained therefore have been the showers, And the late rain has not been; Yet the front of a strumpet has been thine, Thou hast refused to be ashamed.

4 Wilt thou not hereafter cry to me, — “My Father, the guide of my youth art thou?

5 Will he keep wrath for ever? Will he reserve it perpetually?” Behold, thou hast spoken, And hast done evils with all thy might. (1:162)

6 And Jehovah said to me in the days of Josiah the king, — Hast thou seen what the apostate Israel has done? She went on every high mountain And under every shady tree, And played there the harlot:

7 And I said, after she had done all these things, “Return to me;“ but she returned not; And see this did her perfidious sister Judah.

8 And I saw, that when for all these things, Because rebellious Israel had played the harlot, I had dismissed her and given her a bill of divorce, Yet fear did not her perfidious sister Judah, But went and played also the harlot. (1:166)

9 And it happened through the levity of her whoredom, That she polluted the land, And played the harlot with stone and with wood.

10 And yet after all this, returned to me Has not her perfidious sister Judah, With her whole heart, but feignedly, saith Jehovah.

11 And Jehovah said to me, — Justified herself has apostate Israel Rather than perfidious Judah:

12 Go and publish these words towards the north, And say, Return, rebellious Israel, saith Jehovah; I will not let fall my wrath upon you, For I am merciful, saith Jehovah; I will not keep it for ever:

13 But know thine iniquity, That against Jehovah thy God thou hast acted wickedly, And prostituted thy ways to strangers Under every shady tree; (1:176) And to my voice thou didst not hearken, saith Jehovah.

14 Return, ye rebellious children, saith Jehovah; For I am your husband; And I will take you, one from a city, And two from a family, and bring you to Sion;

15 And will give you pastors according to my heart, And they shall feed you with knowledge and understanding.

16 And it shall be, when ye shall multiply and increase In the land, in those days, saith Jehovah, That they will no more say, — “The ark of the covenant of Jehovah;” And it shall not come to mind, And they shall not remember nor visit it; Even this shall not be done any more. (1:185)

17 At that time they shall call Jerusalem, The throne of Jehovah; And assemble to it shall all nations, For the name of Jehovah, even to Jerusalem; And walk shall they no more After the evil hardness of their own hearts. (1:186)

18 In those days shall come The house of Judah with the house of Israel; Together shall they come from the land of the north, To the land which I have given For an inheritance to your fathers.

19 But I said, How shall I put thee among the children, And give thee the desirable land, The heritage coveted by hosts of nations? And I said, “My Father,” shalt thou call me, And from me thou wilt not depart. (1:189)

20 Surely as a woman deals perfidiously with her partner, So hast thou dealt perfidiously with me, O house of Israel, saith Jehovah.

21 A voice on high places was heard, The weeping of the prayers of the children of Israel; Because they had perverted their way, And forgotten Jehovah their God. (1:192)

22 “Return, ye rebellious children, I will heal your transgressions.” “Behold we come to thee, For thou art Jehovah our God:

23 Surely deceit is from the hills, From the multitude of mountains; Surely, in Jehovah our God Is the salvation of Israel. (1:194)

24 Even shame hath devoured the labor Of our fathers, from our youth, Even their sheep and their cattle, Their sons and their daughters.

25 We have lain down in our shame, And our reproach hath covered us, Because with Jehovah our God We have dealt wickedly, we and our fathers, From our childhood even to this day, (1:196) And have not attended to the voice of Jehovah our God.”

CHAPTER 4

1 If thou wilt return, Israel, saith Jehovah, Return to me; Even if thou wilt take away Thine abominations from my sight, And wilt not wander: (1:199)

2 And thou shalt swear, “Live does Jehovah, In truth, in judgment, and in righteousness;” Then bless themselves in him shall nations, And in him shall they glory. (1:202)

3 For thus saith Jehovah To the men of Judah and to Jerusalem, — Plough again the first ploughing, And sow not among thorns:

4 Be ye circumcised to Jehovah, And take away the foreskin of your heart, Ye men of Judah and inhabitants of Jerusalem; Lest my fury go forth like fire, And burn that none may quench it; On account of the evil of your doings.

5 Proclaim ye in Judah, And publish in Jerusalem, and say, “Sound the trumpet in the land;” Call, assemble, yea, say, — “Be assembled, and let us enter into fortified cities;”

6 Raise the standard in Sion; Flee, stay not, for an evil do I bring From the north, even a great ruin. (1:208)

7 Ascended has the lion from his thicket, And the waster of nations is gone forth; He is come forth from his place, To make thy land a waste; Thy cities shall be destroyed, So as to be without an inhabitant.

8 For this gird yourselves with sackcloth, Lament and howl; for turned away from us Is not the fury of Jehovah’s wrath.

9 And it shall be in that day, saith Jehovah, That perish shall the heart of the king, And the heart of the princes; And amazed shall be the priests, And the prophets shall be astonished. (1:212)

10 Then I said, Ah! Lord Jehovah! Surely, deceiving thou hast deceived This people and Jerusalem, by saying, “Peace shall be to you;” Yet reached has the sword to the soul. (1:214)

11 At that time it shall be said To this people and to Jerusalem, — A dry wind from the heights of the desert Shall be towards the way of the daughter of my people, Not to fan nor to cleanse;

12 A wind stronger than this shall come for me; Now also will I pronounce judgments on them. (1:217)

13 Behold as clouds shall he ascend, And as a whirlwind his chariots; Swifter than eagles his horses: Woe to us! for we are lost.

14 Cleanse from evil the heart, Jerusalem; That thou mayest be saved: How long will remain within thee The thoughts of vanity! (1:221)

15 For a voice proclaims from Dan And publishes ruin from Mount Ephraim.

16 Rehearse it to the nations; Behold, publish against Jerusalem, — Besiegers come from a remote land, And raise over the cities of Judah their voice;

17 As keepers of the field they shall be over her around; Because she hath provoked me, saith Jehovah.

18 Thy way and thy doings have done this for thee; This is thy wickedness, though it be bitter, Though it reaches to thy heart. (1:227)

19 My bowels! my bowels! I am in pain; The walls of my heart! My heart is in a tumult within me; I will not be silent, for the sound of the trumpet Has my soul heard, And the clamor of war has it heard. (1:229)

20 Calamity on calamity is cried; For destroyed is the whole land; Suddenly destroyed are my tents, In an instant my curtains.

21 How long shall I see the standard — Shall I hear the sound of the trumpet?

22 Because foolish are my people, Me have they not known; Sottish children are they, And they are not intelligent; Acute are they for evil, But how to do good they know not.

23 I beheld the land, and lo, it was waste and without form; And the heavens, and they had no light:

24 I beheld the mountains, and lo, they trembled; And all the hills were shaking:

25 I beheld, and lo, there was no man, And every bird of the heavens was fled:

26 I beheld, and lo, Carmel was a desert; And all its cities were destroyed, At the presence of Jehovah, At the presence of the burning of his wrath.

27 For thus saith Jehovah, Laid waste shall be the whole land; But an end will I not make.

28 For this mourn shall the land, And black shall become the heavens above; For I have spoken, I have purposed, And will not repent nor be turned from this.

29 At the voice of the horseman and of the bowmen, Flee shall the whole city; They shall penetrate into thick clouds, They shall ascend into rocks; Every city shall be forsaken, And no man shall dwell in them. (1:245)

30 And thou, wretched one, what wilt thou do? Though thou puttest on crimson, Though thou deckest thyself with ornaments of gold, Though thou adornest with paint thine eyes, In vain wilt thou decorate thyself; Hate thee will thy lovers, Thy life will they seek.

31 Surely, the voice of one in travail have I heard, The distress as of one giving birth to a first-begotten, The voice of the daughter of Sion; Who mourns, who spreads her hands, — “Wo to me now! for fainted has my soul On account of murderers.” (1:251)

CHAPTER 5

1 Go round through the streets of Jerusalem, And see, I pray, and know, Inquire also in its cross-ways, Whether ye shall find a man, Whether there be any, who doeth judgment, Who seeketh the truth, And I will spare it. (1:252)

2 Though they say, “Live does Jehovah;” Yet in this they swear falsely.

3 Jehovah! are not thine eyes on the truth? Thou hast smitten them, But they have not grieved; Thou hast consumed them, But they have not received correction: They have made their faces harder than a rock, They have refused to return.

4 But I said, Surely the poor are these; They have acted foolishly, Because they knew not the way of Jehovah, The judgment of their God:

5 I will go to the great and speak to them, For they know the way of Jehovah, The judgment of their God: But these have altogether broken the yoke, They have burst the bonds.

6 Therefore smite them shall the lion from the forest, The wolf of the desert shall spoil them, The leopard shall watch over their cities; Whosoever goeth out shall be torn: For manifold are their transgressions, Increased are their defections.

7 How for this shall I spare thee? Thy children have forsaken me, And have sworn by one that is not a god; When I fully satisfied them, they committed adultery, And at the house of the harlot they assembled:

8 Fed horses! rising early in the morning, Every one at his neighbor’s wife neigheth.

9 Should I not for these things visit? saith Jehovah, And on such a nation as this Shall not my soul be avenged?

10 Ascend her walls and demolish, But an end make not; Take away her foundations, For they are not Jehovah’s:

11 For by transgressing they have transgressed against me, The house of Israel and the house of Judah saith Jehovah.

12 They have denied Jehovah and said, “He is not, and come on us shall no evil; Yea, the sword and the famine we shall not see:

13 And the prophets shall be wind, For the word is not in them: Thus shall it be done to them.”

14 Therefore, thus saith Jehovah, the God of hosts, — Because you have uttered this word, Behold, I will make my words in thy mouth fire, And this people wood, And it shall devour them:

15 Behold I will bring on you a nation from far, O house of Israel, saith Jehovah, A strong nation, an ancient nation, A nation whose language thou knowest not, And understandest not what it says: (1:286)

16 Their quiver is like an open sepulcher, All of them are valiant;

17 And they will devour thy harvest and thy bread; They will devour thy sons and thy daughters, They will devour thy flocks and thy herds, They will devour thy vine and thy fig-tree; To want shall they reduce thy fortified cities, To which thou trustest, by the sword:

18 But even in those days, saith Jehovah, I will not make with you an end.

19 And it shall be, when ye say, “Why hath Jehovah our God done to us All these things?” that thou wilt say to them, — As ye have forsaken me, And served foreign gods in your land, So shall ye serve foreigners in a land not your own.

20 Declare this in the house of Jacob, And publish it in Judah, saying, —

21 Hear this, I pray, Ye foolish people and void of heart, Who have eyes and see not, Who have ears and hear not:

22 Will ye not fear me? saith Jehovah; Will ye not at my presence tremble? Who have set the sand a bound to the sea, By a perpetual decree that it cannot pass it; Though its waves rage, yet they cannot prevail; Though they roar, yet they cannot pass over it.

23 But this people hath a perverse and rebellious heart; They have turned aside and departed:

24 And they have not said in their heart, — Let us now fear Jehovah our God, Who giveth rain, both the early And the latter shower in its season, Who keeps to us the appointed weeks of harvest.

25 Your iniquities have prevented these things, And your sins have restrained good from you.

26 For found among my people are the wicked; They look, as though they would set snares; A trap they set, in which they catch men. (1:303)

27 As a cage is full of birds So their houses are full of fraud: Therefore they are increased and become rich;

28 They are become fat, they shine; They even surpass the deeds of the wicked: The cause they judge not, The cause of the fatherless, yet they prosper; And the judgment of the poor they judge not. (1:306)

29 Shall I not for this visit, saith Jehovah? On such a nation as this Shall not my soul be avenged?

30 A monstrosity and baseness is in the land!

31 The prophets prophesy falsely, And the priests rule by their means; (1:309) And my people wish it to be so: But what will ye do at the end of it?

CHAPTER 6

1 Be assembled, ye children of Benjamin, From the midst of Jerusalem, And in Tekoa sound the trumpet; In Beth-haccerem also set up a sign; For evil is seen from the north, And great distress.

2 To a quiet and delicate woman Have I likened the daughter of Sion:

3 To her shall come shepherds and their flocks; They shall pitch their tents near her around, Feed shall each in his own place.

4 Prepare ye war against her: “Arise ye, and let us ascend at mid-day; Alas for us! for declined has the day, For extended are the evening shadows:

5 Arise, and let us ascend in the night, And let us demolish her palaces.” (1:319)

6 For thus saith Jehovah of hosts, — Cut ye down wood, And form against. Jerusalem a mound; It is a city of visitation, Entire oppression is in the midst of her:

7 As a fountain casts out its waters, So she casts out her wickedness; Violence and plunder is heard of in her; Before me continually is grief and smiting.

8 Be thou instructed, O Jerusalem, Lest my soul be torn from thee, Lest I make thee a desert, A land not inhabited.

9 Thus saith Jehovah of hosts, — By gleaning they shall glean, as a vine, The remnant of Israel: Turn back thine hand, As a grape-gatherer into the baskets. (1:326)

10 To whom shall I speak and protest, That they may hear? Behold, uncircumcised is their ear, And they cannot hear; Behold, the word of Jehovah is to them a reproach; They delight not in it.

11 Of Jehovah’s indignation therefore am I full, I am wearied with refraining To pour it on the children in the streets, And on the assembly of young men also; For the husband with his wife shall be taken, The aged with the full of days:

12 And turned shall be their houses to aliens, Their fields and their wives in like manner; For I will stretch out my hand On the inhabitants of the land, saith Jehovah:

13 For from the least to the greatest of them, Every one is given to covetousness; And from the prophet to the priest, Every one acts deceitfully;

14 And healed have they the wound Of the daughter of my people slightly By saying, “Peace, peace,” when there was no peace. (1:336)

15 Were they ashamed, that they had done abomination? Even of shame they were not ashamed, And how to blush they knew not: Fall therefore shall they among the fallen; At the time of their visitation They shall perish, saith Jehovah. (1:339)

16 Thus said Jehovah, — Stand in the ways and see, Inquire also concerning the old paths, Which is the right way, and walk ye in it, That ye may find rest to your soul: And they said, “We will not walk in it.”

17 I also set over them watchmen, That they might, attend to the sound of the trumpet; But they said, “We will not attend.”

18 Hear therefore, ye nations, And know, thou assembly, what shall be to them:

19 Hear, thou land; behold I bring an evil On this people, the fruit of their thoughts; Because to my words they have not hearkened, And my law have they despised.

20 To what purpose is this to me? Incense cometh from Sheba, And the sweet came from a far country; Your burnt-offerings are not acceptable, And your sacrifices are not pleasant to me.

21 Therefore thus saith Jehovah, — Behold, I lay before this people stumblingblocks; And stumble shall fathers and sons alike; Neighbor and friend, they shall perish.

22 Thus saith Jehovah, — Behold, a people shall corns from the north country, And a great nation shall be roused From the sides of the earth:

23 On the bow and spear shall they lay hold; They are cruel and will not spare; Their voice, like the sea, will roar, And on horses shall they mount; Arrayed shall they be as men for war, Against thee, O daughter of Sion.

24 We have heard its fame; Relaxed are our hands, Anguish has laid hold on us, The pain as of one in travail.

25 Go not forth into the field, Nor walk by the way; For the sword of the enemy Is a terror on every side.

26 Daughter of my people! gird on sackcloth, And roll thyself in the dust; Make thee mourning, as for an only son, Most bitter lamentation; For suddenly shall come on thee the spoiler.

27 A tower have I made thee to my people, — A fortress; that thou mightest know And try their ways:

28 All are entire apostates, Walking in detraction; Brass and iron are they; All of them are corrupters. (1:358)

29 Burnt are the bellows by the fire, Entire is the lead, In vain has melted the melter; For the wicked have not been refined:

30 Reprobate silver shall they call them, Because rejected them has Jehovah (1:360)

CHAPTER 7

1 The word which came to Jeremiah from Jehovah, saying, —

2 Stand in the gate of the house of Jehovah, And proclaim there this word, and say, — Hear the word of Jehovah, all ye Judah, Who enter through these gates to worship Jehovah:

3 Thus saith Jehovah of hosts, the God of Israel, — Make good your ways and your doings, And I will dwell with you in this place:

4 Trust not in words of falsehood, by saying, “The temple of Jehovah, the temple of Jehovah, The temple of Jehovah, are these buildings.” (1:364)

5 Surely, if by making good ye make good Your ways and your doings, If by doing ye do judgment Between man and his neighbor,

6 If the stranger, the orphan and the widow, Ye oppress not, and innocent blood Ye shed not in this place, And after strange gods Ye walk not to your hurt, —

7 Then will I cause you to dwell in this places In the land which I gave to your fathers, For ever and ever.

8 Behold, ye trust in words of falsehood, Which are without profit.

9 Will ye steal, kill, and commit adultery, Swear falsely, burn incense to Baal, And walk after alien gods, Whom ye do not know;

10 And come and stand before me in this house, Which is called by my name, and say, “We have been made free To do all these abominations?” (1:373)

11 Is this house, called by my name, Become a den of robbers in your eyes? Even I, behold I see, saith Jehovah.

12 But go now to my place in Shilo, Where I made to dwell my name at first, And see what I did there, For the wickedness of my people Israel:

13 And now, because ye have done All these works, saith Jehovah, And I spoke to you, rising early, And when I spoke, ye heard not, When I called you, ye answered not;

14 I will therefore do to this place, Which is called by my name, In which ye trust — Even to the place which I gave to you And to your fathers, as I did to Shilo;

15 And I will cast you out from my presence, As I have cast out all your brethren, The whole seed of Ephraim.

16 And thou, pray not for this people, And raise not for them a cry and a prayer, And intercede not with me; For I will not hear thee. (1:384)

17 Seest thou not what they do in the cities of Judah And in the streets of Jerusalem?

18 Children gather wood, And fathers kindle a fire, And women knead a dough, To make cakes for the queen of heaven; And they pour libations to alien gods, That they may provoke me to wrath! (1:387)

19 Do they provoke me to wrath, saith Jehovah? Is it not to the shame of their own faces?

20 Therefore thus saith the Lord Jehovah, — Behold my wrath, even my fury, It shall be poured on this place, Upon men and upon beast, Upon the tree of the field and the fruit of the land; And it shall burn, and none shall quench it.

21 Thus saith Jehovah of hosts, the God of Israel, — Your burnt-offerings add to your sacrifices, And eat ye the flesh:

22 For I spoke not to your fathers, Nor commanded them in the day, In which I brought them out of the land of Egypt, Concerning burnt-offerings and sacrifices;

23 But this is what I commanded them, saying, — “Hear my voice, And I will be to you a God, And you shall be to me a people; And walk ye in all the ways Which I have commanded you. That it may be well with you:

CHAPTER 9

Jr 9:1-26. Jeremiah's Lamentation for the Jews' Sins and Consequent Punishment.

1. This verse is more fitly joined to the last chapter, as verse 23 in the Hebrew (compare Is 22:4; La 2:11; 3:48).

2. lodging-place--a caravanseral for caravans, or companies travelling in the desert, remote from towns. It was a square building enclosing an open court. Though a lonely and often filthy dwelling, Jeremiah would prefer even it to the comforts of Jerusalem, so as to be removed from the pollutions of the capital (Psa 55:7, 8).

3. bend ... tongues ... for lies--that is, with lies as their arrows; they direct lies on their tongue as their bow (Psa 64:3, 4).

not valiant for ... truth--(Jr 7:28). Maurer translates, "They do not prevail by truth" or faith (Psa 12:4). Their tongue, not faith, is their weapon.

upon ... earth--rather, "in the land."

know not me--(Ho 4:1).

4. supplant--literally, "trip up by the heel" (Ho 12:3).

walk with slanders--(Jr 6:28).

5. weary themselves--are at laborious pains to act perversely [Maurer]. Sin is a hard bondage (Ha 2:13).

6. Thine--God addresses Jeremiah, who dwelt in the midst of deceitful men.

refuse to know me--Their ignorance of God is wilful (Jr 9:3; 5:4, 5).

7. melt ... try them--by sending calamities on them.

for how shall I do--"What else can I do for the sake of the daughter of My people?" [Maurer], (Is 1:25; Mal 3:3).

8. tongue ... arrow shot out--rather, "a murdering arrow" [Maurer] (Jr 9:3).

speaketh peaceably ... in heart ... layeth ... wait--layeth his ambush [Henderson], (Psa 55:21).

9. (Jr 5:9, 29).

10. Jeremiah breaks in upon Jehovah's threats of wrath with lamentation for his desolated country.

mountains--once cultivated and fruitful: the hillsides were cultivated in terraces between the rocks.

habitations of ... wilderness--rather, "the pleasant herbage (literally, 'the choice parts' of any thing) of the pasture plain." The Hebrew for "wilderness" expresses not a barren desert, but an untilled plain, fit for pasture.

burned up--because no one waters them, the inhabitants being all gone.

none can pass through them--much less inhabit them.

fowl--(Jr 4:25).

11. And--omit "And." Jehovah here resumes His speech from Jr 9:9.

heaps--(see on Is 25:2).

dragons--jackals.

12. Rather, "Who is a wise man? (that is, Whosoever has inspired wisdom, 2Pe 3:15); let him understand this (weigh well the evils impending, and the causes of their being sent); and he to whom the mouth of the Lord hath spoken (that is, whosoever is prophetically inspired), let him declare it to his fellow countrymen," if haply they may be roused to repentance, the only hope of safety.

13. Answer to the "for what the land perisheth" (Jr 9:12).

14. (Jr 7:24).

Baalim--plural of Baal, to express his supposed manifold powers.

fathers taught them--(Ga 1:14; 1Pe 1:18). We are not to follow the errors of the fathers, but the authority of Scripture and of God [Jerome].

15. feed--(Jr 8:14; 23:15; Psa 80:5).

16. nor their fathers have known--alluding to Jr 9:14, "Their fathers taught them" idolatry; therefore the children shall be scattered to a land which neither their fathers nor they have known.

send a sword after them--Not even in flight shall they be safe.

17. mourning women--hired to heighten lamentation by plaintive cries baring the breast, beating the arms, and suffering the hair to flow dishevelled (2Ch 35:25; Ec 12:5; Mt 9:23).

cunning--skilled in wailing.

18. (Jr 14:17).

19. The cry of "the mourning women."

spoiled--laid waste.

dwellings cast us out--fulfilling Le 18:28; 20:22. Calvin translates, "The enemy have cast down our habitations."

20. Yet--rather, "Only" [Henderson]. This particle calls attention to what follows.

teach ... daughters wailing--The deaths will be so many that there will be a lack of mourning women to bewail them. The mothers, therefore, must teach their daughters the science to supply the want.

21. death ... windows--The death-inflicting soldiery, finding the doors closed, burst in by the windows.

to cut off ... children from ... streets--Death cannot be said to enter the windows to cut off the children in the streets, but to cut them off, so as no more to play in the streets without (Zec 8:5).

22. saith the Lord--continuing the thread of discourse from Jr 9:20.

dung--(Jr 8:2).

handful ... none ... gather them--implying that the handful has been so trodden as to be not worth even the poor gleaner's effort to gather it. Or the Eastern custom may be referred to: the reaper cuts the grain and is followed by another who gathers it. This grain shall not be worth gathering. How galling to the pride of the Jews to hear that so shall their carcasses be trodden contemptuously under foot!

23. wisdom--political sagacity; as if it could rescue from the impending calamities.

might--military prowess.

24. Nothing but an experimental knowledge of God will save the nation.

understandeth--theoretically; in the intellect.

knoweth--practically: so as to walk in My ways (Jr 22:16; Job 22:21; 1Co 1:31).

loving kindness--God's mercy is put in the first and highest place, because without it we should flee from God in fear and despair.

judgment ... righteousness--loving-kindness towards the godly; judgment towards the ungodly; righteousness the most perfect fairness in all cases [Grotius]. Faithfulness to His promises to preserve the godly, as well as stern execution of judgment on the ungodly, is included in "righteousness."

in the earth--contrary to the dogma of some philosophers, that God does not interfere in terrestrial concerns (Psa 58:11).

in these ... I delight--as well in doing them as in seeing them done by others (Mi 6:8; 7:18).

25. with the uncircumcised--rather, "all that are circumcised in uncircumcision" [Henderson]. The Hebrew is an abstract term, not a concrete, as English Version translates, and as the pious "circumcised" is. The nations specified, Egypt, Judah, &c., were outwardly "circumcised," but in heart were "uncircumcised." The heathen nations were defiled, in spite of their literal circumcision, by idolatry. The Jews, with all their glorying in their spiritual privileges, were no better (Jr 4:4; De 10:16; 30:6; Ro 2:28, 29; Col 2:11). However, Eze 31:18; 32:19, may imply that the Egyptians were uncircumcised; and it is uncertain as to the other nations specified whether they were at that early time circumcised. Herodotus says the Egyptians were so; but others think this applies only to the priests and others having a sacred character, not to the mass of the nation; so English Version may be right (Ro 2:28, 29).

26. Egypt--put first to degrade Judah, who, though in privileges above the Gentiles, by unfaithfulness sank below them. Egypt, too, was the power in which the Jews were so prone to trust, and by whose instigation they, as well as the other peoples specified, revolted from Babylon.

in the utmost corners--rather, "having the hair shaven (or clipped) in angles," that is, having the beard on the cheek narrowed or cut: a Canaanitish custom, forbidden to the Israelites (Le 19:27; 21:5). The Arabs are hereby referred to (compare Jr 25:23; 49:32), as the words in apposition show, "that dwell in the wilderness."

uncircumcised ... uncircumcised in the heart--The addition of "in the heart" in Israel's case marks its greater guilt in proportion to its greater privileges, as compared with the rest.

O that my head were waters - מי יתן ראשי מים mi yitten roshi mayim, "who will give to my head waters?" My mourning for the sins and desolations of my people has already exhausted the source of tears: I wish to have a fountain opened there, that I may weep day and night for the slain of my people. This has been the sorrowful language of many a pastor who has preached long to a hardened, rebellious people, to little or no effect. This verse belongs to the preceding chapter.

O that I had in the wilderness - In the eastern countries there are no such inns or houses of entertainment as those in Europe. There are in different places public buildings called caravanserais, where travelers may lodge: but they are without furniture of any kind, and without food. Indeed they are often without a root being mere walls for a protection against the wild beasts of the desert. I wish to hide myself any where, in the most uncomfortable circumstances, that I may not be obliged any longer to witness the abominations of this people who are shortly to be visited with the most grievous punishments. Several interpreters suppose this to be the speech of God. I cannot receive this. I believe this verse to be spoken by the prophet, and that God proceeds with the next verse, and so on to the ninth inclusive.

They bend their tongues like their bow for lies - And their lies are such that they as fully take away life as the keenest arrow shot from the best strung bow. The false prophets told the people that there was no desolation at hand: the people believed them; made no preparation for their defense; did not return to the Lord; and the sword came and destroyed them.

They are not valiant for the truth - They are bold in sin, and courageous to support their lies; but the truth they neither patronize nor support.

And weary themselves to commit iniquity - O, what a drudgery is sin! and how much labor must a man take in order to get to hell! The tenth part of it, in working together with God, would bring him to the gate of glory.

Behold, I win melt them - I will put them in the furnace of affliction, and see if this will be a means of purging away their dross. See on Jer 6:27 (note).

Both the fowl of the heavens and the beast are fled - The land shall be so utterly devastated, that neither beast nor bird shall be able to live in it.

A den of dragons - תנים tannim is supposed to mean here jackals; the chakal is a beast frequent in the east, an attendant on the lion, the refuse of whose prey he devours. It is an animal that seems to have been bred originally between the wolf and the dog. The original is sometimes interpreted, dragons, whales, etc.

Who is the wise man - To whom has God revealed these things? He is the truly wise man. But it is to his prophet alone that God has revealed these things, and the speedy fulfillment of the predictions will show that the prophet has not spoken of himself.

I will feed them - with wormwood - They shall have the deepest sorrow and heaviest affliction. They shall have poison instead of meat and drink.

Call for the mourning women - Those whose office it was to make lamentations at funerals, and to bewail the dead, for which they received pay. This custom continues to the present in Asiatic countries. In Ireland this custom also prevails, which no doubt their ancestors brought from the east. I have often witnessed it, and have given a specimen of this elsewhere. See the note on Mat 9:23. The first lamentations for the dead consisted only in the sudden bursts of inexpressible grief, like that of David over his son Absalom, 2Sam 19:4. But as men grew refined, it was not deemed sufficient for the surviving relatives to vent their sorrows in these natural, artless expressions of wo, but they endeavored to join others as partners in their sorrows. This gave rise to the custom of hiring persons to weep at funerals, which the Phrygians and Greeks borrowed from the Hebrews. Women were generally employed on these occasions, because the tender passions being predominant in this sex, they succeeded better in their parts; and there were never wanting persons who would let out their services to hire on such occasions. Their lamentations were sung to the pipe as we learn from Mat 9:23. See the funeral ceremonies practiced at the burial of Hector, as described by Homer: - Οἱ δ' επει εισαγαγον κλυτα δωματα, τον μεν επειτα Τρητοις εν λεχεεσσι θεσαν, παρα δ' εἱσαν αοιδους, Θρηνων εξαρχους, οἱ τε στονοεσσαν αοιδην Οἱ μεν αρ' εθρηνεον, επι δε στεναχοντο γυναικες.

Il. lib. 24., ver. 719. "Arrived within the royal house, they stretched

The breathless Hector on a sumptuous bed,

And singers placed beside him, who should chant

The strain funereal; they with many a groan

The dirge began; and still at every close

The female train with many a groan replied."

Cowper.

St. Jerome tells us that even to his time this custom continued in Judea; that women at funerals, with dishevelled hair and naked breasts, endeavored in a modulated voice to invite others to lament with them. The poem before us, from the seventeenth to the twenty-second verse, is both an illustration and confirmation of what has been delivered on this subject, and worthy of the reader's frequent perusal, on account of its affecting pathos, moral sentiments, and fine images, particularly in the twenty-first verse, where death is described in as animated a prosopopoeia as can be conceived. See Lototh's twenty-second Prelection, and Dodd. The nineteenth verse is supposed to be the funeral song of the women. "How are we spoiled!

We are greatly confounded!

For we have forsaken the land;

Because they have destroyed our dwellings."

Teach your daughters - This is not a common dirge that shall last only till the body is consigned to the earth; it must last longer; teach it to your children, that it may be continued through every generation, till God turn again your captivity.

For death is come up into our windows - Here Death is personified, and represented as scaling their wall; and after having slain the playful children without, and the vigorous youth employed in the labors of the field, he is now come into the private houses, to destroy the aged and infirm; and into the palaces, to destroy the king and the princes.

And as the handful after the harvestman - The reapers, after having cut enough to fill their hand, threw it down; and the binders, following after, collected those handfuls, and bound them in sheaves. Death is represented as having cut down the inhabitants of the land, as the reapers do the corn; but so general was the slaughter, that there was none to bury the dead, to gather up these handfuls; so that they lay in a state of putrescence, as dung upon the open field.

Let not the wise man glory in his wisdom - Because God is the Fountain of all good, neither wisdom, nor might, nor riches, nor prosperity can come but from or through him. Nothing can be more rational than that the Source of all our blessings should be acknowledged. Riches cannot deliver in the day of death; strength cannot avail against him; and as a shield against him, our wisdom is foolishness.

But let him that glorieth - To glory in a thing is to depend on it as the means or cause of procuring happiness. But there can be no happiness but in being experimentally acquainted with that God who exercises loving-kindness, judgment, and righteousness in the earth. He who has God's mercy for his portion may well exult; for he need not fear the power of any adversary.

Sometimes the ancient heathen poets uttered sentiments of morality far beyond their dispensation. Witness Phocylides on this subject: - Μη γαυρου σοφιῃ, μητ' αλκῃ, μητ' ενι πλουτῳ· Εις Θεος εστι σοφος, δυνατος θ' ἁμα, και τολυολβος. "If wisdom, strength, or riches be thy lot,

Boast not; but rather think thou hast them not.

One God alone from whom those gifts proceed

Is wise, is mighty, and is rich indeed."

I will punish all them which are circumcised with the uncircumcised - Do not imagine that you, because of your crimes, are the only objects of my displeasure; the circumcised and the uncircumcised, the Jew and the Gentile, shall equally feel the stroke of my justice, their transgressions being alike, after their advantages and disadvantages are duly compared. In like manner, other nations also were delivered into the hands of Nebuchadnezzar, these he immediately enumerates: Egypt and Edom, and the Moabites and the Ammonites, and the Arabians of the desert. All these nations were uncircumcised in that way which God required that rite to be practiced as a sign of his covenant; and the Israelites, that did practice it as a sign of that covenant, did not attend to its spiritual meaning, for they were all uncircumcised in heart. And it may be remarked, that these people were in general confederated against the Chaldeans.

All that are in the utmost corners - כל קצוצי פאה col ketsutsey pheah. These words have been variously understood. The Vulgate translates: Omnes qui attonsi sunt in comam; "All who have their hair cut short." The Targum, Septuagint, Syriac, and Arabic have understood it nearly in the same way; and so our margin. Others think that the insular or peninsular situation of the people is referred to. Dr. Blayney thinks the Arabians are meant, who dwelt in the great desert, between Mesopotamia and Palestine. I really think our marginal reading should be preferred, as expressing the sense of all the ancient Versions.

A lodging place - Some retiring place, though it were but some mean hut in the wilderness.

Weary - They use industry, and contrivance in it, they spare no labour.

Try them - By melting them, I will bring upon them, the fire of the Chaldean war, that shall purge away those deceits in which they trust, that the remnant may be purified. For how - I have tried all other means.

Wailing - The prophet having taken up a lamentation for the slaughter of the people, now re - assumes it for the desolation of the whole land. The mountains shall not be able to secure them, nor the valleys to feed them.

Who is - Is there not a wise man among you, that will search into the cause of all these threatened judgments.

A sword - But I will follow them with the sword, 'till they be destroyed, such of them as were appointed for destruction; for otherwise, they were not all consumed, a full end was not to be made.

Women - Who were hired to tear their hair, and beat their breasts, with other mourning postures, a foolish custom which has obtained in most ages and countries. Cunning - Such as are most skilful in it.

Every one - It denotes how large and universal the mourning shall be.

Death - The unavoidableness of the ruin is expressed metaphorically, alluding to the storming of a city, wherein there is no respect had to sex, youth, or age.

As the handful - They shall be no more regarded than a few scattered ears that drop out of the reapers hand, which either lie on the ground and are eaten by birds, or trod to dirt by beasts. None - None shall have so much respect to them, as to afford burial.

Knoweth - Whether we make any curious distinction between understanding God, as if that be more speculative, whereby we rightly apprehend his nature; and knowing God, as if that be more practical, as directing the conversation, we need not here enquire; yet certainly both center in this, that we so know and understand God as to trust in him, and depend on him alone in all conditions. Exercise - Kindness, as it relates to his own people; judgment, in punishing the wicked; righteousness, as he deals justly and uprightly with both.

1 OH that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people.

Heb. who will give, &c. by way of enquiry, because the Hebrews do want the Imperative mood; the Prophet in this chapter principally bewailing his poor Country-mens Calamity, whom he therefore [illegible: 1 word] the daughter of his people, he expresseth the greatness and excess of his Sorrows by wishing that his brains were as it were dissolved into water, for the word is singular, as if he wished it were all one water, signifying plenty, and that his eyes might distil tears like a fountain, the same word in the Heb. for eye signifies a fountain; noting the continuance of it, not to be drawn dry, expressed by day and night, apprehending it a misery so great, as never sufficiently to be bewailed, see Luk. 19.41.

Or that are to be slain, viz. by the Babylonians a prophetical stile, as sure to be slain, as if they were slain already.

Marginal references: Heb. who will give my head, &c.; Isa. 22.4. chap. 4.19. & 14.17.

2 Oh that I had in the wilderness a lodging place of way-faring men: that I might leave my people, and go from them: for they be all adulterers, an assembly of treacherous men.

He proceeds in his Lamentation, which in the former verse he did by way of Compassion, in this in a way of Indignation, wishing for some retiring place or sorry shed, or night-Cottage; See on Isa. 24.20. though it were but some mean and sorry Hutt in the wilderness as David, Psal. 55.6, 7. such as might but she[illegible: 1 letter]ter him from the injuries of the weather; LXX in some remotest station or corner, where he might not be an eye-witness of their Miseries to grieve him so at the heart, Psal. 119.136, 158. See 2 Pet. 2.7, 8. and where he might hope to find better entertainment from the savage beasts, than from his own Country-men.

i. e. For the most part, chap. 5.8. both properly, and metaphorically being full of all Idolatrous practices, or there is no integrity found among them.

That deal per [illegible: 1 letter]idiously with God and Man in all the concerns they are conversant about, Isa. 1.4. and though the word here for Assembly is most ordinarily used for an holy Assembly, Lev. 23.36. Num. 29.35. which causeth some to understand it of their being most vile, when they should be most devout; yet here it most natu [illegible: 2 letters]lly signifies a kind of combination among them, as such that [illegible: 1 letter]ave conspired one among another to act all manner of Villanies.

Marginal references: chap. 5.7, 8.

3 And they bend their tongues like their y bow for lies: but they are not valiant for the truth upon the earth▪ for they proceed from evil to evil, and they know not me, saith the LORD.

Heb. tread, because bowes are usually kneeled, or trod upon, when they are bent, chap. 50.14. and 51.3.

i. e. All reproachful, false and noxious words to the damage of one another, and so bending may be preparing, framing and contriving that mischief which they purpose to vent with their tongues, Psal. 52.2, 3, 4. and 64.3. as bending is preparing the Bow to do execution with the Arrow▪

Eq[illegible: 1 letter]ity, Justice, they are as eager in wayes of falshood as men ingaged in war, but shew no valour in maintaining the Truth.

i. e. No truth in the Earth in them, as we use to express our selves, or rather more genuinely in the land wherein they live, they have no Courage in what is good.

Either in kind, or in degree, they go on from bad to worse, 2 Tim. 3.13. which speaks little hopes of their Repentance▪ the ground of all which is said here to be, their not knowing of God, as in the next clause, Judges 2.10, 11. 1 Sam. 2.12. the heart cannot work strongly after God, where there be but mean apprehensions of him.

Their Tongues are here compared to a Bow and lies to Arrows, because as a Bow shoots out Arrows, so doth the Tongue words, Psal. 64.3.

Marginal references: Isa. 59.4, 13, 15.

4 Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders.

Better rendred Friend or Companion as 2 Sam. 16, 17. and in the next verse shewing, the general▪ corruption will be so malignant, that one Friend will betray another, no faith in Friends.

Wholly given to it. Heb. Supplanting will supplant, or treading down, treadeth down; trampling them under their [illegible: 1 letter]eet, noting their oppression, which they exercise all manner of wayes, as in the next verse, both by fraud, and force. Like the Interpretation, that Esau puts upon Jacob, Gen. 27.36. not only such as are near in Habitation, pretending neighbourhood and friendship, but near in relation, even a brother will circumvent, no respect to blood, arguing them to be monstrous in nature, putting off humanity. The word is here in allusion to Jacob who had his name from supplanting; a Metaphor taken from the sole of the foot, Gen. 25.26.

Carrying Tales and Reports up and down whether true or false, to the disturbance of the peace of Neighbourhood, chap. 6.28. and against the Law of God, Lev. 19.16.

Marginal references: chap. 12.6. Mic. 7.5, 6.; Or, Friend.

5 And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongues to speak lies, and i weary themselves to commit iniquity.

Heb. mock or deride; they are Scoffers.

They have so framed their tongues to it by custome, and constant use, that lying is become so familiar to them, that they cannot leave it▪ the same word is apply'd to the wild Ass, used or taught to the wilderness, chap. 2.24. and 13.23.

They use a great deal of Industry, Diligence and Contrivance in it, Psal. 7.14. Isa. 5.18. They spare for no Labour, and feel no weariness in it, whereby they are become expert.

Marginal references: Or, mock.

6 Thine habitation is in the midst of deceit: through deceit they refuse to know me, saith the LORD.

This God speaks to the Prophet, either to inform him, that there is no hope of this peoples reformation, chap. 8.5. therefore he expresseth a deceitful people by the abstract, deceit, i. e. nothing among them, but deceit one to another; and Hypocrisie towards me, as Psal. 109.2. and vanity for vain men, Iob 35.13. or to caution, and advise him how to behave himself among such a people that he be very wary, he be not ensnared by them, chap. 12.6.

Either hoping to shift well enough by their several means, they think to use, chap. 8.5. they are careless of turning to me, or by hearkening to their false Prophets, who have all along deceived, them they obstinately reject my wayes, and Counsels, Psal. 36.1, 2, 3, 4. and 82.5.

7 Therefore thus saith the LORD of hosts; Behold, I will melt them, and try them: for how shall I do for the daughter of my people?

The same Metaphor used, chap. 6.29▪ try them by melting them, i. e. either I will try what lesser afflictions will do, before I do utterly destroy them, or rather, I will bring judgment upon them, the fire, and fury of the Chaldeans War, that shall clear away their dross from among them, and purge away those deceits, in which they trust, that the remnant may be purified. Dan. 11.35. as when the dross is separated from metals, the rest remains pure, see on Isa. 1.25.

q. d. There is no remedy I have tried all other means, and they have been in effectual, my people will take no warning, they are grown to such an height of impiety, that I can do no less, though they are my people, Hos. 6.4. or God doth expostulate with them, how can you expect, that I should treat you otherwise, that have so provoked me, and whose impieties have redounded so much to my dishonour.

8 Their tongue is as an arrow shot out; it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait.

Before ver. 3. it was compared to a bow, i. e. ready prepared, and furnished with materials contriving their wickedness, Psa. 11.2. and here to an arrow shot out, actually executing what they have designed, some translate it a murthering arrow.

Never speaking what they mean, that thereby they may the easier deceive the credulous, a double tongue, speaking fair, when they mean to destroy, Psal. 55.21. as the next words explain it, intending to do the greatest mischief, when they speak fairest.

Heb. in midst of him, i. e. in his very in[illegible: 1 letter]wards, with his whole heart he contrives mischief.

Marginal references: Psal. 12.2. & 120.3.; Psal. 28.3.; Heb. in the midst of him.; Or, wait for him.

9 Shall I not visit them for these things, saith the LORD; shall not my soul be avenged on such a nation as this.

See chap. 5.9.29.

10 For the mountains will I take up a weeping, and wailing, and for the habitations of the wilderness a lamentation, because they are burnt up, so that none can pass through them, neither can men hear the voice of the cattel; both the fowls of the heavens, and the beast are fled, they are gone.

The Prophet having ver. 1. taken up a Lamentation for the slaughter of the People, he now reassumes it for the desolation of the whole land, every part of it being to be laid waste, see chap. 4.23, 26. and it either sets forth the greatness of his grief, that shall reach to the very mountains, as the words may be read, or rather, the cause of his mourning, because he presently adds for the habitations of the wilderness.

Plain or Valley as it often signifies, so the word is used, Isa. 63.13, 14. or pleasant plains; the Country of Iudea being mountainous, these Plains and Valleys were their chief places for Pastorage, which doth greatly aggravate the Devastation, these shall be burnt up the Herbage so burnt, that it shall be left utterly barren like a parched Heath, verse 12. The Mountains shall not be able to secure them, nor the valleys to feed them.

Either there being no path, the LXX render it on the paths of the wilderness, or none to pass to and fro, and so leave it desolate; or so parched, and wast, that none can pass through it, so far are they from being inhabited, chap. 2.6.

There, where once all sort of Cattel and fowls in great plenty were wont to feed and graze, there is not so much as the chirping of a Bird, the bleating of a Sheep, or lowing of an Oxe to be heard. See chap. 23.10, 12, 13. and 50.3. they are said to be fled and gone, either the Enemy hath swept away all, or they have forsaken the Land, because there was no food, Ier. 12.4. a figurative expression of an universal desolation.

Marginal references: chap. 12.4. & 23.10. Hos. 4.3.; Or, pastures.; Or, desolate.; Heb. from the [illegible: 1 letter]owl even to &c.

11 And I will make Jerusalem heaps, and a den of Dragons; and I will make the Cities of Judah desolate, without an inhabitant.

Viz. Of Stones, and Rubbish.

Noting a desolate place, not any longer fit for the habitation of mankind, as the next words do speak; but for hideous Beasts; as they had made use of the Temple for a Den of Thieves, chap. 7.11. The same also he afterwards threatens on Babylon her self, chap. 51.37.

Marginal references: Isa. 34.13. chap. 10.22.; Heb. desolation.

12 Who is the wise man, that may understand this? and who is he to whom the mouth of the LORD hath spoken, that he may a declare it, for what the land perisheth, and is burnt up like a wilderness, that none passeth through.

viz. The ground of all these evils, q. d. Is there not a wise man among you, that will concern himself, and search into the cause of all these threatned Judgments, which hath provoked God to so great displeasure? See Hos. 14.9. It is a question that implies there is none, or very few that consider common Calamities in the causes of them, but rather say of Judgments it is a Chance, 1 Sam. 6.9.

Marginal references: Psal. 107.43.

13 And the LORD saith, Because they have forsaken my law, which I set before them, and have not obeyed my voice, neither walked therein▪

Either this, and the next verse refers to the former, viz. because there are none can give the reason why the land perisheth, therefore God will; or else they refer to the 15 and 16 verses as shewing the causes of those Judgments threatned, for either of the references do not alter the sense, see chap. 5.19. this verse contains negative Reasons.

He chargeth them with their Apostasie, and refusing to obey his precepts and conform their Conversation to them.

Lest they should plead they were obscure and hard to be understood, therefore he tells them, he had made it plain to them, they could not be ignorant of it except it were out of wilfulness and obstinacy; the like expression, Deut. 11.32.

14 But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them.

Or stubborness and obstinacy, see chap. 7.24.

See chap. 2.23. the Prophet doth not charge them with new crimes but with their tenacious sticking to their Idolatry.

See chap 7.18. it seems they may, partly thank their education for it, as well as their now natural perversness, hence we should learn to follow Gods Counsel in the Scriptures and not blindly follow our Fathers Counsel, Precepts, or Examples, or our own will▪ which is the worst Guide.

Marginal references: Or, stubbornness.

15 Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink.

This supplement even shews that it is spoken emphatically, though they be a people that presume to be my peculiar.

Worms, Dutch Annot. a plant to purifie and cleanse them, say some; but this doth not seem to be spoken in favour to them; therefore rather some poisonous plant, which may agree to any other destructive herb, as well as Wormwood and this the Heb. word doth intimate, to which purpose the water of Gall is mentioned in the next words, both joined together, Deut. 29.18. possibly the one pointing at their drink, the other at their bread, both metaphorically to be understood, of which see on chap. 8.14.

Marginal references: chap. 23.15.

16 I will scatter them also among the heathen, whom neither they nor their fathers have known: and I will send a sword after m them, till I have consumed them.

Either you shall wander up and down among strangers, like Cain's Curse; or rather, you shall have no friend abroad, but sold as so many Slaves from person to person.

Neither shall this serve their turn, but I will follow them with the sword, till they be destroyed, probably meant of those that might escape out of Ierusalem, and fly into Egypt, the Chaldean should pursue them thither, and either take, or slay them there, i. e. such of them as were appointed for destruction; for otherwise they were not all consumed, a full end was not to be made, as is promised chap. 5.10.

Part of the Curse threatned. Deut. 2[illegible: 1 letter].64.

Marginal references: Lev. 26.33. Deut. 28.64.

17 Thus saith the LORD of hosts; consider ye, and call for the mourning women, that they may come; and send for cunning women that they may come.

Either in how sad a condition you are, what circumstances you are under, or rather, bethink your selves what course to take, and therefore puts them upon mourning and bewailing their condition, intimated by the following expression.

A sort of Persons, and principally women, as more apt for Passions in this kind, which they had among them, 2 Chron. 35.25. whose work it was, either to compose Funeral Elegies, or Panegyricks in Praise of the dead and to act them in some mournful manner, as tearing their hair, and beating their breasts, with other mourning postures, or to sing them in some doleful tone, thereby artificially to provoke, and excite both Passions and expressions of Grief in the Friends of the Deceased, rather wringing out Tears, than shedding them, in which probably they made greater seeming Lamentations, than those that did really mourn, as being most concerned; not that God calls upon them to do this as approving the formality, (tho' this foolish Custom had obtained in most Ages and Countries) any more, than other Customs that were made use of by way of Illustration; as the Olimpick Games, and possibly that practice mentioned, 1 Cor. 15.29. but makes use of it, as being customary either to excite them to, and put them upon true Repentance, or to convince them hereby, that they were not able themselves sufficiently to bewail so great calamities as were coming upon them, intimating hereby that he would give them occasion for the most unfeigned weeping and Lamentation.

Such as are most skilful in it, Amos 5.16. Wisdom being taken for skil in any Arts as Exod. 31.3. and elsewhere.

18 And let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eye-lids gush out with waters.

As by the calling for their Artificial Mourners, he did intimate the greatness of the Misery, that was coming upon them, that with all their Art they could not sufficiently bewail it; so here by making haste, he intimates the near approach of it, that it was even at the doors.

Pitch upon some form of Mourning that may be suitable to our condition.

This and the former are each of them an hyperbolical expression, and yet are too little to bewail the greatness of the Judgment, which suits with the Prophets Lamentation, ver. 1. The Prophet would herein intimate that they that were so stupid, as to hear the Prophets denouncing their Judgments with dry eyes, though he wish'd them to have been fountains of tears, shall now suddenly feel, that they shall have cause enough to send for all the helps, not only real, but Artificial to stir up the Mournings.

19 For a voice of wailing is heard out of Zion, How are we spoiled? We are greatly confounded, because we have forsaken the land, because our dwellings have cast us out *.

i. e. Ierusalem, spoken in the present tense after the Prophetical stile, being a frequent way of the Prophets expressing the certainty of a thing.

How great is our Misery? or how come we to be in such a desolate condition? possibly expressions of the Artificial Mourners, or rather their real sence of it, now it is all too late.

Wether this be the complaints of the country people forced to fly from their habitation to Ierusalem for shelter, or of Ierusalem it self, that could expect no less, it filled them with great consternation, that they who thought their houses should have continued for ever, because of Gods promise, Psal. 132.10, &c. must now forsake them, Lev. 18.25. Either their Persons carried out into Captivity, or have them utterly demolished by the Enemy.

20 Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation.

Or. therefore, i. e▪

Do not think I speak words out of my own mind, or fancy, but what I speak is from the Lord.

Either those hired women mentioned before, or rather the Women of the Land, for God would have it not a mercenary, but a real mourning; and he mentioneth Women, 1. To upbraid the men with their stupidity. 2. As being more apt to grieve, thereby to express the readiness, that he would have the Land to be in for mourning. 3. Because of the decay and want there would be of men, as is expressed in the next verse, by reason partly of the slaughter▪ and partly of the Captivity, therefore here is mention of Women with reference to Children in the next verse, after whom their bowels would yern and daughters, either the Scholars of the mourning Women, or rather, with reference to young men, unto whom they might be given in Marriage. 4. Because the Femal Sex is least able to help themselves in a common calamity. Or. 5. Because they would be least solicitous, but would indulge their delicacies, pride, sloth, and wantonness, Isa. 32.9.11.

Heb. A Woman her Friend, namely that the grief might spread the farther and become deeper, for Affections and passions, of what kind soever are augmented by company; it notes how large, and universal the mourning should be, Amos 5.16.

21 For death is come up into our windows, and is entred into our palaces, to cut off the children from without , and the young men from the streets.

The unavoidableness of the ruine is expressed metaphorically, Ezek. 21.14. chap. 6.5. most likely alluding to the violent, and universal storming of a City, chap. 5.10. wherein there is no respect had to Sex, Youth, or Age. Several other allusions see Assemb. Annot. The Chaldeans are here understood by death, as bringing death wherever they come, a metonymy of the Effect.

No safety within or without the Enemy shall cut off all, not only those at home, but even those, that are conversing or playing in the Streets, which most commonly Young men, and Children are chap. 6.11.

22 Speak, thus saith the LORD; even the carcases of men shall fall as dung upon the open field, and as the handfull after the harvest man, and none shall gather them.

lest they should think these things would never be, cease not to tell them from me, that they shall certainly come to pass, viz. what was said before, and what is said now in this verse (these words, speak, thus saith the Lord, being best read in a Parenthesis.)

Heb. A Carcase of a man, noting here and there a scattered carcase.

As Iezabel was, 2 King. 9.37. exposed to all contempt, strewed up and down on the superficies of the Earth. Heb. face of the Field, and be offensive by their stench to all that pass by, chap. 44.12.

Either laid in heaps by death as the Harvest man doth his cocks of Hay, or sheaves of Corn, or rather they shall be no more regarded, then a few scattered Ears that drop out of the Reapers hand, which either lye on the ground, and not eaten, or trod to dirt by Birds or Beasts; thus God would pour contempt upon them, which must needs be grievous to so proud a people as the Iews were.

None shall have so much respect to them, or compassion of them, as to afford burial, chap. 8.2.

23 ¶ Thus saith the LORD; Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches.

The Iews did glory in the counsel of their wise men, the strength of the Souldiers, and the wealth of their Cities, but here God takes them off from their vain confidences, that neither their Councels, and Policy, Eccl. 9.11. nor their Forces and Arms, Psal. 33.16, 17. nor their Wealth, or Riches, Prov. 11.4. Ezek. 7.19. should be able to deliver them from being either destroyed, or carried Captive by the Chaldaeans, in these, or some of these, men are apt to put their confidences, and neglect God their only succor in distress, and there he puts them upon that in the next verse.

24 But let him that gloryeth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise loving kindness, judgement and righteousness in the earth: for in these things I delight, saith the LORD.

Whether we make any curious distinction between understanding God, as if that be more speculative, whereby we rightly apprehend his nature; and knowing God as if that be more practical as directing the conversation, we need not here inquire, yet certainly both center in this, that we so know, and understand God as to trust in him, and depend on him alone in all conditions.

Kindness as it relates to his own people, Psal. 5.12. Iudgement with reference to his punishing the wicked, Righteousness namely as he deals justly and uprightly with both, Psal. 92.15. the meaning here I conceive, is to shew Gods orderly governing and disposing of things in the World in his distributive justice, that all things are right and equal.

Both in himself and others, Psal. 11.7.

Marginal references: 1 Cor. 1.31. 2 Cor. 10.17.

25 ¶ Behold the dayes come saith the LORD, that I will punish all them which are circumcised, with the uncircumcised.

Viz. By the Babylonians.

q. d. Do not think to insist upon your external priviledge of circumcision, that you are Abrahams natural Seed, and thereby distinguished from other nations, as you sometimes were wont to do of the Temple, that you had God in the midst of you. Do not think that shall priviledge you, for you shall see, it shall not be long ere I bring the Chaldaeans upon those other Nations, which either are circumcised in the Flesh as well as you, and upon you also who are uncircumcised in heart as well as they, or whether circumcision was lost as being cast off by them, and so they were indeed uncircumcised, God tells them they shall fare alike, hence in the next verse he ranks Iudah next to Aegypt among the other uncircumcised Nations, for he looks to the circumcision of the heart, not of the body, to inward ▪ Worship not outward only; therefore some read it the circ[illegible: 1 letter]mcised in uncircumcision.

Marginal references: Heb. visit. upon.

26 Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.

Some refer this to the place of their habitation, as in corners, and remote parts of the wilderness, as it were separated from other Nations, and therefore might think themselves farthest remote from danger, but some rather chuse to refer it to their manners, as in cutting the corners of their hair, which was forbidden the Iews, Lev. 19.27. The like description in chap. 25.23.

See the foregoing verse, God regards not the outward sign, but principally respects the circumcision of the heart, here ends that Sermon that began at chap. 7.

Marginal references: Heb. cut off into corners, or having the corner of their hair p[illegible: 1 letter]lled.; Lev. 26.41. Rom. 2.28, 29.

Jer 9:1

Jer 9:1. "Oh that I had in the wilderness a lodging-place of wayfarers! then would I leave my people, and go away from them. For they be all adulterers, a crew of faithless ones. Jer 9:2. They bend their tongue like their bow with lying; and not according to faithfulness do they manage in the land, but go on from evil to evil, and me they know not, saith Jahve. Jer 9:3. Beware each of his neighbour, and trust not in any brother; for every brother supplanteth, and every friend goeth slandering. Jer 9:4. And one overreaCheth the other, and truth they speak not; they teach their tongue to speak lies, to deal perversely they weary themselves. Jer 9:5. Thy dwelling is in the midst of deceit; in deceit they refuse to know me, saith Jahveh. Jer 9:6. Therefore thus hath spoken Jahveh of hosts: Behold, I will melt them, and try them; for how should I deal in regard to the daughter of my people? Jer 9:7. A deadly arrow is their tongue; they speak deceit; with his mouth one speaketh peace with his neighbour, and inwardly within him he layeth ambush. Jer 9:8. Shall I not visit this upon them? saith Jahveh; or on such a people as this shall not my soul take vengeance?"

Jeremiah would flee into the wilderness, far away from his people; because amidst such a corrupt, false, and cunning people, life had become unbearable, Jer 9:1. מי יתּנני, as in Isa 27:4, equivalent to מי יתּן לי, Psa 55:7 : who would give me = Oh that I had! The "lodging-place" is not a resting-place under the open sky, but a harbour for travellers - a building (khan) erected on the route of the caravans, as a shelter for travellers. Adultery and faithlessness are mentioned as cardinal sins. The first sin has been rebuked in Jer 5:7, the second is exposed in Jer 9:2-4. בּוגד, faithless either towards God or one’s fellow-men; here in the latter sense. The account of the unfaithful conduct is introduced in Jer 9:2 by the imperf. with ו consec., and is carried on in the perf. Manifestations of sin are the issue of a sinful state of heart; the perfects are used to suggest the particular sins as accomplished facts.

In the clause, "they bend," etc., שׁקר is the second object; and "their bow" is in apposition to "their tongue:" they bend their tongue, which is their bow, with lying. For this construction the Hiph. is the proper form, and this is not to be changed into the Kal (as by Hitz., Gr., Näg.). In Job 28:8 the Hiph. is used instead of the Kal in the sense of tread upon, walk upon; here it is used of the treading of the bow to bend it, and lying is looked upon as the arrow with which the bow is stretched or armed for shooting. If the verb be changed into the Kal, we must join שׁקר with קשׁתּם: their lying-bow. For this connection דּרכּך זמּה, Eze 16:27, may be cited; but it gives us the unnatural figure: their tongue as a bow, which is lying. It is neither the tongue nor the bow which is lying, but that which they shoot with their tongue as with a bow. According to faithfulness; ל of the rule, norm, as in Jer 5:3. Not faithfulness to their convictions (Hitz.), but in their behaviour towards their fellow-man. גּבר, be strong, exercise strength, rule, and manage. The prophet has in view the great and mighty who had power in their hands, and who misused it to oppress their inferiors. From evil to evil they go on, i.e., they proceed from one sin to another; but God the Lord they know not, i.e., are determined to know nothing of Him; cf. 1Sa 2:12; Job 18:21. Hence each must keep himself on his guard against the other. To express this in the most emphatic manner, Jeremiah gives it the form of a command: Beware each of his neighbour, trust not in a brother; for each seeks to overreach and trip up the other. In the words עקוב יעקב there seems to be an allusion to Jacob’s underhand dealing with his brother Esau, Gen 27:36. On "goes slandering," cf. Jer 6:28, and cf. also the similar description in Mic 7:5-6.

Jer 9:4-8

In Jer 9:4 these sinful ways are exposed in yet stronger words. יהתל, uncontracted form of the imperf. Hiph. of תּלל, trip up, deceive. On the infin. העוה, cf. Ew. §238, e, and Gesen. §75, Rem. 17. They weary themselves out, put themselves to great labour, in order to deal corruptly; נלאה as in Jer 20:9; Isa 16:12, elsewhere to be weary of a thing; cf. Jer 6:11; Jer 15:6. - In Jer 9:5 the statement returns to the point at which it commenced: thy sitting (dwelling) is in the midst of deceit. In deceit, i.e., in the state of their mind, directed as it is by deceit and cheating, they refuse to know me, i.e., they are resolved to have nothing to do with the knowledge of God, because in that case they must give up their godless ways.The lxx have not understood שׁכתּך dootsr. They have split it up into שׁב תּך, joined שׁב to נלאוּ, and translated, after adding ולא: καὶ ου ̓ διέλιπον τοῦ ἐπιστρέψαι τόκος ἐπὶ τόκῳ (i.e., usury upon usury) καὶ δόλος ἐπὶ δόλω οὐκ ἤθελον εἰδέναι με. Ew. has adopted this construction, and so translates: "have accustomed their tongue to speak lies, to do perversity, are weary of turning again; wrong upon wrong, deceit upon deceit, they are not willing to know me." But this text is not better, but worse, than the Masoretic: for, 1st, the perverse dealing or action is attributed to the tongue; 2nd, the thought, they are weary of turning again, does not suit the context, since the persons described here have never sought to return or repent, and so cannot have become weary of it. For these reasons, neither Hitz. nor Graf has given countenance to the lxx text.

By reason of this depravity, the Lord must purge His people by sore judgments. He will melt it in the fire of affliction (Isa 48:10), to separate the wicked: cf. Isa 1:25; Zec 13:9; and on בּחן, Jer 6:27. For how should I do, deal? Not: what dreadful judgments shall I inflict (Hitz., Gr.), in which case the grounding כּי would not have its proper force; but: I can do none otherwise than purge. Before the face of, i.e., by reason of, the daughter, because the daughter of my people behaves herself as has been described in Jer 9:2-4, and as is yet to be briefly repeated in Jer 9:7. The lxx have paraphrased מפּני: ἀπὸ προσώπου πονηρίας. This is true to the sense, but it is unfair to argue from it, as Ew., Hitz., Gr. do, that רעת has been dropped out of the Hebrew text and should be restored. - In Jer 9:7 what has been said is recapitulated shortly, and then in Jer 9:8 the necessity of the judgment is shown. חץ שׁוחט, a slaying, slaughtering, i.e., murderous arrow. Instead of this Chet., which gives a good sense, the Keri gives שׁחוּט, which, judging from the Chald. translation, is probably to be translated sharpened. But there is no evidence for this sig., since שׁחוּט occurs only in connection with זהב, 1Ki 10:16, and means beaten, lit., spread gold. At מרמה דבּר the plural passes into the singular: he (one of them) speaks; cf. Psa 55:22. ארב for insidious scheming, as in Hos 7:6. With Jer 9:8 cf. Jer 5:9, Jer 5:29.

Jer 9:9 The land laid waste, and the people scattered amongst the heathen. - Jer 9:9. "For the mountains I take up a weeping and wailing, and for the pastures of the wilderness a lament; for they are burnt up so that no man passeth over them, neither hear they the voice of the flock; the fowls of the heavens and the cattle are fled, are gone. Jer 9:10. And I make Jerusalem heaps, a dwelling of jackals; and the cities of Judah I make a desolation, without an inhabitant. Jer 9:11. Who is the wise man, that he may understand this? and to whom the mouth of Jahveh hath spoken, that he may declare it? Wherefore doth the land come to ruin, is it burnt up like the wilderness, that none passeth through? Jer 9:12. Jahveh said: Because they forsake my law which I set before them, and have not hearkened unto my voice, neither walked therein, Jer 9:13. But went after the stubbornness of their heart, and after the Baals, which their fathers have taught them. Jer 9:14. Therefore thus hath Jahveh of hosts spoken, the God of Israel: Behold, I feed this people with wormwood, and give them water of gall to drink, Jer 9:15. And scatter them among the nations which they knew not, neither they nor their fathers, and send the sword after them, until I have consumed them."

Already in spirit Jeremiah sees God’s visitation come upon the land, and in Jer 9:9 and Jer 9:10 he raises a bitter lamentation for the desolation of the country. The mountains and meadows of the steppes or prairies are made so desolate, that neither men nor beasts are to be found there. Mountains and meadows or pastures of the steppes, as contrasted with the cities (Jer 9:10), represent the remoter parts of the country. על is here not local: upon, but causal, concerning = because of, cf. Jer 4:24., as is usual with (נשׂא נהי )קינה; cf. 2Sa 1:17; Amo 5:1; Eze 26:17, etc. נצּתוּ, kindled, burnt up, usually of cities (cf. Jer 2:15), here of a tract of country with the sig. be parched by the glowing heat of the sun, as a result of the interruption of agriculture. מדבּר is steppe, prairie, not suitable for tillage, but well fitted for pasturing cattle, as e.g., the wilderness of Judah; cf. 1Sa 17:28. With מבּלי, Jer 9:11, cf. Eze 33:28. Not only have the herds disappeared that used to feed there, but the very birds have flown away, because the parched land no longer furnishes food for them; cf. Jer 4:25. To "are fled," which is used most properly of birds, is added: are gone away, departed, in reference to the cattle.

Jer 9:10-13

Jerusalem is to become stone-heaps, where only jackals dwell. תּנּים is jackals (canis aureus), in Isa 13:22 called איּים from their cry; see on Isa. l.c., and Gesen. thes. s. v. מבּלי יושׁב as in Jer 2:15; Jer 4:7. - That such a judgment will pass over Judah every wise man must see well, and every one enlightened by God is to declare it; for universal apostasy from God and His law cannot but bring down punishment. But such wisdom and such spiritual enlightenment is not found in the infatuated people. This is the idea of Jer 9:11-13. The question: Who is the wise man? etc., reminds us of Hos 14:9, and is used with a negative force: unhappily there is none so wise as to see this. "This" is explained by the clause, Wherefore doth the land, etc.: this, i.e., the reason why the land is going to destruction. The second clause, "and to whom," etc., is dependent on the מי, which is to be repeated in thought: and who is he that, etc. Jeremiah has the false prophets here in view, who, if they were really illumined by God, if they had the word of God, could not but declare to the people their corruptness, and the consequences which must flow from it. But since none is so wise...Jeremiah proposes to them the question in Jer 9:11, and in Jer 9:12 tells the answer as given by God Himself. Because they have forsaken my law, etc. נתן לפני, to set before; as in Deu 4:8, so here, of the oral inculcation of the law by the prophets. "Walketh therein" refers to the law. The stubbornness of their heart, as in Jer 3:17; Jer 7:24. After the Baals, Jer 2:23. The relative clause, "which their fathers," etc., refers to both clauses of the verse; אשׁר with a neuter sense: which their fathers have taught them.

Jer 9:14-15

The description of the offence is again followed by the threatening of judgment. To feed with wormwood and give gall to drink is a figure for sore and bitter suffering at the overthrow of the kingdom and in exile. The meaning of the suffix in מאכילם is shown by the apposition: this people. On water of gall see Jer 8:14, and for the use of לענה and ראשׁ together see Deu 29:17. - 'הפיצותים וגו implies a verbal allusion to the words of Deu 28:64 and Deu 28:36, cf. Lev 26:33. With this latter passage the second clause: I send the sword after them, has a close affinity. The purport of it is: I send the sword after the fugitives, to pursue them into foreign lands and slay them; cf. Jer 42:16; Jer 44:27. Thus it is indicated that those who fled into Egypt would be reached by the sword there and slain. This does not stand in contradiction to what is said in Jer 4:27; Jer 5:18, etc., to the effect that God will not make an utter end of them (Graf’s opinion). This appears from Jer 44:27, where those that flee to Egypt are threatened with destruction by famine and sword עד כּלּותי או, while Jer 44:28 continues: but they that have escaped the sword shall return. Hence we see that the terms of the threatening do not imply the extirpation of the people to the last man, but only the extirpation of all the godless, of this wicked people.

Jer 9:16-17 Zion laid waste. - Jer 9:16. "Thus hath Jahveh of hosts said: Give heed and call for mourning women, that they may come, and send to the wise women, that they may come, Jer 9:17. And may make haste and strike up a lamentation for us, that our eyes may run down with tears and our eyelids gush out with water. Jer 9:18. For loud lamentation is heard out of Zion: How are we spoiled, sore put to shame! because we have left the land, because they have thrown down our dwellings. Jer 9:19. For year, ye women, the word of Jahve, and let your ear receive the word of His mouth, and teach your daughters lamentation, and let one teach the other the song of mourning! Jer 9:20. For death cometh up by our windows, he entereth into our palaces, to cut off the children from the streets, the young men from the thoroughfares. Jer 9:21. Speak: Thus runs the saying of Jahve: And the carcases of men shall fall as dung upon the field, and as a sheaf behind the shearer, which none gathereth."

In this strophe we have a further account of the execution of the judgment, and a poetical description of the vast harvest death is to have in Zion. The citizens of Zion are called upon to give heed to the state of affairs now in prospect, i.e., the judgment preparing, and are to assemble mourning women that they may strike up a dirge for the dead. התבּונן, to be attentive, give heed to a thing; cf. Jer 2:10. Women cunning in song are to come with speed (תּמהרנה takes the place of an adverb). The form תּבואינה (Psa 45:16; 1Sa 10:7) alternates with תּבואנהּ, the usual form in this verb, e.g., Gen 30:38; 1Ki 3:16, etc., in order to produce an alternating form of expression . "For us" Näg. understands of those who call the mourning women, and in it he finds "something unusual," because ordinarily mourners are summoned to lament for those already dead, i.e., others than those who summon them. "But here they are to raise their laments for the very persons who summon them, and for the death of these same, which has yet to happen." There is a misunderstanding at the bottom of this remark. The "for us" is not said of the callers; for these are addressed in the second person. If Näg.'s view were right, it must be "for you," not "for us." True, the lxx has εφ ̓ ὑμᾶς; but Hitz. has rejected this reading as a simplification and weakening expression, and as disturbing the plan. "For us" is used by the people taken collectively, the nation as such, which is to be so sorely afflicted and chastised by death that it is time for the mourning women to raise their dirge, that so the nation may give vent to its grief in tears. We must also take into account, that even although the lamentations were for the dead, they yet chiefly concerned the living, who had been deeply afflicted by the loss of beloved relations; it would not be the dead merely that were mourned for, but the living too, because of their loss. It is this reference that stands here in the foreground, since the purpose of the chanting of dirges is that our eyes may flow with tears, etc. Zion will lament the slain of her people (Jer 8:22), and so the mourning women are to strike up dirges. תּשּׂנה for תּשּׂאנה, as in Rth 1:14; cf. Ew. §198, b. On the use of ירד and נזל with the accus.: flow down in tears, cf. Gesen. §138, 1, Rem. 2, Ew. §281, b.

Jer 9:18-19

Jer 9:18 gives the reason why the mourning women are to be called: Loud lamentation is heard out of Zion. Ew. takes "out of Zion" of the Israelites carried away from their country - a view arbitrary in itself, and incompatible with Jer 9:20. "How are we spoiled!" cf. Jer 4:13; brought utterly to shame, because we have left the land, i.e., have been forced to leave it, and because they (the enemies) have thrown down our dwellings! השׁליך, cast down, overthrow, Job 18:7, cf. Eze 19:12, and of buildings, Dan 8:11. Kimchi and Hitz., again, take "our dwellings" as subject: our dwellings have cast us out, and appeal to Lev 18:25 : The land vomited out its inhabitants. But the figurative style in this passage does not justify us in adopting so unnatural a figure as this, that the dwellings cast out their occupants. Nor could the object be omitted in such a case. The passages, Isa 33:9; Mic 2:4, to which Hitz. appeals, are not analogous to the present one. The subject, not expressed, acc. to our view of the passage, is readily suggested by the context and the nature of the case. The "for" in Jer 9:19 gives a second reason for calling the mourning women together. They are to come not only to chant laments for the spoiling of Zion, but that they may train their daughters and other women in the art of dirge-singing, because the number of deaths will be so great that the existing number of mourning women will not be sufficient for the task about to fall on them. This thought is introduced by a command of God, in order to certify that this great harvest of death will without fail be gathered. אזנכם and בּנתיכם have masc. suffixes instead of feminine, the masc. being often thus used as the more general form; cf. Ew. §184, c. In the last clause the verb "teach" is to be supplied from the preceding context.

Jer 9:20

Death comes in through (in at) the windows, not because the doors are to be thought of as barricaded (Hitz.), but as a thief in the night, i.e., suddenly, in an unexpected way. Perhaps Jeremiah was here thinking of Joe 2:9. And comes into the palaces, i.e., spares no house, but carries off high and low. The second clause is not to be very closely joined with the first, thus: Death comes into the houses and palaces, to sweep the children from off the streets; this would be self-contradictory. We must rather repeat "comes" from the first clause: He comes to sweep off the streets the child at play. That is: In the houses and palaces, as upon the streets and highways, he will seize his prey.

Jer 9:21

The numbers of the dead will be so great, that the bodies will be left lying unburied. The concluding touch to this awful picture is introduced by the formula, "Speak: Thus saith the Lord," as a distinct word from God to banish all doubt of the truth of the statement. This formula is interposed parenthetically, so that the main idea of the clause is joined by ו cop. to Jer 9:20. This ו is not to be deleted as a gloss, as it is by Ew. and others, because it is not found in the lxx. With "as dung," cf. Jer 8:2; Jer 16:4. עמיר, prop. a bundle of stalks, grasped by the hand and cut, then = עמר, sheaf. As a sheaf behind the reaper, which nobody gathers, i.e., which is left to lie unheeded, is not brought by the reaper into the barn. The point of the simile is in the lying unheeded. Strange to say, Graf and Näg. propose to refer the "none gathereth" not to the sheaf of the shearer, but to the dead bodies: whereas the reaper piles the sheaves upon the waggon ad brings them to the threshing-floor, the corpses are left ungathered.

The True Wisdom. - It is not a reliance on one’s own wisdom and strength that brings well-being, but the knowledge of the Lord and of His dealings in grace and justice (Jer 9:22-25). Idolatry is folly, for the idols are the mere work of men’s hands; whereas Jahveh, the Almighty God, is ruler of the world (10:1-16). Israel will be made to understand this by the coming judgment (Jer 9:17-25).

Jer 9:22-25 The way of safety. - Jer 9:22. "Thus hath Jahveh said: Let not the wise man glory in his wisdom, and let not the strong man glory in his strength; let not the rich man glory in his riches: Jer 9:23. But let him that glorieth glory in this, in having understanding, and in knowing me, that I am Jahveh, dealing grace, right, and justice upon earth; for therein have I pleasure, saith Jahveh. Jer 9:24. Behold, days come, saith Jahveh, that I punish all the circumcised (who are) with foreskin, Jer 9:25. Egypt, and Judah, and Edom, and the sons of Ammon, Moab and them that have their hair-corners polled, that dwell in the wilderness; for all the heathen are uncircumcised, and the whole house of Israel is uncircumcised in heart."

After having overturned the foundations of the people’s false reliance on the temple, or the sacrifices, and in the wisdom of its leaders, Jeremiah finally points out the way that leads to safety. This consists solely in the true knowledge of the Lord who doth grace, right, and justice, and therein hath pleasure. In Jer 9:23 he mentions the delusive objects of confidence on which the children of this world are wont to pride themselves: their own wisdom, strength, and riches. These things do not save from ruin. Safety is secured only by "having understanding and knowing me." These two ideas are so closely connected, that the second may be looked on as giving the nearer definition of the first. The having of understanding must manifest itself in the knowing of the Lord. The two verbs are in the infin. abs., because all that was necessary was to suggest the idea expressed by the verb; cf. Ew. §328, b. The knowledge of God consists in knowing Him as Him who doth grace, right, and justice upon earth. חסד, grace, favour, is the foundation on which right and justice are based; cf. Jer 32:18; Psa 33:5; Psa 99:4; Psa 103:6. He who has attained to this knowledge will seek to practise these virtues towards his fellow-men, because only therein has God pleasure (אלּה pointing back to the objects before mentioned); cf. Jer 22:3; Psa 11:7; Psa 37:28. But because the Lord has pleasure in right and justice, He will punish all peoples that do not practise justice.

Jer 9:24-25

Thus Jer 9:24 and Jer 9:25 are connected with what precedes. The lack of righteousness is indicated by the idea מוּל בּערלה: circumcised with foreskin, i.e., not, circumcised in the foreskin (lxx, Vulg.), but circumcised and yet possessed of the foreskin. It is incorrect to translate: circumcised together with the uncircumcised (Kimchi, de W.). This is not only contrary to the usage of the language, but inconsistent with the context, since in Jer 9:25 uncircumcisedness is predicated of the heathen and of Judah. The expression is an oxymoron, thus: uncircumcised-circumcised (Ew.), intended to gather Jews and heathen into one category. This is shown by the order of the enumeration in Jer 9:24 : Egypt, Judah, Edom, etc.; whence we may see that in this reference the prophet puts Judah on the same footing with the heathen, with the Egyptians, Edomites, etc., and so mentions Judah between Egypt and Edom. From the enumeration Ew. and Näg., following the example of Jerome,Jerome writes: multarum ex quadam parte gentium, et maxime quae Judaeae Palaestinaeque confines sunt, usque hodie populi circumciduntur, et praecipue Aegyptii et Idumaei, Ammonitae et Moabitae et omnis regio Saracenorum, quae habitat in solitudine. conclude that all the peoples named along with Judah practised circumcision. But neither on exegetical nor on historical grounds can this be confidently asserted. Considered from the exegetical point of view, it is contradictory of the direct statement in Jer 9:25, that all the nations are uncircumcised. We must certainly not take the words כּל־הגּוים as: all these peoples, giving the article then the force of a retrospective demonstrative; still less can they mean "all the other nations" besides those named. "All the nations" are all nations besides Israel. When these are called "uncircumcised," and Israel "uncircumcised in heart," it is as clear as can be that all nations, and so Egyptians, Edomites, etc., are called uncircumcised, i.e., in the flesh; while Israel - the whole house of Israel, i.e., Judah and the other tribes - are set over against the nations in contrast to them as being uncircumcised in heart, i.e., spiritually. From the historical view-point, too, it is impossible to prove that circumcision was in use amongst all the nations mentioned along with Judah. Only of the Egyptians does Herod. ii. 36f., 104, record that they practised circumcision; and if we accept the testimony of all other ancient authors, Herod.'s statement concerns only the priests and those initiated into the mysteries of Egypt, not the Egyptian people as a whole; cf. my Bibl. Archäol. i. S. 307f. The only ground for attributing the custom of circumcision to the Moabites and Arabs, is the fact that Esau and Ishmael, the ancestors of these peoples, were circumcised. But the inference drawn therefrom is not supported by historical testimony. Indeed, so far as the Edomites are concerned, Josephus testifies directly the contrary, since in Antt. xiii. 9. 1, he tells us that when John Hyrcanus had conquered this people, he offered them the choice of forsaking their country or adopting circumcision, and that they chose the latter alternative. As to the ancient Arabs, we find in the Ztschr. für die Kunde des Morgl. iii. S. 230, a notice of the tribe 'Advân, where we are told that the warriors of this tribe consist of uncircumcised young men along with those already circumcised. But this gives us no certain testimony to the universal prevalence of circumcision; for the notice comes from a work in which pre-and post-Mohammedan traditions are confounded. Finally, there is no historical trace of the custom of circumcision amongst the Ammonites and Moabites. קצוּצי פאה here, and Jer 25:23; Jer 49:32 : those polled, cropped at the edges of the beard and sides of the head, are such as have the hair cut from off the temples and the forehead, observing a custom which, according to Herod. iii. 8,Τῶν τριχῶν τὴν κουρὴν κείρεσθαί φασι, καθάπερ αὐτὸν τὸν Διόνυσον κεκάρθαι, κείρονται δὲ ὑποτρόχαλα περιξηροῦντες τοὺς κροτάφους. was usual amongst some of the tribes of the Arabian Desert. The imitation of this practice was forbidden to the Israelites by the law, Lev 19:27; from which passage we may see that פאה refers to the head and the beard. Acc. to Jer 49:32, cf. with v. 28, the tribes meant belonged to the Kedarenes, descended according to Gen 25:13 from Ishmael. In the wilderness, i.e., the Arabian Desert to the east of Palestine. By means of the predicate "uncircumcised in heart," the whole house of Israel, i.e., the whole covenant people, is put in contrast with the heathen. Circumcision involved the obligation to walk blameless before God (Gen 17:1), and, as sign of the covenant, to keep God’s commandments. If this condition was not fulfilled, if the heart remained uncircumcised, Israel lost all pre-eminence over the heathen, and was devoid of all room for glorying in the sight of God, just as the heathen were, who know not God the Lord, who have turned the truth of God into unrighteousness, and in their unrighteousness have become liable to the judgment of God.

The Prophet's Lamentation; Wickedness of Judah. (b. c. 606.)

1 Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! 2 Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them! for they be all adulterers, an assembly of treacherous men. 3 And they bend their tongues like their bow for lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the Lord . 4 Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders. 5 And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, and weary themselves to commit iniquity. 6 Thine habitation is in the midst of deceit; through deceit they refuse to know me, saith the Lord . 7 Therefore thus saith the Lord of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people? 8 Their tongue is as an arrow shot out; it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait. 9 Shall I not visit them for these things? saith the Lord : shall not my soul be avenged on such a nation as this? 10 For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none can pass through them; neither can men hear the voice of the cattle; both the fowl of the heavens and the beast are fled; they are gone. 11 And I will make Jerusalem heaps, and a den of dragons; and I will make the cities of Judah desolate, without an inhabitant.

The prophet, being commissioned both to foretel the destruction coming upon Judah and Jerusalem and to point out the sin for which that destruction was brought upon them, here, as elsewhere, speaks of both very feelingly: what he said of both came from the heart, and therefore one would have thought it would reach to the heart.

I. He abandons himself to sorrow in consideration of the calamitous condition of his people, which he sadly laments, a one that preferred Jerusalem before his chief joy and her grievances before his chief sorrows.

1. He laments the slaughter of the persons, the blood shed and the lives lost (v. 1): "O that my head were waters, quite melted and dissolved with grief, that so my eyes might be fountains of tears, weeping abundantly, continually, and without intermission, still sending forth fresh floods of tears as there still occur fresh occasions for them!" The same word in Hebrew signifies both the eye and a fountain, as if in this land of sorrows our eyes were designed rather for weeping than seeing. Jeremiah wept much, and yet wished he could weep more, that he might affect a stupid people and rouse them to a due sense of the hand of God gone out against them. Note, It becomes us, while we are here in this vale of tears, to conform to the temper of the climate and to sow in tears. Blessed are those that mourn, for they shall be comforted hereafter; but let them expect that while they are here the clouds will still return after the rain. While we find our hearts such fountains of sin, it is fit that our eyes should be fountains of tears. But Jeremiah's grief here is upon the public account: he would weep day and night, not so much for the death of his own near relations, but for the slain of the daughter of his people, the multitudes of his countrymen that fell by the sword of war. Note, When we hear of the numbers of the slain in great battles and sieges we ought to be much affected with the intelligence, and not to make a light matter of it; yea, though they be not of the daughter of our people, for, whatever people they are of, they are of the same human nature with us, and there are so many precious lives lost, as dear to them as ours to us, and so many precious souls gone into eternity.

2. He laments the desolations of the country. This he brings in (v. 10), for impassioned mourners are not often very methodical in their discourses: "Not only for the towns and cities, but for the mountains, will I take up a weeping and wailing" (not barren mountains, but the fruitful hills with which Judea abounded), and for the habitations of the wilderness, or rather the pastures of the plain, that used to be clothed with flocks or covered over with corn, and a goodly sight it was; but now they are burnt up by the Chaldean army (which, according to the custom of war, destroyed to the custom of war, destroyed the forage and carried off all the cattle), so that no one dares to pass through them, for fear of meeting with some parties of the enemy, no one cares to pass through them, every thing looks so melancholy and frightful, no one has any business to pass through them, for they hear not the voice of the cattle there as usual, the bleating of the sheep and the lowing of the oxen, that grateful music to the owners; nay, both the fowl of the heavens and the beasts have fled. either frightened away by the rude noises and terrible fires which the enemies make, or forced away because there is no subsistence for them. Note, God has many ways of turning a fruitful land into barrenness for the wickedness of those that dwell therein; and the havoc war makes in a country cannot but be for a lamentation to all tender spirits, for it is a tragedy which destroys the stage it is acted on.

II. He abandons himself to solitude, in consideration of the scandalous character and conduct of his people. Though he dwells in Judah where God is known, in Salem where his tabernacle is, yet he is ready to cry out, Woe is me that I sojourn in Mesech! Ps. cxx. 5. While all his neighbours are fleeing to the defenced cities, and Jerusalem especially, in dread of the enemies' rage (ch. iv. 5, 6) he is contriving to retire into some desert, in detestation of his people's sin (v. 2): "O that I had in the wilderness a lodging-place of wayfaring men, such a lonely cottage to dwell in as they have in the deserts of Arabia, which are uninhabited, for travellers to repose themselves in, that I might leave my people and go from them!" Not only because of the ill usage they gave him (he would rather venture himself among the wild beasts of the desert than among such treacherous barbarous people), but principally because his righteous soul was vexed from day to day, as Lot's was in Sodom, with the wickedness of their conversation, 2 Pet. ii. 7, 8. This does not imply any intention or resolution that he had thus to retire. God had cut him out work among them, which he must not quit for his own ease. We must not go out of the world, bad as it is, before our time. If he could not reform them, he could bear a testimony against them; if he could not do good to many, yet he might to some. but it intimates the temptation he was in to leave them, involves a threatening that they should be deprived of his ministry, and especially expresses the holy indignation he had against their abominable wickedness, which continued notwithstanding all the pains he had taken with them to reclaim them. It made him even weary of his life to see them dishonouring God as they did and destroying themselves. Time was when the place which God had chosen to put his name there was the desire and delight of good men. David, in a wilderness, longed to be again in the courts of God's house; but now Jeremiah, in the courts of God's house (for there he was when he said this), wishes himself in a wilderness. Those have made themselves very miserable that have made God's people and ministers weary of them and willing to get from them. Now, to justify his willingness to leave them, he shows,

1. What he himself had observed among them.

(1.) He would not think of leaving them because they were poor and in distress, but because they were wicked. [1.] They were filthy: They are all adulterers, that is, the generality of them are, ch. v. 8. They all either practised this sin or connived at those that did. Lewdness and uncleanness constituted that crying sin of Sodom at which righteous Lot was vexed in soul, and it is a sin that renders men loathsome in the eyes of God and all good men; it makes men an abomination. [2.] They were false. This is the sin that is most enlarged upon here. Those that had been unfaithful to their God were so to one another, and it was a part of their punishment as well as their sin, for even those that love to cheat, yet hate to be cheated. First, Go into their solemn meetings for the exercises of religion, for the administration of justice, or for commerce—to church, to court, or to the exchange—and they are an assembly of treacherous men; they are so by consent, they strengthen one another's hands in doing any thing that is perfidious. There they will cheat deliberately and industriously, with design, with a malicious design, for (v. 3) they bend their tongues, like their bow, for lies, with a great deal of craft; their tongues are fitted for lying, as a bow that is bent is for shooting, and are as constantly used for that purpose. Their tongue turns as naturally to a lie as the bow to the strong. But they are not valiant for the truth upon the earth. Their tongues are like a bow strung, with which they might do good service if they would use the art and resolution which they are so much masters of in the cause of truth; but they will not do so. They appear not in defence of the truths of God, which were delivered to them by the prophets; but even those that could not deny them to be truths were content to see them run down. In the administration of justice they have not courage to stand by an honest cause that has truth on its side, if greatness and power be on the other side. Those that will be faithful to the truth must be valiant for it, and not be daunted by the opposition given to it, nor fear the face of man. They are not valiant for the truth in the land, the land which has truth for the glory of it. Truth has fallen in the land, and they dare not lend a hand to help it up, Isa. lix. 14, 15. We must answer, another day, not only for our enmity in opposing truth, but for our cowardice in defending it. Secondly, Go into their families, and you will find they will cheat their own brethren (every brother will utterly supplant); they will trip up one another's heels if they can, for they lie at the catch to seek all advantages against those they hope to make a hand of. Jacob had his name from supplanting; it is the word here used; they followed him in his name, but not in his true character, without guile. So very false are they that you cannot trust in a brother, but must stand as much upon your guard as if you were dealing with a stranger, with a Canaanite that has balances of deceit in his hand. Things have come to an ill pass indeed when a man cannot put confidence in his own brother. Thirdly, Go into company and observe both their commerce and their conversation, and you will find there is nothing of sincerity or common honesty among them. Nec hospes ab hospite tutus—The host and the guest are in danger from each other. The best advice a wise man can give you is to take heed every one of his neighbour, nay, of his friend (so some read it), of him whom he has befriended and who pretends friendship to him. No man thinks himself bound to be either grateful or sincere. Take them in their conversation and every neighbour will walk with slander; they care not what ill they say one of another, though ever so false; that way that the slander goes they will go; they will walk with it. They will walk about from house to house too, carrying slanders along with them, all the ill-natured stories they can pick up or invent to make mischief. Take them in their trading and bargaining, and they will deceive every one his neighbour, will say any thing, though they know it to be false, for their own advantage. Nay, they will lie for lying sake, to keep their tongues in use to it, for they will not speak the truth, but will tell a deliberate lie and laugh at it when they have done.

(2.) That which aggravates the sin on this false and lying generation is, [1.] That they are ingenious to sin: They have taught their tongue to speak lies, implying that through the reluctances of natural conscience they found it difficult to bring themselves to it. Their tongue would have spoken truth, but they taught it to speak lies, and by degrees have made themselves masters of the art of lying, and have got such a habit of it that use has made it a second nature to them. They learnt it when they were young (for the wicked are estranged from the womb, speaking lies, Ps. lviii. 3), and now they have grown dexterous at it. [2.] That they are industrious to sin: They weary themselves to commit iniquity; they put a force upon their consciences to bring themselves to it; they tire out their convictions by offering them continual violence, and they take a great deal of pains, till they have even spent themselves in bringing about their malicious designs. They are wearied with their sinful pursuits and yet not weary of them. The service of sin is a perfect drudgery; men run themselves out of breath in it, and put themselves to a great deal of toil to damn their own souls. [3.] That they grow worse and worse (v. 3): They proceed from evil to evil, from one sin to another, from one degree of sin to another. They began with less sins. Nemo repente fit turpissimus—No one reaches the height of vice at once. They began with equivocating and bantering, but at last came to downright lying. And they are now proceeding to greater sins yet, for they know not me, saith the Lord; and where men have no knowledge of God, or no consideration of what they have known of him, what good can be expected from them? Men's ignorance of God is the cause of all their ill conduct one towards another.

2. The prophet shows what God had informed him of their wickedness, and what he had determined against them.

(1.) God had marked their sin. He could tell the prophet (and he speaks of it with compassion) what sort of people they were that he had to deal with. I know thy works, and where thou dwellest, Rev. ii. 13. So here (v. 6): "Thy habitation is in the midst of deceit, all about thee are addicted to it; therefore stand upon thy guard." If all men are liars, it concerns us to beware of men,. and to be wise as serpents. They are deceitful men; therefore there is little hope of thy doing any good among them; for, make things ever so plain, they have some trick or other wherewith to shuffle off their convictions. This charge is enlarged upon, v. 8. Their tongue was a bow bent (v. 3), plotting and preparing mischief; here it is an arrow shot out, putting in execution what they had projected. It is as a slaying arrow (so some readings of the original have it); their tongue has been to many an instrument of death. They speak peaceably to their neighbours, against whom they are at the same time lying in wait; as Joab kissed Abner when he was about to kill him, and Cain, that he might not be suspected of any ill design, talked with his brother, freely and familiarly. Note, Fair words, when they are not attended with good intentions, are despicable, but, when they are intended as a cloak and cover for wicked intentions they are abominable. While they did all this injury to one another they put a great contempt upon God: "Not only they know not me, but (v. 6) through deceit, through the delusions of the false prophets, they refuse to know me; they are so cheated into a good opinion of their own ways, the ways of their own heart, that they desire not the knowledge of my ways." Or, "They are so wedded to this sinful course which they are in, and so bewitched with that, and its gains, that they will by no means admit the knowledge of God, because that would be a check upon them in their sins." This is the ruin of sinners: they might be taught the good knowledge of the Lord and they will not learn it; and where no knowledge of God is, what good can be expected? Hos. iv. 1.

(2.) He had marked them for ruin, v. 7, 9, 11. Those that will not know God as their lawgiver shall be made to know him as their judge. God determines here to bring his judgments upon them, for the refining of some and the ruining of the rest. [1.] Some shall be refined (v. 7): "Because they are thus corrupt, behold I will melt them and try them, will bring them into trouble and see what that will do towards bringing them to repentance, whether the furnace of affliction will purify them from their dross, and whether, when they are melted, they will be new-cast in a better mould." He will make trial of less afflictions before he brings upon them utter destruction; for he desires not the death of sinners. They shall not be rejected as reprobate silver till the founder has melted in vain, ch. vi. 29, 30. For how shall I do for the daughter of my people? He speaks as one consulting with himself what to do with them that might be for the best, and as one that could not find in his heart to cast them off and give them up to ruin till he had first tried all means likely to bring them to repentance. Or, "How else shall I do for them? They have grown so very corrupt that there is no other way with them but to put them into the furnace; what other course can I take with them? Isa. v. 4, 5. It is the daughter of my people, and I must do something to vindicate my own honour, which will be reflected upon if I connive at their wickedness. I must do something to reduce and reform them." A parent corrects his own children because they are his own. Note, When God afflicts his people, it is with a gracious design to mollify and reform them; it is but when need is and when he knows it is the best method he can use. [2.] The rest shall be ruined (v. 9): Shall I not visit for these things? Fraud and falsehood are sins which God hates and which he will reckon for. "Shall not my soul be avenged on such a nation as this, that is so universally corrupt, and, by its impudence in sin, even dares and defies divine vengeance? The sentence is passed, the decree has gone forth (v. 11): I will make Jerusalem heaps of rubbish, and lay it in such ruins that it shall be fit for nothing but to be a den of dragons; and the cities of Judah shall be a desolation." God makes them so, for he gives the enemy warrant and power to do it: but why is the holy city made a heap? The answer is ready, Because it has become an unholy one?

Punishment Predicted. (b. c. 606.)

12 Who is the wise man, that may understand this? and who is he to whom the mouth of the Lord hath spoken, that he may declare it, for what the land perisheth and is burned up like a wilderness, that none passeth through? 13 And the Lord saith, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein; 14 But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them: 15 Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink. 16 I will scatter them also among the heathen, whom neither they nor their fathers have known: and I will send a sword after them, till I have consumed them. 17 Thus saith the Lord of hosts, Consider ye, and call for the mourning women, that they may come; and send for cunning women, that they may come: 18 And let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters. 19 For a voice of wailing is heard out of Zion, How are we spoiled! we are greatly confounded, because we have forsaken the land, because our dwellings have cast us out. 20 Yet hear the word of the Lord , O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation. 21 For death is come up into our windows, and is entered into our palaces, to cut off the children from without, and the young men from the streets. 22 Speak, Thus saith the Lord , Even the carcases of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather them.

Two things the prophet designs, in these verses, with reference to the approaching destruction of Judah and Jerusalem:—1. To convince people of the justice of God in it, that they had by sin brought it upon themselves and that therefore they had no reason to quarrel with God, who did them no wrong at all, but a great deal of reason to fall out with their sins, which did them all this mischief. 2. To affect people with the greatness of the desolation that was coming, and the miserable effects of it, that by a terrible prospect of it they might be awakened to repentance and reformation, which was the only way to prevent it, or, at least, mitigate their own share in it. This being designed,

I. He calls for the thinking men, by them to show people the equity of God's proceedings, though they seemed harsh and severe (v. 12): "Who, where, is the wise man, or the prophet, to whom the mouth of the Lord hath spoken? You boast of your wisdom, and of the prophets you have among you; produce me any one that has but the free use of human reason or any acquaintance with divine revelation, and he will soon understand this himself, and it will be so clear to him that he will be ready to declare it to others, that there is a just ground of God's controversy with this people." Do these wise men enquire, For what does the land perish? What is the matter, that such a change is made with this land? It used to be a land that God cared for, and he had his eyes upon it for good (Deut. xi. 12), but it is now a land that he has forsaken and that his face is against. It used to flourish as the garden of the Lord and to be replenished with inhabitants; but now it is burnt up like a wilderness, that none passeth through it, much less cares to settle in it. It was supposed, long ago, that it would be asked, when it came to this, Wherefore has the Lord done thus unto this land? What means the heat of this great anger? (Deut. xxix. 24), to which question God here gives a full answer, before which all flesh must be silent. He produces out of the record,

1. The indictment preferred and proved against them, upon which they had been found guilty, v. 13, 14. It is charged upon them, and it cannot be denied, (1.) That they have revolted from their allegiance to their rightful Sovereign. Therefore God has forsaken their land, and justly, because they have forsaken his law, which he had so plainly, so fully, so frequently set before them, and had not observed his orders, not obeyed his voice, nor walked in the ways that he had appointed. Here their wickedness began, in the omission of their duty to their God and a contempt of his authority. But it did not end here. It is further charged upon them, (2.) That they have entered themselves into the service of pretenders and usurpers, have not only withdrawn themselves from their obedience to their prince, but have taken up arms against him. For, [1.] They have acted according to the dictates of their own lusts, have set up their own will, the wills of the flesh, and the carnal mind, in competition with, and contradiction to the will of God: They have walked after the imagination of their own hearts; they would do as they pleased, whatever God and conscience said to the contrary. [2.] They have worshipped the creatures of their own fancy, the work of their own hands, according to the tradition received from their fathers: They have walked after Baalim: the word is plural; they had many Baals, Baal-peor and Baal-berith, the Baal of this place and the Baal of the other place; for they had lords many, which their fathers taught them to worship, but which the God of their fathers had again and again forbidden. This was it for which the land perished. The King of kings never makes war thus upon his own subjects but when they treacherously depart from him and rebel against him, and it has become necessary by this means to chastise their rebellion and reduce them to their allegiance; and they themselves shall at length acknowledge that he is just in all that is brought upon them.

2. The judgment given upon this indictment, the sentence upon the convicted rebels, which must now be executed, for it was righteous and nothing could be moved in arrest of it: The Lord of hosts, the God of Israel, hath said it (v. 15, 16), and who can reverse it? (1.) That all their comforts at home shall be poisoned and embittered to them: I will feed this people with wormwood (or rather with wolf's-bane, for it signifies a herb that is not wholesome, as wormwood is though it be bitter, but some herb that is both nauseous and noxious), and I will give them water of gall (or juice of hemlock or some other herb that is poisonous) to drink. Every thing about them, till it comes to their very meat and drink, shall be a terror and torment to them. God will curse their blessings, Mal. ii. 2. (2.) That their dispersion abroad shall be their destruction (v. 16): I will scatter them among the heathen. They were corrupted and debauched by their intimacy with the heathen, with whom they mingled and learned their works; and now they shall lose themselves, where they lost their virtue, among the heathen. They set up gods which neither they nor their fathers had known, strange gods, new gods (Deut. xxxii. 17); and now God will put them among neighbours whom neither they nor their fathers have known, whom they can claim no acquaintance with, and therefore can expect no favour from. And yet, though they are scattered so as that they will not know where to find one another. God will know where to find them all out (Ps. xxi. 8) with that evil which still pursues impenitent sinners: I will send a sword after them, some killing judgment or other, till I have consumed them; for when God judges he will overcome, when he pursues he will overtake. And now we see for what the land perishes; all this desolation is the desert of their deeds and the performance of God's words.

II. He calls for the mourning women, and engages them, with the arts they practise to affect people and move their passions, to lament these sad calamities that had come or were coming upon them, that the nation might be alarmed to prepare for them: The Lord of hosts himself says, Call for the mourning women, that they may come, v. 17. the scope of this is to show how very woeful and lamentable the condition of this people was likely to be. 1. Here is work for the counterfeit mourners: Send for cunning women, that know how to compose mournful ditties, or at least to sing them in mournful tunes and accents, and therefore are made use of at funerals to supply the want of true mourners. Let these take up a wailing for us, v. 18. The deaths and funerals were so many that people wept for them till they had no power to weep, as those, 1 Sam. xxx. 4. Let those therefore do it now whose trade it is. Or, rather, it intimates the extreme sottishness and stupidity of the people, that laid not to heart the judgments they were under, nor, even when there was so much blood shed, could find in their hearts to shed a tear. They cry not when God binds them, Job xxxvi. 13. God sent his mourning prophets to them, to call them to weeping and mourning, but his word in their mouths did not work upon their faith; rather therefore than they shall go laughing to their ruin, let the mourning women come, and try to work upon their fancy, that their eyes may at length run down with tears, and their eyelids gush out with waters. First or last, sinners must be weepers. 2. Here is work for the real mourners. (1.) There is that which is a lamentation. The present scene is very tragical (v. 19): A voice of wailing is heard out of Zion. Some make this to be the song of the mourning women: it is rather an echo to it, returned by those whose affections were moved by their wailings. In Zion the voice of joy and praise used to be heard, while the people kept closely to God. But sin has altered the note; it is now the voice of lamentation. It should seem to be the voice of those who fled from all parts of the country to the castle of Zion for protection. Instead of rejoicing that they had got safely thither, they lamented that they were forced to seek for shelter there: "How are we spoiled! How are we stripped of all our possessions! We are greatly confounded, ashamed of ourselves and our poverty;" for that is it that they complain of, that is it that they blush at the thoughts of, rather than of their sin: We are confounded because we have forsaken the land (forced so to do by the enemy), not because we have forsaken the Lord, being drawn aside of our own lust and enticed—because our dwellings have cast us out, not because our God has cast us off. Thus unhumbled hearts lament their calamity, but not their iniquity, the procuring cause of it. (2.) There is more still to come which shall be for a lamentation. Things are bad, but they are likely to be worse. Those whose land has spued them out (as it did their predecessors the Canaanites, and justly, because they trod in their steps, Lev. xviii. 28) complain that they are driven into the city, but, after a while, those of the city, and they with them, shall be forced thence too: Yet hear the word of the Lord; he has something more to say to you (v. 20); let the women hear it, whose tender spirits are apt to receive the impressions of grief and fear, for the men will not heed it, will not give it a patient hearing. The prophets will be glad to preach to a congregation of women that tremble at God's word. Let your ear receive the word of God's mouth, and bid it welcome, though it be a word of terror. Let the women teach their daughters wailing; this intimates that the trouble shall last long, grief shall be entailed upon the generation to come. Young people are apt to love mirth, and expect mirth, and are disposed to be gay and airy; but let the elder women teach the younger to be serious, tell them what a vale of tears they must expect to find this world, and train them up among the mourners in Zion, Tit. ii. 4, 5. Let every one teach her neighbour lamentation; this intimates that the trouble shall spread far, shall go from house to house. People shall not need to sympathize with their friends; they shall all have cause enough to mourn for themselves. Note, Those that are themselves affected with the terrors of the Lord should endeavour to affect others with them. The judgment here threatened is made to look terrible. [1.] Multitudes shall be slain, v. 21. Death shall ride in triumph, and there shall be no escaping his arrests when he comes with commission, neither within doors nor without. Not within doors, for let the doors be shut ever so fast, let them be ever so firmly locked and bolted, death comes up into our windows, like a thief in the night; it steals upon us ere we are aware. Nor does it thus boldly attack the cottages only, but it has entered into our palaces, the palaces of our princes and great men, though ever so stately, ever so strongly built and guarded. Note, No palaces can keep out death. Nor are those more safe that are abroad; death cuts off even the children from without and the young men from the streets. The children who might have been spared by the enemy in pity, because they had never been hurtful to them, and the young men who might have been spared in policy, because capable of being serviceable to them, shall fall together by the sword. It is usual now, even in the severest military executions, to put none to the sword but those that are found in arms; but then even the boys and girls playing in the streets were sacrificed to the fury of the conqueror. [2.] Those that are slain shall be left unburied (v. 22): Speak, Thus saith the Lord (for the confirmation and aggravation of what was before said), Even the carcases of men shall fall as dung, neglected, and left to be offensive to the smell, as dung is. Common humanity obliges the survivors to bury the dead, even for their own sake; but here such numbers shall be slain, and those so dispersed all the country over, that it shall be an endless thing to bury them all, nor shall there be hands enough to do it, nor shall the conquerors permit it, and those that should do it shall be overwhelmed with grief, so that they shall have no heart to do it. The dead bodies even of the fairest and strongest, when they have lain awhile, become dung, such vile bodies have we. And here such multitudes shall fall that their bodies shall lie as thick as heaps of dung in the furrows of the field, and no more notice shall be taken of them than of the handfuls which the harvestman drops for the gleaners, for none shall gather them, but they shall remain in sight, monuments of divine vengeance, that the eye of the impenitent survivors may affect their heart. Slay them not, bury them not, lest my people forget, Ps. lix. 11.

Punishment Predicted. (b. c. 606.)

23 Thus saith the Lord , Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: 24 But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord . 25 Behold, the days come, saith the Lord , that I will punish all them which are circumcised with the uncircumcised; 26 Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.

The prophet had been endeavouring to possess this people with a holy fear of God and his judgments, to convince them both of sin and wrath; but still they had recourse to some sorry subterfuge or other, under which to shelter themselves from the conviction and with which to excuse themselves in the obstinacy and carelessness. He therefore sets himself here to drive them from these refuges of lies and to show them the insufficiency of them.

I. When they were told how inevitable the judgment would be they pleaded the defence of their politics and powers, which, with the help of their wealth and treasure, they thought made their city impregnable. In answer to this he shows them the folly of trusting to and boasting of all these stays, while they have not a God in covenant to stay themselves upon, v. 23, 24. Here he shows, 1. What we may not depend upon in a day of distress: Let not the wise man glory in his wisdom, as if with the help of that he could outwit or countermine the enemy, or in the greatest extremity find out some evasion or other; for a man's wisdom may fail him when he needs it most, and he may fail him when he needs it most, and he may be taken in his own craftiness. Ahithophel was befooled, and counsellors are often led away spoiled. But, if a man's policies fail him, yet surely he may gain his point by might and dint of courage. No: Let not the strong man glory in his strength, for the battle is not always to the strong. David the stripling proves too hard for Goliath the giant. All human force is nothing without God, worse than nothing against him. But may not the rich man's wealth be his strong city? (money answers all things) No: Let not the rich man glory in his riches, for they may prove so far from sheltering him that they may expose him and make him the fairer mark. Let not the people boast of the wise men, and mighty men, and rich men that they have among them, as if they could make their part good against the Chaldeans because they have wise men to advise concerning the war, mighty men to fight their battles, and rich men to bear the charges of the war. Let not particular persons think to escape the common calamity by their wisdom, might, or money; for all these will prove but vain things for safety. 2. He shows what we may depend upon in a day of distress. (1.) Our only comfort in trouble will be that we have done our duty. Those that refused to know God (v. 6) will boast in vain of their wisdom and wealth; but those that know God, intelligently, that understand aright that he is the Lord, that have not only right apprehensions concerning his nature, and attributes, and relations to man, but receive and retain the impressions of them, may glory in this it will be their rejoicing in the day of evil. (2.) Our only confidence in trouble will be that, having through grace in some measure done our duty, we shall find God a God all-sufficient to us. We may glory in this, that, wherever we are, we have an acquaintance with an interest in a God that exercises lovingkindness, and judgment, and righteousness in the earth, that is not only just to all his creatures and will do no wrong to any of them, but kind to all his children and will protect them and provide for them. For in these things I delight. God delights to show kindness and to execute judgment himself, and is pleased with those who herein are followers of him as dear children. Those that have such knowledge of the glory of God as to be changed into the same image, and to partake of his holiness, find it to be their perfection and glory; and the God they thus faithfully conform to they may cheerfully confide in, in their greatest straits. But the prophet intimates that the generality of this people took no care about this. Their wisdom, and might, and riches, were their joy and hope, which would end in grief and despair. But those few among them that had the knowledge of God might please themselves with it, and boast themselves of it; it would stand them in better stead than thousands of gold and silver.

II. When they were told how provoking their sins were to God they vainly pleaded the covenant of their circumcision. They were undoubtedly the people of God; as they had the temple of the Lord in their city, so they had the mark of his children in their flesh. "It is true that Chaldean army has laid such and such nations waste, because they were uncircumcised, and therefore not under the protection of the divine providence, as we are." To this the prophet answers, That the days of visitation were now at hand, in which God would punish all wicked people, without making any distinction between the circumcised and uncircumcised, v. 25, 26. They had by sin profaned the crown of their peculiarity, and lived in common with the uncircumcised nations, and so had forfeited the benefit of that peculiarity and must expect to fare never the better for it. God will punish the circumcised with the uncircumcised. As the ignorance of the uncircumcised shall not excuse their wickedness, so neither shall the privileges of the circumcised excuse theirs, but they shall be punished together. Note, The Judge of all the earth is impartial, and none shall fare the better at his bar for any external advantages, but he will render to every man, circumcised or uncircumcised, according to his works. The condemnation of impenitent sinners that are baptized will be as sure as, nay, and more severe than, that of impenitent sinners that are unbaptized. It would affect one to find here Judah industriously put between Egypt and Edom, as standing upon a level with them and under the same doom, v. 26. These nations were forbidden a share in the Jews' privileges (Deut. xxiii. 3); but the Jews are here told that they shall share in their punishments. Those in the utmost corners, that dwell in the wilderness, are supposed to be the Kedarenes and those of the kingdoms of Hazor, as appears by comparing ch. xlix. 28-32. Some think they are so called because they dwelt as it were in a corner of the world, others because they had the hair of their head polled into corners. However that was, they were of those nations that were uncircumcised in flesh, and the Jews are ranked with them and are as near to ruin for their sins as they; for all the house of Israel are uncircumcised in the heart: they have the sign, but not the thing signified, ch. iv. 4. They are heathens in their hearts, strangers to God, and enemies in their minds by wicked works. Their hearts are disposed to idols, as the hearts of the uncircumcised Gentiles are. Note, The seals of the covenant, though they dignify us, and lay us under obligations, will not save us, unless the temper of our minds and the tenour of our lives agree with the covenant. That only is circumcision, and that baptism, which is of the heart, Rom. ii. 28, 29.

CHAP. IX.

Ver. 1. OH that mine head were waters] Mira ſermonis transfiguratione utitur Propheta, A wonderful wiſh of this weeping Prophet, and to be taken up by Gods faithful Miniſters, conſidering the woful condition of their periſhing people, poſting to perdition. Pia eſt illa triſtitia, & ſi dici poteſt, beata miſeria, Epiſt. 545. ſaith Auguſtine; this is a ſweet ſorrow, a bleſſed miſery. Such waters will be turned into wine, at the wedding-day of the Lamb; for which purpoſe alſo they are kept ſafe in Gods bottle. Pſal. 56.8.

And mine eyes a fountain of teares] That there might be a perennity of them. The ſame word in Hebrew ſignifieth both an eye and a fountain: both becauſe the eye is of a watery conſtitution, and for that our eye ſhould trickle down and not ceaſe for our own and other mens ſins and miſeries. Athanaſius by his tears,Lam. 3.49. as by the bleeding of a chaſt vine, is ſaid to have cured the leproſie of that tainted age.Proborum virorum lachrymae ſunt peccatorum diluvium, & mundi piamentum. N[illegible: 1 letter]zlanzen. Orat. 3. Mandrae ſignifieth caves or holes.

Ver. 2. Oh that I had in the wilderneſſe a lodging place] Some ſorry ſhed, ſuch as thoſe Worthies had who dwelt in dens and caves of the earth; Heb. 11.38. ſuch as Athanaſius had, who lived (ſay ſome) ſix years in a Well without the light of the Sun, forſaken of friends, and everywhere hunted by enemies: ſuch as the ancient Hermites and Monkes had: who becauſe they lived in caves and ſubterranean holes, they were named Mandrites and Troglodites. A godly man deſireth to converſe as much as may be with God, and as little as may be with men, unleſſe they were better. Lot had little joy of Sodom, 2 Pet. 2.7, 8. Aaron of the Iſraelites. Thou knoweſt, ſaith he to Moſes, that this people is wholly ſet upon wickedneſſe, Exod. 32.22. And indeed ſo is the whole world, 1 Joh. 5.19. with 2.16. Hence good men are oft put upon Davids wiſh, Oh that I had the wings of a dove, &c!Pſal. 55.6. Pſal. 122. Or if that Oh will not ſet them at liberty, they take up that Wo of his to expreſſe their miſery, Wo is me that I ſojourn in Meſhec, &c. Who will give me a travellers lodge in the wilderneſſe that I might leave my people, whoſe wicked courſes are a continual eye-ſore and heart-break unto me?

For they are all adulterers] Both corporal and ſpiritual.

An aſſembly of treacherous] A pack of perfidious wretches; a rabble of rebels conſpiring againſt heaven, Iſa. 1.4.

Ver. 3. And they bend their tongues like their bow for lyes] To the impeaching of others in their name, ſtate and life. I read that in Italy at this day they have a pocket-ſtone-bow, which held under a cloak ſhoots needles with violence to pierce a mans body, yet leaveth a wound ſcarce diſcernable. Lo ſuch is an evil tongue,Il. Mercurio Italico. and ſuch miſchief it may do a man.

But they are not valiant for the truth] Truth is no part of their profeſſion: and courage in a good cauſe they have none. Of the moſt we may ſay as of Harts and Stags, they have great hornes, but to little purpoſe;Plutarch. or as Themiſtocles ſaid of the Eretrians, that they were like the ſword-fiſh which hath a ſword indeed, but not a heart to make uſe of it.

And they know not me ſaith the Lord] The low apprehenſions men have of God, make their hearts work ſo poorly after him, Pſal. 9.10.

Ver. 4. Take ye heed every one of his neighbour] Sith there is ſcarce any to be truſted. The Poets tell us that when Pallas had taught people to build an houſe,N[illegible: 1 letter]n hoſpes ab hoſpite tutus. Ovid. Momus found this fault with it, that it was fixed to a place and not ſet upon wheeles: to the end that if men liked not their neighbourhood, they might remove at pleaſure. A good neighbour is a rare bird.

And truſt ye not in any brother] See Mich. 7.5, 6. with the Notes.

For every brother will utterly ſupplant] Singula verba hic habent pondus & pathos ingens: Here each word hath its weight: each ſyllable its ſubſtance.Fratrum quoque gratia rara eſt. Ovid.

Ver. 5. They have taught their tongues to ſpeak lyes] They are Artiſts at it, and can tack one lye to another very handſomely, Pſal. 119.69. See the Note.

Aliud in labris, aliud in fibri[illegible: 1 letter].Ver. 6. Thine habitation is in the miost of deceit] i. e. Of deceitful perſons: who have honey in their tongues, but gall in their hearts.

They refuſe to know me] Ʋt liberius peccent, libenter ignorant, they are wilfully ignorant, 2 Pet. 3.3, 5. ſo wedded and wedg'd they are to their fraudulent practices.

Ver. 7. Behold I will melt them and try them] I will caſt them into the fiery crucible of ſharp affl[illegible: 1 letter]ction. A Metaphor from Metallaries. See chap. 6.29.

For how ſhould I do for the daughter of my people?] i. e. How ſhould I do otherwiſe? what can I do leſſe to them though they are my people, ſith they are ſo ſhameleſly, ſo lawleſly wicked? an unruly Patient maketh a cruel Phyſician: a deſperate diſeaſe muſt have a deſperate remedy.

Ver. 8. Their tongue is as an arrow ſhot out] It is both a bow, ver. 3. and a ſhaft, and that a ſlaughtering ſhaft, Jun. Piſc. as ſome coppies have it here; culter jugulans, a murthering-knife, ſome render it. So Pſal. 42.10. As with a murdering weapon in my bones, mine enemies reproach me. Reckon thou, ſaith one, Sennacherib and Rabſhakeh among the firſt, and chiefeſt Kill-Chriſts, becauſe ever an honeſt mind is more afflicted with words then with blows.

It ſpeaketh deceit] See Pſal. 52.2. with the Notes.

One ſpeaketh peaceably — but in his heart he layeth his wait] Such a one was the tyrant Tiberius and our Richard 3. who would uſe moſt complements and ſhew greateſt ſigns of love and curteſie to him in the morning,Dan hiſt. 249. whoſe throat he had taken order to be cut that evening.

Ver. 9. Shall I not viſit them] See on chap. 5.9.

Ver. 10. For the mountains will I take up a weeping] Accingit ſe Propheta ad luctum. Jeremy was better at weeping then Heraclitus, and from a better principle. Lachrymas anguſtiae exprimit Crux: lachrymas poenitentiae peccatum: lachrymas ſympathiae, affectus humanitatis, vel Chriſtianitatis: lachrymas nequitiae, vel hypocriſis vel vindictae cupiditas. Jeremies tears were of the beſt ſort.

Becauſe they are burnt up] The Rabbines tell us, that after the people were carried captive to Babylon, the land of Jury was burnt up with ſulphur and ſalt. But this may well paſſe for a Jewiſh fable.

Both the fowl of the heaven] See chap. 4.25.

Ver. 11. And I will make Jeruſalem heaps] So ſmall a diſtance is there, ſaith Seneca, betwixt a great City and none. The world is as full of mutation as of motion.

And a den of Dragons] Becauſe ſhe made mine houſe a den of theeves, chap. 7.11.

Ver. 12. Who is the wiſe man that he may underſtand this?] This who, and who, denoteth a great paucity of ſuch wiſe ones as conſider common calamities in the true cauſes of them, propter quid pereat haec terra, for what the land periſheth, and that great ſins produce grievous judgements: The moſt are apt to ſay with thoſe Philiſtines It is a chance, to attribute their ſufferings to Fate or Fortune, to accuſe God of injuſtice, rather then to accept of the puniſhment of their iniquity.

And who is he to whom the mouth of the Lord hath spoken] q. d. Is there never a one of your Prophets that will ſet you right herein? but the duſt of covetouſneſſe hath put out their eyes: and they can better ſing Placentia then Lachrymae, &c.

Ver. 13. And the Lord ſaith] Or, therefore the Lord ſaith, q. d. Becauſe neither your ſelves know, nor have any elſe to tell you the true cauſe of your calamities, hear it from Gods own mouth.

Ver. 14. But have walked after the imagination of their own heart] Then the which they could not have choſen a worſe guide, ſith it is evil, only evil, and continually ſo, Gen. 6.5. See the note there.

Which their fathers taught them] See chap. 7.18.

Ver. 15. Behold I will feed them with wormwood] i. e. With bitter afflictions. Et haec poena inobedientiae fidei reſpondet. The backſlider in heart ſhall be filled with his own wayes, Prov. 14.14. he ſhall have his belly full of them, as we uſe to ſay. See chap. 8.14.

Ver. 16. And I will ſcatter them alſo among the heathen] As had been forethreatned, Deut. 28. Lev. 26. But men will not beleeve till they feel. They read the threats of Gods law as they do the old ſtories of forreign wars, and as if they lived out of the reach of Gods rod.

Ver. 17. Conſider ye] Intelligentes estote: Is not your hard-heartedneſſe ſuch, as that ye need ſuch an help? to do that wherein you ſhould be forward and free-hearted. The Hollanders and French faſt, ſaith one, but (without exprobration be it ſpoken) they had need to ſend for mourning-women,Spec. bel. ſac. 209. Ʋt flerent oculos erudiere ſuas. Ovid. that by their cunning they may be taught to mourn.

And call for the mourning women] In planctum & omne pathos faciles, ſuch as could make exquiſite lamentation, and cunningly act the part of mourners at funerals, ſo as to wring teares from the beholders. Theſe the Latines called Praeficas quia luctui praeficiebantur, becauſe they had the chief hand in funeral mournings: for the better carrying on whereof they both ſang doleful ditties, See 2 Chron. 35.25. and played on certain heavily-ſounding inſtruments, Mat. 9.23. whence the Poet, Cantabit maeſtis tibia funeribus.Ovid.

Ver. 18. And let them make haſte and take up a wailing for us] Of this vanity or affectation God approveth not as neither he did of the Olympick games, of uſury, of that cuſtome at Corinth, 1 Ep. 15.29. which yet he maketh his uſe of.

Ver. 19. For a voyce of wailing is heard out of Zion, How are we ſpoiled? Ponit formulam threnodiae.] Quis tragoediam aptius & magis graphice depingeret? what tragedy was ever better ſet forth, and in more lively expreſſions?

Ver. 20. Yet hear the Word of the Lord, O ye women] For ſouls have no ſexes, and ye are likely to have your ſhare as deep as any in the common calamity: you alſo are moſtly more apt to weep then men, and may ſooner work your men to godly ſorrow then thoſe lamentatrices.

Ver. 21. For death is come up into our windows] i. e. The killing Chaldees break in upon us at any place of entrance, doors or windows, Joel 2.9. Joh. 10.1. The Ancients give us warning here to ſee to our ſenſes (thoſe windows of wickedneſſe) that ſin get not into the ſoul thereby, and death by ſin.

Ver. 22. Speak, Thus ſaith the Lord] Heb. Speak, it is the Lords ſaying: and therefore thou mayſt be bold to ſpeak it. So 1 Theſ. 4.15. For I ſay unto you in (or, by) the Word of the Lord.

And as the handful after the harveſt man] Death ſhall cut them up by handfuls, and lay them heaps upon heaps.

Ver. 23. Let not the wiſe-man glory in his wiſdom] q. d. You bear your ſelves bold upon your wiſdom, wealth, ſtrength, and other ſuch ſeeming ſupports and deceitful foundations, as if theſe could ſave you from the evils threatned. But all theſe will prove like a ſhadow that declineth, delightful but deceitful; as will well appear at the hour of death. Charles the fifth (whom, of all men, the world [illegible: 1 letter]udged moſt happy) curſed his honours, (a little afore his death) his victories, trophees, and riches, ſaying Abite hinc, abite longe, get you far enough, for any good ye can now do me. Abi perdita beſtia quae me totum perdidiſti, be gone thou wretched creature, that haſt utterly undone me, ſaid Corn, Agrippa the Magician to his familiar ſpirit, when he lay a dying. So may many ſay of their worldly wiſdom, wealth, &c.

Let not the wiſe man glory] Let not thoſe of great parts be head-ſtrong or top-heavy: let them not think to wind out by their wiles and ſhifts.

Let not the mighty man glory] Fortitudo noſtra est infirmitatis in veritate cognitio, Aug. & in humilitate confeſſio.

Nor the rich man glory in his riches] Sith they availe not in the day of wrath, Zeph. 1.18. See the Note there.

Ver. 24. But let him that glorieth, glory in this] And yet not in this neither, unleſſe he can do it with ſelf-denial, and lowlymindedneſſe. Let him glory only in the Lord, ſaith Paul. The pride of Virginity is as foul a ſin as Impurity, ſaith Auſtin: ſo here.

Ver. 25. That I will puniſh all them, &c] Promiſcuouſly and impartially.

That are circumciſed] Some read it, The circumciſed in uncircumciſion. Unregenerate Iſrael, notwithſtanding their circumciſion, are to God as Ethiopians, Am. 9.7.

Ver. 26. That are in the utmoſt corners] Heb. Praeciſos in lateribus, polled by the corner:Tempora circumradunt. which was the Arabian faſhion, ſaith Herodotus. See chap. 49.32.

For all theſe Nations are uncircumciſed] ſc. In heart, though circumciſed in the fleſh, as now alſo the Turks are.