Matthew Poole and continuators on Jeremiah 2

1 MOreover, the word of the LORD came unto me, saying,

Now God begins by Ieremy to deal with the Iews, and to put him upon his work, having fitted him for it; this seeming to be his first sermon it notes speed, and quick dispatch about his business.

2 Go , and cry in the ears of Jerusalem , saying, thus saith the LORD ; I remember thee, the kindness of thy youth , the love of thine espousals , when thou wentest after me in the wilderness , in a land that was not sown p.

Viz. From A[illegible: 1 letter]ath[illegible: 1 letter]th to Ierusalem.

Proclaim it so, that they may hear it.

Declare Gods will to the inhabitants thereof a Metonymy of the subject.

The Prophets usual form of words in this book whereby he frequently intimates, that he came with God's message, not his own, and therefore directs his Sermon here, as in Gods name and Person to the whole body of the People.

I record, or I mind thee of the kindness, that was between us, though this [illegible: 1 letter]e sometimes taken in a way of favour, Neh. 13.31. yet not always so, as Neh. 13.29. Psal. 137.7.

Either those forward and early affections, of thine to me in thy youth. Or rather the kindness, that I shewed thee in thy youth, Isa. 46.3. for this relates to the time of Gods bringing them out of Egypt, which is sometimes called the birth of this People, Isa. 44.2. Hos. 2.3. and their youth, Isa. 54.6. Hos. 2.15. The story seems to favour most this latter sense, De[illegible: 1 letter]t. 9.6.24.

viz. When I entred into a Covenant relation with thee at the giving of the Law, Exod. 24.7, 8. Deut. 4.20, 23, 34. Ezek. 16.8. &c.

Either out of that love and affection that thou didst shew to me in following my conduct. Or rather, when thou wert led by me in the Wilderness, and I took such care of thee, both for protection, and Provision in that howling wilderness, though thou didst ill deserve it, where nothing necessary to thy subsistence could have been expected, and therefore it is expressed in the next words by a Periphrasis, a Land that was not sowen, and more enlarged upon ver. 6. for it plainly appears by the story, that they did not follow him with entire affection, but went a whoring from him, Amos 5.25, 26. and which we have a large account of Psal. 106.7. &c.

Marginal references: Or, for thy sake.

3 Israel was holiness unto the LORD, and the first fruits of his increase : all that devour him shall offend ; evil shall come upon them , saith the LORD

Or Holy, the Abstract for the Concrete, i. e a People dedicated to God, thus the word is used, Lev. 21.7. and 27.14. set a part from other People for my self by peculiar Laws, and Rites.

This supplement and is better left out, it being not in the Text, and rendring the sense more obscure; therefore better read, either being the first fruits by Apposition. Or, as the first Fruits, i. e, as the first Fruits were Holy to God, so was Israel.

Or rather devoured; for it refers to the time past, not to the future, and so the following words, all that were injurious to him,

or did offend, were obnoxious, and liable to punishment as he that devoured that, which is Holy, Prov. 20.25.

Came upon them, some evil was inflicted on them from the Lord, that was alwayes wont to stand up for the vindication of his people, as upon the Egyptians, Amalekites, Sihon, Og, the Midianites, Canaanites and other, as the four last Books of Moses do abundantly testifie, and by these expressions is insinuated, that now they are like to find it otherwise, chap. 50.7. this minding of them what God had done for them making way for the closer setting home the following reproofs.

Marginal references: Exod. 19.5.6.; chap. 12.14.

4 Hear ye the word of the LORD , O house of Jacob , and all the families of the house of Israel.

He bespeaks their attention to what he is about to speak, as unto the word of the Lord, telling them, that he delivers Gods message, and vents not his own passions, the like, Isa. 1.10. and elsewhere frequently, both in the Old, and New Testament, as 1 Cor. 11.23. 1 Thess. 4.15.

i. e. His posterity, Iacob and Israel here being the same, as it is Isa. 43.1.

Viz. Tribes chap. 31.1.

5 ¶ Thus saith the LORD, what iniquity have your fathers found in me that they are gone far from me, and have walked after vanity , and are become vain ?

God having, as it were on his own behalf, shewn how kind he had been, calls upon them to speak now, if they knew any thing of injury, either in breach of Covenant, or severity, that they can charge him with, that they have thus Apostatized, see on Isa. 1.18▪ and 5.3. compare Mich. 6.2, 3, 4. by this manner of speech, his proceeding appears the more justifiable, he both makes their conviction the clearer, and the reproof the sharper.

Viz. Idols shewing their folly in going from God to such vain things, as Idols are Deut. 32.21. 1 Sam. 12.20, 21. and see on Isa. 41.29. the abstract for the concrete, Eccl. 1.2.

Viz. In following their imaginations, fools, Rom. 1.21, 22. as senseless as their stocks, and stones, that they made their Idols of, Psal. 115, 8. and herein they are said to go far from God, and chuse their delusions, Ion. 2.8.

6 Neither said they , where is the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of desarts , and of pits : through a land of drought , and of the shadow of death , through a land that no man passed through, and where no man dwelt ?

i. e. With themselves, thought not.

The expression may have some respect to the scituation of the place, as lying lower then Canaan, but the design is to reprove their sloath, and stupidity, charging herein their Apostasie, not upon their ignorance, but wilfulness, their deliverance from Egypt, and therefore is it here-mentioned, being such a deliverance, as never greater was wrought for any People, wherein there was so much of his Power, and Love seen, they never regarded the operations of his hands, never concerned themselves about what God had done for them, ver. 8. which should have engaged them to a more close cleaving to him.

Desolate places, chap. 50.13. and then what follows is to amplifie the greatness of their dangers in the Wilderness, and therein the greatness of their deliverance.

Either those natural dangerous pits, that were there; or put for the grave, where Passengers are so often buryed quick in the heaps of sand suddenly blown up by the wind; or threatning in every respect nothing but death, which may be implied in that expression of the shadow of death in this verse, which may allude to several kinds, or fears of death in passing through a wilderness. See in the Synopsis.

Where they had no water but by miracle, the LXX render it a Land without water.

See in the word Pits; the LXX render it a Land without fruit bringing forth nothing, that might have a tendency to the support of Life, therefore nothing but death could be expected, and besides, it yeilding so many venemous Creatures, as Scorpions, and Serpents, &c. as also the many Enemies, that they went in continual danger of; all which could not but look formidable, and as the shadow of death.

As having in it no accommodation for Travel, much less for habitation: In these respects may it well be called, a wast howling Wilderness, Deut. 32.10.

Marginal references: Isa. 63.9, 11, 13. Hos. 13.4.

7 And I brought you into a plentiful country , to eat the fruit thereof, and the goodness thereof; but when ye entred, ye defiled my land , and made mine heritage an abomination.

Heb. Land of Carmel, Isa. 29.17. understand Canaan, Num. 13.27. see on Isa. 35.2.

To enjoy all the blessing of it.

i. e. Consecrated to my name, Lev. 22.23. and this you have defiled by going a whoring after your Idols, chap. 3.1. and many other abominations, Psal. 106.29, 35, 37, 38, 39.

In the same sense that it is said in the foregoing clause my Land, and which you received from me, as your heritage, the place that I chose for my Churches present habitation, and earnest of their future heavenly one.

Marginal references: P[illegible: 1 letter]al. 78.58.

8 The priests said not, Where is the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal and walked after things that do not profit .

q d. They that should have taught others, knew as little as they, or regarded as little to know, Hos. 4.6. who are said here to handle or teach the Law, viz. The Priests and Levites, who were the ordinary Teachers of the Law, not that they did so, but that, either they ought to do so, or pretended to do so. This was their office, Deut. 33.10. and their practice, Neh. 8.8. the phrase is a Metaphor taken from Warriors, that are said tractare bellum, to handle their arms.

Either Teachers as Instructors, or Kings and Princes, as Conductors, See 1 King. 22.17.

They that should have taught the People the true Worship of God, were themselves Worshippers of Baal, 1 King. 18.22. Or, instead of fetching their Oracles from me, saying, Thus saith the Lord, they would say, Thus saith Baal, or they did make use of lesser Deities (for so doth Baal or Baalim signifie) in conjunction with God, perswading themselves, they could honour God together with them, as the Calves, 1 King. 12, 28.

Viz. Idols a Periphrasis, that were never able to do them any service as ver. 5.11. see on Isa. 44.10. sure the state must be very bad when Priests, Prophets and People were thus corrupt.

Marginal references: Rom. 2.19, 20, 21.

9 ¶ Wherefore I will yet plead with you, saith the LORD, and with your childrens children will I plead.

This is to be understood, either really by his judgments, Psal. 74.22. and that with great severities; or verbally he will go on to deal with them, to convince them by his Prophets, as he did with their fathers, that they may be left without excuse, chap. 7.25, 26.

Either for the heinousness of their Fathers sins; for God doth often visit the iniquities of the Parents upon their Children, Exod. 20.5. Or because they do imitate their Parents.

Marginal references: Lev. 20.5.

10 For pass over the isles of Chittim , and see, and send unto Kedar , and consider diligently, and see if there be such a thing .

A Synecdochical expression extending to all Isles in the Mediterranean Sea, or any other the neighbouring coasts, for the Hebrews call all People, that are separated from them by the Mediterranean Sea, Islanders, because they come to them by Shipping; see of Chittim, Isa. 23.1.

Understand Arabia, that lay East, South-East of Iudea as Chittim did more North or North-West, q. d. go from North to South, East to West, and make the experiment, look to Chittim the most Civilized, or Kedar the most Barbarous, yet neither have changed their gods.

Not that they were to pass over locally, or send Messengers thither actually, but cast your eyes thither, and make your observations, by what you have ever seen, or heard, did you ever hear of such a prodigious thing, if you should either go, or send, you will find it so.

Marginal references: Or, over t[illegible: 1 letter].

11 Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit .

q. d. No, they are unmoveable and fixed to their Idols, although they are false Gods, what they receive from their fathers, they tenaciously hold.

Viz. The true God, who was their glory, a Metonymy of the Adjunct, Psal. 106.20. and who always did them good, giving them cause to glory in him, and to make their boast of him.

For those which never did, or can do them good, that have no essence, or power; but of whom they must necessarily be ashamed, as ver. 26.

Marginal references: Mich. 4.5.; chap. 16.20▪

12 Be astonished, O ye heavens , at this, and be horribly afraid , be ye very desolate , saith the LORD.

Angels say some, but rather the visible heavenly bodies; a pathetical expression in a poetical Prosopopaeia, as Deut. 4.26. and 32.1. intimating that it is such a thing, that the very inanimate Creatures, could they be sensible of it, would be astonished.

The Heb. imports as much as let your hair be lifted up, such a fright, as we usually say, makes our hair stand an end, such a trembling property, as some dreadful Tempest doth sometimes cause in a man.

Lose your brightness, lustre, and shining, as the Sun that heavenly body seemed to do when Christ suffered, Matth. 27.45. or melting, the heinousness of such a thing, as it were, dissolving them.

Marginal references: Isa. 1.2.

13 For my people have committed two evils : they have forsaken me the fountain of living waters ; and hewed them out cisterns , broken cisterns, that can hold no water.

Viz. Remarkable ones, and with a witness.

A Mitaphor taken from springs, called living here, and Gen. 26.19. and elsewhere, because they never cease, or intermit, such had Gods care, and kindness been over, and to them, see on Isa. 58.11. his spirit continually proceeding from the Father and the Son to refresh their Consciences. Compare Iohn 4.10. and 7.38, 39▪

It is doubled, to shew the multitude of their shifts, and broken is added, to shew the helplesness of them, as being able to hold no Water, but when he hath made many hard shifts to get water, he cannot keep it, but it dryes away, or, if it abide, proves unwholesome, by which understand either their Idols, which are empty vain things, that never answer expectation, or the Assyrians and Egyptians as ver. 18. which proved but broken Reeds, and as all other supports, or props, Friends, Traditions, Merits, &c. are, that are trusted to, besides God, they are but cisterns at the best whose water will putrifie, or broken, riven vessels through which they will soak, and leave nothing, but mud and dirt behind them.

Marginal references: Psal. 36.9. chap. 17.13. and 18.14.

14 ¶ Is Israel a servant? is he a home born slave ? why is he spoiled ?

Did I ever account him so, or did I not rather always reckon him my first-born, so some as verse 31. but it may better relate to his sad condition, and abuses from others as chap. 49.1. which God or the Prophet doth here enquire into; and Slave is here rightly added to home-born, (though not in the Text) to enhance the condition of his service, because the Master had Power to make these Slaves, who were born of Slaves in his house which argues his condition very low, whether he were thus born, or had been forced to sell himself to be a slave.

He Speaks, either of the thing to is that be, as if it were already done, because of the certainty of it, as of that devastation made by the Assyrians and Chaldeans who afflicted the remnant of the Iews, or of that havock, that was made of them formerly by Senacherib the Assyrians, and Egyptians why is he thus Tyrannized over Isa. 42.24. as if strangers had the same right over him, as owners over their Slaves; he removes here the false causes of Israels misery, that he may the more aggravate, and set home the true, as verse 17, 19. he was my son, if he now become a slave he may thank himself.

Marginal references: Heb. become a spoil.

15 The young lions roared upon him, and yelled , and they made his land waste: his cities are burnt without inhabitant .

Understand the Assyrians, Babylonians and Egyptians, &c. called Lions from their fierceness, and young from their strength, see this chap. 4.7. and 50.17.

Noting the terrible voice, that the Lion puts forth either in the seizing the prey, some say in sport, Lam. 2.7. or the devouring it, Isa. 5.29. a Metaphor noting the cruelty of the Enemy, Psal. 74.4.

i. e. So consumed, and wasted, that they are uninhabitable, or shortly shall so consume, and wast them, see ver. 14.

Marginal references: Heb. gave out their voice.

16 Also the children of Noph and Tahapanes have broken the crown of thy head.

They that take the Heb. word in the notion of breaking, understand this of destroying what ever is chief, or principal among them, either of persons, or things wounds in the head being most dangerous. Or, defiling the chief of the Land, either by their corporal Adulteries, and so take the word under the notion of knowing as Gen. 19.5. or spiritual, namely Idolatries, chap. 44.17. or their cruel Tyrannical oppressions, trampling upon all their glory expressed by riding over their heads, and that universally in a most insulting manner, but the word may be better taken in the notion of feeding, as the word is used, chap. 3.15. i. e. They have fed upon her most fruitful, and pleasant, the top and head of all her Pastures, that lay in the Southern Borders towards Egypt, see chap. 13.18, 19, 20. thus depriving them of all way of subsistance, chap. 12.10. In short they shall make havock of all, that is excellent in thee, Isa. 28.4. the sum is, thy league O Iudea with Egypt against the Chaldeans will be the cause of thy total ruin. For the Kings of Iudah had not rebelled against the Babylonians, but to gratifie the Egyptians in expectation of help from them.

Two of the King of Egypt's principal seats concerning Noph sometimes called Memphis, now Cayro, See on Isa. 19.13. Concerning Tahapanes, see Ezek. 30.18. probably talking its name from Tahpenes Queen of Egypt, 1 Kings 11.19. called also Hanes, see on Isa. 30.4. and the Inhabitants, and Natives of these Cities are called here their Children, Isa. 37.12.

Marginal references: Or, seed on thy crown. Deut. 33.12. Isa. 8.8.

17 Hast thou not procured this unto thy self , in that thou hast forsaken the LORD thy God, when he led thee by the way ?

Here God by his Prophet shews, that they may thank themselves for all, that is hastening upon them, see Numb. 32.23.

Here he shews wherein, viz. in forsaking God▪ not that he left them, but they him, and that without any temptation, or provocation, and therefore the more inexcusable.

Viz. By the conduct of his Providence in the Wilderness, keeping thee in safety from all dangers, Exod. 30.21, 22. Isa. 63.12, 13. or in the way of his counsels, which the ways of their own carnal wisdom were so opposite unto.

18 And now what hast thou to do in the way of Egypt , to drink the waters of Sihor ? or what hast thou to do in the way of Assyria, to drink the waters of the river ?

What business hast thou there, or what dost thou expect from thence, or what need hast thou to go, or send Messengers thither, if thou wouldst but keep close to me.

Viz. Nilus, it signifies black, from whence called Melas by the Greeks, either from the blackness of the Land, it passed through, or of the soil it casteth up, see on Isa. 23.3.

Here and by the same words before is meant, to seek help from either place noting their strength, Isa. 8.6. A metaphorical Allegory wherein God minds them of two of their broken Cisterns, and shews them their folly to go so far when they might have been better supplied nearer home, as if God were notable to help them, compare ver. 36.

i. e. Euphrates often called so by way of eminency, the chief River of Assyria, Isa. 7.20.

19 Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see, that it is an evil thing and bitter, that thou hast forsaken the LORD thy God , and that my fear is not in thee, saith the Lord GOD of hosts.

The meaning is, either 1. There needs no further evidence against thee then thine own evil courses, Hos. 5.5. or rather might correct thee, i. e. one would think should be sufficient to reclaim thee. See Hos. 2.7. Or, 2. Thy own wickedness is the cause of thy correction. Or, 3. Thy wickedness will be an evidence, that whatever thou sufferest is just.

The same with the former, but in other words, after the manner of the Hebrews, or a Metonymy of the Effect for the Cause, thou wilt not be perswaded, till thou come to suffer, thou wilt not be instructed, until corrected; or rather, as before, thy many backslidings might teach thee more wisdom, and convince thee of thy folly, so doth the word reprove signifie, Iob 6.25.

i. e. Call to mind thy experiences, and consider well with thy self, and thou canst not but be convinced of those things, what forsaking of God hath cost thee.

Viz. Of punishment principally, so Isa. 45.7. though it be true also of sin: therefore he calls it bitter, because the effect of it will be so, it will be unpleasing, and bitterness in the latter end.

i. e. M[illegible: 1 letter].

Or the fear of me, or thou hast not my fear in thee, this being the ground of all thy sin, and suffering, Psal. 36.1. Rom. 3.16, 18.

Marginal references: Isa. 3.9.

20 ¶ For of old time I have broken thy yoke , and burst thy bands and thou saidest, I will not transgress : when upon every high hill , and under every green tree thou wandrest , playing the harlot .

i. e. The Bondage and Tyranny, that thou wert under in old time in Egypt, as also diverse times besides, as appears through the Book of Iudges: the hebrew Olam, that signifies everlasting, is sometimes used for a long time to come, and also for a long time past, so here, and Gen. 6.4. Isa. 57.11.

A double allusion, either to the bands and fetters, with which Prisoners are wont to be bound, chap. 40.4. Or, those bands, wherewith the ends of the yoke of beasts were wont to be bound, see on Isa. 58.6.

When the deliverance was fresh, thou didst put on good resolutions, Heb. serve i. e. Serve or Worship Idols the word is of the foeminine Gender, because God speaks of his People, as of a Woman promising faithfulness, but breaking Covenant some understand thee, I will not serve thee, q. d. which thou madest appear, when upon every hill, &c. and thus he accuseth them of their ingratitude, who owed themselves to their Redeemer, but this doth not so well agree with their engagement, Exod. 19.8.

Or notwithstanding all thy promises.

Idolaters were wont to sacrifice upon the tops of high hills, because there they thought themselves nearer Heaven: nay some have esteemed high hills to be Gods, as the Indians of Peru at this day.

Under these shades Idolaters thought there lay some hidden Deity, with which they conversed.

Viz. Changing thy way to gad after Idols, as one that hast broken Covenant, see on Isa. 57.8. the word properly signifies to go from ones place, as Harlots use to do, instigated either by unbridled Lust, or Covetousness; i. e. Making great haste from one tree to another, or from one Idol to another see verse 23, 24. Others thou lyest down, or thou settest thy self.

Committing Idolatry, which is a spiritual Harlotry, chap. 3.1▪ 2. This is frequent. Some read the former part of the Text otherwise, making it the daring boast of the People thou hast said I have broken, &c. and saidst I will not serve. i. e. I will not obey, but this will not suit well with the rest of the Text.

Marginal references: Or serve.; chap. 3.6.

21 Yet I had planted thee a noble vine wholly a right seed : how then art thou turned into the degenerate plant of a strange vine unto me.

An usual metaphor for the Church, Psal. 80.8, 9. &c. see on Isa. 5.1. The Heb. is Sorek and may refer to the place, or to the plant; with reference to the place it may be taken, either for a proper name, as Carmel for any fruitful place, so here noting▪ either the place whence, viz. A Vine of the same kind with those, that come from Sorek, possibly that Country where Sampson saw Dalilah, Iudg. 16.4. Or, the place where Planted viz. in a fruitful Land, Exod. 15.17. See on Isa. 1.2. If it be referred to the plant, then it points at the excellency of its kind, and this the next clause seems to favour, and thus it notes both Gods care, he had as great a care of it as of the choicest Plant, see on Isa. 27.2, 3. and also his expectation, that it should prove so, Isa. 5.4 and the sense is, I Planted thee, that thou shouldst bring forth choice fruit to me.

Viz. The Ordinances of his Church, which are said to be the Plants, or Seed, that God furnisheth it with all, Matth. 13.24. and these are called right, Neh. 9.13. not false, or counterfeit, Thus it was Planted in the dayes of the Patriarchs Abra[illegible: 1 letter]am, Isaac, and Iacob, &c. a right Seed of true Believers.

Though there be only degenerate or declining in the Heb. Text, yet the supplement is necessary in regard of the Metaphor.

This must here be taken, in a bad sense as the word degenerate going before intimates, though it be sometimes for what is rare, and excellent; here it notes their Apostacy, and infidelity, and other wickednesses; where God speaks after the manner of man, both in a way of wonder, and reproof.

Marginal references: Exod. 15.17. Psal. 44.2. Matth. 21.33. Mark 12.1. Luk. 20.9.; Deut. 32.3[illegible: 1 letter].

22 For though thou wash thee with nitre, and take thee much sope s, yet thine iniquity is marked before me, saith the Lord GOD.

The meaning seems to be either thy filthiness is so foul, that it leaves a brand behind it, that cannot be hid or washed out, but will abide; see Ier. 17.1. Or, according to another acceptation of the word, it is laid up with God, see the like Deut. 32.34. and Hos. 13.12. purge thee, wash thee, do what thou wilt, thou canst by no means conceal thy wickedness from me, Iob 9.20. they that would see greater variety of interpretations, let them consult the Synopsis.

Though interpreters do greatly vary in describing what is particularly meant here by Nitre and Sope, and would be superfluous to mention here, yet all agree they are some materials that Artists make use of for the cleansing away spots, from the skin, cloaths, or other things: and the sense is plain, that the blot of his People is by no art to be taken out, it cannot be covered by excuses, though thou wouldst dissemble thy Idolatries, thou canst not deceive me: nor explated by sacrifices, it is beyond the Power of all superstitious, or religious washings to cleanse away, which may be understood by these natural and artificial wayes of cleansing.

Marginal references: Job 9.30.; Job 14.17.

23 How canst thou say , I am not polluted, I have not gone after Baalim ? see thy way in the valley , know what thou hast done : thou art a swift dromedary , traversing her wayes.

With what face canst thou go about to excuse thy self, or deny what is so evident, and so truly charged upon thee, ver. 20.

The word is plural, as comprehensive of all their Idols, Hos. 11.2. and is a name usually given to several of them, as Baalzebub, 2 King. 1.16. and Baal-Peor, Numb. 25.3. and therefore their worshipping of many. Because they had the Temple, and Sacrifices, &c. they still perswaded themselves, that they worshipped the true God, though they joyned their Idolatries with it, as the Papists, though they make use of Idols in Worship, yet would not be accounted Idolaters.

The filthiness thou hast left behind thee, whereby thou mayst be traced, where thou leftest as it were thy footsteps, and monuments of thy frequent Idolatries.

Thy frequent courses in the Valleys, whether of Hinnom where they burnt their Childrens bones in Sacrifice, chap. 7.21, 31. Or, in any Vallies where thou hast been frequent in thy Idolatries; it seems to be thus largely taken.

Look on and consider thy ways, as ver. 19.

Or thou art as, &c. or O Dromedary, a Beast much used by Carriers in Arabia being rife there. See on Isa. 60.6.

A Metaphor taken from Creatures, that are hunted, that keep no direct path, alluding to the nature of the She Dromedary, which in gendring time runs capering this way, and crossing that way, making many vagaries to find out sometimes one Male, sometimes another without any rule, or order, setting forth hereby the disposition of this People, that were so mad upon their Idols, that they ran sometimes after this, and sometimes after that, called wandring, ver. 20. and that with great eagerness, fitly termed traversing much like the description of a Whore, Prov. 7.11, 12. the word being no where found, but here, and being derived from a word, that signifies a Shoo-latchet, if any be curious, let the learned consult Synop. Critic. and the English reader the Assemblies Annot. on the place.

Marginal references: Or, O swift dromedary.

24 A wild ass used to the wilderness, that snuffeth up the wind at her pleasure , in her occasion who can turn her away ? all they that seek her will not weary themselves ; in her month they shall find her.

Or, O wild Ass, another similitude for the more lively description of the same thing, neither need we be sollicitous about the variety, or extravagancies of conjectures about this Beast, or you may consult as before, it is said to be wild and untamed, as being used to the Wilderness doth also imply and as to satisfying its lust, much of the nature of the other.

This snuffing properly appertains to the sense of smelling, by which certain creatures, by a natural sagacity, find out what they miss, which Huntsmen express by a proper term of winding, or having in the wind, and thus it is understood here, for this Creature by the Wind smells afar off, which way her male is; for there is another sense of snuffing up the Wind, viz. for the service of health, as allaying inward heat and drought, &c. chap. 14.6.

As her desire, or lust serves, when it runs out after the Male, implying also, that no choice, or judgment, or measure is observed in these Beasts, when carried out after their lusts.

i. e. When she is set upon it and hath an occasion, and opportunity to run impetuously to her Male for the satisfying her pleasure, she bears down all opposition before her, there is none can stop, or put a bridle upon her raging lust.

i. e. Either they need not weary themselves; (speaking of Ierusalem, to which all the rest also is to be applied as in an Allegory) they, that have a mind to be filthy with her, may easily trace her, verse 23. she refuses none. Or, rather they will not bestow their labour in vain, when she is hot upon her lust, but let her take her course, until she be satisfied, and wait their time, and opportunity; and this agrees with the next words.

If this relate to the former sense of not wearying themselves, it notes her impudence, and unsatiableness, you may have her at any time, even in her months, or new Moons, a season wherein such acts are abhorrent even to nature it self, some understand this of the Idolatry they committed every New Moon: but it more properly points at the month of her breeding, or growing big, and weighty, month put collectively for months, such as Iob speaks of, Iob 39.1, 2. Or, in her last month, because they grow then unweildy, that this creature sleeps one month in the year, and that is the month she may be taken, is generally deemed but a fancy, the sense of the verse is, that though Ierusalem be now madly bent upon going after her Idols, and other unclean courses, that there is no stopping or controling of her, as in the next verse, and ver. 31. chap. 22.21. yet the time may come in their afflictions, that they may grow more tame, and willing to receive counsel, as ver. 27. and Hos. 5.15.

Marginal references: Or, O wild [illegible: 1 letter]ss; Heb. taught.; Heb. the desire of the heart.; Or, reverse it.

25 Withhold thy foot from being unshod , and thy throat from thirst: but thou saidst, There is no hope . No, for I have loved strangers , and after them will I go .

Good counsel given them by the Prophet to tarry at home, either, that they do not go a gadding after their spiritual, or corporal Adulteries. Or seek forreign aids, thereby to wear out their shooes, a Metonymy of the Effect, Iosh. 9.13. Or that thou put not off thy shooes to go into the bed of lust, or uncover thy [illegible: 1 letter]eet, a modest Hebrew expression, as also of other Languages for exposing thy nakedness, Ezek. 16.25. Or take not those courses, that will reduce thee to poverty to go bare-foot, and bare-legged, and to want wherewith to quench thy thirst, as in the next clause, Prov. 6.26. Isa. 20.2, 4. See Isa. 5.13.

She seems to return a cross answer, the word pointing at somewhat that is desperate, Eccle. 2.20. it either expresseth the desperateness of their condition. q. d. we are as bad as we can be, and there is no hope, that God should receive us into favour, or else by way of interrogation; is there no hope? May we not hold on still, and prosper? Must we desist from our wayes? No we will not, but we will go after other Gods and they shall defend us, Isa. 57.10. and chap. 18.12. Or, the desperateness of their resolution upon it, q. d. We care not since there is no remedy, you lose your labour to go about to reclaim us, which agrees with the next clause.

Viz. Idols, or strange Gods.

Come what will of it.

Marginal references: Or, is the case desperate.

26 As the thief is ashamed when he is found : so is the house of Israel ashamed ; they, their kings, their princes, and their priests, and their prophets .

Not ashamed of his sin of Theft, but that he is found, that his shifts, and blinds would serve him no longer; especially if he have had the reputation of an honest man.

Or Families the Twelve Tribes a Metonymy of the Subject.

Or confounded in the Passive voice, viz. when they shall be taken by Nebuchadnezzar, then their Idols, which they went a whoring after, shall be discovered, and so put them to shame; in the Active voice their inability to help them, verse 28. Isa. 1.29. Hos. 4.19. and their shame will be the more, because they had the repute of being my People.

Rulers, and Teachers, such as should have given better examples, and better instruction.

27 Saying to a stock, Thou art my father; and to a stone , Thou hast brought me forth : for they have turned their back unto me, and not their face: but in the [illegible: 1 letter]ime of their trouble they will say, Arise, and [illegible: 1 letter]ave us .

Idol, a Metonymy of the Matter, because Idols are made of these materials, Dan. 5.4.

Or begotten me, so is the word used, Gen. 4.18. This notes the sottish stupidity of this People, to take a lifeless stock or stone to be their maker, and to give the honour of God unto them, Isa. 44.1[illegible: 1 letter]. They that make them are like unto them, as senseless as they, Psal. 115.8.

They turn their faces wholy towards their Idols, it notes the openess of their Apostacy, chap. 7.24.

The usual Language of Gods Children in distress, Psal. 3.7. and often elsewhere, when they found the vanity of their Idols, and their own folly in relying on them, that cannot help, or save, and rejecting me, ver. 31. then they will come to me, Iudg. 10.10. Hos. 5.15. the same thing with finding her in her month, verse 24. herein abusing Gods gentleness, making him their necessity not their choice.

Marginal references: Or, begotten me.; Heb. the hinder part of the neck.; Isa. 26.16.

28 But where are thy Gods , that thou hast made thee? let them arise , if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah.

Thy Idols, viz. Gods of thy own making, what do they do for thee? Isa. 31.3.

Either by way of challenge, let them produce their Idols now, to help them, if they can whom they call their Fathers, and their Makers. Or by way of scoff, as Elijah to Baals Priests, see Iudg. 10.14. besides, in this word arise there is an insinuation of their lifelessness, and deadness, Isa. 46.7. chap. 10.5. and further there may be a secret reply couched in it, q. d. in your trouble you will say to me, arise save us: now say so to them, and see, if they can arise, and save you.

q. d. Thou hast them near to thee, and enough of them, imitating the Heathens, who had, according to Varro, above 30000 Deities; no marvel, if I, who am but one, be slighted, when in every City at least one, 2 King. 17.29, 30, 31. and in Ierusalem one in every street, chap. 11.13. its a hard case if none, or all these thy tutelar Gods, cannot help thee, see Deut. 32.37, 38, 39. make tryal if any, or all of them together, can help thee.

Marginal references: Isa. 45.20.; Heb. evil.

29 Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD.

i. e. Some of all sorts, there is not any one sort of you innocent.

q. d. You are all at my mercy, why will you contend, all this that I charge you with is clear, and evident, and all makes against you, ver. 23, 34. wherefore do you expostulate, and put me to my proofs▪ this they were good at, chap. 16.10. there is nothing that you can justly reply, ver. 19.

30 In vain have I smitten your children ; they received no correction : your own sword hath devoured your prophets, like a destroying lion .

Either your posterity, that you breed up like your selves, or rather, your inhabitants in every City, they being frequently called the Children of such a City, or such a Place, Children of S[illegible: 1 letter]ir, 2 Chron. 25.14. Children of the Province, Ezra 2.1. and Children of this People, Lev. 19.18. and abundance more the like, and thus it is comprehensive both of Parents and Children.

i. e. The fruit of correction, viz. instruction the same word is rendred correction, Pro. 23.13. which signifies instruction, Pro. 5.12. and other places, & so to be taken here, it notes their refractoryness, that tho they were corrected, yet they would not be instructed, thoughGod did smite them, yet the rod prevailed as little with them, as the word.

Either the sword, that I have sent to destroy you hath destroyed your False-Prophets together with you, Hos. 4.5. and so it is, both a Prophesie, and a threatning: or rather, you have been so far from receiving counsel, and instruction, that you have by the sword, and other wayes of destruction, which is to be understood by the Sword, murdered those, that I sent to reprove your follies in the dayes of Asa, Ioash, Manasseh, &c. Neh. 9.26. See Matth. 23.34, 35.

Or eaten up, a Metaphor, hence we read of the edge of the Sword, which both in Hebrew and Greek is called the mouth of the Sword, chap. 21.7. Luk. 21.24.

Without respect, or pity, with all manner of savage usage. See Psal. 7.2. laying aside all humanity.

Marginal references: Isa. 1.5. and 9.13. chap 5.3.; Matth. 23.29. &c.

31 ¶ O generation , see ye the word of the LORD : have I been a wilderness unto Israel? a land of darkness ? Wherefore say my people, We are lords , we will come no more unto thee.

Or, Oh ye men of this Generation, a note of admiration, or rather, O Generation, a note of compellation, it is to you I speak,

i. e. Look well to it, consider it, as the rod is to teach, and therefore ought to be heard, Mic. 6.9. So the word is to be considered of, and therefore ought to be looked into chap. 2.19.

He speaketh here, not so much of the doctrine of the word, as of the thing it self, q. d. you shall see the thing with your eyes, because you give the Doctrine the hearing onely, as we use to say, i. e. your ears are shut against it.

Here God challengeth them again to tell him, what unkindness he had shewed them, as before ver. 5. have I been like the Wilderness of Arabia, have not I accommodated you with all necessaries at all times, Deut. 32.13, 14. Ezek. 34.13, 14, 15. nay in the Wilderness it self I was not a Wilderness unto you, an account whereof Nehemiah gives Neh. 9.15. to 23. and you have the story of it, Psal. 78.

Diverse interpreters derive this word from a different root, and accordingly render the sense variously. Some from a root that signifies to fade or sall, as a Land where fruits fall off before it be ripe bringing nothing to perfection, and so Tremelius, and Iunius translate it, Isa. 28.1, 4. q. d. have you found me to fail your expectations in any thing, that I have promised you, Iosh. 21.45. and 23.14. Others derive it from a word that signifies late, as a Land that brings forth its fruit late in the year, which either ripeneth not or ripeneth unkindly, q. d. have you found me backward in any thing to do you good? Have I not fed you to the full? Others from darkness, properly thick darkness, Exod. 10.22. Ioel 2.2. and it is the more significant because jah the name of God is added to it, q. d. the darkness of God as a sleep of God, for a deep sleep, 1 Sam. 26.12. flame of God for a ve[illegible: 1 letter]ement flame, Cant. 8.6. as if it were a Land uninhabitable, because of the total want of light, q. d. have I been a God of no use or comfort to them, that they thus leave me? Have they had nothing from me but misery and affliction? As this notion of darkness may import, Isa. 8.22. Lam. 3.2. Hence the LXX express it by a Land bringing forth thorns. Or this expression a Land of darkness may be put by apposition to the former.

i. e. In their heart.

Words of pride and boasting: God had endeavoured to make them sensible, that all their happiness they owed to him, and now q. d. you rule as Lords without us, see 1 Cor. 4.8. now you cast me off, or rather we are well enough established in our Government by forreign aides, and compacts with the Egyptians, and Assyrians, &c. and have rulers of our own; we have no such great need of thee, hence the LXX render it in the passive voice we will not be ruled, which agrees with the next words of the verse Deut. 32.15, 16. something of this appeared in Vzziah, 2 Chron. 26.15, 16. and Hezekiah, 2 Chron. 32.25. neither was David wholly clear, Psal. 30.6.

Marginal references: Heb. we have dominion.

32 Can a maid forget her ornaments , or a bride her attire ? yet my people have forgotten me dayes without number .

How seldom is it, and how unlikely, that a Maid should forget her Ornaments.

Whether it belongs to the Head, or the Breast, or Arms, whether Bracelets, or Jewels wherever worn, is not worth the disputing, but understand those rich Jewels, which the Bridegroom was wont to present his Bride with, partly for a general obligation, and partly of particular signification, and all of them ornamental, what ever may render her amiable in the Eyes of her Bridegroom; Virgins, and especially Brides, will not usually neglect any thing that may make them comely.

Viz. In the neglect of my Worship, me, who was not only their defence, but their glory, ver. 11. &c. that for which other Nations honoured them, Psal. 148.14. Ezek. 16.10, to 15.

i. e. For a long time past, time out of mind, or as the Hebrew dayes, of which there is no number.

33 Why trimmest thou thy way to seek love ? therefore hast thou also taught the wicked ones thy wayes .

Or deckest, Ezek. 23.40. thinking thereby to entice others to thy help, thus is the word used, chap. 4.30. or why dost thou use so much art and skill, and take so much pains to go, and send here and there to contract a Friendship with forreign People, and to bring them to thy embraces, Isa. 57.9, 10. or thinking to set a good face, or g oss upon the matter, and excuse thy self, as if thou couldst delude God, Psal. 78.36, 37. whereas all thou doest is to get acquaintance with other Idolaters.

i. e. to commit filthiness with thy Idols, a Synecdoche of the kind.

i. e. Thou art become so vile, that even strumpets themselves, may come to learn of thee, 2 Chron. 33.9. Or by thy example; Nations that have been vile enough of themselves, by thy example are become more vile.

i. e. Thy Actions, a Metaphor.

34 Also in thy skirts is found the blood of the souls of the poor innocents : I have not found it by secret search , but upon all these .

Viz. Of thy garments, a Synecdoche of the Kind the tokens of thy cruelty may be seen openly there; or in thy hands as the LXX, or a metaphor from Birds of rapine whose wings are bloody with their prey, but not so well.

i. e. In thee is found the murders expressed here by blood of innocent persons, meant here by Souls, comprising both their Sacrificing of their little Children to their Idols, Psal. 106.37, 38. Ezek. 16.20, 21, 36. murdering Souls, as well as Bodies, and also all those cruelties, oppression, and murders, that they executed upon poor innocent persons, which were not a few, in what Manasseh did 2 Kin. 21.16. Ezek. 7.23. and 9.9. and in special the Prophets, verse 30. that came in Gods name to reclaim them, which notes their desperate malice, as well as cruelty to slay their Physitians.

Heb. by digging, as if the Earth had covered the Blood, or as if they had committed their wickedness in some obscure places.

Upon thy garments openly enough, as exposed to publique view, there need no such strict scrutiny to be made.

Marginal references: Heb. digging.

35 Yet thou [illegible: 1 letter]ayst , because I am innocent , furely his anger shall turn from me. Behold, I will plead with thee , because thou sayest, I have not sinned .

Or interrogatively darest thou say? Hast thou the impudence to affirm it?

Clear of this whole charge.

Shall not break out against me, Isa. 5.25.

I will proceed in my judgment against thee, verse 9. chap. 25.31. Or it is a soft expression, wherein he shews that he will not act like a Tyrant, carryed on rashly, and furiously, but as a judge regularly, and righteously, Ezek. 20.35. and it shews, that he will convince her.

Because thou dost justifie thy self, as if I had no cause to be angry with thee. God is not angry with her so much because she hath sinned, as because she will not acknowledge her sin.

36 Why gaddest thou about so much to change thy way ? thou also shalt be ashamed of Egypt , as thou wast ashamed of Assyria.

i. e. Thy actions a metaphor. See on verse 33. why dost thou shuffle thus with me, to seek auxiliaries any where rather, then to cleave to me verse 18. See on Isa. 57.9, 10. Or, like Strumpets, whose love is never fixed, but sometimes set on one, sometimes on another.

Thou hast run to Assyria, and then to Egypt, and they shall both make thee ashamed by their disappointments of thee: thou shalt be ashamed of Egypt, as others have been, Isa. 36.6. Or rather Egypt shall stand thee in no more stead, then Assyria hath done, Isa. 30.3, 5. and how Tilgath Pelneser served them. See 2 Chr. 28.20. before Hezekiah's time the Jews made a League with the Assyrians, against the Syrians, and the Israelites, and then against the Egyptians: neither prospered, he tells them they must expect no better success from Egypt.

Marginal references: chap. 31.22.

37 Yea, thou shalt go forth from him , and thine hands upon thine head : for the LORD hath rejected thy confidences , and thou shalt not prosper in them .

Some apply it to the sad, and ineffectual return of the Embassadors, being disappointed in their expectation from the King of Egypt, but rather all the help thou canst procure from abroad shall not prevent thy Captivity, but from hence thou shalt go.

An usual posture of sadness, and mourning, 2 Sam. 13.19. suited here to her going into Captivity.

Refused to give success unto them, 2 Chron. 16.7. Or rejected thee for thy confidences, or he disapproves thy confidences. viz. all thy refuges, which thou seekest out of God.

Viz. In thy refuges, and dependencies.