Jeremiah 1-20

THE ARGUMENT

The Prophet Jeremy was a priest, and so an ordinary teacher, (which some other of the prophets were not) before his entrance upon this extraordinary employment. This he began (being in his younger years thereunto called) under a good King Josiah; in times, though bad enough (the main body of the people, notwithstanding all the care and endeavor of that godly governor, continuing still inclined to their former idolatry, and other wonted evil courses) yet nothing so bad, as not long after they proved, when that pious prince was by immature decease taken away, who had kept them yet within some compass of external conformity, and restrained them from the public profession, and open practice of such abomination, while he lived. But the kings that succeeded him, being themselves also addicted to like impieties, and excesses, and complying with the people therein; all things, in short time, grew to such an height of corruption, both in church and state, that the prophet having a long time, as one striving and struggling against the stiff stream of a strong torrent, in vain labored to reclaim them; and having endured much opposition by the false prophets, and sustained much hard measure from the priests, princes, and people, for the faithful performance, and due execution of his office, (under which some expressions of human frailty, at some time, broke from him) he was, at length, constrained to denounce from God, the utter ruin and destruction of that whole state; which, by the Chaldeans, God accordingly made good. Howbeit, withal for the comfort and support of the faithful, he foretells their return after seventy years’ captivity; and the enlargement of the church, by that blessed Branch, the Messias: withal, adjoining divers prophecies against those several nations, that had been either the destroyers, or the oppressors of God’s people.

Upon the surprisal of the city by the Chaldeans, he was by the king of Babylon his special appointment, set at liberty: but was shortly after carried away by force, into Egypt, among the rest of the people, which Prince John, and his complices, upon the murder of Gedaliah, whom the Chaldean king had made governor of the land, for fear of the Chaldeans, against God’s express charge, did thither transport. There continued he prophesying, how long, it is not certain: howbeit, being called unto that office in the thirteenth of Josiah, it could not be less than between forty and fifty years that he spent in that employment. In Egypt it is not unlikely that he ended his days; though how, in what manner, or by what means, is as uncertain, as the time of his abode in those parts.

Some other things seem to have been written by him, which are not now extant, besides the sermons and prophecies recorded in this book: as a solemn Lamentation composed upon the death of Josias, 2 Chron. 35.25. that roll or volume, which Baruc engrossed for him, containing a summary of all his foregoing sermons, Chap. 36.2–18. and the same enlarged with some farther additionals, Chap. 36.32. But the main, yea, in likelihood the whole sum and substance of both these, we have at large in the records of this book. As for that Epistle, that goes under his name, as written to his Countrymen, that either were to be, or were already in captivity at Babylon, (diverse from that specified and recorded here, chapter 29.) it is deservedly deemed a mere counterfeit, as well as those prophecies of Baruc, whereunto it is adjoined.

CHAPTER 1

Verse 1. {The words of Jeremiah the son of Hilkiah of the Priests, that were in Anathoth in the land of Benjamin.} The three first verses of this chapter seem to contain an inscription, or title, of the main body of all the prophecies, and sermons, in this whole book recorded: of all in general, in this verse; of those more specially from his first calling, unto the time of the captivity, in the two next verses.

{The words} That is, sermons, or prophecies; as, The word that Esay saw, Esay 2.1. and, The words of Amos, Amos 1.1. and, The words of the Preacher, Eccl. 1.1. Some render it, The book, and would have it to design no more, than what is delivered from hence, unto the end of the thirty ninth chapter: from whence say they, another book begins: as in the Revelation of John, from the eleventh chapter the like, Rev. 10.9,11. But I suppose the term here to be of larger extent, and to take in the whole volume of prophecies, that bear the name of this prophet. Nor is it probable, that all those ensuing prophecies from chapter 39. should be of later date, than Zedekiah’s captivity; yea, concerning some of them, the contrary is apparent. See chap. 51.59.

{Jeremiah} Heb. Jirmjahu; and so constantly in this book; as Jeshajahu; and Jechizkijahu, and the like; though elsewhere also, sometime, Jirmja: whereof see on Esay 1.1. The Greeks render it Jeremias, Mat. 2.17. & 16.14. we in English, ordinarily, Jeremy; as Zachary, and Timothy, 1 Tim. 1.2. and so our former versions exhibit it. It seems to signify one raised up by God, 1 king. 14.17. & 16.2. 1 Sam. 2.7. Psal. 9.13. and was a name, not unusual, among God’s people, as appears, 2 king. 24.18. 1 Chron. 5.24. & 12.4,10,13. Neh. 12.1.

{the son of Hilkiah} Added to distinguish him, from others, that might be in those days of that name. Of the groundless conceit of the Rabbines, concerning such denominations of prophets from their parentage; see on Esay 1.1.

{Hilkiah} Heb. Chilkijah, or Hilkijah, as the name is found written, 1 Chron. 6.13,45. or, Chilkijahu, or Hilkijahu; as here, and Esay 22.20. See there. The Greek, and Latin, ordinarily render it, Helkias; as Benjamin, for Binjamin, Phil. 3.5. and for Joshijah, Josias, Mat. 1.11. Of this name divers were, as one here mentioned; and another that was high priest under Josias, 2 king. 22.8. whom the Chaldee Paraphrast, the Jewish doctors, divers of them, and not a few Christian writers, with whom the authors of our Geneva Annotations concur, suppose to have been the Father of this our prophet: But hereof there is no great probability; for, to omit all other arguments, that seem to persuade the contrary, the high priest had his house and abode constantly at Jerusalem; whereas this Hilkiah had his dwelling at Anathoth, subjoined here, in likelihood, of purpose to distinguish him from that other of the same name, being high priest; yet living, and exercising that function, some space of time, after that Jeremy began at first to prophesy, as appears from 2 king. 22.4. compared with the very next verse of this chapter. Nor seems that of force sufficient to take this off, that of Abiathar the high priest under Solomon, it is said, that he had fields of his own inheritance at Anathoth, 1 kings 2.26. for albeit, he so had, yet lived he at Jerusalem until Solomon deposed him, and confined him thither; whereas of this Hilkiah there is no such thing read, but that he made his abode at Jerusalem, as his place required, 2 kings 22.4,8.

{of the Priests that were in Anathoth} Heb. Of the priests in Anathoth. Or, at Anathoth, rather; because the name of a Town, or city; as 2 kings 2.28. 1 Chron. 4.28,31. one of the priests that dwelt there: it being one of the cities out of the Benjamites’ lot assigned to the priests, Jos. 21.18. 1 Chron. 6.60. See Esay 10.30.

{in the land of Benjamin} In that portion of the land of Canaan, which by lot was assigned unto the posterity of Benjamin, Jos. 18.11. Jacob’s youngest son: Of whose name, see Gen. 35.18. Heb. Binjamin: But we follow herein the Greek pronunciation, as in many other names, Acts 13.21. Phil. 3.5. See chap. 37.12.

Verse 2. {Unto whom the word of the LORD came in the days of Josiah, the son of Amon, King of Judah, in the thirteenth year of his reign} In these words is precisely related the time, and year, wherein Jeremy was called unto this Prophetical function, from being an ordinary priest, to be an extraordinary prophet, and began to execute the same.

{unto whom the word of the LORD came} Heb. whom the word, or, a word of the Lord (as 2 Sam. 7.4.) was unto him: a kind of elegant redundancy, in that language, very frequent: The like whereunto, see Gen. 1.11. Psal. 1.4. 2 Sam. 6.22. Now by the word of the Lord, here, some understand a charge, or commission, made out by God unto Jeremy, for the exercise, and execution of his Prophetical employment, and the publishing of these his prophecies; as they conceive the word to be taken also, Hos. 1.1. Lu. 3.2. Joh. 10.35. word, for charge, or commission, or command; as 1 Kin. 12.24. Esth. 1.12. & 3.15. and so ch. 26.1. Others conceive it to design the subject matter of his prophecy, or that which was revealed to him, and he enjoined to publish; as, the word which Esay saw, Esay 2.1. & Gen. 15.1. the word, or, a word of the Lord was to Abraham; where no such charge, or commission, is implied: and so the word of the Lord, here; and the words of Jeremy, v. 1. are in effect, and substance, one and the same; called the word of the Lord, because proceeding from him, and delivered in his name, v. 4,7. the words of Jeremy; because by him delivered, as God’s mouth, and messenger, to his people, ch. 15.19. & 26.12,15. And this latter I incline to, though the word may well comprehend both, since that the former also, together with the revelation, did constantly concur. So Mic. 1.1. Zeph. 1.1.

{in the days} The time of the reign. See on Esay 1.1.

{of Josiah} Heb. Joshijahu; as Jirmjahu, v. 1. and sometime Joshijah; as Zach. 6.10. for the name (though not the person) is the same. Greek, Josias, Mat. 1.10. which our English seems best acquainted with: and it seems to import one firmly founded, or grounded upon God. See Esay 16.7. & 44.8. Of this good king’s religious reign, but over a people, though by his pious, and sedulous provisions, restrained from their wonted pollutions, and reduced to an outside conformity in public profession, & practice, of the sincere service of God; yet remaining still, in regard of disposition of heart and affection, much unreformed, and unreclaimed. See 2 kings 22. & 23. 2 Chron. 34. & 35.

{the son of Amon} Of whose irreligious reign, and how he renewed and restored again those abominations and idolatries, which his father Manasse, upon his humiliation and serious repentance, had abandoned and abolished. See 2 Kin. 21.19,23. & 2 Chron. 33.21,24. The name signifies, a nurse-child, Prov. 8.30.

{King of Judah} See on Esay 1.1.

{in the thirteenth year of his reign} Some five year before the book of the Law found in the Temple, by Hilkiah the high priest, 2 kings 22.3,8. and Josias reigning one and thirty years in all, 2 kings 22.1. it follows hence, that Jeremy prophesied eighteen years under Josias.

Verse 3. {It came also in the days of Jehoiakim, the son of Josiah King of Judah, unto the end of the eleventh year of Zedekiah, the son of Josiah, King of Judah, unto the carrying away of Jerusalem captive, in the fifth month} As in the former verse was related the beginning of Jeremy’s exercising this extraordinary function; with an intimation of the time of his prophesying under Josias: So in this verse is further related the continuance of it, under his successors, unto the captivity that was under Zedekiah, by the space of two and twenty years, see 2 kings 23.31,36. & 24.8,18. which taking in those eighteen under Josias, make up at least forty: whence it may be that Jewish fable, that God should tell Moses of a prophet to come, meaning Jeremy, that should reprove them on this side, and reprove them on that side; that should prophesy forty year one way, and forty year another way; as if he spent in prophesying, as many years after the captivity, as he had done before it.

{It came also} Heb. and it was: It was; as before, ver. 2. and, for also; as Prov. 28.16. Esay 6.2,3. he had also Prophetical visions, and revelations in those times. See Esay 1.1. & 2.1. Joh. 1.1. & 3.1.

{in the days of Jehoiakim} Here question is moved, why Jehoahaz, and Jehoiachin are not here mentioned, as well as Jehoiakim, whereas the one reigned before him, coming between him, and his father Josias: the other succeeded him, coming between him, and his brother Zedekiah. Whereunto the common answer is, that these two are omitted, because they reigned a little above three months apiece, some half a year only; and that at two several times between them, 2 kings 23.31. & 24.8. 2 Chron. 36.2,9. which answer may well serve for the former: concerning whom also it is uncertain, whether any special prophecy were revealed to Jeremy, or delivered by him, in his days. And for the latter, there was no special cause of naming him, whether ought in that kind came out under him, or no; since that his short reign comes within the compass of the two lists, and limits of time here fixed. See chap. 22.11,24.

{Jehoiakim} Of this Jehoiakim; and his name, see on chap. 22.18. of his wicked reign, 2 kings 23.34,37. & 24.1,6. 2 Chron. 36.4,8.

{the son of Josiah} Of whose issue, see further on chap. 22.11,18.

{unto the end of the eleventh year of Zedekiah} Heb. until the eleventh year of Zedekiah was accomplished; as Lev. 25.29. where there seems to be some diversity of account between this, and that which follows, where the fifth month is named; that which comes short by a whole month of the half, by many more of the whole year. But the answer hereunto is easy, that the fifth month, though it ended not the year, in regard of its ordinary set, and standing computation, yet it might end the eleventh year of Zedekiah’s reign, having entered about that time thereinto.

{the son of Josiah} 1 Chron. 3.15.

{unto the carrying away of Jerusalem captive} Heb. until Jerusalem (that is, the people thereof) departed; or, went into captivity; as Judg. 18.30. unto the day, that the land departed, or was captived. There are two captivities mentioned; the one under Jehoiachin, 2 kings 24.13. the other, under Zedekiah, 2 kings 25.11. and of this the prophet expressly here speaks. Howbeit, the meaning here is, not that the prophet, at this second captivity, ceased prophesying, for it appears that he prophesied afterward, both in Judah, chap. 40.43. and in Egypt, chap. 44. but that he prophesied so long under the state that then stood, when he entered upon that office.

{in the fifth month} See on chap. 52.12,15.

Verse 4. {Then the word of the LORD came unto me, saying;} Heb. And the word of the Lord was unto me, saying; as verse 2,11. Jon. 1.1. yet because this seems to have reference to the time of his first call to this office, verse 2. the copulative is not amiss here rendered, then; as Exod. 7.9. Esay 36.3,9,11. A change of the person; as Mic. 3.1.

Verse 5. {Before I formed thee in the belly, I knew thee; and before thou camest forth out of the womb, I sanctified thee, and I ordained thee a Prophet unto the Nations} The words of God to the prophet, acquainting him with his ancient purpose, and determination, to assign him to that office, which he now called him unto. See Esay 49.1,5.

{formed thee} Heb. molded, or framed, and fashioned you; as the potter does the clay, whereof he makes some earthen vessel, Gen. 3.7,8. Esay 43.1. & 44.2. & 64.8.

{in the belly} In your mother’s womb: so is the word belly used, Esay 46.3. & 49.15. He that at first framed man out of the earth, does still frame man in the womb, upon the earth, Job 10.9. and 31.15. Psal. 119.79. and 139.15,16.

{I knew thee} I had you in mind, I took special notice of you, as of one to be thus employed. So Exod. 33.12,17. Rom. 8.29.

{before thou camest out of the womb I sanctified thee.} The same thing in divers terms; I designed you to be a prophet before you were either bred, or born. It is no more than what the apostle says of himself, that God had severed him, that is, in his secret purpose, set him apart, from his mother’s womb, unto that ministry, which afterward he called him unto by his grace, Gal. 1.15. See the use of the word sanctify, Esay 13.3. chap. 12.3. and 51.27,28. which they strain too far here, who, with the Jewish writers, expound it, of a real and actual sanctification of the prophet, by infusion, and collation of spiritual grace upon him, while he was yet in his mother’s womb: which howsoever concerning John the Baptist, the Evangelist, in the Angel’s words to his Father, seems clearly to aver, Luke 1.15. in regard whereof, it is said of him, by some of the Ancients, that he was new bred, yet unborn. Yet I suppose it cannot be with good ground, from Scripture, affirmed of any other.

{and I ordained thee a Prophet} Heb. I gave thee; I assigned, or appointed you so to be; as Esay 49.6. It is in plainer terms, what he had before said of him: the copulative need not be inserted, being not in the text.

{unto the nations.} The Jewish doctors have many odd quirks and questions, here, about Jeremy: where, to let pass, what they say of his parents’ preparation to the begetting of him, and the strength of natural constitution designed unto him, and the prediction delivered to Moses concerning him, whereof somewhat before; and that he should prophesy one while to the Jews, another while to the Gentiles: and as long to the one, as to the other. They first move a question, why God should tell him all this, when he called him, concerning his predestination of him unto, and preparation of him for this office, rather than Esay, or any other of the prophets? and to this they answer, that it was to encourage him, because he hung back, and would have excused himself, ver. 6. which Esay did not, Esay 6.8. and therefore needed no such spurs. But then they move a new question, why did not God use the like motives to Moses, who was as unwilling, as Jeremy, to go on God’s errand, Exod. 3.11. and 4.1,10,13. To which they answer, that Moses was a man of greater wisdom, than Jeremy, and knew it well enough of himself: And besides, he had a power given him to work miracles, which Jeremy had not, Exod. 4.2,8. And true it is, that in all likelihood, God used this speech unto Jeremy, to confirm, and encourage him to that weighty work, which he was now about to employ him in; the rather, in regard of his age, being called to it very young; the consideration whereof, made him so loath to come to it, ver. 5. but God neither is wont, nor is tied to use the same ways and means of encouragement, at all times, and upon all occasions, unto all, which at some times, to some he does. Another question they move, why it is said, that God had given him to be a prophet to the nations, when as he seems rather to have been sent unto the Jews? To this, some of them answer, that by the nations, are the Israelites themselves here understood, so called; because they walked after the fashions and courses of the nations, and were in that regard, in no other account with God. See Esay 1.4. Chap. 9.25,26. But others of them answer, with the Chaldee Paraphrast, that therefore he is said to be given for a prophet to the Nations; because he was to render unto them the cup of God’s wrath, chap. 25.15. and they add withal, some of them, that the particle unto, may here signify against, as it does, Psalm 51.4. and 56.3. Job 7.20. and 8.4. and that he did prophesy against the Nations, or Gentiles, it is expressly said, chap. 46.1. as against Egypt in that chapter, and chap. 43.10,13. against Palestine, chap. 47. against Moab, chap. 48. against Ammon, Edom, Damascus, Kedar, Elam, chap. 49. against Babel, chap. 50. and 51. Howbeit, we need not conceive this so to be spoken of the nations, as to exclude the Jewish people; for howsoever God were pleased thus to speak unto the prophet, to let him know what a large and ample commission he was to have, and how honorable an employment, as verse 10. the like whereunto, see Esay 49.6. yet his meaning was not thereby to exempt the Jews from his charge, but to comprehend them, with other nations, therein; as Jerusalem, and all the Cities of Judah are mustered among the nations, and set in the Front, whom with the cup he is sent unto, chap. 25.15,17,18.

Verse 6. {Then said I;} Heb. And I said. See on ver. 2.

{Ah, Lord GOD;} An interjection of grief and complaint; as Josh. 7.7. Judg. 6.22. chap. 4.10. used here by the prophet, in way of introduction to that speech, which he was to make unto God, requesting to be excused, and discharged of an employment of that nature, as both considering with himself the weightiness of the work, 2 Cor. 2.16. and conscious to himself of his own weakness and insufficiency for the performance thereof, and the discharge of the duties therein required, 2 Cor. 3.5. see chap. 17.16. and of Moses the like, Exod. 3.11. and 4.10,13.

{Behold, I cannot speak} Heb. I know not to speak; as Esay 29.12. I know not a book, for, I cannot read. See the like, chap. 6.15. and 8.12. I know not how to deliver your message, in such manner, as I should. For it cannot be conceived simply, as if either, in regard of infancy, or dumbness, procured by some casualty, he were speechless, as Zachary, Luc. 1.20,22. for he could not then have given this answer. Nor does his meaning seem to be, that he had some impediment in his speech, as it seems Moses had, Exod. 4.10,14. or that he complains of some moral defect, or default; as Esay seems to do, Esay 6.5,7. but that he was one unfit to speak by way of instruction, and reproof, and that not to one nation alone, but to many, as was intimated in his charge, wanting gravity, and authority, in regard of his age and years especially. See 1 Sam. 16.11. and 17.12,13,42. Psal. 119.141. 1 Tim. 4.12. Tit. 2.15. see also Exod. 6.12.

{for I am a child} Or, a child I am; for the pronoun demonstrative very frequently supplies the place of the verb substantive: as chap. 3.12. Hos. 11.9. Mal. 3.6. Here the Jewish masters about Jeremy’s words of himself, are at some variance among themselves: for one of their principal doctors (of whom they use to say, that from Moses to Moses, this Moses (for that was his name) had no mate) tells us, that the ancient Rabbines have a rule, that the Spirit of prophecy rests not upon any that is not wise, potent and rich: and yet I suppose Amos was not very rich, when God called him, from being a neat-herd, and gatherer of Sycamores, to be a Prophet, Amos 1.1. and 7.14,15. but a child, or a youth, therefore cannot be a prophet; because he carries no power or authority with him: and lest this of Jeremy might deceive us, he tells us, that the word naar, here used, does not always signify a child, or, a youth: for it is used of Joseph, when he was thirty year old: yea, of Joshua, when he was near threescore year old, Exod. 33.11. But concerning Joseph, the great doctor’s memory failed him; he is so called indeed, when he was seventeen year old, Gen. 37.2. and Benjamin, when thirty, at least, Gen. 43.8. See on Esay 65.20. but of Joseph nowhere, at that age: for, as for the place, which not the doctor himself, but his translator directs us to Gen. 42.22. neither is the word there Naar, but jalad; whence may come our English, lad: nor do they speak there of Joseph, according to the age that he was then of, Gen. 41.46. but according to the years that he was of, when they sold him; but those two places, not advisedly looked into, seem to have bred the mistake: and for Joshua it is indeed generally agreed, that he was, at the time here designed, between fifty and threescore: but that term is there given him, as it is oft elsewhere in Scripture; not in respect of age, or years; but in regard of service, ministry, and employment, under another: so the words themselves lead us, as by the hand, there to understand it, calling him withal, Moses his Minister; as one, that then waited, and attended upon him, being about thirty year, by the computation of some, younger than Moses: the like use of the term, without reference to age, see Gen. 14.24. Exod. 24.5. 1 Sam. 25.5. and in a place parallel unto that, Esth. 2.2. But so to expound it here, there is nothing either in text, or story, to induce, much less to enforce. And other of the Jewish writers therefore on this place, herein depart from their great doctor, rightly deeming it to have been spoken by Jeremy, in regard of his years; as in respect thereof, not esteeming himself fit to undertake so great an employment, as having not yet, it may be, been inured much unto speech in public, nor likely, when he should speak to persons of place and quality, and concerning such matters, as God’s prophets were usually sent about, to be by any much regarded; and that God endues young ones, as well as old ones, with the Spirit, and gift of prophecy: they instance in Samuel, 1 Sam. 3.1,10,19. and in Daniel, with his three companions, Dan. 1.17,19,20. to which might be added that of Joel, 2.28. wherein God promises to confer of his Spirit, whereby his secret Will should be revealed, to old men by dreams, to young men by visions: howsoever that great master, in the new Israel, seek to shift off the latter branch, by turning it off to the vain visions, and illusions, or delusions of false prophets; as sottishly and absurdly, as some of our grand Sectaries, and affecters of new-lights among us, do pervert the former; as intimating, that the old Teachers should but dream, and dote, when as their new upstart younger ones should have the clear revelations, and see the divine visions.

Verse 7. {But the LORD said unto me} Heb. And: the copulative for the adversative: as Esay 66.2.

{Say not I am a child; for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak} The words may be taken two ways: either as spoken by way of injunction; as if it were said, make no such excuses, nor use any such pretences, but do as I bid you, go whithersoever I send you, speak whatsoever I give you in charge: as Num. 22.20,35. chap. 26.2. Mat. 10.27. for the future tense is oft used in an imperative notion, Exod. 20.3,7,13,17. Mat. 19.8. with Mar. 10.19. or, as delivered by way of prediction and promise, as if God had said, talk not of your years, or your inability to speak, you shall be furnished with sufficiency of ability, both to go whithersoever I shall see good to send you, and to speak whatsoever I shall give you in charge. So Exod. 3.12. and 4.11,12. Judg. 6.14,16. Mat. 10.19,20. Mar. 13.11. Luc. 21.14,15.

{to all that I shall send thee} Heb. upon all that I shall send thee: that is, upon whatsoever errand, and about whatsoever business I shall send you, Esay 55.11. Acts 26.16. yet the particle is sometime used for unto; as 1 Sam. 2.11. Psal. 13.6. Esay 13.1. and then the sense will be, unto what persons soever I send you: as Mat. 10.18. Rev. 10.11. this the rather is mentioned, says one of the Rabbines, not amiss, because he was to go to Jerusalem, which was out of his wonted walk, and there deal with the king, and Peers of the Land, that wherewith he had not been formerly acquainted.

Verse 8. {Be not afraid of their faces} In the former words God gave the prophet assurance of a sufficient supply of parts, and ability for the discharge of his duty: now he gives him further assurance of protection, security, and safeguard, upon the discharge of his duty: the one, to remove all pretence of disability; the other, to free him from all groundless fears.

{Be not afraid} As Absolom to his servants, 2 Sam. 13.28. God much more to his ministers and messengers. So ver. 17. Ezek. 3.9. Acts 18.10.

{of their faces} Their stern looks, Ezek. 3.9. the wrathful disposition, and affection of men, discovers itself ordinarily in their looks, and their faces, Dan. 3.19. whence the face is sometime used for wrath, Psalm 34.16. it may be rendered simply, Fear not before them, as it is Amos 2.9. or, at the presence of them: as Psal. 68.1,8. either when you come to deliver my message to them: as Psalm 119.46. or, shall come to be convented before them, for the delivery of the same, Mat. 10.18,28. But the word seems here to have some emphasis in it, which our version fully expresses.

{for I am with thee, to deliver thee, saith the LORD} God’s presence, with his messengers is a guard, and a safeguard all sufficient, against all opposition whatsoever, Psalm 2.3,6. & 23.4. & 27.1. Earthly princes, and Sovereigns, are not wont to go with those whom they send on embassage; God goes along with those, whom he sends, and is, by his powerful protection, at all times, and in all places, present with them. So Exod. 3.12. Deut. 31.6,8. Josh. 1.5. chap. 20.11. Acts 18.10. Heb. 13.6.

Verse 9. {Then the LORD put forth his hand, and touched my mouth; and the LORD said unto me, Behold, I have put my words in thy mouth} By these words it appears, that that which the prophet here relates, was done in a vision, wherein God appearing in some visible shape to the prophet, did, by this external sign, confirm and obsign to him, both his mission, and commission, to go upon his errands, and the endowment also of speech, and language, conferred upon him, for the delivery of his messages. See the like, Esay 6.7. but that there done by the ministry of an Angel, this immediately by God himself. For there is no ground, with some Interpreters, to induce the employment of any Angel here. And as for those, who with the Chaldee Paraphrast, by hand, understand here the gift of prophecy, because of that phrase, the word of God, by the hand of such an one, Hagg. 1.1,3. Mal. 1.1. they seem to be out of the way: the word hand, there signifying no other, than ministry: as it is well rendered, Hos. 12.10. and as it is also used, Esay 37.24.

{Then} Heb. And: as v. 6.

{put forth} Heb. sent: or, sent out. So 2 Sam. 15.5.

{touched my mouth} Heb. upon my mouth. So Esay 6.7. or, reached to my mouth: as Judg. 20.41.

{Behold} As you see this outward sign; so assure yourself of the thing thereby signified. So Esay 6.7.

{I have put my words in thy mouth} That you may be as my mouth to my people, chap. 15.19. God sends no dumb messengers. See the like form of speech, Num. 23.5,16. chap. 5.14. and another somewhat near it, Psal. 40.3.

Verse 10. {See} As, Behold, before v. 9. repeated again for more certainty. So Esay 65.13,14.

{I have set thee, this day} Heb. the day, for this day: and so v. 18. as Psal. 2.7. So, the year, for this year, chap. 28.16.

{over the Nations, and over the Kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant} Jeremy’s mission, in general, was before-mentioned: his commission, and the subject matter of it, together with the object, or parties whom it concerned, are more expressly and distinctly, here specified. The object, and parties, whom it concerned, and to whom it was extended, are whole kingdoms, and nations; as Rev. 10.11. the subject matter of it, is referred to two heads, for evil, or for good, to destroy, or to save; by denunciation, and menaces of wrath, the one; by promises of mercy and goodness, the other: both, by publishing that word, by God, put into his mouth; which should as assuredly be fulfilled, and effected, as if the prophet himself had done it, chap. 44.26. and 55.10,11. chap. 5.14. See God expounding himself to the prophet, chap. 18.7,9. and see the like manner of speech, Exod. 8.5. Most absurd, and ridiculous, therefore are those Popish Parasites, that out of these words would bring the Pope’s power of setting up, and pulling down, of kings and princes, and disposing of their kingdoms and Crowns, at his pleasure: a lively character of that sinful cast-away creature, as the apostle styles him, that should lift up himself above every one that is called God, 2 Thess. 2.4. It was great pity that poor Jeremy had not some one of them about him, to acquaint them with this his power.

{to root out, and to pull down} There is a nearness of sound between these two in the original, which might be imitated in our English, if it were rendered, to pluck up, (so the word properly signifies, and is so rendered, chap. 31.12.) and to pull down: there is in the one, a metaphor taken from husbandry; from architecture in the other, as by their opposites, in the latter end of the verse appears. See chap. 45.4. These terms of destruction seem to be ranked in the first row, because they were to take up the first place in his prophesying. See v. 12,16.

{to build up} See Chap. 12.16,17.

{to plant} So Psal. 44.2. and 80.8.

Verse 11. {Moreover the word of the LORD came unto me, saying} This seems at the same time, in the same vision, to have been represented unto the prophet, as well the Almond-tree rod, as also, the boiling caldron, v. 13. and both at the time of his first calling unto this employment. Heb. And (as Esay 8.1.) a word of the Lord was to me, as v. 2,3. So Chap. 2.1.

{Jeremiah, what seest thou?} This question God moves to him, to stir him up the rather to attend unto, and take special notice of that that was represented unto him; which otherwise it may be, he would have the less regarded. So Amos 7.8. and 8.2. Zach. 4.2. and 5.1.

{And I said, I see a rod of an Almond tree} I see (to wit, in vision; as Esay 6.1.) a rod (as it is rendered, Gen. 30.37.) or, a staff, (as Num. 22.27.) of an almond-tree: a visible sign for confirmation of what was to be delivered; as Chap. 19.10. Such a rod, or staff, in likelihood, as was Aaron’s, with leaves at least, if not with blossoms, or almonds, upon it, as his had, Num. 17.8. and such as the hoary head is compared unto, Eccl. 12.5. otherwise he could not so well have discerned it to be a rod, or staff of such a tree. Thus I rather conceive it to have been, than as some of the Jewish doctors deem, without leaf, or blossom; in regard whereof, God should afterward say, that he had guessed well, wanting that that might have readily informed him of what tree it was: and that it may not seem uncouth, that a branch with leaves and blossoms upon it, should be termed a rod, or staff, we have elsewhere the like, in a place, as some think, alluding to this, where, as it is said, that violence is risen up to a rod, or staff; so that this rod, or staff hath blossomed: and the morning of vengeance is therefore come, that destruction is approaching, Ezek. 7.10,11. a good comment upon this place. The old Latin renders it, fondly, a waking rod: which yet some Popish writers are pleased to applaud; and one of ours, a watchman’s rod, as far as that, from the meaning of the word.

Verse 12. {Then said the LORD unto me} Heb. And, as v. 9.

{Thou hast well seen} Heb. Thou hast done well to see: Thou hast seen aright, as, do well to play, for, play cunningly, or, skillfully, Esay 23.16. Psalm 33.3. Ezek. 33.32. and, as to do well to be angry, for to be very angry, Jon. 4.4,9.

{for I will hasten my word to perform it} Heb. I am waking unto, or watching over my word to do it: the word implies two things, sedulity, and speed. So Psalm 127.1. Unlesse the Lord do keep the city, the Warder wardeth, or watcheth, but in vain: and, Blessed is the man that is watching at my gates daily, (that is, early there) waiting at the posts of my doors, Prov. 7.37. and, a Leopard shall watch over their cities, Chap. 5.6. so Esay 29.20. the watchers of iniquity, that is, such as pursue it eagerly & with speed, as the words σπεύδω & σπουδὴ in Greek (which may not amiss be deemed to come from this Hebrew shakad, as from the Greek λύκος, the Latin lupus) imply either. So that the meaning is, that the Lord was busily contriving an heavy judgment, (resembled by a rod, or staff: as Esay 10.5.) which he would very speedily, very suddenly, bring upon his people. So Chap. 44.27. and there is in the word an allusion to the Hebrew name of the Almond-tree, which in that language, has thence its name: because it is wont to bud and blossom, the earliest of any, as the Mulberry, the latest. See Pliny, l. 16. c. 25. The like allusion to the name of the thing, in vision represented. See also Amos 8.1,2. In imitation hereof in that tale of Susanna, Daniel is feigned to descant upon the Greek names of the trees there mentioned, v. 54,55,58,59. whence, by some of the Ancients, it is well concluded, that the story was not written in Hebrew, where the words have no such consonance. See the gracious promise of God to his people, upon their return to him, contrary to the heavy doom here mentioned, and menaced, Chap. 31.27. But what was here threatened, see in part, performed, at the death of Josias, a loss beyond esteem; and after it first by the Egyptian king, that pilled and polled the country of their wealth and treasure, 2 kings 23.33,35. and then by the Chaldeans, Syrians, Moabites, and Ammonites, all joining together against them, to work their destruction, 2 kings 24.2.

Verse 13. {And the word of the LORD came unto me the second time, saying, What seest thou?} Heb. A word of the Lord was unto me the second time, saying; that is, a second word, or further speech, was God, in the same vision, at the same time, pleased to make to me, demanding again of me, what I saw: for there is no article here, in the original: nor is the supply of any, needful. So also, v. 11. nor is the pause between the second time, and saying; but between unto me, and the second time, to be joined therefore with saying. Of the demand, see v. 12. See also, Jon. 3.1.

{And I said, I see a Seething pot} Heb. a pot blown up: and so made to boil, Job 41.20. Now this pot, thus seething, or boiling with fire under it, is a resemblance of Jerusalem, and of the grievous condition of the inhabitants thereof, which they should be in, during the siege of the city, Ezek. 11.3,7. and 24.3,5. though some would have the analogy consist in the liquor boiling over, out of the pot; and the inhabitants by violence, cast out of the city: but I suppose rather, the miseries sustained within it, here intended. See somewhat the like, Mic. 3.3. Rev. 16.9,11. And thus the people themselves seem to have understood this passage, when in derision, as pointing at this of Jeremy, they say, This City is the caldron, and we are the flesh, Ezek. 11.3. Nor is it the flesh, but the liquor, wherein it is sod, that is wont in boiling to run over. Howbeit, by the pot some here understand, not the city of Jerusalem, but the Chaldean Army, that should come in like a seething pot full of scalding water upon them, and not upon the city of Jerusalem only, but upon the whole country of Judea: Nor unlike to those vials, or vessels, that are said to be poured out upon several persons, and places, Rev. 15.7. and 16.1,4,8,12,17. Yea, one proceeds farther, and would have it to be a deep hearth of fire, that the Assyrian, Chaldean, and other Asian kings, with whom the Fire was esteemed a deity, and worshipped as a God, were wont to have carried before them, and their Armies, when they went forth upon any expedition. Concerning which, divers authors are by him produced: to which, others also might be added. See on Esay 33.14. But I conceive it much safer, to interpret Scripture by Scripture, and one prophet by another, living especially together some part of their time; and having reference, in likelihood, the one of them, to that which had been delivered before by the other. That which moved these Interpreters to step aside here, shall hereafter be met with in its place.

{and the face thereof was towards the North,} The words thus rendered, have no good coherence with the foregoing branch; I see a seething-pot, and the face thereof was towards the North; a needless insertion disjoining the text: It would be rendered, as the Hebrew, word for word, yields it; I see a seething pot, and the face thereof towards the North, or, with the face of it Northward; and, for, with; as Exod. 1.5. Neh. 12.42. Chap. 2.37. Howbeit, in the last words there is a kind of redundancy in the text; for it is, as if it were said; from the face of Northward, or, toward to Northward: Much the like is, 1 Chron. 26.17. Psal. 9.17. Amos 4.3. Now by the face of the pot, some of the Jewish doctors understand the mouth of the pot; but that simply considered, cannot so fitly be here meant; for the mouth of a pot standing on the fire, looks plumb upward, not to this side, or that side, as did the mouth of the bases on which the lavers were set, 1 Kin. 7.31. Other of them therefore by the face, would have meant, that side of the pot on which it has a lip, or notch, or the like; for the more convenient pouring of ought out of it: another, the ranges, on which the pot is wont to be set, that fire may between them be kindled, and burn under it: of which, Psal. 68.13. where the words would be read, though ye have lien between the ranges; as scullions oft, for warmth do, when the pot is away; and to this last I incline: yet adding withal, that the mouth of the ranges, or furnace either, rather than the ranges, or furnace itself, seems by face to be here designed: more plainly thus, the pot appears boiling; there must be fire under it to make it boil; this fire, in likelihood, contained within some range, or furnace; that range, or furnace, must on the one side, at least, have an open passage, whereby to put fuel in, for the feeding of the fire; this open place, is most fitly termed, the face of the furnace; and why not of the pot also, set upon it, and so fastened to it, that it might well seem one with it, I see not; and this looked northward, because from thence they were to come, that should kindle the fire under this pot, and so set it on seething: so v. 14. and this takes away the difficulty, that made those Interpreters interpret this pot, not of Jerusalem, but of the Chaldeans.

Verse 14. {Then the LORD said unto me;} Acquainting me with the meaning of this apparition; as before, v. 12.

{Out of the North an evil shall break forth upon all the Inhabitants of the land.} Out of the North; that is, from Chaldea, and Babylon, situate North from Jerusalem, Chap. 4.6. & 6.1. Ezek. 26.7.

{shall break forth} Heb. shall be opened, or let loose; as Esay 51.14. Thus wicked persons, though never so powerful, yet are kept under restraint, as in bands, until God please to let them loose for the punishment of others, as bad, it may be, or worse, than themselves, Rev. 7.1,3. & 9.14,15.

{of the land} Or, of this land; for that is the land here pointed at, ch. 25.9. though it be true, that God gave the whole earth, or world, in those days and parts commonly known, into the hands of the Chaldean king, who did grievously, in all parts, oppress it, ch. 27.6. Esay 14.16,17.

Verse 15. {For lo I will call all the families of the Kingdoms of the North, saith the LORD,} Heb. Lo I calling, or am calling, (See Esay 65.17.) to all the families of the Kingdoms Northward; that is, I am, by a secret, but efficacious act, and passage of providence, so disposing of things, that all those of several countries, in the Northern parts, under the command of the king of Babylon, shall come together with him, and be subservient unto him, in the subduing, and destroying of this city, and country. See chap. 5.15. & 6.22. & 10.22. & 25.9,26. for that is the manner of God’s call here spoken of. See Esay 46.11. & 48.13. Zeph. 1.7.

{families} That is, countries, or people of divers countries. See on Ch. 3.14.

{and they shall come} At my call; for they cannot but come, whom God so calls, Esay 7.18,19. and 40.26. and 48.13.

{and set every one his throne, at the entering of the gates of Jerusalem, and against the walls of it, round about, and against all the cities of Judah.} The end of their coming, to beset, and surprise the cities of Judah, and Jerusalem itself. See Chap. 5.2,4,5.

{set} Heb. give; as ch. 6.27.

{every one} Heb. a man; as ch. 6.3.

{his throne} His royal pavilion.

{at the entering of the gates} Heb. at the opening of the gates: the word is used, sometime, for the door, or, wicket, that in great gates stand open oft-times, when the double leaves are shut: sometime, for the porch, or entry, before a gate; as ch. 26.10. sometime, for the way that lies before it, and leads to it; as Gen. 38.14. Judg. 9.35. 2 Kin. 7.3. See ch. 43.9. and so it is here to be taken: the gates being usually the places, against which Besiegers, and Assailants, are wont to pitch, as well to restrain egress, as to make their assaults, Judg. 9.52. See Esay 22.7. There is another sitting of them, not at, but in the gates of Jerusalem, now surprised and taken, part of it; mentioned, ch. 39.3. which some, amiss, confound with this. The particle at, is wanting here; as also, Gen. 19.11. & 43.19.

{against all the walls of it round about} Or, upon, as some; as v. 14. but here, against, rather; because the siege, rather than the surprisal, is here intended, and the straitness of it intimated. See ch. 4.16,17. & 5.6. & 6.22,23.

Verse 16. {And I will utter my judgments against them;} Or, pass sentence, or, give judgment upon them; as it is elsewhere better rendered, chap. 39.5. This some expound of a verbal, or vocal denunciation of judgments, by Huldah, Jeremy, Ezekiel, Zephany, Uriah, and others. But it seems rather to import an efficacious, and actual doom, that God would in his own appointed time, pass upon them, and put in execution, by the Chaldeans. See the use of the phrase, chap. 4.12. & 39.5.

{touching all their wickedness} Or, for all their wickedness; as chap. 35.5.

{who have forsaken me} Or, because they have forsaken me, so is the relative used, 1 Kin. 15.13. ch. 13.25. See ch. 17.13. & 29.4. or, whereby they have forsaken me; as Deut. 28.20. See Esay 1.4. & 65.11. ch. 7.5. & 16.11. & 22.9.

{and burnt incense unto other gods,} Or, to strange gods, chap. 7.9,18. & 19.4,13. one part of worship put for the whole; as Esay 65.3.

{and have worshipped the works of their own hands.} Idols of their own making, Esay 2.8,20. ch. 16.20. and 32.30.

Verse 17. {Thou therefore gird up thy loins,} The Lord having acquainted the prophet with the subject matter of his message, enough to dishearten and discourage one of more years, and (it may be) of better parts, and more native boldness of spirit, than he, as yet, had; does now, notwithstanding, impose the charge upon him, enjoins him to go readily, and speedily, about it; and withal, promises to furnish him, with an abundant sufficiency of invincible strength, and impregnable protection, against all power whatsoever, that should by any be raised against him.

{Thou therefore} Heb. And thou: So chap. 6.11. and 7.16.

{gird up thy loins,} Prepare yourself for your employment; address yourself manfully, and readily thereunto: A proverbial form of speech, borrowed from the practice of those, who wearing side, and loose garments, as in those parts they much did, and do still, are wont to truss them up, and gird them unto them, when they are about to undertake some journey, or to set upon some weighty, yea, or but ordinary work, Exod. 12.11. 1 king. 18.46. 2 king. 4.29. & 9.1. Job 38.3. & 40.1. Prov. 31.17. Luk. 12.35. 1 Peter 1.13.

{and arise} This word does not imply, either any certain posture, at present, of the party spoken to, or import an alteration thereof; but requires only a present and speedy address unto the employment enjoined, setting all other affairs and employments aside. So chap. 13.4,6. Jon. 1.2.

{and speak unto them all that I command thee;} Heb. shall command thee, or, shall give thee in charge. See v. 7.

{be not dismayed at their faces} Or, before them, or, at their presence. See on v. 8.

{lest I confound thee before them.} Or, lest I break thee to pieces: the word is the very same with the former; and it signifies, sometime, to dismay, or affright; as Job 7.14. & 31.34. Hab. 2.17. and, to be dismayed, or affrighted; as Deut. 1.21. & 31.8. Josh. 1.9. chap. 17.18. sometime, to break in pieces; as Esay 9.4. and, to be broken in pieces; as Esay 8.9. chap. 50.2,36. and in this latter notion, it may well here be taken. Howsoever, it is, as if God had said, be not afraid of them, so as to forbear telling them out of fear, what I bid you, lest I fright you in a worse manner, than they are able to do, so as utterly to destroy you. See Matt. 10.28. Luk. 12.4,5. So dangerous a matter is it, either for fear, or favor, to conceal God’s errand that he sends us on, and not to dare, or not to do our duty, 1 Cor. 9.16.

{before them} In their sight; that which befell Uriah, Chap. 26.23.

Verse 18. {For behold,} Heb. And I, lo; or, As for me, lo; As if he had said, do you your duty; do as I bid you; and for my part, assure yourself, that I will not fail to make good, what I do by promise engage myself for, unto you. See the like syntax, Gen. 6.17. 1 Chr. 18.2. Esay 65.11.

{I have made thee this day} Heb. given thee; as v. 5,15. for the word of giving, is, in Hebrew, of a very large extent. See ch. 49.15. Ezek. 3.17. & 12.6.

{a defenced city} Heb. for a city of defense; as Psal. 108.10. ch. 34.7. that is, to be like a city strongly built, and firmly fenced, supported for the structure of it, not with timber, but with iron columns; and environed, not with stone, but with steel walls. See the like Esay 50.7. ch. 6.27. & 15.20. Ezek. 3.8,9.

{and an iron pillar} Heb. for a pillar of iron: the word pillar, here used, has in it a notion of standing upright, firm, and fast, 2 Kin. 11.14. and iron is used commonly to denote strength: hence, spears of iron, Job 40.18. and bars of iron, Psal. 107.16. and, a staff, or, scepter of iron, Psal. 2.9. and, an horn of iron, Mic. 4.13. and, a yoke of iron, Deut. 28.48. ch. 28.14.

{and brasen walls} Heb. for walls of brass, or steel; as the word is oft taken, Psal. 18.34. chap. 15.12,20. So Zach. 6.1. hills of such.

{against the whole land} There is the generality of his charge; the land, for the inhabitants of it in general, ver. 14.

{against the Kings of Judah, against the Princes thereof, against the Priests thereof, and against the people of the land.} Heb. unto the Kings of Judah, unto the Princes thereof, unto the Priests thereof, and unto the people of the land; and so it has reference to the former resemblances, I will make you such, or have made you such, as I have said to all these; and the Lord subjoins this particular enumeration, to the former comprisal of them, in gross; partly, thereby to foreshew him, what he was to expect, to wit, that all sorts, and degrees, would be sure to oppose him, and band together against him; (as indeed they did, ch. 11.19,21. & 20.2. & 26.8. & 36.26. & 38.4.) and partly, to assure him, that though they should all join in one against him, yet he should prove too hard for them; they should no more be able to prevail against him, than as if they should push at an iron pillar, or a steel wall. See our Savior’s words to his, Luk. 21.17,18.

Verse 19. {And they shall fight against thee; but they shall not prevail against thee:} Heb. They shall war upon thee, or, against thee; as Jud. 20.11. The text may well be thus rendered, For though they fight with thee, or wage war against thee, they shall not prevail against thee, or, with thee. Heb. They shall not be able to prevail over thee, or, against thee. So Esay 16.12. Hosea 13.4. The like syntax, see Esay 50.2. & 58.9. Job 13.15. And see the like promise repeated, chap. 15.20. So Psal. 129.2. Esay 7.1. Revel. 17.14. They shall not be able for all their plots, and practices, to take your life away from you; but you shall survive, to see their ruin, chap. 20.10,11. & 26.24. & 39.11,12.

{for I am with thee, saith the LORD, to deliver thee.} And that is security sufficient, though all other fail, and all forsake. See verse 8. chap. 20.10. 2 Tim. 4.17,18. for if God be with us, who can be against us? They must prevail first against him, ere they can prevail against them, that withstand, and oppose those whom he stands by to back and protect, Exod. 14.25. 2 Chr. 14.11. Acts 5.39. Rom. 8.31,37.

CHAPTER 2

Verse 1. {Moreover, the word of the LORD came to me, saying;} Whether this were the first sermon, that the Prophet Jeremy did directly preach unto the people, is uncertain, though it be the first here upon record: for the main sum, and substance, of those things, in the former chapter recorded, is most concerning the time and manner of his first calling to the office, and such general instructions, that God was pleased then to give him concerning his carriage in it, and discharge of it: which was yet to be divulged by him, to procure credit and authority, unto what he was to deliver, as from God, and in his name, to his people. But in this, according as by God, he was expressly enjoined, vers. 2. he directs his speech unto the whole body of the state, in the name, and as in the person of God, debating the case, and expostulating with them: minding them of his mercies, and favors showed them, taxing them for their base and unworthy carriage toward him, convincing them of their extreme folly and madness, in bringing mischief and misery upon themselves; and forewarning them of the sorry success they should find, by relying on such, as would not be able to relieve them. For the words of this verse, see Chap. 1.11.

Verse 2. {Go, and cry in the ears of Jerusalem, saying,} Go. Heb. to go, or going; as Esay 20.2. an interchange, as some, of the infinitive, for the imperative; or, as others, a defect of the imperative; which more fully should be, going go, that is, be sure you go. See on Esay 59.13. So ch. 3.12. & 19.1.

{Cry} Cry aloud; as Esay 58.1. or, proclaim; as Esay 61.2.

{in the ears} In the hearing; as Esay 5.9. & 22.14.

{of Jerusalem} The inhabitants thereof; as Esay 1.27. there, leaving Anathoth, the place of his former abode, he was now to reside, and to preach unto them. See Chap. 1.1. and 37.12.

{Thus saith the LORD;} The prophets’ ordinary preface, showing whose message they came with. So Esay 55.1. Ch. 4.3.

{I remember thee} Heb. unto thee, or, for thee; whence arise various opinions, concerning the end of God’s repetition, and mentioning of the ancient matters, that here he minds them of; for some would have it to be for this end, that thereby they might be put in hope of being received again into favor with him, notwithstanding their disloyal, and unworthy carriages; as chap. 3.1. he retaining still in his mind, his kind and loving affection to them, at first; and they suppose therefore some emphasis to be in the particle here used; as the like may seem to be in that, Neh. 13.22. this also remember for me: but the very same form of speaking is found elsewhere used, where no matter of favor is intended; as Psal. 137.7. and not far from the former place, Neh. 13.29. where our translators, not amiss supposing the particle to be a mere expletive, render the places; Remember me concerning this; and, Remember them; and, Remember the children of Edom: the likeliest place, that can be produced, seems that, Lev. 25.45. I will for them remember the covenant of their ancestors: rendered there, for their sake: as by some, for thy sake, here. But others suppose, that God’s main end herein, is to aggravate their unthankfulness, and so to amplify the heinousness of their sin, who had carried themselves so vilely, and unworthily, towards him, who had showed so much kindness, and love, unto them. So Esay 63.7,9. Amos 2.9,11. Mic. 6.3,5. And following this, (which I rather incline to) the verb may be taken in a notion of mentioning, or minding another of somewhat; in which sense the passive form is very frequently found used: and then, if the particle be deemed an expletive, the text may be rendered; I will mind thee of the kindness of thy youth; as in that former place of Nehemy; and so Psal. 136.23. or, if it seem to be of some force, I mention unto thee the kindness of thy youth: I desire to put you in mind of what love and affection I showed, when I first entered into covenant with you, in the very beginning of your being a people, what time you were, as yet, but a young state.

{the kindness of thy youth, the love of thine espousals,} How these words, which in our version hang over-loosely, may be aptly kept knit unto the rest of the context, has already been showed. Some refer both branches to the people, as intimating their affection, and disposition to God at first: and so the words should be read; I remember thee, for the kindness of thy youth; and the love of thine espousals: as Mal. 2.5. but that, the main tenor of the story of those times controls. See Deut. 9.6,24. Esay 48.8. Others, divide them between God, and the people, referring the former to him, the latter to them: but they sever things that are not to be disjoined. They only expound the text aright, that ascribe both unto God: yet not as professing still so to affect them, as some would have it, reading them thus; I remember thee with the love of thy youth, and the love of thine espousals; like that, Psal. 106.4. but as minding them only of what love and kindness, he then had showed them.

{the kindness of thy youth} Or, thy childhood; as it is rendered, Gen. 8.21. but here, rather, youth; because speech is here of this people, as of a damosel fit for espousal; the kindness that I showed you coming out of Egypt: that is the time that is so oft termed, sometime, the birth, sometime, the youth of this people. See Esay 44.2. & 46.3. & 54.6. Ezek. 16.43,60. Hos. 2.3,15.

{the love of thine espousals,} The word here used, is nowhere else found; but comes from a term, that signifies a spouse, or a bride, vers. 32. the love that I bare and showed unto you, when I entered into a solemn covenant with you, and so espoused you to myself, Exod. 19.5,6. & 24.7,8. Deut. 4.20,32,34. & 5.2. & 26.16,17. & 29.10,15. Chap. 31.31,32. Ezek. 16.8,60. Hos. 2.19,20.

{when thou wentest after me in the wilderness, in a land that was not sown} Heb. thy going after me: whence some would expound it, of her; that is, this people’s pious affection and disposition towards God, in being content to follow his conduct, and keeping close to him, in that tedious and uncouth passage through the waste Wilderness: To which purpose, also, is that alleged, Deut. 32.12. and there was no strange god with him: but this, as was before said, the story itself refells, showing in what manner, with murmuring, and repining, they there went after him, and how even there they went on whoring after idols. See Psal. 106.7,32. Amos 5.25,26. As for that of Moses, it intimates only, that God had no coadjutor in the conduct of them, nor that they worshipped no other god, either with him, or in his stead. See Esay 43.12. The words in our version are not amiss rendered; and sweeter, than as some, how thou wentest after me; as Lam. 1.9. there is in the text only a defect of the particle frequently omitted; expressed, Deut. 4.21. & 6.7. but omitted, 1 Sam. 15.7. & 27.8. & 29.6. the goodness and kindness is intended, that God showed, in conducting, safeguarding, feeding, and furnishing them with all necessaries, in that wide and waste place, where there was no tillage, nor sustenance consequently, to be had, for the maintenance of man’s life. See v. 6. Num. 20.5. Deut. 8.2,3. & 29.5,6. & 32.10,12.

Verse 3. {Israel was holiness unto the LORD;} Consecrated and dedicated to God, as his peculiar, Exod. 19.5,6. Psal. 114.2. chap. 31.44. Some suppose an allusion here, as Zach. 14.20. to the inscription on the high priest’s frontlet, Exo. 39.30. but the term is of larger extent; and reaches unto any time, person, place, or ought else, that is consecrated, and set apart for holy uses, or for God’s service, as in a more special manner his. So it is used, Exod. 31.15. Lev. 21.7. & 27.14,23. Esay 23.18. in all which places, and in the like speeches, holiness is put for holy: the abstract for the concrete; and so here.

{and the firstfruits of his increase:} The and, here, would be expunged; for it is not in the text, and it makes the reading ambiguous: for the words so read, may bear this sense, that the first-fruits of Israel’s increase as well as himself, were holiness to the Lord: which though a truth, yet is not the meaning of the words here. It would rather be read, either by way of apposition, simply, the first fruits of his increase: or, (the note of similitude being inserted; as Esay 62.5. & 66.3.) as, the first fruits of his increase: which, as other the holy things, being set apart for God, were not to be eaten by strangers, Exod. 22.29,30. & 34.26. Lev. 22.10. Num. 15.19,21. Deut. 26.2,10. Such are all God’s people, his first-fruits, Jam. 1.18. his first born, Exo. 4.22. Heb. 12.23. See Hos. 9.10.

{all that devour them shall offend, evil shall come upon them, saith the LORD.} The words thus rendered, imply nothing less, than that which is here intimated, and intended. For the drift and scope of this passage, is not to show how the case stood now with them; but how, in former times, it had: and the words therefore would be rendered, as the former branch was, in the time past, all that devoured them, trespassed; contracted guilt, made themselves guilty of a trespass against God, and liable to judgment, Exod. 4.23. as those did, that ate or devoured ought that was holy, Lev. 5.15. Prov. 20.25. evil befell them: none that then wronged them, escaped without some exemplary punishment, Exod. 17.8,14. Num. 21.23,24,33,35. & 25.17,18. & 31.2. Psal. 105.14,15. & 106.11. And there is in the words thus rendered, a secret intimation, that the case was now altered, it was otherwise now with them; strangers now preyed upon them, and devoured them, at pleasure, as if they were some profane, and common thing, that any one might, without guilt, or fear of control, feed upon, might lawfully enough be dealing with, vers. 14,16. chap. 12.10. & 50.7. See Esay 43.28. & 47.6.

Verse 4. {Hear ye the word of the LORD, O house of Jacob, and all the Families of the house of Israel.} An introduction usual with the prophets, requiring due attention to what they delivered, as not their own word, but the Lord’s. So Esay 1.10. & 38.14. & 66.5. ch. 7.2. & 17.19. & 19.1. Hos. 4.1. Jacob and Israel, here, one and the same; as Esay 42.24. & 43.1. and, the house of Jacob, and of Israel, for his posterity; as Esay 2.5. & 5.7. and all the Families thereof, for, all the twelve Tribes; as ch. 31.1.

Verse 5. {Thus saith the LORD; What iniquity have your fathers found in me, that they are gone far from me,} God having before minded them, what kindness he had, at first, showed unto them, and how chary he had been of them; that the equity of his proceedings may the more clearly appear, if he deal otherwise now with them, than formerly he had done, does here challenge them, to show wherein he had wronged them, or broken covenants with them, or given any just occasion to their forefathers to depart from him, and leave him, as they had done. See the like, Esay 1.2,3,18. & 5.3. Mic. 6.3,4. vers. 31.

{and have walked after vanity,} That is, after idols, most vain things, that cannot avail them ought, being nothing, but mere vanity: the abstract, for the concrete; as Eccl. 1.2. & 12.8. as noting their extreme folly, in forsaking God, to follow such, 1 Sam. 12.20,21. Esay 41.29. & 44.9. chap. 1.16. & 8.19. & 10.15. See 2 Kin. 17.15. So Rom. 1.21.

{and are become vain.} Senseless & sottish, in their counsels and courses; like their idols whom they serve, Psal. 115.8. Jon. 2.8. Rom. 1.21,22. The words would be rendered, what iniquity did your Fathers find in me, that they went far away from me, and walked after vanity, and became vain; that it have the better coherence with what follows.

Verse 6. {Neither said they; Where is the LORD that brought us up out of the land of Egypt?} They did not so much as once think thus with themselves; as chap. 5.24. They regarded not to mind him, or make enquiry after him, who had done so much for them, vers. 8. Psal. 14.2. The deliverance of them out of Egypt, is most frequently mentioned, as one of the most remarkable works, that was ever done for any people; and such, as could not but most deeply, and firmly engage, and oblige both them, and their posterity, to serve him faithfully and constantly, who had manifested, and magnified, as well his might, as his mercy, in working so great and strange a work for them, and to cleave close unto him forever. See Exo. 20.2. Lev. 25.38. Psal. 81.10. Esay 63.9,11,13. Hos. 13.4. Mic. 6.4.

{brought us up out of} Heb. made us to ascend; as Psal. 135.7. as respecting the situation of that place, lying low, and depressed; so some. Or, that brought us forth, simply, without any special reference unto ascent, or descent; as the word is oft used, Ezek. 27.22. ch. 50.9. See Esay 52.4.

{that led us through the wilderness,} See vers. 2. Exo. 13.21,22. Num. 10.33.

{through a land of deserts, and of pits,} Heb. a land of wastes; as chap. 50.12. & 51.43. and of pits; as chap. 18.20,22. Prov. 22.14. & 23.27. a place destitute of all necessaries, vers. 2. and full of dangerous passages: yet, the word pit, is used oft for the grave, Psal. 30.3. & 103.4. which may here also be alluded unto; as if it were said, a place where nothing but death (for want of food) and burial, could be expected. See Exod. 14.9,10.

{through a land of drought} Where no water was to be had, but what by miracle God afforded them, Exo. 16.3. & 17.3. Num. 20.2,5. Deu. 8.15.

{and of the shadow of death,} A land wherein they were exposed to dangers, daily threatening death; as Psal. 23.4. Luke 1.79. See Deut. 8.15. & 32.10. In the word, shadow of death, or deadly shade, there is allusion, as some think, unto such passages between hilly groves, in desert places, so overspread, and overshadowed, with boughs of trees, that they strike an horror and dread into such as are to pass through them; the rather, in regard of such harmful creatures, as may lie lurking there, and cannot easily be descried, nor avoided, when discovered: such apprehensions, so powerfully working many times upon men, that they seem dead, even before they die. Others, suppose an allusion to the shadow of some trees, deemed dangerous and deadly, not to plants only, that grow near unto them, (see Pliny, l. 17. c. 12.) but to men, or beasts, especially, that lie and sleep under them, Pliny, l. 16. c. 10. Plutarch, in his Symposiacks, l. 3. c. 10. Others, to that cloudiness, that risen before men’s eyes, as overshadowing their sight, when they lie drawing on to departure; or, to the state of death itself, that is compared to darkness, and conveys the deceased to a place of obscurity and darkness, Job 10.21,22. where the phrase itself is used; a shade of death, for, a deadly shade, such as death brings with it; as, sleep of death, for, deadly sleep, such as death casts men into, Psal. 13.3. See on Esay 9.2.

{through a land which no man passed through, and where no man dwelt} A land extremely desolate, either through which none had formerly passed; much less made abode in, or affording neither fit abode, nor convenient passage for any. So chap. 6.8. & 9.12.

Verse 7. {And I brought you into a plentiful country,} Or, Yet I brought you; as Esay 60.10. & 63.11. A change of the person; as Esay 61.7. & 64.4. Heb. into a land of Carmel. See of the term, Esay 35.15. and of the land of Canaan, Num. 13.27. Deut. 8.7,9. & 11.10,12. and God speaks here, as if he were parleying with those, that lived in those times, and directing his speech unto them. See vers. 5,9.

{to eat the fruit thereof} To enjoy such commodities, as it afforded. So Neh. 9.36.

{and the goodness thereof:} As Esay 1.19.

{but when ye entered, ye defiled my land, and made mine heritage an abomination.} Heb. and ye entred, and defiled my land. See the like syntax, Gen. 14.14. Esay 30.20. & 35.4. & 65.12. & 66.14.

{defiled my land} By idolatries, and other wicked courses, Psal. 78.58. & 106.38. ch. 3.1. my land. So Lev. 25.23. the land is mine, and ye are but sojourners with me in it.

{made mine heritage an abomination.} So horribly polluted that land, which I had assigned unto you for an inheritance, Psal. 136.21,22. or, as some, that was as dear unto me, and I was as chary of, as if it were mine inheritance, Deut. 11.12. that it became most abominable, (the abstract, for the concrete; as Esay 1.13. & 41.24. So ch. 6.15. & 8.12.) that I could not but abhor it, Chap. 16.18.

Verse 8. {The Priests said not, Where is the LORD?} They that should have exhorted, and incited others, to mind me, and seek after me, did not at all mind me, or seek after me, themselves. See vers. 6.

{and they that handled the law,} The priests and Levites that should so have done; did, for, should have done: the indicative form in a notion of duty; as the like, Esay 26.9. that should have opened, and taught it to others, Deu. 33.10. Neh. 8.8. Mal. 2.7. Rom. 2.20.

{knew me not} They were ignorant of me themselves, whose office was to bring others to the knowledge of me, Hos. 4.6. Luke 11.52.

{the Pastors also transgressed against me,} That is, the Governors, both Civil, and Ecclesiastical, say some; or, the kings, and princes: so the Jewish Commenters here expound it; they that should be unto the people, as shepherds to the flock. See Esay 44.28. & 56.11. ch. 3.15. & 12.10. the princes dealt wickedly, as well as the priests, 2 Chr. 36.12,14. ch. 5.5.

{and the Prophets prophesied by Baal,} They became Baal’s prophets; they worshipped idols themselves, and taught the people so to do, 2 Kin. 18.22.

{and walked after things that do not profit.} Heb. went after such things as will not profit; that is, cannot profit; as Job 15.3. Lam. 4.17. that is, after idols, that could do them no good; as v. 5,11. 1 Sam. 12.21. Esay 44.9,10. Hab. 2.18. a defect both of antecedent, and relative; as Exo. 23.20. 1 Chr. 15.12. And when priests, princes, and prophets, were all so corrupt, what was the state of the people like to be? See chap. 5.31.

Verse 9. {Wherefore I will yet plead with you, saith the LORD; and with your children's children will I plead.} This some understand of a verbal pleading; and expound it of a course that God intended to take still from time to time, by his prophets, to convince them of their sinful & wicked courses, as he had in former ages done, before he would proceed to execute judgment upon them, and that to render them the more inexcusable, see ch. 7.25. 2 Chr. 36.14,15. Others, understand it of a real pleading; as Psal. 74.22. Esay 51.22. by inflicting of evils, and execution of judgment: he would further punish them, as he had done their fathers before them, since that they trod in their steps, Chap. 7.26. yea, not them alone, but their posterity also, either the heinousness of their sins deserving no less, Exod. 20.5. & 34.7. or foreseeing that their issue would walk the same way, that they did; as Moses (says the Rabbine) foresaw, what the people would do after his decease, Deut. 31.29. especially being trained up so, as by their parents they were, ch. 7.18. But the former I conceive here more probable, and more proper sense of the place, especially, if it be applied to God’s present debate with his people, which, I suppose, it does alone concern; for it seems to me, as a passage from that former expostulation, that God had before with them, concerning their fathers, what reason they had to leave him, and desert his service; or what occasion he had given them so to do, vers. 5. unto a new debate with them, upon another ground, vers. 10. which he desires may remain upon record unto posterity, to convince them also of the like extreme folly, if they follow their impiety. So that it is, as if he had said, I have argued the case with your forefathers already, let me debate the matter a little further with you; and let your posterity also consider well what I now say. See Deut. 31.19,21. and so is the same word afterward used, for debating the case or pleading, v. 29.

Verse 10. {For passe over the Isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing.} A new argument of debate God here enters upon with his people: wherein he challenges them to produce any people, in any part of the world, then commonly known, that had dealt with their idols, as they had done with him: the heathen were more constant and faithful to their idols, than they had been to the true God. See the like argument, Mal. 3.8.

{passe over} Or, go over to; as Esay 8.8. because they were to pass the sea unto those parts. Howbeit, the meaning is not, that they should either make some set journey, or send some messengers on purpose, to make diligent enquiry, how things there went; but that they should consider seriously what concerning them they knew, by report, or otherwise; and withal intimating, that if they should either by journeying themselves, or by diligent enquiry otherwise, endeavor to inform themselves herein, they would find it to be so as he said. See the like, Chap. 7.12. Amos 6.2.

{the Isles of Chittim} The isles, or lands; as Esay 20.6. & 41.1. chap. 47.1. either situate in the midland sea, or coasting on the other side of it more Northward. See of Chittim, on Esay 23.1. to the isles; as to Kedar: a defect of the particle with either; as 1 Kin. 3.15.

{Kedar} Arabia, that lay Southward from Judea. See Esay 21.16. & 60.4. as if he had said, go which way you will, to any country, North, or South: Yet some suppose that by the Chittim, are understood, the more civil people, such as were the Greeks and Macedonians; by the Kedarens, people less civil, and more savage, as those Kedarens were, having no certain place of constant abode, See chap. 49.29. For the Rabbines’ dote and dally here after their wonted manner, when they tell us, that these two nations are here mentioned, because the one worshipped the water; and the other the fire; and yet would not these leave worshipping the fire, though they saw that the water put out the fire.

{if there be such a thing} Heb. if; or, whether there have been such a thing as this: a defect of the antecedent; as Judg. 19.30. and it would be in the time past, because of that which follows, vers. 11.

Verse 11. {Hath a nation changed their gods?} Or, Whether any nation have changed their gods? Whether the heathen keep not constant to their country idols. See 2 kings 17.29,33. Mic. 4.5.

{which are yet no gods:} Heb. and they no gods; but mere counterfeit ones, idols, ch. 16.20. Esay 37.19. Gal. 4.8. and, for, yet; as Esay 60.10. & 63.11. So vers. 21.

{but my people have changed their glory, for that which doth not profit.} Heb. and; as ch. 1.7. But my people have, not only changed, but made a most foolish exchange; they have put away, and parted with the true God, who was their glory, Psal. 106.20. of whom they had good, and great cause to glory that they had such a God, Psal. 44.8. & 148.14. & 149.2. and who made them truly glorious, Deut. 4.6–8. Psal. 149.4. Esay 1.10. & 60.13. for that which they had just cause to be ashamed of, vers. 26. for a thing of no worth, for that which could do them no good, could stand them in no stead. See before on vers. 8.

Verse 12. {Be astonished, O heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD.} Some by the heavens, here, would understand the angels, as called upon to stand amazed at the extreme folly, and strange impiety of God’s people. But the celestial bodies seem rather spoken to, by a rhetorical elegancy, and form of poetical and pathetical language, oft used in Scripture; as Deu. 32.1. Esay 1.2. as implying that their courses were such, as might justly fill the whole world with astonishment; and that the very senseless creatures, the heavens especially, those glorious ones, were they apprehensive of such things, would abhor them, be aghast at them, and tremble to think what would be the end and issue of them. So rather, then, as some of the Jewish doctors, who following the Chaldee, would have the meaning to be, as if the heavens were called upon, to bewail and lament the desolation of the land, that was to be, the destruction of the city, and the subversion of the sanctuary.

{be horribly afraid} Or, aghast, Ezek. 27.35. & 32.10. it signifies properly such a disturbance, as a strange storm and tempest is wont to affect those with, that are surprised with it: it has some affinity also with the word, that signifies, hair, and hairy, or rough: whereof, see on Esay 34.14. and may imply such an horror, as some horrid occurrent is wont to produce; such as would make one’s hair, as we use to say, stand an end.

{be very desolate} Or, utterly dried up, and exhausted; as Esay 19.5,6. withdraw your lustre, lose your light, be clouded, and darkened; as if you were in some desolate estate, in some dismal condition. See Esay 13.10,33. & 24.23. Ezek. 32.7,8. but especially, Mat. 27.45. where the sun, that glorious light, seemed to be abashed, amazed, and aghast, at that transcendent and matchless impiety committed, in putting of the glorious Lord of life, to an ignominious and accursed death, Acts 3.15. 1 Cor. 2.8. Gal. 3.13.

Verse 13. {For my people have committed two evils;} Two grand, two most notorious evils.

{they have forsaken me the fountain of waters.} A well-spring of all manner of good, yielding water, that runs constantly, and never fails, and one that was such incessantly unto them, while they continued loyal, and dutiful to him, Psal. 36.9. ch. 17.13. & 18.14. Joh. 4.14. & 7.38. Rev. 22.1. Of the word, see on chap. 6.7. it is a metaphor taken from waters, arising, and issuing from a spring, that are wont to hold out all the year long, Esay 58.11. and are, in Hebrew, therefore termed, living waters, Gen. 26.15. opposed to such waters, as proceed only from some excess of rain, as land-floods, that, showering down from the hills, run, with a violent torrent, in the winter time; but in the heat of summer, are dried up, and fail, Job 6.15–20.

{and hewed them out cisterns, broken cisterns, that can hold no water.} So is it not amiss rendered the more distinctly to design that second evil of the twain, before-mentioned; as the leaving of God all-sufficient, the ever-living, and incessantly flowing fountain of all good, Jam. 1.17. so the betaking of themselves to sorry base idols, unable to do them the least good, that is, to give them so much as a drop of water, when they want it, chap. 14.22. Zach. 10.1,2. Howbeit, the words run, in the Hebrew, to hew them out cisterns; as the words are rendered, Deut. 6.11. & Neh. 9.25. to dig them wells; as if one having his habitation near a fair and clear spring, affording plenty of water all the year long, should abandon the place upon some groundless dislike, and in a fond humor go and seat himself elsewhere, where if he will have water, he must dig for it; and if by digging, he cannot find it, he must dig pits, to keep what comes by rain, or occasionally otherwise: and that which is subjoined, and makes his condition the worse, these wells or pits, when he has digged them, prove faulty; so as they are not able to keep what is committed to them, but it soaks all away, leaving nothing behind but mire and mud, which usually also breeds therein, and noisome savors withal.

{broken cisterns} Or, pits; it seems to have been a proverbial form of speech; like that, wells without water, 2 Peter 2.17.

{that can hold no water} Heb. that will not hold water; and so we use to say of a cloven dish, or a broken pitcher; it will not hold water: when our meaning is, it cannot: so vers. 8. that will not profit, for, that cannot profit. Such broken pits are all idols, unable to afford any relief, or refreshing, unto those, that rely on them, Esay 46.7. and not idols alone, but all outward stays whatsoever; that men, relinquishing God, the only sure stay, trust unto, and so make idols of them, chap. 17.5. wherein also this people were faulty, resting sometime upon Ashur, and sometime upon Egypt, that proved broken canes to them, vers. 18,36. See Esay 30.1,5. & 36.6.

Verse 14. {Is Israel a servant? is he an home-bred slave?} The Lord proceeds to show what condition this people had cast themselves into, by forsaking of him, and putting themselves under the protection of others, unable to do ought for them.

{Is Israel a servant?} Some take this to be spoken, as if God should demand of them, whether he had used Israel as a slave, and not rather as a son, Deu. 8.5. & 32.6. so it should be, as that afterward, vers. 35. Others, rather referring it, to his evil entreaty, and base usage by others; Is he a slave, that he is so slavishly used? like that, chap. 49.1. and the Jewish doctors here not unfitly add; How comes it to pass, that he who was in so great respect and reckoning with God, as was related, vers. 2,3. that he accounted him, as his first-born son, Exod. 4.22. should now be left unto such a despicable condition, that every one should at pleasure, wrong him, and domineer over him, as if he were a common slave: Though herein they seem to be out of the way, in that they make this the demand, not of God, as the prophet; but of Israel himself, or of the people, which God, by the prophet, should return answer unto, vers. 17.

{is he an homeborn slave?} Such an one, as being born in his lord’s, or master’s family, of one that was his slave before, was, in that regard, a slave by birth, Exod. 21.4. Lev. 22.11. alluded to Psal. 116.16. these were with the Latins called Vernae. So whereas there were two sorts of slaves, slaves bought with money, and slaves born in the house, Gen. 17.12,23,27. God seems to have here respect unto either; demanding, whether Israel were so impoverished, that by extreme poverty he had been compelled to sell himself for a slave, Exo. 21.7,8. Lev. 25.39,47. or was born in the family, and under the dominion of them that thus tyrannized over him, as having in that regard, such interest in him, and power over him, Esay 26.13.

{why is he spoiled?} Heb. why is he for spoil? as c. 49.22. Esay 42.24. what is the reason that strangers make a spoil of him, as if they had a good right to, and interest in whatsoever he were possessed of, as the lord or owner has in whatsoever goods, or state, his slave has. See 1 Kin. 20.3,5,6.

Verse 15. {The young lions roared upon him, and yelled.} Or, young lions roar aloud over him. Heb. Over him young lions roar, give out their voice; as Psal. 18.13. Amos 1.2. & 3.4. By young lions (of the term, see Esay 30.6.) are understood, the kings of Syria, Assyria, and Chaldea; called lions, for their fierceness; and young lions, for their strength. See chap. 4.7. & 50.17. said to roar aloud over him; as a lion is wont to do upon his prey, or over his prey; either when he comes to seize on it, or is already possessed of it. See Esay 5.29. & 31.4.

{and yelled} Heb. give out their voice; for there is no copulative in the text: this some understand, as of a general, or commander, giving out a command, or some signal, for assault; and it may seem so taken, Joel 2.11. & 3.16. but it is commonly used for any loud cry in general. See Psal. 45.6. Prov. 2.3. Chap. 22.20. & 48.34. Hab. 3.9. they roar, utter their voice, for, roar aloud, or, roar hideously; as, they make deep corrupt, for, they corrupt deeply, Hos. 9.9.

{and they made his land waste,} Or, have laid his land waste. Heb. put his land unto wastness, or, desolation, ch. 4.7.

{his cities are burnt without Inhabitant.} Heb. burnt from no Inhabitant, or, from without Inhabitant; as chap. 46.19. that is, so burnt, that they lie as a waste wilderness; as chap. 9.12. which none can inhabit; and so chap. 9.10. burnt from no passenger, or, from without any passenger; that is, so burnt up, that none passes by. See of this use of the particle, on Esay 23.1. & 24.10. See of the desolation here mentioned, Esay 1.7. 2 Chr. 28.5,20,21. & 33.11. & 36.6,7,10.

Verse 16. {Also the children of Noph, and Tahapanes have broken the crown off thine head.} The Egyptians also they make a spoil of you, 2 Kin. 24.33,35. 2 Chr. 36.3. And he says, the Egyptians also, as some would have it, because they were a more effeminate people; as if he should say, not the Assyrians only, a manly, and warlike people; but that womanish nation, the Egyptians, with whom the men do women’s work, as Herodote, l. 2. But others, rather, because this people was too prone to confide in them; though they got no help, or good, but much hurt and harm, from them, v. 18,36. Ezek. 29.6,7,16.

{the children} Heb. sons; that is, the inhabitants, or natives, (as the sons of Jerusalem, Esay 51.18,20. and, the daughters of Sion, Esay 3.16.) of these two principal Egyptian cities; put here, because royal seats, for the whole kingdom, and land of Egypt.

{the children of Noph} As, the children of Eden, Esay 36.12. Of this city, see on Esay 19.13.

{Tahapanes} Or, Tachapanes; a famous and principal city of Egypt, ch. 43.8. Ezek. 30.18. so called, in likelihood, from Tahpanes, or Tachpanes, in Solomon’s time, queen of Egypt, 1 king. 11.19,20. it stood not far from Pelusium. Whence it is commonly termed by the Greeks, and Latins, Daphnae Pelusiacae, to distinguish it from another place of that name near to Antiochia, so named from a grove of laurel growing there; as Loretto, in Italy, has its name from the like. But they are much out of the way, that would render the same reason of the name of this Egyptian city; because the Greeks corruptly so term it, or dream of any laurel grove in those parts. It is supposed to be the same with that called, also, Hanes, or Chanes, Esay 30.4.

{have broken the crown of thine head} So the Jewish masters expound it, taking the word, in the notion of breaking asunder; as it seems taken, chap. 11.16. Mic. 5.6. and, he says, say they, the crown of the head; because wounds on the head are dangerous, those on the crown of it, especially, as cleaving the head asunder, Psal. 68.21. & 74.13,14. the Chaldee does thus paraphrase it, They have slain thy men of might, and plundered thy goods. The Greek renders it, They have known thee, and mocked thee; in such a notion, as those words are used, Gen. 19.5. & 39.17. and the old Latin, They have defiled thee to the crown of the head; which some expound, of no part left free from their filthy lust; as of the Chaldeans, Lam. 5.11,13. Others, of those idolatries, that they were defiled with in Egypt, as well as in Chaldea, chap. 16.13. & 44.17. Others, of abusing them in base manner, and by cruel oppressions, riding over their head, or insulting over their princes, who are as their heads; that, say they, of the Assyrian reached up to the midst of the neck, Esay 8.8. & 30.28. but this should go over the very crown of the head, Deu. 28.43,44. Psal. 66.12. so that no part should go free, from top to toe, from abuse and oppression, Esay 1.5,6. the heads of the people, the princes themselves not escaping, Lam. 5.12,16. But these lay too much weight upon two vicious versions, rendering the verb in such a notion, as it is nowhere found used. Some late interpreters render it, They have fed upon the crown of thine head, taking the word in a notion of feeding; as it is used, chap. 3.15. Esay 6.13. or, of depasturing, rather; as chap. 6.3. with 12.10. and Esay 3.14. they have fleeced you, despoiled you, and eaten upon you; either fed upon the crown of thine head; or, fed upon thee in the crown of thine head; that is, say they, in the Southern part of you, that lay toward Egypt, situate South from Judea, Esay 30.6. ch. 13.19. the head of a land, by a trope; as the shoulders of it, Deut. 33.12. or, rather, they spoil and make havoc of you, in the best and principal part of you; as Esay 28.4. and this last, I conceive, to be the genuine sense of the text: a defect of the preposition; as Esay 32.6. & 57.5. and of the pronoun; as Esay 60.4.

Verse 17. {Hast thou not procured this to thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way.} The Jewish commenters conceive these words to be, as an answer, by God, returned to the people’s complaint, of their present low, and forlorn condition, and God’s neglect of them in it, v. 14. But they seem rather (for those were God’s words, not theirs) an argument, that God uses, to convince them of their extreme folly, in forsaking him, and thereby plunging themselves into such a doleful, and dismal condition. So v. 19. ch. 4.18.

{procured this} Heb. done this; as chap. 4.18.

{in that thou hast forsaken the LORD thy God} It was not his leaving of them, but their leaving of him, chap. 1.16. vers. 13. who leaves none, till they leave him, 1 Chron. 28.9. 2 Chron. 15.2.

{when he led thee by the way} Heb. in the time, wherein he was leading thee on the way: a defect both of the relative, and of the verb substantive; as Gen. 30.4. That by his providence governed you, and led you on in safety, protecting you from all evils, while you followed his conduct, and would so have done still, had you not forsaken him, and refused to have been conducted by him, Psal. 91.1,13. Esay 58.8,11. or, who prescribed you a way, and course of life, to walk in, which if you had observed, you had been safe and successful, Psal. 81.13,16. Esay 48.18,19. & 64.5. Ezek. 20.10,11. But the former here rather, because it alludes to the conduct of them in the wilderness, Exo. 13.21. Esay 63.12. v. 2.

Verse 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 this river?} God here instances in, and twits them with, two of their cleft cisterns, or broken wells, whereof, albeit, they had proof enough formerly, how little good they had gained, or gotten, by seeking to them, and making use of them, yet they would needs be running after them still. See 2 Chr. 28.16,20. Esay 30.1,7. & 31.1,3. & 36.6.

{now} Having before so oft had experience of the ill success of such courses, v. 36.

{what hast thou to do in the way of Egypt} Or, with the way of Egypt; as the particle is rendered, Psal. 147.20. Heb. what to thee, to the way! So 2 Sam. 16.10. what to me, and to you? for, what have I to do with you? and, what to me, and to thee? for, what have I to do with thee? 2 kings 3.8. See the like, Mark 1.24. & 5.7. John 2.4. only there is here a defect of the copulative: what need or occasion have you to send, or to travel, into Egypt? like those, Numb. 14.3,4.

{to drink the waters of Sihor} Of Nilus, the river of Egypt, Amos 9.5. so called, of its blackness, by reason of the mud and slime, that it brings down with it, wherewith it battels their grounds; Or, as some, by reason of the black color of the grounds and lands it passes through, which yet comes, in effect, home to the former; for such stuff must the river of necessity bring down with it, as is the land that it passes by. See on Esay 23.3. and it seems very strange, that some granting Sihor, to be Nilus here, should strain it to be some small rill, or rivulet, elsewhere; as Joshua 13.3. 1 Chron. 13.5. To drink the water of Nilus in Egypt, is put here, for to seek help and relief there. But he delivers it, in these terms; as if he should say, that they could have nothing to do there, or no errand thither, unless it were to drink of the puddle water of that river, when they had, or might have had, as good, yea, far better than that, nearer at hand, at home. See chap. 18.14. So 2 Kin. 1.3.

{or, what hast thou to do} Heb. and; the copulative in a disjunctive notion; as Esay 48.5. & 58.13.

{in the way of Assyria} Or, with it, is before.

{to drink of the water} To seek aid, either of them, or their idols, 2 Chr. 25.14,15. & 28.23.

{of the river} Euphrates, the river of Assyria, Isaiah 8.7. in way of eminency so termed, Psal. 72.8. Isaiah 7.20. See Gen. 15.18.

Verse 19. {Thine own wickedness shall correct thee,} That is, as some, your courses, without any further dispute, or debate, give in evidence sufficient to convince, and condemn you; as Esay 3.9. Hos. 5.5. but the words would rather be read, Thine own wickedness might correct thee; your bad courses proving such, as they have formerly done, might be (one would think) sufficient to reclaim you, and amend you, to make you abandon them, and be fearful of returning again to them. See Hos. 2.7.

{and thy backslidings shall reprove thee.} You must taste the bitterness of your wicked courses, you must feel the smart of them, before you will wax wise, Esay 28.19. Job 33.14,22. a note of a servile and base disposition, Prov. 20.30. & 29.15. or, rather, as before, thy backslidings, or perverse courses (as ch. 5.6. & 14.7.) might reprove thee, or, convince thee (as Job 6.25.) might, by convincing, instruct you, and teach you more wisdom; as ch. 6.8.

{know therefore, and see} Heb. and, (as Ch. 1.17.) know and see; as 1 Sam. 12.17. that is, take notice, (as v. 2.) and consider: as v. 31. weigh well with yourself, what it is, that has brought all these evils upon you; for by your own experience, you cannot now but know it; as knowing is taken, Gen. 22.17. 2 Cor. 5.21.

{that it is an evil thing, and bitter, that thou hast forsaken the LORD thy God,} As before, v. 17.

{evil} Not in a moral, but in a natural notion; though true in either: but this here, not that, intended; such as procures evil of punishment, and misery: as, I create evil, Esay 45.7. and, evil befell them, vers. 3.

{bitter} Such as brings bitter, that is, grievous, distasteful, ill-pleasing things, upon you. So the word, bitter, is commonly taken, Ruth 1.20. Prov. 21.6. See ch. 4.18.

{the LORD, thy God,} Me, who am the Lord your God: the noun, for the pronoun; as Esay 2.1.

{and that my fear is not in thee;} My fear, for, the fear of me; as, thy fear, for, the fear of thee, Psal. 5.7. and, his fear, for, the fear of him, Job 3.11. and, his knowledge, for, the knowledge of him, Esay 53.11. See ch. 5.22,24. the want of this fear, the ground of all sin, and cause of all evil, Gen. 20.11. Psal. 26.1. Mal. 3.5. Rom. 3.15,18.

{is not in thee} Heb. unto thee: but so the particle is also used, Gen. 24.45. 2 Kin. 7.12.

{saith the Lord GOD of Hosts.} See Esay 1.24. & 10.24.

Verse 20. {For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress.} Or, when (as Psal. 72.2. Joel 2.20.) of old (as Esay 63.9,19.) Or, For when of old, I brake thy yoke, I burst asunder thy bands, thou saidst, I will not transgress. See the like syntax before v. 7. when I brake the yoke that the Egyptians had laid upon you, Exo. 1.11,13,14. and dissolved those bands, wherewith it was so fastened unto you, that you were not able to shake it off, (See Esay 10.27. & 58.6.) when I set you free from the Egyptian bondage, when I brought you out of Egypt, v. 6. Psal. 81.5,6,10. you did then by solemn promise engage yourself to yield obedience to me in all things, and not willfully to transgress my commands, in ought, Deu. 5.27. & 26.17. & 27.10,26.

{yoke} For servitude and thraldom, Esay 9.4. Chap. 28.2,10,14.

{bands} An allusion, either to such bands, as captives, prisoners, or slaves, are wont to be kept in, Chap. 39.7. & 40.4. or to such as the yoke is wont to be fastened with, unto the neck of the beast that draws in it. See Esay 58.6. Chap. 30.8. Lam. 1.14.

{I will not transgress.} Or, I will not serve; to wit, any other god, but you alone, Exod. 20.3,23. Josh. 24.16. Psal. 81.9. Ezra 10.12. for there are here two divers readings; arising, as in divers places elsewhere, from the affinity in shape of two Hebrew letters, by the easy mistake of the scribe’s eye, or the sudden slip of his pen, put oft the one for the other. So Diphath, for, Riphath; and, Rodanim, for, Dodanim, 1 Chr. 1.6,7. with Gen. 10.3,4. and Hadareser, 1 Chron. 18.3. for Hadad-eser, 2 Sam. 8.3. the like in this word, see Chap. 15.14. that which our version has, seems the right reading, and is owned by the Jewish critics: for as for the ancient Greek, and old Latin, who following this latter, render the words, Of old thou hast broken thy yoke, and burst thy bands (as chap. 5.5.) and saidst, I will not serve thee, like those, Psal. 2.3. Luke 19.14. they alter much the rest of the text, where no variety of reading is.

{when upon every high hill, and under every green tree, thou wanderest, playing the harlot.} When; or, but; or, yet; as Esay 31.4. & 49.25. Notwithstanding these your engagements to me, you deal most disloyally with me, leaving me to run after your idols, and in every place that you take liking to, and deem fit for your purpose, defiling yourself with them, see Esay 57.5,8. chap. 3.2,6. after the manner of the heathen people, Deu. 12.2. 2 Kin. 17.9,11.

{high hill} Where they had their high places, Psal. 78.57,58. Ezek. 20.28,29.

{green tree} Or, flourishing, goodly, thick, shady, shroudy tree, Eze. 20.28. Hos. 14.13. So 2 Kin. 16.4. Psal. 37.35. & 52.9. ch. 11.16. & 17.2,8. Cant. 1.16. Our bed is fair and flourishing. He has an eye as to their high places, so to their groves, Deut. 7.5. & 12.3. & 16.21. See Esay 17.8. & 27.9.

{thou wanderest} You go astray from him, unto whom you had by covenant joined yourself, (see on Esay 57.8.) and run on madding, and gadding, after idols: the word signifies, to travel, or, journey; or, go to and fro, Esay 63.1. properly, from one’s own place, or seat, into some strange land, or foreign parts, Esay 51.14. Jer. 48.12. these are all the places where it is found.

{playing the harlot.} Committing whoredom: so is idolatry commonly styled in Scripture, ch. 3.1,2. Ezek. 16. & 23. Hos. 1.2. & 9.1. the reason you have before, vers. 2.

Verse 21. {Yet I had planted thee, a noble vine, wholly a right seed.} I settled you, at first, in a right and goodly church-constitution; both free from all superstitious, and idolatrous services, and so molded, as was most seemly, and sightly.

{Yet I had planted thee,} Or, And I did then plant thee, Exod. 15.17. Psal. 44.2. & 80.8. Esay 5.2.

{a noble vine} The church of God is, in Scripture, frequently, compared to a vine, or vineyard, Psal. 80.8. Matt. 21.33. Mark 12.1. Luk. 20.9. See Esay 5.1. & 27.2. Howbeit, the word, vine, is not here in the text: the Hebrew is no more than sorek; which some therefore understand of the place where it was planted. I planted you, in Sorek, in a choice place; for not vines only, but other things; as silk, or fine linen, such as lawns, and the like, have this attribute given unto them. See Esay 19.9. and that from a place so termed, Judg. 16.4. some choice kind of vines had this name, it is commonly deemed; and the word might be used, as Carmel, v. 7. more generally, for other the like: as also it is apparent, that the place is commended for a rich and choice place, wherein God seated his people, Exod. 15.17. Esay 5.2. but the sorek, is in the latter place distinguished from the seat, or soil, wherein it was planted. See Esay 5.3. The most therefore refer it, not to the place, but to the plant: and of these, some read the words with a note of similitude; as, sorek, as, a choice vine. I had as much care, in planting of you, as a man could have of the choicest vine, or plant, that could be, Esay 5.3. & 17.11. & 27.3. Some, I planted thee for a Sorek, for a choice Vine; I so planted you, that you might prove such an one. Others, lastly, with sorek, that is, with plants, or slips, of sorek; such as come thence: as for choice slips, and plants, curious people are wont to send far and near, Esay 17.10. and such slips are termed serukim, as slips of Sorek, Gen. 49.11. Esay 16.8. and this best agrees with that parallel place, Esay 5.3. that which I conceive to be meant principally of these ordinances, that God, by Moses, settled among them, when he molded them first into a church, and state. See Esay 44.2.

{wholly a right seed.} Heb. all of it a seed of truth: a seed of truth, for, a right, true, genuine, or, generous, no bastardly, no counterfeit seed; as, men of truth, for, true, and trusty, Exod. 18.21. Neh. 7.2. and God is said to have given his people in Mount Sinai, ordinances right, and laws of truth, and statutes, and precepts good, Neh. 9.13. and it is the usual epithet, that the psalmist gives unto God’s word, and ordinances, that they are all truth, Psal. 119.142,151,160. and they are the seed, wherewith God set, or sowed his church, Matth. 13.24,27,37. Luke 8.5,11. for seed is used in a large notion, as well of slips that are set, as of seeds that are sown. See Esay 17.10,11. I suppose therefore the words would be rendered, with seed all of it right, or true: the particle with, is oft suppressed; as Esay 17.10. Yet some read the words, whose whole seed might be truth; that is, say they, whose fruit might all be firm, or sure; from which he might certainly expect good fruit; as Esay 5.4. But seed, for, fruit, seems to sound here somewhat harsh.

{How then art thou turned into the degenerate plant of a strange vine unto me?} By what means is it come to pass, that you are so strangely altered and changed? For it is spoken by God, in way of admiration, as wondering at the sight of so uncouth an alteration. See the like, Esay 1.21. and of this affection attributed to God, Esay 59.16.

{How then} Heb. And how; as ch. 1.12,14. Esay 40.18.

{art thou turned unto me?} Or, turned me? for there is an elegant redundancy in the word, to me, very familiar, not in Hebrew only, but in other languages also, and in our own. So, I will go me, Cant. 4.8. and, Go thee, Gen. 12.1. Cant. 2.10. and, Stay ye, Gen. 22.5. he shall flee him, Esay 31.8. See vers. 22. chap. 5.5. & 12.8. & 16.20.

{into the degenerate plant} There is neither into, nor plant, in the text; but some such supply is needful of either: the term used here, is an adjective plural: it has in it a notion of revolting, or, departing, ch. 17.13. for it is found only in this form here, and there: it is not amiss rendered degenerate, but must have some plural substantive joined with it; it may be rendered degenerate slips: so a strange vine, or plant, Esay 17.10. where see many instances of the like defects.

{of a strange vine.} Strange plants, and seeds, are sometime mentioned, in way of commendation; because such are usually rare, and choice ones. See Esay 17.10. but here, in way of discommendation, not having so much relation to foreign parts, (though in that kind also strange fashions, and services, were reprovable in God’s people, Esay 2.6. Zeph. 1.8.) as in way of opposition to such slips, and plants, as God had planted his vineyard with; that slips of Sorek, should prove slips of Sodom, Deut. 32.32.

Verse 22. {For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the LORD.} Though you use all the means, and courses you can devise, either to cleanse, or to clear yourself; yet the foul blotches of your wickedness, sticking fast upon your soul, will appear still, as fresh, as ever in my sight; nothing will avail you, either to free you from the filth, and guilt of them; or to secure you from my wrath.

{For though} Or, Although: for so much the two particles jointly signify; and the words seem to be, not so much any rendering of a reason of the foregoing reproof, as a passage unto a further conviction of her, by removal, and rejection of such colorable pretences, as God’s people imagined to purge themselves with.

{wash thee with nitre} The Hebrew word used here, and Prov. 25.20. is that, from whence the Greeks, Latins, and we, have the name of this material, of singular use; not only for the scouring of apparel, and taking out of stains, and blotches, from clothes; but for the clearing of the skin, and taking spots and freckles away from the body. Of it, see Pliny, l. 31. c. 10. and it is deemed therefore by some, to have its name from a word, that signifies to loose, or dissolve, Habak. 3.6. because as vinegar dissolves it, Prov. 25.20. so it dissolves, and looses, from clothes, and bodies, any foul and filthy matter.

{take thee much soap} Heb. multiply to thee soap: to multiply soap, for, to use much soap: as, to multiply prayer, for, to make many prayers, Esay 1.15. to multiply gifts, for, to offer many gifts, Prov. 6.35. to multiply songs, for, to sing many songs; or, to use much singing, Esay 23.16. to multiply medicines, to use many medicines; much physic, ch. 46.11. to multiply cities, for, to build many cities, Hos. 8.14. multiply to thee soap; that is, use much soap about thee; or, use thee much soap: by a familiar and frequent redundancy, as our version seems to have taken it: whereof, see on v. 21.

{soap} So some of the Jewish doctors, by a foreign term, expound it: But others of them say, it is a kind of herb; (with whom the old Greek, and Latin, concur) which fullers much use, being of the same nature, and efficacy, with niter, and soap: it seems to be that which the Greeks call struthium; the Latins, radicula; some later ones, saponaria, or, soapwort. Of its singular quality in this kind, see Pliny, l. 18. c. 3. Howbeit, others suppose it to be a kind of mold, such as we call Fuller’s-earth; and one of the Jewish masters would have it to be alum; that it was of much use with fullers, for the scouring of clothes, is apparent, by Mal. 3.2. it is called sometime, bor; as Job 9.30. Esay 1.25. sometime, borith; as in Malachy, and here; from a word that signifies, to cleanse and purify. By these natural means of abstersion, and cleansing, some understand here all rites of expiation, either religious, as ablutions and aspersions, Num. 19.9,10,12,18,19. Heb. 9.10,13. oblations, and sacrifices; to this purpose applying that, 1 Sam. 3.14. Heb. 10.1,2. or superstitious, by the use whereof they imagined their sins to be all wiped away; and themselves made as pure, and clean, as if they had never done ought amiss, Chap. 65.5. & 66.17. Others, all those colorable pretexts, and pretences, whereby they sought to smooth over their wicked courses, and to extenuate, at least, the guilt of them, if not wholly to excuse them. See vers. 23,33,35.

{is marked} This word being here only found, is by interpreters therefore very diversely expounded. Some render it, it is revealed; it lies open before me, Job 34.21,22. Prov. 15.11. Heb. 4.12,13. Others, it is written; it remains upon record with me, Deu. 32.34. Job 14.17. Esay 65.6. Hos. 13.12. but these give no reason why they so render it: the word cetem, whence it seems derived, does in Scripture signify, fine gold, or, gold of special note, Job 28.16. & 31.24. whence some render the word, it shineth, it glisters, like gold: a very unfit form, to express the filthiness and foulness of ought: another therefore, carrying on the sentence, Though thou wash thy self with nitre, and use much sope about thee, and thine iniquity gild itself over, with the finest gold before me: yet how canst thou say I am not polluted? This course of the context should we admit, I should rather conceive the word to be taken in that sense, wherein it is, by the Arabic interpreter, commonly used, for to conceal, or to hide; Luk. 1.24. 2 Cor. 4.3. though thine iniquity conceal it self: though you seek to hide, and conceal it, all that possibly you can, Job 31.33. Psal. 32.3. Prov. 28.13. But I suppose that the context rather runs the other way aright: the word cetem therefore has in the Chaldee, and Syriac, another notion, wherein it is among the Jewish doctors very frequent: for it signifies with them, either a spot, a blot, a blemish, cleaving to the skin; as Jam. 3.6. in the Syriac version; or, a mark, a brand, entering deep into the flesh; as in the same, Gal. 6.17. Hence, some render it, it is exceedingly, or, remarkably foul, or, filthy: the old Greek, and Latin, thou art bespotted with thine iniquity; but this the text will not so well bear. Others, thine iniquity is deeply imprinted upon thee; as Chap. 17.1. Either of these last, or both (the word it seems to come of comprehending both) may well be received; your iniquity is so exceeding foul, and it cleaves so fast to you, and has entered so deep with you, that no niter, or soap, no washing you with these, or the like, that is able to fetch it off, or get it out. See Job 9.30,31. Howbeit, a learned late writer, rejecting all other interpretations, would have it rendered; thine iniquity is laid up before me, producing, and drawing hither, as a parallel place, that of Moses, Deut. 32.34. This is laid up before me, sealed up in my treasures; that of Job 21.9. God will hide (that is, lay up) his iniquities for his sons; that of Hos. 13.12. Ephraims iniquity is tied up (as money is in a pouch, or purse) his sin is hidden; that is, laid up in God’s mind and memory: the main ground of this interpretation, here, is, because the Arabic word, chetem, signifies to hide: so found used in the Arabic, Psal. 50.14. Luk. 1.24. & 8.17. 2 Cor. 2.3. Heb. 4.13. And this I shall leave to the judgment of the learned: only adding, that yet, to me, the proportion, and opposition, seems to be more natural, and familiar, between washing, and scouring; and remaining still deeply stained, than between washing, or scouring, and being laid up, or hid.

{before me} Or, in my sight; howsoever, you may, either sooth up yourself in your sin, or delude others with vain pretences; yet you cannot blind, or blear mine eyes. I see your filthiness, as it is, Gal. 6.7. Heb. 12.13.

Verse 23. {How canst thou say, I am not polluted?} How can you be so shameless, as to offer, or assay once, to clear yourself, when as your wickedness is so evident? See Prov. 30.20.

{canst thou say} Heb. wilt thou say; but the word is in a potential notion, as other the like, v. 23. Esay 49.15. Ch. 11.12. Yet some render it not amiss, How darest thou say? See the like, Esay 10.14. & 36.9. Zach. 1.21.

{polluted} As an adulteress, Numb. 5.20.

{I have not gone after Baalim?} Or, I do not go after Baals; as answering to that charge against her, of running, and gadding to and fro, vers. 20. by way of denial; as after also, vers. 35.

{Baalim} Or, Baals; the word Baal, signifying properly, a Lord, Master, or Owner; and in the next place, an Husband, as such to her, that is joined to him in wedlock. See on Esay 46.1. it was a term that they commonly gave unto idols, Hosea 2.16,17. and the name was therefore common unto many of them: hence Baal-Peor, Psal. 106.28. and Baal-Zebub, 2 kings 1.2. and the like; and in the plural, comprehending the whole crew of them, Baalim, or Baals, Judg. 2.11. Hosea 2.11.

{see thy way in the valley,} God, because she so pleaded not guilty, points her, as with the finger, unto those particular places, where she had with her idols, defiled herself. So Chap. 3.2.

{thy way} way, for course, or carriage; as Psal. 1.6. Esay 55.7. for those Rabbines seem here to go out of the way, that would here have meant a path, that should be made by her frequent passing to and fro.

{in the valley} The valley over against Beth-Peor, in the plains of Moab, from whence they went up to worship Baal-Peor, Num. 22.41. & 23.28. & 25.3. So some of the Jewish doctors, following the Chaldee paraphrast. That of the sons of Hinnom, say others, where they burnt their children in sacrifice, Chap. 7.31. as pointing her to the bones of them that lay there. But the term seems more large, as was also their practice. See Esay 57.5,6. for the Jewish doctor seems over-nice here, who having moved the question, why God should bid her look to her way in the valley, whereas before she was charged with sacrificing on the hills, vers. 20. makes answer; First, that a way is not so easily seen on the hill, being oft stony, and rocky, Prov. 30.19. as in the vale; as if paths were not as visible on the one, as in the other: And secondly, that the way in the valley, was for no other end, but to go up to the hills, to sacrifice there: whereas by that place of Esay it appears, that they exercised their idolatries, as well by the brook sides in the vale, and where they had shady trees growing, as well as upon the top of the hills.

{Know what thou hast done} Or, take notice what thou dost; as v. 19. Ch. 3.13. Prov. 27.23.

{thou art a swift dromedary, traversing her ways} Or, to make the context run on the more smoothly; take notice what thou dost; how you are as a light dromedary, that traverseth her ways: the note of similitude is oft omitted; as Psal. 11.1. Esay 21.8. v. 3. and thus the Jewish doctors, with the Chaldee paraphrast, read it. Or, as some, O thou swift dromedary, that traversest thy ways: her ways, for thy ways; a change of the person, as Job 18.4. O thou that tearest his soul, for, that tearest thy soul.

{dromedary} Of this beast, see on Esay 60.6.

{swift} Heb. light; as Esay 19.1. and the word may well be here retained, as it is, ch. 3.9. & 4.14. though what the Rabbines here tell us of the female, in this kind, being lighter, and swifter than the male, seems but a fable. Of the female the prophet speaks, for another cause; as the like, vers. 24.

{traversing her ways} The word is nowhere else read; that it comes from, signifies a shoe-latchet, Gen. 14.23. Esay 5.27. hence some render it, retaining her ways; keeping still to her wonted guise; as the latcher, say they, keeps the shoe fast to the foot. Others, dilating, or explicating, your way; so the ancient Greek, and old Latin: that is, running at large, and ridding your way, at pleasure; as alluding to the loosing of the latcher, Mark 1.7. Others, latcheting, or, delineating, your way; that is, as by your loose latchet, or somewhat that you draw after you, or drops from you; so marking the way along, as you go, that you may thereby be traced: that which the Chaldee paraphrast may seem also to hold out, who renders it, marring, or defiling, your way; using a term, from whence, in the Chaldee, is a word deduced, that signifies dung, and other like filth. Others, lastly, and so some of the Jewish doctors, doubling, or implicating, and entangling; or, as our English exceedingly well, traversing thy ways: as the latchet, to fasten the sandal to the foot, is drawn over and over; or, as the shoe-latchet is tied up in knots, and so drawn several ways, to make the shoe sit fast to, and even on, the foot: and it is an allusion to the manner of the dromedary, and other beasts of the like kind, left at large, whose females, in gendering time, being mad for the male, run in a confused manner to and fro after them, and one while after one of them; another while after another: not unfitly resembling the practice of this people, that, being mad upon their idols, thought they could never have enough, or enough of them, and were continually therefore running after some one, or other of them, and much pleasing themselves in variety and change. See vers. 28,36. chap. 11.13. Ezek. 16.25,29. & 23.5,20. I shall subjoin yet, what I find lately in a learned man’s annotations; he would have it to be rendered, either from an Ethiopic word, signifying, late, or at even, Matt. 28.1. Mark 13.35. that belateth, or, benighteth, her ways; alluding to the nighttime, wherein wild beasts stir abroad, Psal. 104.20. (but that is spoken of beasts of prey; whereof this is none) and loose people look out, Job 24.15. Prov. 7.9. or from an Arabic term, signifying, a companion, or, partner, that maketh her ways common; like a common harlot, promiscuously admitting all comers, Ezek. 16.25. But these I leave as conjectures to be deemed of by others.

Verse 24. {A wild ass used to the wilderness, that snuffeth up the wind at her pleasure;} To the former similitude of the dromedary, he adds this of the wild ass, as wild, and as wanton, as the other; and such as there is no restraining of, from her wild vagaries, or surprising of her, save when she goes great with young.

{A wild ass} Some, to join this to the former, render the words, A wild ass she is; and then, why not rather, as before, A wild ass you are; or like a wild ass; as, a lion’s whelp, for, like a lion’s whelp; and, a strong ass, for, like a strong ass; and, a serpent, for, like a serpent, Gen. 49.9,14,17. or, following the other version, which need not be rejected, O thou wild ass. The word here used, some would have to signify wild, in general: and to answer, the Latin, fera, as in letters, and sound, it does: and to be applicable therefore, as well to a wild man, as a wild beast, Gen. 16.12. such as all men are naturally said to be, Job 11.12. but the word seems rather to denote some particular kind of wild beast; which yet the Jewish masters are not wholly agreed upon. Some give us strange names of it, and tell us, it is a beast that sleeps one whole month in the year: some dormouse belike they dream of. But the most herein concur, that it is the wild ass, called Onager: and so the old Latin here renders it, and the Greeks elsewhere, Job 6.5. & 39.5. Psal. 104.11. Esay 32.14. as also the Chaldee paraphrast so takes it; though some take the word that he here uses, more generally, Dan. 4.21. But another question is among them, whether it be the male, or the female, that is here spoken of; about which, both they, and ours, are divided. And the adjectives both, whether nouns, or pronouns, are, some of them, in the masculine form; some, in the feminine: whence some conclude for the one sex, and some for the other: But one of them well observes, that the genders in the names of beasts, as ox, ass, and the like, are promiscuously used; which in other languages also is not unusual: but the tenor of the context seems to imply, that as a she dromedary, vers. 23. so a female Onager, is here intended: Yet not, as they here again inculcate, because the female is the better runner of the twain: as of the hind, they fable the like, on Psal. 18.33. where the word may be rendered, as well hart, as hind: as lions, where yet the word is lionesses; but the participle joined with it, masculine, Zeph. 3.3. See Chap. 4.29.

{used to the wilderness} Heb. taught the wilderness, that is, inured, and accustomed to it; as ch. 13.23. Hos. 10.11. that runs at large there, Job 39.5,6. for howsoever the word here used, signifies, a plain sometime, as well as a wilderness, see on Esay 63.13. and a Rabbine would have it so taken here; because running there is more ready, and less subject to impeachment; yet I suppose the word here need not be diverted from its native notion, that of Job, and this so well suiting together.

{that snuffeth up the wind at her pleasure,} Heb. that (a defect of the relative; as Esay 65.1.) snuffeth up the wind, as chap. 14.6. but the snuffing up, or rather, the drawing in of the wind, there, is not the same (though the words be the same, and the subject the same, and the Rabbines therefore confound them) with the snuffing up of the wind, here mentioned: for that is a drawing in of the fresh air, to allay the inward heat, arising from drought: whereas this snuffing up of wind, is, as the Hebrew here has it, in the desire, or lust of her soul; (as Deut. 12.15. all that thy soul lusteth after,) when she winds the male, going proud, as of some other creatures we use to speak: & one of the Rabbines therefore observes not amiss, that this snuffing appertains to the sense of smelling, and is spoken of drawing in the wind, or air, by the nostrils: though he here misapply it, supposing it (wherein some other also concur with him) to be intended here, as done for the more freedom of breath, that she may run the more speedily; shortness of breath, and difficulty of breathing, being a great impediment to speed, which is clean besides the prophet’s intent in this place: as also, that seems no less of some other, who so take it, as if it implied, that she would rather endure hunger and drought in the wilderness, than repair to places habitable, and be serviceable to man.

{at her pleasure} Heb. in her soul’s desire, or lust; when she lusts after, and longs for, the male. There is here a double reading, his soul, and her soul: and the former, it seems, some more curious, than skillful, scribe, would needs be putting in, because he found the word, taught, in a masculine; whereas the word snuffing, being in a feminine, might have taught him, to let it stand, as he found it: but the latter is the more generally received. And I wonder much at that learned scholiast, who tearing the text asunder, would not have those words spoken of the wild ass, but of Jerusalem, because the former words were in a masculine form; whereas these run in the feminine: but of the promiscuous use of the genders in living creatures, enough before; and we may find both, sometime, used of the very selfsame thing; as Ezek. 2.9. Jon. 1.17. & 2.1. (for what some of the Rabbines dream of two fishes there, is both frivolous, and fabulous) yea, the very like is, by the learned scholiast himself observed in the very next verse; and by one of the Jewish commenters, chap. 3.5. & 4.14. and though Jerusalem, or the Jewish people, be intended in the text; yet it is in an allegorical way, under the resemblance of such a creature, and her usual carriage; besides, that he seems to be as far wide from the prophet’s intendment, when he supposes, that in this passage Jerusalem thirsting after idolatry, is compared to, yea, or resembled by, the thirst of wild asses; whereof the psalmist speaks, Psal. 104.11. whereas that there touched upon, is no other, than such as is ordinary, and common, with other beasts, to wild asses; nor as that of the hart, Psal. 42.1. though extraordinary, yet differing much also from this here; the one proceeding from true want; from mere wantonness the other.

{in her occasion who can turn her away?} What the word rendered occasion, should here signify, is much questioned. The particle in, is not in the text: the most interpreters therefore admit it not. The old Latin knits the first word to the former, rendering the text, snuffing up the wind of love, or lust, rather: and this would suit well with the subject matter of the place, and the prophet’s intendment here; but neither do the pauses in the original allow it; nor is any ground given for such signification of the word. The Chaldee paraphrast renders it, as a dragon; and some of the Jewish doctors following him, dragon-like, or after the manner of dragons: they build partly upon that place, chap. 14.6. where it is said, The wild asses stand in the high places, and snuff up, or draw in the wind like dragons: and partly, upon the affinity of sound, and identity of some letters in either term: but there is no analogy that will fitly deduce, either the one from the other, or both from the same source. Some other of the Jewish doctors would have it taken in a notion of yelling; or because it is an ass that it is ascribed to, it might better be, braying; because a word near it, and of the same stock with it, is used for wailing, Esay 29.2. Ezek. 2.5. Some of ours, a set time; rendering it, in, or at, her set time. Some, her course; her running, and ranging. Some, her incurse, or assault, running upon the male, to incite him to cover her. Some, in her occurse; in the lighting upon, or meeting with, her: and these all from that use of the word, whence it is derived; whereby it signifies, to cause ought to befall one, or to meet with one, Exod. 20.13. Psal. 91.10. Prov. 12.21. The most, her occasion, or opportunity, or in her opportunity, or occasion; because the verb whence it comes, is so used, 2 Kin. 5.7. he seeketh an occasion (or picketh a quarrel) against me: and the noun, thence derived, very little differing from this, Judg. 14.4. he sought an occasion against the Philistines: he intended to pick a quarrel with them: and though that learned scholiast reject this, as a poor, and cold expression; yet to me it seems to suit very well with the prophet’s intent: for it is, as if he had said, when she finds opportunity, or takes occasion rather, to run thus on madding after the male, there is no staying, or turning of her; do what any can, she will have her will, she will have her way. Thus retaining our version, which I prefer, there is only a supply of the preposition, which is very frequently suppressed; as Esay 44.12. & 48.4. or, if that be omitted, there is a redundancy of the pronoun demonstrative; her occasion, who can turn it back? But the former seems the better.

{all they that seek her will not weary themselves} So the Jewish commenters, for it would be to no purpose; because it is a creature that will not be taken, or tamed, Job 39.5,8. though that is somewhat too large: But the meaning is, that there is no dealing with her, while she is in this fit, she is so wild and fierce then; there is no taking of her, while she runs thus a madding: Yet some late writers of note render it, to a clean contrary purpose; all they that seek for her, need not weary themselves: that is, say they, turning it to Jerusalem, resembled to a common strumpet; all that desire to be naught with her, need not to take pains to seek her out; they may trace her well enough by what falls from her, ver. 23. or they may find her at hand, ready at all times to receive such, ch. 3.2. Ezek. 16.25. and 23.44. but this suits not so well with the similitude.

{in her month they shall find her} What some learned interpreters here have of the monthly course, (which the old Latin here exhibits, and Popish writers much beat their brains about, devising how to make good) and of the manner of lewd women, admitting loose persons like themselves, without distinction of times, Ezek. 22.10. strangely straining to fetch in hither for the backing hereof, that of Hos. 5.7. and others of the new moons, on which for idolatrous services they were wont to meet, Hosh. 2.11. I let pass, because I deem them to be clean beside the intent and scope of the place; which I conceive to be meant of such as hunt for, and seek to take the wild creature here spoken of: And this the most, as well Jewish, as our interpreters also, agree in: of the month, only the question is, what month should be here meant. And one of the Rabbines tells us, not that the wild ass, but that the strange creature, (I know not what, for two strange names he gives us for it, and says, some say it is the one, and some the other) here mentioned, lies fast asleep all one month in the year; and that is the month, in which men may easily surprise her. But that is one of his idle relations, whereof he has not a few. Others, take it for the month, or months, (the word collectively taken; as day for days, Gen. 8.6. and year for years, Gen. 5.4,5,6,7.) wherein she goes great with young, and grows near her time, when she is heavy, and cannot so well shift for herself: the months, of which, Job 39.1,2. and this indeed seems the genuine sense of the place: the meaning whereof well may be, as it is applicable to Jerusalem, and the Jewish people; that albeit, there were now no dealing with them, while they were thus in the fervor of their filthy lust, so desperately bent to run after their idols, that they would have their swing whatsoever it cost them, or whatsoever came of it, v. 25,31,33. Chap. 22.21. Yet the time should come, when being in streights, and distresses, they would be less wild and fierce, grow tamer, and become more tractable, and easier to be dealt with, by those that seek after them for their good, v. 27. Hosh. 5.15. and 6.1.

Verse 25. {Withhold thy foot from being unshod, and thy throat from thirst} That these words contain in them, an wholesome admonition, given either by God, or from God, to this people, is generally agreed on. In regard whereof, some put into the text, I said, or, when it is said unto thee. See the like defect, Psalm 27.8. Acts 15.5. But about the exposition of them, there is some difference. For some understand the words, as if it were said, do not wear out your shoes, and expose yourself unto thirst, by taking journeys unto remote places through waste wildernesses, where water is not to be had, for the procuring of aids from foreign people. See Josh. 9.13. Esay 36.6. and 57.15. v. 6. Others, do not, by putting off your shoes, (as persons do, when they go to bed) address yourself unto the adulterous bed, Esay 57.7. or do not uncover your feet (as Deut. 28.57. Esay 7.20.) do not prostitute yourself, Ezek. 16.25. forbear your adulterous thirst after idols. See the use of the metaphor, Prov. 5.15,18. Eccles. 26.12. Others lastly, which I conceive to be the right, break off these your wicked and wretched courses, (to wit, in running and gadding after strange people, and strange gods) which will at length, if you go on in them, bring you into captivity, and in it, to extreme beggary and misery. See Prov. 6.26. and 30.16,20. Esay 20.2,4. and 47.2. Chap. 13.22. and 14.10. and 48.18.

{withhold thy foot} Or, withdraw thy foot. So Prov. 1.25. and 4.27.

{from being unshod} That is, that you may not come to be unshod, to go barefoot, and bare-legged, Esay 20.4. and 47.2. without hose or shoes. See Chap. 13.22. and so, from thirst; that you may not bring yourself to thirst; that is, to extreme want, having not so much as water, wherewith to quench your thirst, Psalm 107.5. Esay 5.13. See the like use of the particle, Esay 23.1. and 24.10. Ezek. 16.41.

{but thou saidst} Heb. and; as v. 11. You return a directly cross answer, a plain negative; whereby is confirmed what was before said, of no staying, or turning her, in the heat of her lust, v. 24. See Hos. 5.4.

{There is no hope} The word, here used, has a notion of despair in it; as appears by the use of it, 1 Sam. 27.1. Eccl. 2.20. And the most read it here, in way of asseveration, rendering it, in a Latin proverbial form, It is done: there is an end then, so let it be. Others, it is desperate; the case is desperate. Others, I am desperate, I am at a point. Others, as our version, There is no hope; there is no hope of reclaiming us. Others, which I incline to, as the fittest; There is no remedy, as we use to say, Past cure, past care: Yet some interpreters of note read it, by way of interrogation: and that, it may be, the rather, because the answer in the like case is found turned in the negative, Esay 57.10. Thou wert wearied with the length of thy way; and yet thou saidst not, There is no hope: And they render it therefore, Should I despair? Should I grow out of heart, and give over my course, and the way that I am in? and the negative following so close upon it, seems to add some strength to it. I shall leave it to the consideration and censure of the learned. The same is found, Chap. 18.12.

{No} Either we will not follow your advice: as Prov. 1.25. Chap. 6.16. and 44.16. or, we are not out of hope, by our own ways, to attain our ends, and sufficiently to defend ourselves, from these, and the like evils, and we are resolved therefore constantly to persist in them, Esay 28.14,15. and 57.10.

{for I have loved strangers, and after them I will go} Or, I love strangers; mine affection is strongly and firmly set upon strange people, and strange services; and them I will after, whatever come of it, Esay 2.6. Ezek. 23.7. See chap. 18.11,12.

Verse 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;}

Verse 27. {Saying, to a stock, Thou art my Father; and to a stone, Thou hast brought me forth} That is, says the Chaldee paraphrast, and the Jewish masters after him; As it is with one that has borne the name, and had the reputation of an honest man, when he is taken stealing, and so comes to be discovered, that then shame and ignominy befalls him, by the loss of his former reputation and credit: for an open, or a professed thief, has no shame of ought. In like manner is it with this people, who bearing the name of God’s people, as their fathers did before them; and professing to serve the true God, and him only, may justly be ashamed, when they are taken in such gross and palpable idolatries, worshipping stocks and stones instead of him; yet the meaning, say they, is not, that they were indeed ashamed: had they been so indeed, they would have turned from them, and not gone after them still, but that they had good and just cause so to be, Chap. 3.3. and 5.15. and 8.12. But most of ours, rather; As a thief that hopes to carry the matter so closely and covertly, that he shall go away with his pilferings, and thefts, undiscovered; yet is confounded, and put to shame, when contrary to his expectation, notwithstanding all his slights, and wiles, whereby he made account to escape, he is intercepted, and not only misses of his prey, but is exposed to public disgrace, and made liable to legal penalties: so shall this people, all sorts of them, be put to shame and confusion, when they shall find their idols, whom they now trust to, and rely upon, to fail them, and prove utterly unable to relieve, or deliver them, in their difficulties and distresses, v. 27,28,36. Esay 1.29,31. and 2.20,21. and 20.4,5. Chap. 3.24,24. Hos. 4.19.

{As a thief is ashamed} Heb. According to the shame of a thief; as, according to the overthrow of Sodom, Amos 4.11. See Chap. 48.27.

{when he is found} Either upon search made for him, found out, and apprehended, as Achan, Josh. 7.11,18. or, taken in the manner, as we use to say, and as they speak upon a groundless supposition, Gen. 44.12,16.

{is the house of Israel ashamed} So most interpreters read the words in a passive notion; and so it is apparently taken, Ch. 46.24. and 50.2. Joel 1.11. yet some late interpreters of note, render it in an active notion; they have put to shame the house of Israel, them, &c. or, made them ashamed; that is, their idols have so done: and so likewise they render it, Chap. 5.15. and 8.12. and so in this form it is once found used, 2 Sam. 19.5. but the other is the more frequent, and the syntax seems to favor it here.

{the house of Israel} See ver. 4.

{Kings, Princes} The chief that had better breeding, and should have been exemplary to others. See Chap. 5.5. So Chap. 1.18. ver. 8.

{Prophets, and Priests} See v. 8.

{saying} Or, That say. See Esay 8.12.

{to a stock} A stock, and a stone, for, idols made of the stock of a tree, or of stone, Deut. 28.64. Esay 40.20. and 44.14,17. Dan. 5.4,23. so in contempt he terms them, from the subject matter of them; as their altars also, are termed bricks, Esay 65.3. So chap. 3.9.

{Thou art my Father} Giving the honor of God (who indeed was their Father, Deut. 32.6. Esay 64.8. Chap. 3.4. Mal. 2.10. Mat. 23.9.) to idols; and being so sottish, and senseless, as to take a dead stock, or a stone, void of sense and life, for their Father; and so to call or account it, Esay 44.17.

{Thou hast brought me forth} Or, begotten me: as the word is commonly used, Gen. 4.18. and 10.8. you are my maker: they make stocks and stones, idols, made of such matter, and of their own making, their makers, v. 28. See on Esay 8.12.

{for they have turned their back unto me, and not their face} Or, but they turned their back unto me: so is the particle used, Esay 30.16. and 49.25. they look after their idols, but they look not after me, but turn their back toward me, Chap. 32.33. Ezek. 8.16. See Esay 1.3,4. Heb. the hinder part of the neck, Psalm 18.40. See Esay 66.3. there is in the original, an elegant antanaclasis, or diversity of notion in the same terms; as if it were said, they face me with the back part of the neck, and not with the face. See chapter 7.24. and 18.17.

{but in the time of their trouble they will say, Arise, and save us} Or, yet; as Esay 65.20. v. 11. Though they now thus neglect me, as if they had no need of me, v. 31. and run after their idols, relying wholly upon them; yet when troubles come upon them, and they find now to their shame, how little help their idols are able to afford them, they will then be glad to seek to me for succor and safety, Judg. 10.10,15. Esay 26.16. Hos. 5.15. this is that which he said before, in her month she will be found, v. 24.

{Arise, and save us} The usual note of God’s people, in time of distress, Psalm 3.7. and 7.6. and 10.12. and 44.23. whom these wicked ones would then imitate.

Verse 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} God’s answer to them, turning them over to their idols, whom forsaking him, they had served, to try what they could do for them, and to seek for relief, and rescue from them. And some therefore put into the text, Then will I answer them. So Deut. 32.37. Judg. 9.11,14. 2 kings 3.13. Hos. 13.10. Chap. 11.11,14.

{But where} Heb. And where; or, where now; as Esay 8.7. and 31.3. What is become of your idols now? where are they, that they help you not? as Chap. 37.19.

{that thou hast made thee} Or, that thou madest, or, hadst made thee, Esay 2.20. Chap. 1.16. and 16.20.

{arise, if they can save thee} Or, arise, and try whether (as Judg. 9.3.) they can save thee, or no; a complexive form of speech, such as Esay 28.2. see Esay 47.12,13.

{arise} Implying, that they were not able to stir from the place where they were set, and fixed, Esay 46.7. Chap. 10.5.

{if they can save thee} Heb. will, or, shall, save thee: but the word is in a potential notion; as the like, v. 8,11. See Esay 45.20.

{in the time of thy trouble} Heb. of thine evil: as Psalm 49.5. So before, v. 27.

{for according to the number of thy cities, are thy gods, O Judah.} What need you come to me, when you have idols so many, and those so near at hand to go to: enough, and near enough, were they able to do ought for you, or to afford you any succor. So Chap. 11.13.

{according to the number of thy cities} A defect of the particle, the note of collation, or similitude; such as the Jewish critics observe, Exod. 14.13. to reconcile the words there with what afterward follows: not the Egyptians, whom, but in that manner, which ye see to day, ye shall never see more: for it is said, they saw them after lie dead on the shore, Exod. 14.30. So Exod. 34.18. according to that which I commanded thee; and Chap. 32.11. according to the precept, and the ordinances. They had several tutelar deities for their several cities; after the manner of the heathen, that had every country, and city, an idol, one or more, of their own, 2 kings 17.29,31.

Verse 29. {Wherefore will ye plead with me?} To what end will you stand out, and offer to debate the matter with me, when the evidence given in is so clear against you? v. 23,34. Chap. 3.2. yet some of the Jewish interpreters turn it another way, expounding it of such contending, as gave the name to Meribah, Exod. 17.2,3,7. why do ye quarrel with me, when mischief befalls you, and demand why I deal so with you? and that they were indeed too prone to, chap. 5.19. and 22.8. But that seems not intended here.

{Ye all have transgressed against me, saith the LORD.} Or, ye have all rebelled against me: as it is rendered, Esay 1.2. all, for all sorts, from the highest to the lowest: see v. 26. so Mal. 3.9.

Verse 30. {In vain have I smitten your children, they received no correction} I have tried all courses with you, by fair means to win you, by harsher courses to reclaim you; but neither have prevailed to work any amendment with you: see Esay 1.5. and 9.13. chap. 5.3. Amos 4.6,11. Zeph. 3.2.

{in vain} Without any good effect; as chap. 6.29.

{smitten} As Esay 27.7. chastised: as Prov. 23.13,14. or, wounded: as 1 kings 20.37. so chap. 30.14.

{your children} Whom you train up in such idolatrous ways, as yourselves take to, chap. 5.7,17. and 7.18. and because from the least to the greatest, they were transgressors alike, chap. 6.13. and 8.10. So the Jewish commenters, and some other. But your children, seems here rather, as others conceive, to comprehend as well parents, as children, the whole body of the Jewish people: and it seems to me to be no other, than as if he had said, thy sons, or children, O Judah, whom expressly he named, v. 28. as, thy sons, O Sion, against thy sons, O Javan, Zach. 9.13. so the sons of Judah, Joel 3.6. and the children of thy people, for your people any of them, Lev. 19.18. see v. 16. and chap. 5.7.

{they received no correction} Or, they would receive no instruction: though they were corrected, they would take no warning by what they suffered: they would not be instructed, that it might have been for their good, Psal. 94.12. So the word is rendered, Prov. 5.12,23. & 6.23. & 8.33. & 12.1. & 13.18. & 15.32. & 24.32. and so it would here be rendered: for though the word primarily signify chastisement, as Prov. 13.24. & 23.13. and strictly taken, such instruction, as comes by chastisement, correction, in its native sense, as we term it, Prov. 22.15. yet instruction would do better than correction here, because the thing by chastising here intended is instruction: whereas correction is with us most commonly used for the chastisement itself. Now as to receive instruction, is to yield to what, by admonition, reprehension, or correction is required, and so to be bettered thereby, Prov. 19.20,27. chap. 35.13. so not to receive it, is to stand out against it, to refuse to yield to it, or to be bettered by it, chap. 5.3. & 7.28. & 17.23. & 32.33.

{your own sword hath devoured your prophets, like a destroying lion} You have been so far from hearkening to admonition, and receiving of instruction, that, in savage and barbarous manner, you have slain those prophets, which called upon you for repentance, that yourselves might not be slain, 2 Chron. 24.20,21. chap. 26.23. Nehem. 9.26. Mat. 23.29,35,37. Luc. 11.47. & 13.33,34. Acts 7.52. 1 Thes. 2.15.

{your own sword} Or, your sword: yet not as some, the sword that has smitten you, not wherewith you smite, but wherewith you have been smitten: but here rather the other: as Psalm 37.15. and the sword here put at large, for any forcible means of taking away life: see Mat. 21.35,36. & 23.37.

{hath devoured} Heb. eaten: as Esay 1.20. hence the sword is said to have a mouth, chap. 21.7. Luc. 21.24.

{your Prophets} The prophets that God sent to you: as Zachary, 2 Chron. 24.20,21. Uriah, chap. 26.23. and others, not a few, 1 Kin. 18.13,14. & 19.10. So the most, both Jewish, and ours: yet some of either would have it, your Prophets, as chap. 37.19. and their Prophets, v. 26. the false prophets; either as pointing to such executions, as themselves had sometimes done upon them, 1 kings 18.40. 2 kings 10.15. (but that can have no place here) or, as intimating that the same sword, that had ranged among them, had taken away, together with them, their false prophets, who had promised them safety, Hos. 4.5. but nor does this seem very probable to be meant in this place.

{like a destroying lion} In a cruel and savage manner; as a lion, that kills not only, but rents and tears to pieces, Psalm 72.

Verse 31. {O generation, see ye the word of the LORD} God here again returns to his former expostulation with them, pressing them to show, what wrong he had done them, or wherein he had carried himself so harshly towards them, as should cause them to leave him, and relinquish his service: see v. 5.

{O generation} Some would have the article here, to be a note of demonstration, and knit this and the last words of the foregoing ver. together, thus rendering the text, like a devouring lion is this generation: but this too much disjoins the context. Others would have it a note of admiration, and exclamation: as if it were said, Oh generation! or, how strange a generation is this, what times are we, of this age, fallen into? see Esay 23.8. But others rather a note of compellation; calling upon the people then living, to hearken sedulously to what he said, and pressing that upon them now, which he had upon their fathers before, v. 5. so the article is used, Deut. 32.1. Psal. 9.6. and 114.5. Joel 1.2.

{see the word of the LORD} See: that is, consider seriously; as v. 19. See the word: as, hear the rod, Mic. 6.9. for the heart has an eye to see the one, as well as an ear to hear the other: there is an inward eye, as well as an outward, Deut. 29.2,3,4. Prov. 20.12. Eccl. 1.16.

{have I been a wilderness unto Israel?} Have I held my people to hard meat, as cattle kept upon some bare and barren heath, or wide waste? or, have I not made them my pasture sheep, and been careful to provide good feeding, and all other necessaries for them, Deut. 32.13,14. Psalm 23.1,2. & 103.3. Esay 5.2,3,4. Ezek. 34.14,20,31. or, have I been unto you, as that wilderness, through which I led you to Canaan? v. 2,6. did not I make that vast and waste wilderness, to be as no wilderness unto you, whatever it was to any other, by furnishing you abundantly with whatsoever was needful for you, during the whole time of your abode in it? Deut. 8.3,4. & 32.10,11. Neh. 9.20,21. Psalm 78.15,16,23,30. or, has my service been unto you, an unfruitful service, like a barren land, which though a man take never so much pains about it, and be at never so much cost with it, yet will yield him nothing answerable to either? Heb. 6.8. as if the service of God those complain, Job 21.15. Mal. 3.14. or rather, have I not dealt at all times bountifully and liberally with you, so long as you followed me, and continued loyal unto me? Deut. 28.1,13. 2 Chron. 19.3,5. & 26.5. & 31.10. & 32.22,23. chap. 22.15. Mal. 3.10.

{a land of darkness?} Either by way of apposition to the former: a land of darkness, as that waste and wild desert was: or by way of disjunction; the disjunctive supplied, or a land of darkness; as some other horrid, and horrible place. The like want of the disjunctive, see Esay 17.6. & 27.7. The word here used, nowhere else found in this form, is diversely rendered: for the old Latin expresses it, by a term, that has in it a notion of lateness; as we should say, a late-ward land; that is, a land, in which it is long, or late, in the year, ere ought comes up, or attains, at least to any maturity or growth. So is a word of the same root rendered by divers, Exod. 9.32. where it is said, of the rye, and the wheat, they were late-ward; not so forward as the flax, and the barley: and of later fruits, the Jewish doctors do commonly use the word: as also the Chaldee, Eccl. 11.6. and those that go this way, thus paraphrase the place; Have I been to you as a wilderness that yields no fruit at all? or, as a late-ward land, that comes up very slowly with ought? have I been either barren towards you, or backward with you, in doing for you, as occasion required? and not rather bountiful, and forward, in conferring upon you whatever your hearts could desire, Psalm 37.4. & 81.10. But the most, both Jewish, and other, go another way, as our version also does. The root it comes of, is very commonly used for darkness; properly a thick, misty, palpable darkness, Exod. 10.22. chap. 23.12. Joel 2.2. Amos 5.20. Zeph. 1.15. Yea, hither do also some refer that, Exod. 9.32. of those kinds of grain, that they were yet hid in the ground, they lay in the dark; but as the simple word is used of that palpable darkness, that overspread Egypt, Exod. 10.22. so the word, thence deduced, much of the same making with this, is used of that black, cloudy darkness, that God set between the Egyptians and the Israelites, at the red sea, to keep them asunder, Josh. 24.7. and to add a further degree unto it, the syllable jah, containing one of God’s names, whereof see on Esay 26.4. is, as the Jewish critics well observe here, annexed unto it; as if it were said, land of darkness of God; that is, of extreme darkness: as, a flame of God, for a most vehement flame, Cant. 8.6. where a term of the same frame: and, a trembling of God, for a very dreadful trembling, 1 Sam. 14.15. and a sleep of God, for a very deep sleep, 1 Sam. 26.12. Of the like form of terms, see on Esay 6.13. and 19.24. By the word then thus resolved, is here meant, either a land of extreme misery; darkness put for misery, as Lam. 3.2. So Esay 8.22. & 9.19. or rather, a land continually possessed with extreme darkness, receiving no light at all from heaven, or any of those celestial creatures: and consequently, unfit to afford abode for man or beast, and unable to produce ought that may be useful to either: and which therefore no marvel if people should abandon, to seek some place of better abode elsewhere, Psalm 107.4,5. It is then, as if God had said, Have I been such to my people, that their wants and streights with me, should enforce them to leave me? Some late writers of prime note, derive the word from another root, that signifies to fall, or to shed: and render it, a land that sheddeth, or spilleth her fruit, Esay 1.30. & 28.1,4. wherein nothing comes to maturity, but falls ere it be ripe, and fit for food: or, a land that casteth down her inhabitants; makes them fall, and fail, either for want of food, which it yields not; or, through excessive pains, wherewith it tires, and wears them out in tilling of it: as Num. 13.32. and it is true, that the Jewish critics tell of a twofold pointing of the word, in divers books; but neither suits well with this notation, unless we leave out a letter.

{a wilderness, and a land of darkness} For, as a wilderness, and as a land of darkness: as v. 3,23.

{wherefore say my people, We are Lords, we will come no more unto thee?} If my people cannot thus justly complain of me, or my service, what is the reason then, why now they think they are grown great, they withdraw themselves from me?

{say} Entertain such thoughts; as Psalm 14.1. & 30.6. v. 25.

{my people} Those that I took to me, when they were in a very low condition, to make them my peculiar people, Deut. 4.20,34. & 7.6,7. & 32.9,10.

{we are Lords,} The word here used, is by divers diversely rendered. The Chaldee, as spoken in way of complaint, We are expelled, cast off, or cast out: as from an Arabic term, says one, that signifies to expel. One of the Jewish commenters, we are separated from thee: to which purpose also the old Latin, we are gone, have departed, or withdrawn our selves: as God complains of them, chap. 5.23. The ground hereof is deemed to be from the use of a word so signifying in the Talmud: but that is of another form than this here; nor is ever so used in Scripture. But it may rather seem to have been in relation to another root, whereunto also some of the Jewish critics refer this: which albeit it properly signify, to descend, or go down, Judg. 19.11. yet is frequently used, without any such special intimation of descent, for to go, or to depart. See Esay 30.2. & 31.1. & 38.8. A late learned annotator gives a twofold exposition of it, diverse from any of the former: He would have it rendered, either, we will: it is our pleasure; we are resolved upon it, that we will come no more at you, we will have nothing any longer to do with you: from an Arabic word that so signifies; as he would have this also so to do, Gen. 27.40. & Hosh. 11.12. or, if that like not, we have mourned; as the word (though in another form) is used, Lam. 1.9. as if the people should complain of God, that they never had merry day, but matter of mourning, from time to time, so long as they served him. See chap. 44.17,18. But some other of the Jewish doctors, whom most of ours follow, and our version concurs with, take the word in a notion of ruling, both here, and Hos. 11.12. as also, another of near affinity with it, does most frequently import, Lev. 26.17. Esay 14.2. and they render it therefore, we rule, or we lord it: as the apostle seems to speak, 1 Cor. 4.8. Ye lord it without us: We are grown up to a goodly kingdom, furnished with princes and potentates; we have gotten that strength, that we have no further need now of your support: and this seems to suit best, both with the scope of the place, and the use of the word elsewhere. See chap. 22.21. Hos. 8.4. The ancient Greek renders it, We will not be ruled: as v. 20. I will not serve: but that version puts in the negative, which is not in the text, and turns the verb out of its active form into a passive.

{we will come no more unto thee} Or, at thee: we will be ruled no longer by you; we can do well enough without you; we will live no longer under your strict government. So Deut. 32.15. ch. 22.21. See too much of this in Uzziah, 2 Chron. 26.15,16. a tang of it in David, Psalm 30.6. in Ezekiah, 2 Chron. 32.25.

Verse 32. {Can a maid forget her ornaments? or, a bride her attire?} God proceeds to discover, not the unthankful carriage only, but the extreme folly of this people, who though God had not only been no such fruitless land to them, as was formerly said, v. 31. but an ornament, an honor, a dignity unto them, the main matter of their glory, (see ver. 11. Esay 60.2,3,15,19. and 62.2,3.) that made them to be of high esteem and repute, in the eyes and minds of other nations, Deut. 4.7,8. 2 Sam. 8.10,13. 1 kings 8.41,42. 2 Chron. 32.23,30. Psalm 148.14. & 149.9. Ezek. 16.10,14. yet they were more regardless of him, than a young maid, or a bride would, or could be, of her jewels, or such her attire, and ornaments, that might grace her in the eyes of those that beheld her, Esay 62.10.

{Can a maid forget?} Heb. will a maid forget? But it is here not amiss rendered, as in a potential notion; as the like, v. 23. and so would that be rendered, Esay 49.14.

{her ornaments} Heb. ornament, or array, Ezek. 16.11. See on Esay 49.18.

{or} A defect of the disjunctive: as ver. 31.

{a bride} A bride, and a young maid, says the Rabbine, are here one and the same: for no bride, but a young maid, is so wont to be set out, nor any other young maid ordinarily; and would have a glance here, to be had unto God’s espousal of her at mount Sinai, ver. 2. but this seems too nice. See Esay 49.18. and 62.10.

{her attire} Heb. her bindings; the Greek and Latin, her breast-band, or stomacher: but it would rather be, her headbands. See Esay 3.20.

{yet my people have forgotten me.} Or, but my people have forgotten me. Heb. and: as Esay 22.20. ver. 1,27.

{my people have forgotten me} Have given over my service, and neglect me; do no more regard or look after me, than as if they had clean forgotten me, or had never known me, Deut. 32.15,18. Psalm 106.21. Hos. 8.14. So Psalm 44.17,20.

{days without number} That is, as we use to say, time out of mind: not now alone, but for a long time past, Esay 48.8. Mal. 3.7. Heb. days: whereof there is not number: so Cant. 6.8. a defect of the relative: as ver. 24.

Verse 33. {Why trimmest thou thy way to seek love?} Heb. Why dost thou do well in thy way, or, make good thy way? as chap. 7.3. whence divers interpretations arise. The most received, both with Jews, and other: Why do you use so many tricks and devices to gain love, and to draw foreign people unto you, whom you hope for help by? See chap. 4.30. The word is used, as well of evil, as of good: as Mic. 7.3. and it is used of Jezabel’s dressing her head, 2 kings 9.30. See Esay 23.16. where the word is likewise used. Others, Why do you use vain pretences, to varnish, and smooth over your wicked courses, as hoping thereby to regain favor, and get in with God again, and as if it were possible to delude him? as Esay 78.36,37. cha. 3.4. or thereby making account to excuse your courses, as if it were only for fear of some enemy, when it is indeed for satisfaction of your filthy lust, that you seek to them. See ver. 35. Some other, in the last place, Why do you take such long and tedious journeys, to draw lovers, spiritual adulterers, to you. See Esay 57.9,10. which may serve for a comment upon this place: and this I take to be the genuine sense of it. It is well observed by a Rabbine, who yet goes the former way, that the word is used generally to be earnest, eminent, or excessive, in ought: so, to do well in play, is to play skillfully, Psal. 33.3. Ezek. 33.32. to do well in anger, or, to make anger good, for to be very angry, Jon. 4.4,9. to do well in evil, for to do evil, sedulously, earnestly, effectually, Mic. 7.3. so here, to do well in thy way, or, to make a good way, is to travel hard: to take a long, a tedious journey; to go a great and wearisome way.

{therefore also hast thou taught the wicked ones thy ways.} There are two readings, both here, and chap. 13.21. The one reading has it in the first person; I have taught: which those that retain, expound the words, as spoken by God concerning himself. I have acquainted foreign people with the wickedness of your ways, that they may come in to execute judgment upon you for them, chap. 1.15,16. & 40.2,3. Lam. 4.15. But the other reading is the more generally received, and seems the right: and one of the Rabbines who retains it, renders the words, Thou hast inured, or accustomed yourself to the worst of ways: as the word was used, v. 24. See chap. 13.23. But this, though one of ours approve it, seems somewhat forced. Others rather, with whom our version agrees, you are so lewd in your courses, that wicked women (for the word is feminine) harlots themselves, may learn of you; you go in your filthiness so far beyond them, ch. 5.28. 2 Chron. 33.9. Eze. 5.6,7. & 16.31,33,34,48.

{Therefore} Or, as one of the Jewish commenters, surely, verily: whom one of ours following, would have this particle to be also so taken Gen. 4.15. chap. 5.2. Hos. 2.16. which may do not amiss here: so acen, and lacen, should in those places be the same.

Verse 34. {Also in thy skirts is found the blood of the souls of the poor innocents} You are guilty not of spiritual adultery, idolatry alone, but of murder also, and that of poor innocents, which you have added thereunto: the marks and evidences whereof are so fresh upon you, that it cannot be either concealed, or denied.

{Also} Over and above, or beside your idolatry, Ezek. 16.20,21. 2 kings 21.16.

{in thy skirts} Heb. in thy wings, Psalm 91.4. Esay 18.1. whence some would have it to be an allusion to fowls of prey, eagles, or puttocks, that having seized upon chickens, pigeons, partridge, or the like, and torn them in pieces, have their wings, and feathers, all over stained with the blood of them. See chap. 12.9. But neither is the word in this form, used of them: and the text seems rather to look another way. The word wing, is used commonly for the skirt of a garment, Num. 15.38. 2 Sam. 24.4,5,11. and wings, for skirts, Deut. 22.12. in this form especially: and it is rather therefore an allusion unto such, as having been killing people, and shedding of blood, have their garments stained and defiled with gore blood, Esay 63.2,3. For that learned scholiast seems to me strangely to torture the text, who expounds it of blood concret, drawn from such, as she should hire to commit filthiness with her: so blood here should be somewhat like that, John 1.13. and garment, such as Jude 23. but the notion is too obscene, and the exposition forced.

{the blood of the souls of poor innocents} That is, either simply the blood of such: souls, for persons, as Exod. 1.5. 1 Pet. 3.20. or, their life-blood, as we use to say: for some blood may be let out, and drawn from one, and yet life left: soul, for life, as chap. 19.9. and 34.20. the former I suppose the right; but the form makes the speech the more pathetical.

{of the poor innocents} Or, of poor innocents: for there is no article in the text, which, as it is here rendered, might very well be understood of their children, which they slew in sacrifice to their idols, 2 kings 16.3. and 21.6. Psalm 106.37,38. chap. 7.31. and 19.5. Ezek. 16.20,21,36. and 23.37. but according to the usual course of construction in Hebrew, wherein the manner is to place the substantive before the adjective, it should rather be rendered innocent poor ones: and so comprehend (though not excluding those) all the blood, that by oppression, and evil practices, was shed in Jerusalem: Of the abundance whereof, see 2 kings 21.16. and 24.4. Esay 1.15,23. and 59.3,7. Ezek. 7.23. and 9.9. Lam. 4.14. For otherwise, that of the poorer sort of men they used to make sacrifices when they could come by them, is not by any testimony of Scripture so evident; that of Hos. 13.2. is ambiguous.

{I have not found it by secret search, but upon all these.} There needs no search be made for the discovery of it: it is apparent to be seen upon all parts of your apparel.

{by secret search} By narrow search, or, by privy search: as we use to speak. Heb. by digging: through walls, Ezek. 8.8. and 12.5. or, by breaking open: of doors, or houses, Exod. 22.2. One of the Rabbines, whom a late learned writer also follows, reads the words, Thou didst not find them breaking up of houses (or, with such a tool, as thieves are wont to carry about them, and to make use of for that purpose) but because of all these things, did you slay them: to wit, because they reproved you for them, and would not do as you did. But this offers over-much force to the text: from which the old Latin strays not a little in the former branch, that renders the words, I have not found them in ditches: that is, say they, that follow it, in obscure cells and caves: such as harlots had wont to lurk in out of sight: but you exercise your fornications, in open, public, and eminent places, Esay 57.7. Ezek. 16.24. true indeed, but nothing to the prophet’s purpose in this place: and the Greek as far in the latter branch, rendering the words, but upon every tree, or oak; which some of the ancients expound of the trees, under which they slew them in sacrifice, v. 20. And a late learned writer of the oaks, or trees, that they found those poor souls climbing up to get food, when they seized on them, to make sacrifices of them: but the error arises from a gross mistake of the word, which the Latin discovered, and the interpretation is so unworthy so worthy an author.

{but upon all these} But; as v. 27. upon all these: to wit, the skirts of your garments: as if he should say, your garments are all over stained with blood: not your hands only, as Esay 1.15. See 1 Kin. 2.5.

Verse 35. {Yet thou saidst, Because I am innocent, surely his anger shall turn from me.} Heb. And: as ver. 27,32. But it may well be read in way of interrogation, And saidst thou, or, Canst thou say, or, Darest thou say, (yet after all this, have you the face to say it) I am guiltless? sure his anger will turn from me. See ver. 23.

{Because} Or, That: as Esay 52.5,6. But I suppose the particle here redundant: thou saist that I am clear, for thou saist I am clear: as Rev. 3.17. thou saist that I am rich, for thou saist I am rich.

{I am innocent} Clear, guiltless. So she Prov. 30.20.

{his anger shall turn from me} Heb. is turned from me: but the time past is used oft in a future notion. So Mic. 7.8. I have risen, for I shall rise. God has no cause to be angry with me: God’s anger is said to turn away, when he ceases to manifest it, Esay 5.25. and 9.11.

{behold, I will plead with thee, because thou sayest, I have not sinned} For this very cause I will plead with you, because you plead not guilty; and by pleading not guilty, do redouble your guilt. So the Rabbine, The denial of a fault, is a doubling of it.

{I will plead with thee} Or, I will proceed in judgment against thee. Heb. I will be judged with thee: as Esay 66.16. chap. 25.31.

{because thou sayest, I have not sinned.} Because you stand upon your justification, ver. 23,29. and will not be brought to acknowledge your sin, chap. 3.13. though the proofs and evidences of it are so pregnant against you, ver. 20,23,34. I will, without any further debate, proceed to pass sentence upon you, and put it speedily in execution, chap. 1.18. One of the Jewish doctors knits to this verse, the last words of the foregoing, ver. 34. as having reference to this clause, thus reading the text: For all these things, and because thou saidst, I am not guilty—I will enter into judgment with thee. But these words seem rather to have reference to what went before there, as was above showed.

Verse 36. {Why gaddest thou about so much to change thy way?} To what end do you run to and fro in this manner, one while one way, another while another way, to seek succors abroad? Esay 57.10. v. 18,25. chap. 14.10. like a trader that haunts marts and markets, repairing now to one, then to another, Ezek. 27.19. where the same word is used; one while sending to the Assyrians, 2 kings 16.7. 2 Chron. 28.16. Hos. 5.13. another while to the Egyptians, Esay 30.2. and 31.1. chap. 37.5. Hos. 12.2.

{to change thy way} Or rather, changing thy way: for this was not the end of her gadding, to change her way; but the manner of her gadding rather, that she did in gadding, change her way: or, did so gad to and fro, that she was oft taking a new way: so the particle is used, and in this form would be rendered, Gen. 3.22. Exod. 14.11. Num. 5.6. Deut. 9.18. See Esay 3.8. & 10.2.

{thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria} You shall receive no more succor, or relief from the one, than you did formerly from the other.

{thou also shalt be ashamed of Egypt} Thou, as well as others, that resort to Egypt for succor, Esay 36.6. so the words thus rendered, may seem to import: but that is not the genuine intendment of them. They would rather be rendered, as they lie in the original, Of Egypt also thou shalt be ashamed, or, thou shalt be ashamed of Egypt also: that the collation may appear to stand between Egypt and Assyria, not between other people, and themselves.

{of Egypt} As they were, Esay 20.5. and 30.5. and 31.5. chap. 22.22. and 37.7. 2 Kin. 24.7.

{of Assyria} Who distressed them, rather than delivered them, 2 Chron. 28.20.

Verse 37. {Yea, thou shalt go forth from him, and thine hands upon thine head} Your ambassador shall return from Egypt, whither you had sent them for succor, v. 18. with heavy hearts, and in a dejected habit; having their expectation frustrate, and failing of those ends, which from thence you hoped to obtain. Thus the most: Howbeit, one of the Hebrew commenters renders it, Thou shalt go from hence, from the place where you now are, into captivity: nor shall all aids you can procure from Egypt, or any other, be able to save you, chap. 37.7,10. And this I conceive to be the genuine sense of the place.

{from him} Heb. from this; to wit, place; as, in this, for in this place, Num. 22.19. 1 Sam. 14.34.

{and thine hands upon thine head:} Or, with thine hands upon thine head: for so is the copulative oft knitter of notions together, so Esay 35.10. they shall return, and come to Sion, and joy upon their heads, for with joy upon their heads: and chap. 1.13. I see a boiling pot, and the face of it North-ward, for with its face North-ward.

{thy hands on the head} A lamenting gesture, used commonly by women, importing extreme grief, and anguish of heart and spirit. See an instance of it in Tamar, ravished by her brother Amnon, 2 Sam. 13.19. and well suits with one expelled her country, and going out into captivity.

{for the LORD hath rejected thy confidences} Rejected; as Esay 41.9. or, refused; as Job 34.33. where opposed to choosing. Thus if we take it here, we may, with the Rabbine, read it, The Lord hath rejected thee for thy confidences. God, because of your resting upon foreign forces, and not relying upon him, (2 Chron. 16.7.) has rejected, and cast you off, chap. 6.30. and 7.29. a defect of the pronoun: as Esay 51.23. and 60.15. of the particle for; as Mal. 2.5. or, the word may signify, as it does frequently, despised: as it is rendered, Psalm 53.5. Judg. 9.38. Esay 33.8. or, abhorred: as Job 7.16. And referring it, as our version does, to the confidences, I suppose it may well be rendered, the Lord disalloweth: for what we reject, or refuse, we disallow: or, sets light by them: for so we do what we despise: or, as some render it, the Lord abhorreth them: he cannot abide such perfidious dealing, God approves not of these your courses, that you take for the securing of yourself: he protests against them by his prophets, Esay 30.1,15. or, he setteth light by them, he scorns them, and your folly, in imagining to secure yourselves by them, Esay 30.6. and 31.2,3. Either of these will well fit with the words of the text. I incline to the first.

{and thou shalt not prosper in them.} Or, therefore thou shalt not prosper by them: so is the copulative oft used, chap. 1.17. ver. 9. No courses can prosper, that God approves not, Psalm 1.6.

CHAPTER 3

[Source gap: the beginning of the commentary on Jeremiah 3:1 is absent at this join in the supplied scan. The text resumes below.]

them to the former, is that wherein they are much puzzled. This first word may seem to imply, that the discourse should begin with a continuation of the former argument; and those that so deem, render it, as indeed it signifies word for word, saying; as Chap. 2.1. Yet among these again, there is some difference, as there was about the sense of the last clause of the foregoing discourse: for one of the Jewish doctors supposes, that God in the speech subjoined, renders a reason, why he must needs reject Jerusalem; to wit, because his own law had said, that if a man should take again his wife, that had been separated from him, and had been joined to another, the land would be defiled by it; and therefore he could not without some aspersion, and dishonor to himself, receive her again, who had left him, and joined herself to idols, until he had given her up into the hands of her enemies, and by a long and tedious captivity under such, made her to forget those her lovers, whom she had adjoined herself unto. Some of ours, and those of note, suppose the coherence to be this, God rejects the courses that you trust to, and will frustrate them, and turn them to your evil, because of your obstinacy; saying, that if you did repent indeed of them, he would receive you again, though an husband in such case by the law might not do it; but that there is no such matter with you; for you persist still in your wicked wonted courses, vers. 2,5. A learned scholiast coming after them, though in rendering the text he concur with them, yet receiving no satisfaction (it seems) from these their expositions, says only, that the coherence is obscure, and so leaves them, and it. And indeed most interpreters here leave them, supposing this passage to make entrance into a new argument, whereby God yet professes a willingness to receive the Jewish state again into grace and favor, notwithstanding their manifold forepassed abominations, upon their sincere acknowledgment thereof, and serious repentance for the same; albeit, in the like case, an husband so used, by the law might not so do: and they render the word, some, It is said, some, They say, some, It is said; but the case, as we say: That which our ancienter versions seem to have followed. The old Latin, It is commonly said; whence some gather, that it was grown to be a vulgar, or proverbial speech, common in men’s mouths, when they would intimate some irreconcilable matter; A woman that is gone from her husband, and has been joined to another, may not again be entertained: and this indeed seems to be the right notion of the term here, though none of them, that so express it, either give instance of it, or show any ground for it. It is in the Hebrew only in the infinitive mood, in a gerundial notion, with a particle prefixed, and knit to it, saying, or, In saying: but these infinitives are frequently used in an emphatical, but defective form of speech: whereof, see instances not a few, on Esay 59.13. Of this word, in this very form with the particle, see Esay 44.28. where it is as here, In saying to Jerusalem, for, That in saying say of Jerusalem; as the foregoing words, v. 26. where the verb finite is expressed, do plainly show; as also, Esay 9.9. which comes full home to this, In saying out of the pride and stoutness of hearts. In saying, they say, for, they say commonly, or they use to say. So is it more fully with the participle, Chap. 23.17. They are saying saying, that is, they are still, commonly, or continually saying; and with the verb finite, Ezek. 28.9. wilt thou in saying say, for wilt thou still say? Our received version therefore may well be retained, They say; for the speech is indefinite; though the Latin be more full; and our English might so also be, if it were rendered, They say commonly, or, They use to say: and we need not have recourse to such strained and forced connections, as those other interpreters are enforced to flee unto. The like syntax is also, Isaiah 44.14.

{If a man put away his wife, and she go from him, and become another man's, shall he return unto her again?} In this form it may be, that this proverbial speech was used among them, when somewhat was pressed upon them, that their stomachs went against, as to be reconciled to one, whom they conceived to have deeply wronged them, or against whom they had conceived some deadly feud; Should a man entertain a wife again, that he had cast off, when she has been another man’s? Howsoever it is apparent, that the interrogative here has the force of a negative, which it adds also some emphasis unto, and the law expressly forbids it, Deut. 24.1,4.

{a man} Any man; as Chap. 5.1.

{put away} Heb. send, or, send out; as Gen. 8.7,8. or, as we use to say, dismiss, and it is commonly used of such dismission, or divorce, as is here intimated, Deut. 22.19,29. & 24.1,3,4. Esay 50.1. Mal. 2.16.

{become another man's} Heb. be to another man. So Lev. 22.12. Deu. 24.2.

{shall he return unto her again?} That is, may he entertain her to be his wife again? No, he may not; for so the words of the law are, He may not return to take her (that is, receive her again) to be his wife, as before she had been. Howbeit, it may seem that these words have not so much an eye to the inhibition of the law, as to the usual disposition of men’s minds in such cases: and it is not therefore said, It is said in the Law, as our Savior says, It is written in your Law, John 8.17. or, The Law saith it; as the apostle, Doth not the Law say it? 1 Cor. 9.8. but, They say; it is that which men commonly use to say: and the words therefore may well be rendered, will he, or would he return to her again? That is, would he be reconciled again to her? for that is the usual notion of turning, in such terms, Esay 63.17. Zach. 1.16. & 8.3. would any man take such an one into favor again? could he set his affection so again upon her, as to be reconciled to her, and entertain her again? albeit, that there were no law, that inhibited the doing of it.

{shall not that land be greatly polluted?} Or, should not that land be exceedingly profaned? Heb. in being profane, be profaned? for these geminations of the word have much emphasis in them. So polluting pollute, Lev. 13.44. for so the words there are. The land, or state, wherein such base and abominable courses should be suffered, that women should go to and fro interchangeably, in such manner forward, and backward, from man to man, would become vile, and much looseness, and dissolute carriage would be, in it, thereby occasioned: and this is deemed to have respect to those words of the law; It is a thing abominable in Gods sight, and thou shalt not make the land to sin. Deut. 24.4. and by such promiscuous couplings, lands are said to be defiled, Levit. 18.27,28. the same word, and form of speech, concerning a land, or state, see Num. 35.33. Psal. 106.38. Esay 24.5. Yet there want not that read, and render the words; Is not that land profaned, or, polluted? That is, is not the land that this people dwell in exceedingly profaned and polluted, by the manifold abominations that they commit, and exercise in it? vers. 2,9. But I go rather with the former.

{But thou hast played the harlot with many lovers:} Heb. and thou hast committed fornication with many friends, or companions; and according to the latter exposition of the former branch, the copulative may well be in his proper sense retained, carrying on the demand; Is not the land (wherein you dwell, or, which the Lord thy God giveth thee for an inheritance, Deut. 24.4.) extremely profaned, or polluted, by you? and hast not thou committed fornication with many thy mates? or, by thy committing fornication with many mates? as the copulative is used, Chap. 1.13. & 2.39. Howbeit, following the former; which the pauses seem to favor, it is well rendered, but; as Chap. 2.11,25. or, may not be amiss, but though; for the copulative sometime not implies only, but includes, those particles; as Isaiah 65.12. & 66.14. Chap. 2.7,20. Hosea 12.2. Zach. 12.3. although you have thus egregiously defiled yourself, not with one only, which yet were sufficient by law to debar you from all hope of return to an husband again; or were enough to make a breach irreconcilable between such a wife and her husband; but with a multitude of loose and base ones, like yourself, idols, and others, in whom you trusted, so that you have made yourself as a common strumpet. See Chap. 2.20,23,36. vers. 2. Ezek. 16.31,16. Hos. 2.5.

{yet return again to me, saith the LORD.} Heb. and returning, or, in returning return again to me: a defect of the one verb, to be necessarily supplied; as in the beginning of the verse. So it is fully, 1 kings 9.6. if in turning ye turn, & 22.28. if in returning thou return, for, if ever thou return; returning return, that is, return sedulously, and seriously, and not feignedly. See vers. 10. Chap. 4.1,2. and if you so do, there shall be free access for you unto me again. I will dispense with mine own law, I will do that in favor of you, which I have inhibited others in the like case to do; and that scarce any man could endure, though there were no law to inhibit it; upon your hearty repentance, I will be reconciled again unto you, and receive you into grace and favor again. For so much is here intimated, as is more fully expressed, Zach. 1.3. Mal. 3.7.

Verse 2. {Lift up thine eyes unto the high places, and see where thou hast not been lien with.} This is subjoined, to confirm, and to convince her of the truth of the charge given in against her, concerning the multitude of her whoredoms, v. 1.

{Lift up thine eyes} A phrase commonly used in Scripture, when persons are called upon to view a thing considerately. So Gen. 13.14. & 31.12. Esay 49.18. & 60.4.

{to the high places} So the word properly signifies, Esay 49.9. Chap. 14.6. God pointed them to the places, where they had abused themselves with their idols; as Chap. 2.23. but as there in the vale, so here on the hills; on which their idolatrous services were most frequently exercised, 2 king. 17.9,29. & 21.3. & 23.5,8,15,19. v. 6. Howbeit, we are enforced here to make a stand; for a learned late writer herein controls all our interpreters, and the Jewish masters with them, who the best and soundest of them expound the word here used, as we do high places; whereas this cross man will needs have it to signify valleys, or plains, because in the Syriac the word is so used, Luke 3.5. but it seems no such strong argument, to confirm the use of an Hebrew term, from the like in the Syriac, no more than of an ancient Greek word from the modern Greek, or of some Latin term from the present Italian; unless the places where it is found used in the Hebrew text will attest also thereunto. This the author of this new interpretation foreseeing, instances in a place, wherein he supposes it must of necessity so signify; for it is said of Balaam, Num. 23.3. that (to try if he could meet with God) he went to Shephi, that is, says he, to the plain; for to the hill, or high place, it cannot be, because he was on the high places of Baal already, Num. 22.41. But to let pass the divers interpretations of the word in that place, the uncertainty whether it be the attribute there of any place or no, and the improbability of his going down into the vale, or the plain, there to meet God; who would not imagine, that, I say not, Balaam might, but that he should rather, though being already on the high places whereon they used to sacrifice, yet step aside to some cliff, as some not amiss render it; or to some place somewhat higher and more eminent, than that where he and the rest then were? so that this place little helps to strengthen this new conceit; and that, Esay 13.1. where the Hebrew use and notion of the verb original, plainly discovers itself in an attribute given to an high mountain; besides, those other places where it is used, both here, and elsewhere, in this prophecy; as vers. 21. Chap. 4.11. & 7.29. & 12.12. & 14.6. do seem clearly to carry it the received way; as when we come to scan them, shall be showed. It is true, that the Chaldee oft-times renders it streams, or floods; and from him one of the Jewish commenters (but none of the soundest) in this place so expounded it: but streams, though they run in the valleys, yet they come down thither from the hills, Psalm 104.10. and streams of water are promised on the lofty mountains, Isaiah 31.25. as well as in the valleys, Esay 41.18. see on the place. The ancient Greek, and old Latin, here, as also elsewhere, render it right forward, little regarding how it suits with the sequel.

{see where thou hast not been lien with} Implying, that there was scarce any place free from her pollutions, Esay 57.5,8. Chap. 2.20. vers. 6,13. Of the word here used; as also, Deut. 28.30. (in which place, as in this, the over-mannerly Masorets have been pleased to check the penmen of Scripture, and appoint an honester term to be read in the room of that they found written.) See on Isaiah 13.16.

{in the ways hast thou sat for them, as the Arabian in the wilderness:} You have carried yourself, like some strumpet, that is wont to sit by the highway side, waiting and watching for customers; the manner of such, that of Tamar shows, Gen. 38.14. See Ezek. 16.24,25,31.

{sat for them} That is, sate looking, or waiting, for them; to wit, for those your companions, and copesmates, vers. 1. a complexive form of speech; as Chap. 2.28.

{As the Arabian in the wilderness} The Greek renders it, as a Crow in the wilderness; because the word for a Crow, in Hebrew, has the same radical letters with this; but the vowels differ much: nor is the form the same in either. The old Latin has, as a thief in the wilderness: and the Arabians are indeed to this day noted for people that live much upon pillage: which trade, such as follow, are wont to lie in wait by the highway side, in waste, or woody places, especially to passengers, to spoil them, Judg. 9.25. Hos. 6.9. Luk. 10.30. But others rather, and so the Jewish writers, conceive it to have reference to another usage of that people, who dwelling in tents, and inhabiting those deserts, by which merchants used to pass with wares and commodities, were wont to pitch their tents near to the places of their ordinary passage; and there to wait their coming, to truck and trade with them. See Gen. 37.25. Job 6.19. Esay 15.7. & 21.13. and so the resemblance agrees very well; she waited for her customers, (as they for their chapmen) whom she drove a trade with. See the same collation laid the other way, Esay 23.17,18.

{in the wilderness} As those of Arabia the desert: who are hence also by some thought to have their name. See Esay 21.13.

{and thou hast polluted thy land with thy whoredoms, and thy wickedness.} Or, profaned thy land (as vers. 1.) with thy whoredoms, and thy naughtiness; as with your idolatries, so with other your wicked courses, and oppression and murder, Chap. 2.34. See Chap. 16.18. Ezek. 36.17.

Verse 3. {Therefore the showers have been withholden;} You have been chastised with drought, Deut. 28.23,24. Esay 5.6. See Chap. 9.12. & 14.1,2,22.

{Therefore} Heb. And; yet so the copulative is taken, Ch. 1.17. & 2.19. but I suppose here rather; as vers. 1. (See there) And though; for God’s purpose is here to note out her incorrigible disposition, that by no gentle chastisement would be brought to shame of, or sorrow for, her sin, Chap. 2.30. and 3.5.

{the showers} That is, say the Jewish doctors here, the former rain, that falls usually in the eighth month, called Marcheshvan, or Bull, 1 king. 6.38. containing part of our October, and part of November; and was requisite for the bringing up of their seed; called therefore the seed-rain, Esay 30.23. to which purpose also, was the violence of rain in those regions, being hotter, and the ground generally drier than with us, required; and in regard whereof it is said, Joel 2.23. that God will give them the former rain in justice, or, unto justice: which our version renders moderately. Some other, duly, in his due season, Deut. 11.13. I should rather say plentifully, or, liberally; as Psal. 68.9. in just and full measure; as Psal. 72.3. Hos. 10.12. and it is therefore also here so called, by a term, that has a notion of muchness, or multitude in it; used also, Deut. 32.2. (where it is distinguished from the smaller rain, that distilled down, as thin as an hair) Psal. 65.10. & 72.6. Chap. 14.22. Mic. 5.7. though it have another name more peculiar to it elsewhere: whereof see Chap. 5.24. and Isaiah 30.20. as also in regard hereof, that month wherein it usually falls, is said to be called the month of Bull, from the abundance of rain then falling, as making a deluge: and this the rather seems probable, because it is distinguished here from the latter rain: though the word otherwise be more general.

{have been withholden} To wit, from you: and from your land, Amos 4.7. The reason, see Chap. 5.25.

{and there hath been no latter rain} Heb. latter rain was not: the latter rain, is that which falls in the first month, Joel 2.23. called Nisan, by a Syriac term, Neh. 2.1. Abib, by an Hebrew, Exod. 13.4. containing part of our March, and part of our April: this was much desired for the filling of their corn, being then in the ear, and the fitting of it for harvest; for from the corn then eared, has that month its name in Hebrew. See Job 29.23. Prov. 16.15. And this latter rain seems to have its name from a word found once only, Amos 7.1. where it is commonly deemed to signify the latter hay, or grass; by the Latins called foenum cordum, so not a few render it; but I conceive it rather with one of the Rabbines, (whom yet I find none that follow) to signify that which the Latins call culmum, and stipulam, the corn, says he, grown up unto its cane, or reed, that is, stem, or stalk: Before which, while it is yet in the blade, it is oft, either cut down for, or eaten down by cattle, where it grows over-rank: A course not unusual, at this day with us, for the foiling of stoned horses; and such, in likelihood, were the King’s horses, for which such corn was cut.

{and thou hadst a whores forehead, thou refusedst to be ashamed.} Some others, but; as Ch. 2.25. I rather, yet; as Ch. 2.35. For all my chastisement of you, in this manner; yet you would not be drawn to take shame to yourself, to acknowledge your sin with shame; as Ezra 9.6. or to be ashamed of what you have done, and to repent you of the same; but like a common strumpet, that is ashamed of nothing, but to seem ashamed of ought; you have persisted in the open practice of your former uncleannesses, Ch. 6.15. & 8.12. Amos 4.7,8. Zeph. 3.5.

{a whores forehead} A proverbial form; shame appears in the face, Psal. 69.7. Dan. 9.8. and none more shameless, than common harlots, whence Babylon has her title, telling what she is written in her forehead, Rev. 17.5.

Verse 4. {Wilt thou not from this time cry unto me, My Father, thou art the guide of my youth?} There is a twofold reading in the original. The one runs thus; Have not I cryed unto thee, to wit, by my prophets, that thou shouldest say of me, Thou art my Father, and the guide of my youth? But this both forces, and fetches the text beyond reason, or due regard. The most, both Jewish, and ours, follow the other, which our version also exhibits; yet do they differ much in the exposition of it: For some take it, as spoken in the time future; will you not at length, learning wisdom by those chastisements, wherewith you have already been exercised; and finding by woeful experience, how little relief you can get from those, on whom you relied, repent you of your folly, and seek again to me? Chap. 8.4,5. Esay 1.5. & 9.12,13. Some, in the time present, as intimating her shamelessness, vers. 3. as if it were said, dare you yet, after all this? Or, have you the face to cry unto me in such terms as these, & ask whether I will ever retain wrath towards you? when as you go on still to give me just occasion so to do. Others, again, in the time past, rendering the words, Didst thou not from this time cry unto me? Or, Hast thou not from this time cryed unto me? That is, did you not yet all this while make show, as if you had not left me, but did still continue loyal and faithful to me? for in the deepest of their idolatries, they would seem still to retain God’s service. 2 king. 17.32,33,41. Chap. 7.9,10. Ezek. 23.38,39. Zeph. 1.5. Or, Have you not since your rain has been restrained, and you have been punished with drought and dearth, in fawning, but false-hearted manner, sought unto me, imagining thereby, though without reformation, or amendment of ought amiss, to pacify my wrath, and obtain some releasement of the present evil? Chap. 2.35. & 36.6. Psal. 78.34,37. Esay 48.1,2. & 58.2,3. Hos. 5.15. & 6.1,4. & 7.14. and this exposition, the form of the verb favors, being in the time past, and is more probable, than that of some other, who (either not regarding the negative particle here, or taking it only for a note of interrogation, as in Greek sometime it is; and as some other of note also do, Mal. 1.10.) render the words, Dost thou, or, wilt thou still cry unto me, in this manner? as the speech of God, reproving them, for repairing, or seeking to him, whom they had formerly cast off, to run after idols, and others: not unlike that, Judg. 10.13,14. Psal. 50.16. Chap. 2.26. Ezek. 20.39.

{Wilt thou not cry?} Or, Hast thou not cried?

{from this time} Wherein I now admonish you, Chap. 2.25. or, wherein I have chastised you, vers. 3.

{cry to me} Or, call me; as Esay 2.19. Ch. 33.16. Hos. 2.18. for in this syntax, the particle is oft redundant.

{O my Father,} Lamenting as a child to his father offended; as Luk. 15.21. Chap. 31.18. not unlike that of David, to Saul, 1 Sam. 24.11. or, My Father, by way of apposition; call me as I command you, and would have you to call me, vers. 19. and as you ought to do: call me your father; so account, and so acknowledge me, vers. 19. that is, one that have loved you as a father, carried a fatherly affection towards you, Deu. 8.5. Psal. 103.13. Mal. 3.16. or that has been your maker, Esay 43.1. & 44.2. & 64.8. for what one upon the place suggests, that the manner was among the Jews, that the bride delivered over to the bridegroom, used then to call him her Father; because she was then to leave her Father, and cleave wholly to him, Gen. 2.24. and he thenceforth, to be as a father to her, seems groundless, and nothing probable.

{the guide of my youth} Because the old Latin has it, the guide of my virginity: therefore some would have this, to respect the name of Father, before, given unto God here: for the father, say they, has the care and charge of his daughter’s virginity, until she be joined unto an husband, Deut. 22.15,16. But this conceit has no place here; and some other, though acknowledging the right reading, yet by guide of my youth, understand one, that has fostered, and brought me up from my youth, my foster-father, as we use to say. But the words, which in the original are expressly, as we have them, contain in them, the ordinary style of an husband, Prov. 2.16. especially such an one, as has married a wife, in her youth, or younger years, Mal. 2.14. as God did this people, Cha. 2.2. and to him, in divers respects, are these two relative titles given; the name of a Father, as he made them a people, a church, and a state, Esay 64.8. the name of an husband, as by entering into covenant with them, he espoused them to himself, Ezek. 16.8. See Esay 54.5. the words may be read, as the former, in way of compellation also, if we so take them, O thou the guide of my youth; as the words of a wife, seeking for reconciliation to her husband, being justly displeased with her, 1 Cor. 7.11. or, as they are in our version, calling upon God, in such terms, as he likes, and allows, Hos. 2.16.

Verse 5. {Will he reserve his anger for ever? will he keep it to the end?} These words, the Jewish doctors make the prophet’s words, by an interrogation, implying an undoubted negative; as if he had said, would you but thus seek unto God, God (you need not doubt of it) would no longer retain his wrath, but would be at one with you again, vers. 12. Deut. 4.29,31. & 30.1,3. 2 Chr. 7.13,14. But others, the most, and best, rather understand them, as the words of the people, running on in a continued tenor with the former; and those either enjoined them to use, and required to be used of them; as Hos. 14.2,3. Joel 2.17. or used indeed by them: and complaining unto God (though not in sincerity) as God’s own people are oft wont to do, when some breach has fallen out between him and them, lamenting and complaining of the continuance of his wrath and indignation, and laboring to pacify, and appease it again. See Psal. 77.7,9. & 85.5. Esay 64.12.

{reserve his anger for ever} A defect of the noun, for the verb to pass unto; as Gen. 42.33. take, for, take food; gather, for, gather grapes, Lev. 25.11. eat, for, eat bread, Chap. 16.7. tread down, for, tread down their enemies, Zach. 10.5. and in the present notion very rife. So Lev. 19.18. thou shalt not reserve against the children of thy people, Psal. 103.9. He doth not reserve, or retain, for ever, Nah. 1.2. he reserveth for his enemies: and hereafter again, I will not retain for ever, vers. 12. now the Jewish doctors here insert to make these full, thy sin, I will not always keep in mind your sin, Esay 43.25. chap. 31.34. and indeed so it seems, to be not unfitly made up in that place of the law, Thou shalt not revenge nor retain, keep in mind a wrong or unkindness done you; which some of the Jewish thus explain. Simeon comes to Reuben to borrow an ax of him, and he denies it him, some time after Reuben comes to Simeon to borrow of him a ladder. If Simeon answer him, I will not lend you my ladder because you would not lend me your ax, he revenges; if he say, though you would not lend me your ax, yet I will lend you my ladder, he retains: thus they. Howbeit, in the most places, and so here, the word wrath seems to do best.

{to the end} Or, perpetually, without end, for ever; for it is in notion the same with the former. See Esay 13.20. & 25.8. So 2 Sam. 2.26. Psal. 9.19.

{Behold, thou hast spoken, and done evil things, as thou couldest.} Here we meet with a double reading again: for some copies have it, I spake, or, I have spoken. I God’s prophet, or, I the Lord, by my prophet, have spoken to you, and admonished you of these things, endeavoring to reclaim you, vers. 4. Chap. 2.25. but you persist still in your wicked courses, and will not be reclaimed. But the other reading, which our version exhibits, is most generally received; yet with some variety of exposition; for some render the text, as here we have it, Thou hast spoken, and done evil things as thou couldest: what you have spoken of your desperate resolution, Chap. 2.25. that you make good by your wicked actions, obstinately persisting in the practice of evil; all that possibly you can, Chap. 8.6. Or, as some other, Thou dost both speak, and do evil still, and prevailest; to wit, by your obstinate wickedness against my goodness, that I cannot remit, or slacken my wrath. See Chap. 15.6. & 44.22. Rom. 12.21. Others again, supposing the foregoing words to be the speech of the people, thus thou hast spoken, but (as Ch. 2.11,25.) thou didst wickedly still all thou couldest; as Hosea 7.14. they cry not with their heart to me, when they howl on their beds; they assemble themselves, to seek to me for their corn, and their wine, but they rebel still against me. So Esay 58.2,3. And this last exposition seems to me very probable.

{as thou couldest} Heb. and thou couldest: which some render, thou prevailest, or hast prevailed; which they seem to expound diversely; one, of their persistence in evil; what you resolve on, you go on in, and there is no stopping, or restraining of you. Chap. 2.24. & 8.6. Another, of prevailing against God’s gracious disposition, and restraining him, from showing favor to them, as otherwise he would, Chap. 5.7,9. Another again, of prevailing with God, upon her repentance; and he renders the text, Hadst thou thus said, though thou hast done evil things, yet thou shouldest have prevailed: and so indeed is the word used, 1 Kin. 22.22. Ch. 38.22. But here it seems rather to go in its most ordinary sense, and the text to run with it most smoothly: and thou couldest, that is, either, when thou couldest: so the copulative is used, Ch. 3.4. when you can get any opportunity of putting your wicked plots and purposes in practice, Mic. 2.1. Or, as thou couldest; what you could, as far as you were able, or had power in your hand; as Mic. 2.1. If you did not always what you had determined to do, it was for want of ability; not for want of goodwill. So is the copulative used, Job 21.33. & 34.3. and so it answers that, Gen. 44.1. as they can carry, that is, as much as they are able to bear. The Jewish critic observes here, that the former two verbs are feminine; this masculine; which to solve, he says, that the former has reference to the word congregation; the latter, to the word, people. See the like, Esay 27.7,8. But of the promiscuous use of the genders, see on Esay 15.1. and on Chap. 2.24,25.

Verse 6. {The LORD also said unto me, in the days of Josiah the King;} Here, as most agree, begins a new sermon wherein the Lord, by the prophet, first relates Israel’s revolt from him, and how thereupon he had dealt with them: Then taxes Judah, and that as herein worse than Israel, in having not taken warning by what had befallen Israel: yet invites both to repentance, promises restitution, upon repentance; and a reuniting of both people under the Messias; which gracious invitation the faithful party accept of, and make their addresses unto God.

{The LORD also} Heb. And the Lord; as Chap. 1.3. or, Moreover; as Chap. 1.11. or, Again; as Esay 8.1. because it begins a new sermon.

{said unto me} Acquainted me by revelation, to this purpose, with his mind. So vers. 11. Chap. 11.6.

{in the days of Josiah the King} Under the reign of King Josiah, Ch. 1.2. See vers. 10.

{Hast thou seen that which backsliding Israel hath done?} Have you not taken notice of the idolatrous courses, that those of the ten tribes took?

{Hast thou seen?} Or, Hast thou not seen? as 1 Sam. 2.27,28. did I appear? for, did I not appear? and, did I choose? for, did I not choose? See Chap. 31.20.

{seen} Considered, or taken notice of; as Ch. 2.19,23,31. for whether Jeremy ever saw what was done among those people, is uncertain; that he should see what had been done by them, before their deportation, being yet unborn, was not possible.

{that which} Or, what: for there is no that in the text. So Exod. 19.4. Mic. 6.1.

{backsliding} Or, revolting; as it is rendered, Chap. 5.23. So v. 8,11,12. See Hos. 4.16.

{Israel} The ten tribes, so termed, as the greater part of Israel’s posterity, after their revolt from the house of David, upon the death of Solomon, 2 Kin. 11. in way of distinction from Judah. See Esay 7.1.

{hath done} Or, did: for he speaks of things, long since past, and done before their deportation, 2 Kin. 17.7,12.

{she is gone up upon every high mountain, and under every green tree;} Or, how she went up: a defect of the particle, how; as Exo. 19.4. See Ch. 2.20. 2 Kin. 17.10.

{and there hath played the harlot.} Or, and committed fornication there. See vers. 1. Some render the words, where thou committest fornication, or, playest the harlot; as if in these words God should turn his speech unto Judah: and the word in its regular form does so import: but as yet there is no address at all to Judah: and the like irregular form is found in some other words, Deut. 32.18. Chap. 18.23.

Verse 7. {And I said, after she had done all these things} Or, yet I said unto her. And, for, yet; as Ch. 2.35. v. 3. and a defect of the pronoun; as Esay 37.22. & 66.12. I did not yet presently cast her off; but sought to reclaim her, and invited her by my prophets to repentance, 2 Kin. 17.13. Hos. 12.6. & 14.1. So v. 1,12.

{Turn thou unto me} Or, Return unto me; as v. 1. to wit, by repentance, and reformation, Esay 57.6,7. Acts 3.19. & 26.18,20. Heb. Thou shalt return: the future indicative, for the imperative; as, Thou shalt love, Deut. 6.5. and, Thou shalt not withhold, for, withhold not, Psal. 40.11.

{but she returned not} 2 Kin. 17.14. Hos. 7.16. & 11.2,5. Heb. and; as Ch. 2.11. v. 1.

{and her treacherous sister Judah saw it.} Judah; the other two tribes, Judah, and Benjamin, which continued still conjoined, when the other ten revolted: the name imposed from the principal of the twain, that enjoyed the sovereignty, thereby to distinguish it from the other ten. See Esay 1.1.

{sister} Israel, and Judah, are, in regard of consanguinity, being both of the lineage of Jacob, termed Sisters, Ezek. 16.46. & 23.2,4.

{treacherous} Or, perfidious, having violated her faith plighted unto God, when the whole body of that people entered into covenant with him at first, Deut. 5.2,3. & 29.10,13. which she had professed to continue in, and keep inviolably, after the revolt of the ten tribes, 2 Chron. 13.9,10. yea, had oftentimes renewed, 2 Chr. 15.12–15. & 23.16. & 29.10. & 34.30–32. but again still violated, by returning eftsoons to her former abominations, 2 Chr. 21.6,10,11. & 24.17,18. & 28.2,3. & 33.2,9. and at present, howsoever she would seem still to continue constant in the service of God; yet all being but counterfeit, her ways being otherwise very lewd and wicked, Chap. 6.19,20. & 7.9–11. Howbeit, the same term is afterward given, as well to the one, as to the other. See vers. 20.

{saw it.} Saw, that is, knew; as Psal. 37.25. & 40.3. with 34.2. could not be ignorant; could not but take notice, both of what her sister had done; and how she had been invited by me to return: for by the same prophets God had sent to them both, 2 Kin. 17.13. a defect of the pronoun, it; as Esay 44.19.

Verse 8. {And I saw,} The sequel of the context in the ensuing discourse, being somewhat obscure and intricate, has much troubled the interpreters, and enforced them to take divers tracts. One of the Jewish commenters gives me an hint of that, that may serve as a thread to lead us through this labyrinth. He observes well, that the seeing, here spoken of, has a special reference unto that which comes after, vers. 10. concerning the return of the Jewish people unto God, in the religious reign of Josiah, that for the generality of it, it was not sound and sincere; that which, though Jeremy, and many others, could not discern; yet God, who tries and searches the heart, saw, 1 Sam. 17.7. 1 king. 8.39. Psal. 7.9. Prov. 15.11. & 17.3. & 21.2. chap. 17.10. and the file of the context is therefore to be continued from this to that; which I conceive may most conveniently be thus done, without straining, or forcing the text, as many here do. And I have seen, or see, that though for all this, wherein revolting Israel had committed adultery, I had dismissed her, and given her a bill of divorce; yet her perfidious Sister Judah was not afraid, but she also went, and committed fornication; (for so it was, that with her notorious fornication she polluted the land, by committing adultery with stones, and with stocks) and that for all this her perfidious Sister Judah hath not returned unto me with all her heart, but counterfeitly, saith the Lord. But we shall examine, and explicate the words apart, as they lie in order in the text.

{And I saw} Or, have seen, or do see; as if he had said, I asked you before, whether you had not seen, how it had been with Israel, vers. 6. I shall now tell you what I have seen, and do still see in Judah; and more it may be than you do, that as they have not taken warning by Israel’s fall, but have been as notoriously lewd, as they; so their external reformation has not been cordial, but counterfeit; I see: as Chap. 23.13,14. Some others, And when I saw. Others, And it seemed good unto me. Others, otherwise; according to which they attemper the several versions of the words ensuing: wherein our version fails, leaving the words hanging in suspense, as if it had been rather, she saw, than I saw. And the old Latin indeed seems so to have rendered it; for it knits the words following unto the last clause of the verse foregoing: and so some Greek copies also seem to have had it. But that the Hebrew, which the Chaldee also concurs with, controls: whilst yet some interpreters of prime note, though rendering the text themselves otherwise, yet in the exposition run unto.

{when for all the causes whereby backsliding Israel had committed adultery, I had put her away, and given her a bill of divorce,} Others, when I saw that for the actions, wherein she had committed adultery, I must dismiss her, I gave her a bill of divorce. Others, It seemed good to me for all these causes—to dismiss her, and give her a bill of divorce.

{when} Or, though; as Esay 12.1. & 64.6.

{for all the causes} Or, for all; or, because of all: for that is all the word signifies, Gen. 21.11,25. Num. 12.1. & 13.24. Judg. 6.7.

{whereby backsliding Israel had committed adultery} Or, wherein. Heb. which: but herein little difference. Of the terms here given her, see before, vers. 6. what is there termed fornication, is here called adultery; as also, vers. 9. Ezek. 16.37. because fornication, and adultery, in a wife, are all one, Matt. 19.9. and this her adulterous carriage, was the cause of her abdication, Ezek. 23.5,8.

{I had put her away,} Heb. dismissed her. See vers. 5. to dismiss her; or, that I must dismiss her, suit not well with the text.

{and given her a bill of divorce;} Heb. a book of her divorce, or, her book of divorce; as we use to say, make, or, give him his mittimus. Of the term, see on Esay 50.1. and God is said to have dismissed, and divorced her, by putting that state from under the wings of his protection, Ruth 3.9. and delivering it up into the hand of the Assyrians, who utterly ruined it, and carried away the main body of her people, and placed them in foreign parts, 2 king. 17.6. Ezek. 23.9. what the Rabbines here debate about the different cases of Judah, and Israel, see on Esay 50.1.

{yet her treacherous sister Judah feared not} Or, that yet her perfidious sister was not afraid: for the particle, that, very frequently suppressed; as Esay 7.1. & 36.1. must of necessity be supplied, either after I saw, or in the front of this clause: otherwise the members of the sentence will have no good coherence. Of Judah, and the style here given her, see v. 7.

{but went, and played the harlot also} Heb. and (as v. 1,7.) she went, and committed fornication; or, she also went on whoring: as, he went and wept, for, he went weeping, Psal. 126.6. there is an emphasis in the pronoun here expressed, and not therefore to be omitted. See on vers. 7. & Hos. 4.15. & 11.12. She that had retained the profession of God’s service, when her sister had wholly shook it off, and for her idolatries was divorced; yet was not deterred from running out into the like excesses, for which her sister had so suffered, Ezek. 23.11. See 2 king. 17.19.

Verse 9. {And it came to passe through the lightness of her whoredom, that she defiled the land:} Or, For so it was, that by her notorious fornication, she profaned, or polluted, the land. This passage, some understand of Israel; some of Judah; some partly, of the one, and partly of the other: which last, seems more improbable, than either of the former: of which twain, I conceive the latter to be the genuine; and the whole verse should be enclosed with notes of intersertion, as above.

{And it came to pass} Heb. And it was; as 2 Kin. 4.6. & 6.30. or, For so it was; as Gen. 12.1. Esay 65.15.

{through the lightness of her whoredom} Lightness: So the old Latin seems to have taken it; as coming from a word, that signifies light, Esay 19.1. Chap. 2.23. and we use indeed to term such as here are intended, light women. The Jewish doctors, with the Chaldee, seem to refer it to the same root, but as it has a notion of contempt, and vileness, 1 Sam. 2.30. and so it should be, through the vileness, or baseness, of her whoredom. But the word seems not to come from that root; nor is it ever found used in either of those notions: it signifies commonly a noise, or sound: but not seldom also, howsoever some have questioned it, a fame, or report. So it is taken, Gen. 45.16. Cha. 44.15. & 50.46. thus here understood, by the fame of her whoredom; will be meant, the report of it blazed abroad; or, as some other, by an hypallage, or inversion of the words, not unusual, the fame of her whoredom, for, her whoredom of fame; that is, her famous, (or infamous rather) her notorious whoredom; as, silver of shekels, for, shekels of silver; or, silver shekels, Lev. 5.15. and, the greenness of the tender grass, for, the tender grass of greenness; that is, the green tender grass, Psal. 37.2. and it may be so termed, not only in regard of the fame, and bruit, spread abroad of it; but in regard of the notoriousness of it, in itself; such as does of itself proclaim and publish the shame and filth of the practice: as foul and heinous sins are said to have a voice, and to cry aloud even to heaven itself, Gen. 4.10. & 18.20. and this the words following, seem to confirm. Now being thus taken, (which I take to be the right) some conceive it to be spoken of Israel: as also, some going the former way of this syntax, render the words, notwithstanding the report, or fame of her whoredom; that is, although the report of Israel’s idolatry, dwelling so near her, could not but come to her sister Judah’s ears, Ezek. 16.46. But I find not where the particle, here prefixed, is so used. Others, who take the latter, and (as I suppose) righter way, render it, for her famous, or notorious whoredom; to wit, it came to pass, that she defiled the land: which I conceive to be the genuine sense of the words; though more fitly expressed, if instead of for, we say with, or by, or by reason of: for the particle is here a causal; as Psal. 18.12,15. Esay 21.3. & 33.3. & 63.17. but that which they fail in, is the misapplication of it; in that they understand it, as spoken of Israel, whereas the course of the context aright conceived, and duly considered, will evidently show it to be intended of Judah, who in the very next words before going, is said to have gone a whoring, vers. 8. and concerning whose whoredoms, and the notoriousness thereof, he speaks further in this verse.

{that she defiled the land} Heb. and she profaned, or polluted the land: so is the copulative in this form of speech very frequently used, Esay 22.20. & 37.26. & 65.24. & 66.18. See the same before, Chap. 2.7.

{and committed adultery with stones, and with stocks.} With idols made of either. See Chap. 2.27. or, by committing adultery with such: as stand and feed, for, stand feeding, Esay 61.5. See vers. 8. Some render it for she committed adultery. But the causal is not needful here.

Verse 10. {And yet for all this, her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD:} Or, And that for all this yet; as having relation to what was before said in the person of God, vers. 8. I have seen, or, I see, that neither Judah took warning by what had befallen her sister for her impieties and idolatries; for after that she fell into them afresh in the reign of Manasses, 2 Chr. 33.3–9,22. as also that although they seemed to make goodly shows, and fair semblances of returning again to me, in the days of good Josiah, 2 Chr. 34.29,33. & 35.1–18. yet were they never thoroughly converted, or cordially turned from their former idolatrous courses, as appeared by their sudden relapse, and return again to them, presently after his decease, 2 Kin. 23.32–37. & 24.9,19. 2 Chr. 36.1,2,14.

{yet for all this} As vers. 8.

{her treacherous sister Judah} See vers. 6,7.

{hath not turned unto me with her whole heart} Though Josiah himself so did, 2 Kin. 23.25. yet the people, and generality of them had not so done: with the whole heart, that is, entirely, sincerely, Psal. 119.2,10. ch. 24.7.

{but feignedly.} Heb. in falsehood, falsely, counterfeitly: as those, Psal. 78.36,37.

Verse 11. {And the LORD said unto me,} Or, The Lord also said unto me: as Chap. 1. 3.

{The backsliding Israel hath justified her self more than the treacherous Judah.} Israel is not so bad as Judah; Israel's sin is not so heinous as is the sin of Judah: both in regard of her perfidiousness, that would seem to retain God's service still with her, and renewed covenants oft with him; (which Israel never did) but broke them as fast again, see vers. 7. and partly, also, because she would not be warned by the sight of that, which had in such idolatrous courses befallen Israel, vers. 8–10. See the like, Ezek. 16. 47, 51, 52. & 23. 4–12.

{justified her self} Heb. her soul; as Num. 30. 5. so, his soul, for himself, Job 18. 4. my soul, for, my self, Psal. 7. 2. thy soul, for, thy self, 1 Sam. 20. 3.

{more than treacherous Judah.} Heb. from, or in regard of; as if he had said, Israel may go for an honest woman in comparison of Judah; she is so far the worse. The like form, see Esther 2. 17. Prov. 22. 1. Eccl. 7. 1. Isa. 54. 1. and in the like argument, Luke 18. 14. Of the terms given to either, see vers. 6, 7.

Verse 12. {Go, and proclaim these words towards the North,} God hereupon, the rather to shame Judah, and to entice her to repentance; bids the prophet, turning towards those parts, wherein those of the ten tribes remained captive, to proclaim a gracious invitation of them, to return again to him, with a promise of mercy and favor, to be showed unto them, when they should so do; together with a secret intimation, that it would sometime be so done; and that under the kingdom of the Messiah the reserves of either family should be reunited.

{Go} Heb. Going. Either the infinitive for the imperative, or the imperative suppressed. Going go; that is, go out of hand, presently, setting all other affairs apart. So Chap. 2. 2. & 13. 1. Howbeit, as the Jewish commenter well observes, God's meaning was not that the prophet should travel into those countries where that people then abode; but to address himself unto the performance of the duty enjoined him, setting his face that way; as the like is enjoined Ezekiel, Chap. 20. 46. & 21. 2. and the word therefore (says he well) is to be taken in a notion of address: as Eccl. 2. 1. Jon. 1. 7.

{and proclaim} Heb. and thou shalt cry. See the like, Chap. 2. 2. & vers. 7.

{toward the north} Because the regions of Assyria, and Media, into which those of the ten tribes were transported by Tiglath-Pileser, and Shalmaneser, 2 Kings 15. 29. & 17. 6. lay northeast from Judea. See Chap. 50. 3, 9. as on the contrary part therefore Ezekiel being among the Jewish captives in Chaldea, lying north likewise from Judea, Chap. 1. 14. is willed to look southward, when he was to prophesy against Judah, and Jerusalem, Ezek. 20. 46. & 21. 1. So that he was to utter these words, in the hearing of those of Jerusalem; as ch. 2. 2. but with his face toward the places where Israel was in captivity, so speaking, as if he were parleying face to face with them.

{and say} Heb. and thou shalt say; as before, thou shalt cry.

{Return, O thou backsliding Israel, saith the LORD.} The subject matter of that which he was to proclaim; a new summons of Israel to repentance. See v. 6, 7, 14. ch. 31. 22.

{and I will not cause mine anger to fall upon you.} I will not proceed further in wrath against you.

{cause mine anger to fall} Heb. make my face to fall: face, for, anger, or, wrath, as Psal. 34. 16. Lam. 4. 16. because anger discovers itself in the countenance; to fall: a metaphor, either, from those that fall in fight upon their foes, Josh. 11. 7. or rather from storms and tempests, that fall from above, to the spoiling and destroying of people, and other creatures here beneath, Gen. 19. 24. Psal. 11. 6. Rom. 1. 18. See Chap. 30. 23, 24. and the Jewish doctors supply here not amiss from the clause following, for ever, because it had in the dispersion of them fallen in part, and that heavily, on them already.

{for I am merciful, saith the LORD} Or, pious, pitiful, Deut. 4. 31. Psal. 86. 15. & 103. 8. & 145. 8.

{and I will not keep anger for ever.} I will cease to be further wroth with you, Psal. 103. 9. See on v. 5.

Verse 13. {Only acknowledge thine iniquity,} No promise of pardon, but upon condition of repentance, Isa. 1. 19, 20. & 55. 7. nor sincere repentance, without serious sight, and ingenuous acknowledgment of sin, Prov. 28. 13. Heb. yet; as Psal. 73. 1. know, that is, take notice of, or acknowledge; as Psal. 51. 3. Isa. 59. 12. See chap. 2. 23.

{that thou hast transgressed against the LORD thy God,} And have therefore been justly delivered up into captivity, 2 Kings 17. 18.

{and thou hast scattered thy ways to the strangers under every green tree,} Running sometime one way, & sometime another, after strange gods, and foreign people, 2 Kings 17. 4, 9, 10. v. 6. See the like, ch. 2. 23, 25. The Rabbine perverts it, when he expounds it, of the opening of the feet, Ezek. 16. 25.

{and ye have not obeyed my voice, saith the LORD.} Heb. ye have not hearkened unto my voice; calling upon you, by my prophets, for reformation of these your wicked ways, and miscarriages, 2 Kings 17. 13, 16. vers. 7.

Verse 14. {Turn, O backsliding children, saith the LORD;} Or, Return, Turn again, as v. 12.

{for I am married unto you} Or, I have married you: for the verb is active, and is in that form used ever of the man, Deut. 21. 13. & 24. 1. Isa. 54. 5. & 62. 5. Mal. 2. 11. of the woman perpetually in the passive form, Gen. 20. 3. Deut. 22. 22. Prov. 30. 23. Isa. 54. 1. & 62. 4. I am your husband that have married you; I took you at first into covenant to me, and you did enter into the same with me, and plighted your faith unto me among the rest of my people, Deut. 29. 1, 15. and I am ready, notwithstanding your long continued revolt, upon your sincere, and serious repentance, and return to me, to entertain you, and to renew my covenant again with you, Hosea 2. 19, 20. v. 1. Some of the Rabbines render it, I am your Lord; and it is not for mine honor, that my people should be in the hands of their enemies, Isa. 52. 5. Ezek. 36. 20. and the word indeed in its first and proper notion so signifies. See chap. 2. 22. but in this place, the constant tenor of the context, comparing this people to a disloyal wife, carries it rather the other way. For as for that, which one of them tells us of a conceit of his fathers, that it should be rendered, I have been vexed, or grieved by you, or am grown a weary of you; or, I loath, and abhor you: for so the word signifies, whereby he expresses it, Gen. 27. 46. Lev. 20. 23. Num. 21. 5. Isa. 7. 16. withal adding, that the word does always so signify, where the particle let, follows it; it seems to me unworthy of any consideration: nor had I mentioned it, but that I find some writers of note, taking notice of it, and some great critics inclining to it, if not approving of it. It is true, that God is said to be vexed and grieved, and wearied with the sins of his people, Isa. 43. 24. & 63. 10. ch. 15. 5. Ezek. 6. 9. but this in no wise sorts here with the sequel of the context: and for that of the particle, it is nowhere found in construction with this verb, save here, and chap. 31. 32. a place parallel to this; and no such judgment therefore can be built thereupon; and it seems to me, to have no other use in either place, than it has in the like syntax, with divers other verbs in that language, with which it is generally deemed to be redundant.

{and I will take you one of a city, and two of a family, and I will bring you to Zion.} Our interpreters generally expound this of the paucity, or small remnant of those, that should be reserved, and return, whether into their own country, as they suppose some did with those of Judah, at the dissolution of the Babylonian captivity; or unto God, being converted, and adjoined unto his church, according to those foregoing prophecies, Isa. 11. 11, 12. & 17. 6. & 14. 13. On the other side, some of the Jewish doctors carry it beyond all reason wider another way; as if the meaning were, that if there were but one true convert in a city, that whole city should be reduced, together with that one: and so if but two only such in a family, that whole family should, together with those two, be brought back; and so they should all at length return to their own country again. But I see not how the words can admit of such a sense. The former, it is true, they may well bear: howbeit, so taken, they seem not so well to suit with the persons spoken to. The revolted Israelites are invited to return; and God promises, if they so do, to take them; whom? but the Israelites that do return? some one out of a city, consisting of such; and not the whole city rather, if there were an whole city of such? or one out of a city, consisting of Israelites, among all whom yet but one such should be? I suppose it not probable, that there were any such cities consisting of Israelites only. I embrace, therefore, that here, that one of the Jewish commenters suggests, whom a learned late writer follows; That God would make such an exact search for them, in looking after them upon this their sincere and serious return, in all places, in which they had been dispersed; that though there should be but some one only of them, in a city, or some two only in a whole country, yet they should not be neglected, but should be culled out and reduced. It is a plain parallel place unto that of Isa. 27. 12. See the note there. And whereas it may seem to be somewhat improper to say, one out of a city, and two out of a family; (for so it would for the fuller expression be rendered) as if a family were of a larger extent than a city. To this, the Rabbine answers not amiss, that the word family is in Scripture sometime used for a country, or the people of a country; as chap. 1. 15. Gen. 12. 3. (compared with, chap. 22. 18. where for families, in the former place, is nations, in the latter) Zech. 14. 17, 18. and may well so also be used in this place.

{I will bring you to Zion} Either join you unto Judah again, that you may worship God at Jerusalem with them, chap. 3. 18. Ezek. 27. 21, 22. or join you unto my church, whereof Zion is a type; that so all Israel may be saved, Rom. 11. 26. See Isa. 56. 7. & 66. 20. See also vers. 18.

Verse 15. {And I will give you Pastors according to my heart, which shall feed you with knowledge and understanding.} As God promises upon their repentance, to reduce, and restore them; so to settle a government among them, for the continuance of them, in a right and religious course and carriage, and such rulers over them, as should not either mislead them or oppress them, which others formerly had done, Isaiah 13. 11. Chap. 23. 1, 2. Ezek. 34. 2–4, 10. but should rule and govern them in a religious manner, with a wise and discreet regard of their good, Isaiah 60. 17, 18. Chap. 23. 4.

{I will give you} It is God that gives governors, whether good or bad; as a blessing, the one; as a chastisement and exercise, the other, Hos. 13. 11. Act. 13. 20, 21. Ephes. 4. 11.

{Pastors} rulers, either in the state, as some, Chap. 12. 7. Mic. 5. 5. or in the church, as others, Ephes. 4. 11. or in both, Isa. 56. 10, 11. See Chap. 23. 1, 4.

{according to mine heart} Such as I like and approve of, and know to be faithful, and such as shall govern you according to my will and desire, 1 Tim. 1. 12. an allusion to God's testimony of David, 1 Sam. 13. 14.

{which shall feed you} As John 21. 15–17. 1 Pet. 5. 2. or, rule you, cha. 23. 2. Ezek. 34. 2. Act. 20. 28.

{with knowledge and understanding} This clause either respects the manner of their ruling in skillful and discreet manner, Psal. 78. 72. 1 Pet. 5. 2. or the subject matter of their feeding, the food wherewith God's people were to be fed, the spiritual food of sound knowledge, and right understanding of God's truth, Deut. 33. 19. Neh. 8. 8, 12. Mal. 2. 7. Eph. 4. 11. 1 Tim. 3. 2. 2 Tim. 4. 2. But I suppose, that it has respect here to the former.

Verse 16. {And it shall come to pass when ye are multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The Ark of the Covenant of the LORD; neither shall it come to mind, neither shall they remember it; neither shall they visit it, neither shall that be done any more.} This place seems as pregnant as is possible, for the utter cessation and abolition of those visible pledges of God's special presence among his people, which before had by God himself been to that purpose sanctified, set apart, and settled among them, after the enlargement and growth of his church under the Messiah. Which yet the Jewish masters, though acknowledging the Messiah his times here to be intended, labor, by a very sorry shift, to put off: for the meaning, say they, is, that in those times they shall not need to think of sending for the Ark of God, to be with them in their camp, or of carrying it out with them into the field, as in times past they had done, Josh. 3. 3, 6, 11. & 6. 8, 13. 1 Sam. 4. 4, 5. & 14. 18. 2 Sam. 11. 11. & 15. 24. because all shall then be quiet, there shall be no war, after the expedition of Gog and Magog is once over, Isaiah 2. 4. But besides that we read not that after the temple was once built, the Ark, once therein seated, was ever removed, brought out again, or any such use at all made of it: the words are very general, and very express, that it should not at all be sought to, or once minded, or any use at all made of it. And yet this, as light a shift as it is, is by a learned late writer also held forth, and approved. Nor want there other of ours, and some of chief note, that will not suffer this Scripture to go the way before mentioned; but turn it another way; some expounding it, that whereas formerly the Jews herein gloried over Israel, that they had the Ark of God with them, a pledge of his special presence among them, which the other had not, 2 Chron. 13. 9, 10. such a conjunction and concord, should be now between them, that Judah should no more glory herein, God should be alike present with either. Other again, that after their restitution, the Jewish people themselves should not so much trust unto, and rely upon, those outward pledges of God's favor toward them, and presence among them, the Ark, and the temple, as formerly they had done, Chap. 7. 3. But these considerations, as well as the former, do all come far short of, and are a great deal too narrow, to reach the large and wide extent of the expressions of God's Spirit in this place. That which some others have, that therefore no regard should in those times be had of the Ark, because the whole city should be deemed equally holy with it; for whereas the Ark was as God's throne, or chair of estate before, (see on Isa. 37. 16.) and the temple in regard of it, Chap. 14. 21. & 17. 12. Ezek. 43. 7. now Jerusalem, the whole city should be so esteemed, vers. 7. it fits well with the state and condition of the church; but could not consist with the ordinance of God, so long as a temple, whether with an Ark, or without an Ark, allowed and approved of by God, in its peculiar use and force stood. For as concerning what some others say, That in the second temple there was no Ark at all; and would have this Scripture to intimate as much: It is first a great question, whether it be a truth, and not a Jewish fable: the grounding of it on that defect of a letter in a word, Hag. 1. 8. is without doubt, both frivolous, and ridiculous. But whether it were so or no, it cannot concern this place: for if there were no Ark in it, it was a defect; and that such as was not by any means extraordinary otherwise supplied: and it is esteemed by the Jews themselves as a blemish; whereas the want of an Ark; the use of it, and regard to it, here implied, is mentioned as no small benefit and dignity to the church, of the times here intended; they should have no need now of such an ordinance; they should not miss it, they should find no want at all of it.

{it shall come to pass} Heb. it shall be: as vers. 9.

{when ye are multiplied and increased} Heb. and have fructified, or, are grown fruitful, Gen. 26. 22. Exod. 1. 7. both words are oft joined together, but the latter here usually in the former place elsewhere; as Gen. 1. 22, 28. & 9. 1, 7. chap. 23. 3. but as here, so Ezek. 36. 11. a place parallel to it: and it seems to imply, that they should be fruitful in converting of many from abroad, and bringing them in unto the church. See vers. 17.

{in the land} An eye to the land of Canaan, resembling God's church; called therefore the holy land, Zech. 2. 12.

{in those days} Or, times; as Chap. 1. 2, 3.

{they shall say no more} Or, it shall not be said; as Chap. 16. 14. So Ch. 31. 29. there shall be no more talk of it.

{The Ark of the Covenant of the LORD} So is the Ark commonly called, Numb. 10. 33. Deut. 10. 8. & 31. 9, 25, 26. Heb. 9. 4. as also other whiles, The Ark of the testimony, Exod. 25. 22. & 30. 26. & 31. 7. and the ground of either style is the same, to wit, because the two tables of the law; wherein the covenant made between God and his people, was contained, Exod. 34. 28. & 40. 35. Deut. 9. 9, 11, 15. and were therefore a testimony of the same, 2 King. 11. 12. Isa. 8. 20. were reserved in the Ark, Exod. 25. 16, 21. & 40. 20. and as the Ark is therefore so called in regard of them, as made principally for them, 1 King. 8. 9. so is the tabernacle also called the Tabernacle of the Testimony, as intended chiefly for them, and it, Exod. 30. 26. & 38. 21. Act. 7. 44. the Ark therefore containing them, being seated in the innermost, principal, and most sacred place, both of the tabernacle, and the temple, Exod. 40. 21. 1 King. 8. 6. Heb. 9. 3, 4. And if the use of this chief and principal pledge of God's presence, after the coming of the Messiah, and the church consisting of Jew and Gentile under him settled, was utterly to cease; much more the place designed for it, with the whole furniture thereof, service restrained to it, and rites appertaining thereunto, John 1. 17. & 4. 23. Col. 2. 17. Heb. 10. 1, 8, 9.

{neither shall it come to mind} Heb. ascend, or, go up, upon the heart. Men shall not mind it; they shall not so much as once dream of it. See Isa. 65. 17. So Ch. 7. 31. 1 Cor. 2. 9.

{neither shall they remember it} Or, neither shall they mention it, or, make mention of it: for the syntax here seems to lead unto that notion of the word; it shall not be remembered, or mentioned any more: for the verb is indefinite, as that before, they shall say, for, it shall be said: and also in the next branch,

{neither shall they visit it} That is, it shall not be visited; there shall be no more repairing unto the place of its residence, to pray, and worship there before it, as now there is, Deut. 12. 11–14. 1 Sam. 7. 2. 2 Sam. 7. 18. 1 Kin. 8. 29, 30, 33, 34. 1 Chr. 13. 3. Psa. 42. 2. & 84. 7. & 95. 2. & 99. 5.

{neither shall that be done any more} No such visitation of it shall any more be used; or rather, as some other render it, neither shall it any more be magnified: it shall not be in any repute, or esteem; so the word seems to import, Deut. 32. 6. 1 Sam. 12. 6. The Spirit of God using here so many pregnant expressions, and so seriously and instantly inculcating, in such variety of terms, one and the same thing, seems to have foreseen how loath and backward people would be, this people especially, to admit of, and assent unto, the matter here foretold; and how prone and forward by sleights and subtleties, to writhe and wrest this prediction to some other intent and purpose; and to have delivered it therefore in such express and precise terms, as might cut off all ambiguity, and meet with all such devices as human wit should invent, either to elude, or divert it.

Verse 17. {At that time they shall call Jerusalem the Throne of the LORD} Or, Jerusalem shall be called; for such indefinite forms are by the passive best expressed. So vers. 16. Mal. 1. 4. Jerusalem, God's church, whereof that was a type; Gal. 5. 26. Rev. 21. 2. shall be called; shall so be, and be so accounted; as Isa. 60. 14. & 61. 6. the Throne of the Lord; in regard of his constant residence, and sitting in state and power, by his ordinances, and by the exercise of them there, together with his Spirit accompanying the same. See Ch. 14. 21. & 17. 12. & before on v. 16.

{and all the nations shall be gathered unto it;} That so Jacob's prophecy may be fulfilled, concerning the gathering of the nations unto Shiloh at his coming, Gen. 49. 10. and the word here used, is the same with that, Gen. 1. 9. where God says, Let the waters under heaven be gathered together into one place: as also it is said in that parallel place, Isa. 2. 2. the nations shall flow into it; as intimating both their multitudes, and their forwardness, or eagerness, rather forcing, than forced in, Psa. 110. 2, 3. Matt. 11. 12.

{to the name of the LORD to Jerusalem} To the place which God shall make choice of, to place his name there, Deut. 12. 11. which was sometime Jerusalem, Psal. 122. 3, 4. is now the Church, 1 Tim. 3. 15. Rev. 21. 2, 3. but Jerusalem now without Ark or temple; for those things are now past and gone, vers. 16. Rev. 21. 22. Yet some read it, for the name of the Lord to Jerusalem. But the former I approve rather, as precisely answering the particle, used twice here in the text; which though it be sometime indeed so used, as in the former place they would have it, as Gen. 2. 23. yet why it should here swerve from its most proper notion and use, I see not. See Isaiah 60. 9.

{neither shall they walk any more after the imagination of their evil heart.} Neither the Israelites, nor the proselyte Gentiles, shall take such evil courses, as before times they did; but shall live according to the prescript of God's will and word, Isaiah 2. 3.

{the imagination} The word here used is very frequent, both in this prophet, Chap. 7. 24. & 9. 13. & 11. 5, 13. & 16. 12. & 18. 12. & 23. 17. and elsewhere, Deut. 29. 19. Psal. 81. 12. but concerning the native and genuine sense of it, there is much difference among the learned, as well Jewish as others: for some render it, stiffness, obstinacy, stubbornness; deriving it from a term commonly used among the Talmudists, implying firmness, and fastness. Others,

pravity, and perverseness; deducing it from a word that signifies the navel, and the knotty wreaths of it, Ezek. 16. 4. Job 40. 16. Others, wriness, or obliquity. Whence enemies are deemed by them to be so termed; because they look awry on those whom they are at enmity with, Psal. 5. 8. & 27. 11. & 54. 5. & 56. 2. & 59. 10. though rather, because they have either a cautious, or an insidious eye on them, they observe and watch them to do them a shrewd turn, 1 Sam. 18. 9. Psal. 56. 6. Chap. 20. 10. Other lastly, as ours here, imagination, or cogitation, or contemplation, or thought, or sight: which last seems most genuine; because all those that thus diversely render it, yet herein concur, that they hold it to rise from a root that signifies to see, or to view, Num. 23. 9. & 24. 17. yet herein may some difference arise, in that sight applied to the soul, sometime respects the mind and its imagination, judgment and approbation of aught; as Psal. 17. 2. let thine eye-lids see the right; that is, consider and approve it: and so the imagination of the heart should be, what the mind conceives, resolves and approves of: sometime, it respects the will and affection; as Psal. 66. 18. if I see iniquity with my heart: if mine heart hang after it; if I affect it, and have a desire to it: so it should import here the desire of the heart: according to either it may be rendered, the sight of the heart: they shall not follow what their corrupt heart likes and loves; what it approves and affects. See the like phrase, Num. 15. 39. Eccl. 11. 9. Isa. 57. 17.

Verse 18. {In those days shall the house of Judah walk with the house of Israel,} Some render it, The house of Judah shall go to the house of Israel. So the ancient Greek, and the old Latin; that is, say some, The one shall go to the other, that they may return jointly in company home together: and so is the particle used, Isa. 22. 15. and in the latter part of this verse: And these suppose an allusion in these words to the return from the Babylonian captivity, Judah said to go to Israel, because Cyrus his proclamation did principally concern them, abiding in Babylon, and other parts of Chaldea: But that they should send to, and invite those of the ten tribes remaining in Assyria and Media, to come and go along with them: whereof, though we find no record, yet it is not unlikely that divers of the other tribes did, whether invited by them or no. Or, as others, there shall be free and open passage from the one to the other, that they may have mutual trade and commerce the one with the other; as Isa. 19. 23, 24. contrary to that which had formerly been, Luk. 9. 53. John 4. 9. But the Chaldee, and the Jewish commenters, whom some others also follow, read the words as our Version has them, Judah shall walk with Israel: and they point us to places where the particle is elsewhere so used, Exod. 35. 22. 1 Sam. 20. 8. Isa. 7. 2. Ezek. 16. 37. Mic. 7. 13. the meaning then is, they shall be reconciled either to other, and shall converse in familiar and friendly manner the one with the other: for that is usually designed by the term of walking together, Psal. 55. 14. Amos 3. 3. the enmity that had been formerly between those two houses, shall then cease: the ten tribes being then reunited to the other two tribes: and the other two joining in amity with them, and both walking in one way together with those proselytes, v. 17. See Isa. 11. 13. Ezek. 37. 19, 22. Hos. 1. 11.

{the house of Judah, with the house of Israel} Of these two houses, see Isa. 8. 14.

{and they shall come together out of the land of the North} From Chaldea, and Assyria, the places of their captivity, both from Judea northward: See vers. 12. Chap. 1. 13. & 31. 8. The spiritual deliverance, and restitution of them, by Christ, with the constitution of them in the body politic of his church, being shadowed out in these prophetical sermons, by those temporal deliverances and restaurations, that to either of those two people, or any considerable party of either, God was pleased to afford. So Isa. 11. & 54. & 60. Chap. 31. & 33.

{to the land that I have given for an inheritance unto your fathers.} Or, that I gave. Heb. which I caused your fathers to inherit, or to possess, as an inheritance, Psal. 44. 2, 3. & 78. 51. & 135. 12. & 136. 21, 22. the land of Canaan, see v. 16.

Verse 19. {But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the Hosts of nations?} Some read these words in the time past, How did I put thee among the children, and gave thee a pleasant land, &c. as if God should relate what he had formerly done for this people; as Esa. 63. 7, 8. Amos 2. 9, 11. but the most conceive them as the words of God, relating what he intended to do for them, upon condition of their repentance, and continuance in loyalty to him.

{But I said,} Heb. And I said, which some also here retain. Others, I said indeed; as Isa. 30. 20. As if he had said, I had such thoughts as these with myself, for he speaks after the manner of men, in dealing and discoursing with men. See Isaiah 63. 8.

{How shall I} Or, should I. The voice of God either admiring, and devising with himself, as some, by what means a people brought so low, and worn out with long captivity, might or could be restored to a flourishing state and condition again, like that, Ezek. 37. 3. Can these bones live? or, as others, rather, not so much wondering, as demanding of them, how he should do that for them, which he had before said, he would do, to wit, bring them home, and settle them in their land again, vers. 18. such an one, as is here related, when as they had dealt so perfidiously with him in times past, and had so defiled it before, vers. 6, 9, 13, 20. Somewhat like that, Hos. 6. 4. & 11. 8.

{put thee among the children} Or, as some, among my children: a defect of the pronoun possessive; as Job 13. 18. Isa. 49. 16. how should I reckon or account you as one of mine adopted ones, Hos. 1. 10. The syntax will not admit that of a learned late writer, I will make thee sons: that is, says he, I will bless you with a plentiful issue, Isa. 44. 3, 4. v. 16.

{and give thee a pleasant land} For a child's portion; a possession, among my people, who are as children to me, Exod. 13. 11. Psa. 16. 6. & 136. 21, 22.

{a pleasant land} A desirable, or delightful land. Heb. a land of desire, or delight. So is the land of Canaan termed, Psal. 106. 24. Zech. 7. 14. Of the phrase, see Isa. 2. 16.

{a goodly heritage} Heb. an heritage, or possession of goodliness, or beauty. Of the term, and form, see on Isa. 4. 2. & 13. 19. & 24. 16. & 28. 1, 4, 5. It is an attribute given oft to the land of promise, 2 Sam. 1. 19. Ezek. 7. 20. & 25. 9. Dan. 8. 9. & 11. 16, 41, 48.

{of the Hosts of Nations} Somewhat to this purpose, the Greek; and the Latin, just so renders it: but the Greek, and some other, insert the word, God; the land of the God of Hosts, the almighty ruler of the Nations. Others, insert the word land only, supplied from the former branch, and they expound it, some, a land of hosts of nations; that is, a land held by people that were strong and mighty, Num. 13. 28, 29, 32, 33. Deut. 4. 38. Amos 2. 9. or warlike, and ready to wage war with those that should offer to invade them, Num. 21. 23, 33. But the Chaldee Paraphrast, with whom the Jewish doctors here concur, expounds the word here used, to the same effect with the former, as they may well both belong to the same root, and may well import the same thing, save that the one is singular, the other plural: and it is by them two ways rendered, either the heritage of the delight of delights, or deliciousness of deliciousnesses of the nations; that is, the most goodly, pleasant, and most delightful country, that any nation is possessed of: Or, a land of the desires of the nations; that is, such a land as all nations much affect and desire; the word coming from a root that in the Chaldee, or Syriac tongue rather, signifies, to will, or desire, Dan. 5. 19. & 7. 19. and this latter notion seems in this place the genuine. See Ezek. 20. 6. where this land is styled by the former term here used, the goodly one of all lands; that is, the goodliest and most desirable of any.

{and I said, Thou shalt call me my Father, and shalt not turn away from me.} Or, as some, further I said; as Chap. 1. 11. & 2. 1. I should rather render it, yet I said; as vers. 7. As if he had said, After such cross thoughts as might dissuade me, from showing such grace and favor unto this people, I yet at length resolved to do it, upon condition, that they would take me for their protector, and continue loyal to me.

{call me my Father} So account me, and so acknowledge me, vers. 3, 4. Psal. 89. 26. Mat. 23. 9.

{shalt not turn away from me} From following me (as Matt. 16. 24.) to go after strange gods, Deut. 7. 4. Heb. from after me; as 1 Sam. 15. 11.

Verse 20. {Surely as a treacherous wife departeth from her husband; so have ye dealt treacherously with me, O house of Israel, saith the LORD.} Concerning the connection of these words with the former, there is some diversity of opinion among interpreters, whence the initial particle is diversely either rendered, or supplied. For some read as our Version, Surely; and the word here used most usually so signifies, Gen. 28. 17. Exod. 2. 14. vers. 23. Yet some render it, But; and so it seems to be used, Psal. 66. 19. & 82. 7. Zeph. 3. 7. and this last place may seem parallel to the present: for God there tells, what he presumed and promised to himself of them, and expected from them: but withal there relates, what contrary courses they took; and it may be deemed, that God does the like here: and this suits well with the exposition of those, who understand the foregoing verse, of the time past; to wit, of God's seating and settling them at first in that land. But others, some render it with the supply of a causal, For surely, which I conceive to sort best with the sequel of the context: as if God should in these words have rendered a reason, why he would have her engage herself unto such future loyal carriage; because she had in this kind been very faulty before, vers. 6, 13. the like defect of the causal, see Gen. 42. 18.

{as} The note of similitude is wanting; as Job 7. 9. but it may here be included in the particle expressed; as in other the like oft it is, see Isa. 29. 16. & 64. 9.

{a treacherous wife departeth} Heb. a woman dealeth disloyally; a woman, for, a wife, as Ch. 16. 2. dealeth disloyally, for dealing disloyally departeth: or in disloyal manner leaves, and departs from her husband, Prov. 2. 17. a complexive form, like that, Isa. 38. 17. thou hast loved my soul from the pit; that is, out of love delivered, or saved my soul from the pit; as Psal. 103. 4.

{from her husband.} Heb. friend; as Hos. 3. 1. either her husband, whom she has in a solemn legal manner been joined to, or to whom she has otherwise engaged herself; as that Levite's concubine, Judg. 19. 1, 2.

and that Samaritan woman, John 4. 17, 18. a learned man observes here, that the word comes from a term, that signifies to consort, or keep company with one, Prov. 29. 3. and that thence an Ethiopic word derived, is used for a bridegroom, Mat. 9. 15. and would have this so taken here.

{so have ye dealt treacherously with me, O house of Israel} Or, so ye house of Israel (you Israelites) have dealt disloyally with me; unto whom you had solemnly plighted yourselves, as in a conjugal bond, v. 14. see vers. 8.

Verse 21. {A voice was heard upon the high places weeping, and supplications of the children of Israel.} This voice divers interpreters understand of a lamentation, and outcry, made by the people, in regard of their grievous pressures, and sore calamities, either breaking in upon them, as those that apply it unto Judah and Jerusalem, surprised and sacked, as some, by the Babylonians; as other, by the Romans; (who seem to be clean out of the way) or continuing still with them, and lying heavy upon them; as those that apply it unto Israel, whom questionless it concerns. But others rather, and so the Jewish commenters, expound it, of a bewailing of their sins, and acknowledgment of them, with a seeking unto God for mercy and pardon: and this the term of supplications leads us unto. The like, see Zech. 12. 10.

{A voice was heard} So the Greek, and the old Latin, whom most follow: Yet some late writers, shall be heard: but it should rather be, A voice is heard: for, as the Jewish critic well observes, it is not a verb, but a participle of the present tense; as the like is, Chap. 31. 15. a place parallel to this: and it is, as if the prophet had said, Methinks I hear such a voice already, see Isa. 13. 4.

{upon the high places} The Greek here, by a gross mistake, renders it, A voice from the lips: The old Latin, in the ways; as Amos 5. 16. But the right of it is, as the Jewish commenter well expresses it, in the eminencies, or high, and eminent places; as Chap. 7. 29. which some understand, on the housetops: where in public calamities, lamentations, and outcries, were sometime made, Isa. 15. 3. & 22. 1. Chap. 38. 28. Others, suppose it an allusion to the manner of those that keep sentinel in places erected for that purpose; or that having some business of importance to impart unto others, get up into such places, or repair to some higher ground, from whence they may the better, and by the more, be heard, Deut. 27. 12, 13. Judg. 9. 7. Isaiah 40. 9. whether way in that regard we take it, the phrase seems to import, either a loud cry; as Chap. 22. 20. or an open cry; as our Savior uses the like term, Matth. 10. 27. with reference to such places, from whence such cries may be loudest and farthest heard: for I cannot concur with that learned man, that would have it rendered, in the low places, or in the plains, see on vers. 2.

{weeping and supplications} According to this reading, there is a defect of the copulative; as Isa. 30. 33. & 32. 13. which the Chaldee supplies: and they are found so conjoined, Chap. 31. 9. but the words in the original seem here to run in another syntax, thus; A voice of weeping of supplications; that is, of weeping in supplications, or, of supplication tears; of weeping, or, mournful supplications; of supplications joined with weeping. So Ezek. 7. 16. Zech. 12. 10. Ch. 31. 18. sorrow for sin, and the expressions of it, should be somewhat proportionable to the heinousness of it; Peter when he had fallen foully, wept bitterly, Matt. 26. 75.

{for they have perverted their ways, and they have forgotten the LORD their God.} This some take as rendering a reason of their present calamity, the ground that had given them this cause of lamentation, Chap. 2. 17, 19. & 30. 15. vers. 25. Isa. 59. 14. Others, rather conceive it as the subject matter of their lamentation; they bewailed their sins and forepassed transgressions, as Ephraim, the same with Israel, Chap. 31. 18. to which purpose also some of the Rabbines supply the word of confession; confessing, that they have perverted their ways: but that is not necessary: for the text without it, runs smoothly enough thus; A voice of weeping in supplications, or supplications joined with weeping, that they have, or because they perverted their ways; that is the thing that in their prayer they lament and bewail: it is not unlike that, Lam. 5. 14. Woe worth us, that ever we thus sinned: the particle is in either place the same.

{perverted their ways} See Lam. 3. 9.

{forgotten the LORD their God} Hos. 2. 13. & 8. 14. See Ch. 2. 32.

Verse 22. {Return ye backsliding children——Behold we come unto thee.} In these words the prophet seems to personate both the ministers of God, that should invite this people to return unto God, in the former branch; and the people wrought upon by their ministry, returning an answer unto their call, in the latter branch; for the better clearing whereof, some insert these supplies, Return ye backsliding children; shall the Lord say; and, Behold we come unto thee, shall they say; or, Return ye backsliding children, says he; Behold we come unto thee, say they; for the prophet speaks it in a prophetical strain, as of a thing present. See the like, Psal. 27. 8. 2 Sam. 18. 3. Isa. 26. 19. Ch. 2. 25.

{Return ye backsliding children;} God's gracious invitation of them, by his ministers, and messengers, Act. 2. 38. & 3. 19. 2 Cor. 5. 20. See v. 14. Hos. 14. 1.

{and I will heal your backslidings.} Or revolts: all the breaches made between you and me, shall be salved and made up again; I will pass them all by, and be reconciled again to you; yea, I will remove all those evils, and repair all those ruins, which by your revolt from me, you had brought upon yourselves, see Isa. 57. 18. Ch. 32. 40. Zech. 10. 6.

{Behold, we come to thee:} Their answer, as ready to return at God's call; as Psa. 18. 44. spoken rather in the person of the people of Israel, to shame Judah: not unlike to that, 2 Sam. 19. 11, 12. than, as some would have it, the speech of God, putting such words into their mouths, as he would have them to use to him, v. 4, 5. Hos. 14. 2, 3. reading the words, say, Behold we come to thee.

{for thou art the LORD our God.} You are he that has right to us, and are best able to save us, Isa. 55. 7. Ch. 14. 22.

Verse 23. {Truly in vain is salvation hoped for from the hills, and from the multitude of mountains:} The reason why they repair to God, and seek unto him; because they now find the vanity and inability of all other stays, and that he alone is able to save them. The Hebrew is concise; in vain from the hills, the multitude the mountains; but the supply is from the next branch: the like whereunto, see Psal. 20. 7.

{Truly} Or, Surely; as vers. 20.

{in vain} Heb. in, or, unto falsehood, or, a lie, or, vanity. So Cha. 8. 8.

{from the hills} By the hills and mountains, some here understand the strength of their hills and forts; those especially about Jerusalem, or those of Samaria, and others in those parts, which they formerly had much relied upon, and trusted unto, Ch. 5. 17. & 21. 13. Psal. 125. 2. Amos 6. 1. or the aids that they expected from beyond the hills, Psa. 121. 1. & 60. 11. by mountains especially, the helps of great kings, as the Assyrian and Egyptian, Hosea 5. 13. & 7. 11. & 12. 1. & 14. 3. But others, and so the Jewish commenters, their idols, whom they had worshipped upon the hills and high places, vers. 6. Chap. 2. 20. but now found altogether unable to afford them any relief, or delivery, Ch. 2. 11, 13. & 10. 5, 14, 15. Isaiah 46. 7.

{and from the multitude of mountains;} Or, from the multitude in the mountains; that is, the multitude of idols that were worshipped on the mountains: for the Jewish critics observe, that the former word does not lean upon the latter, but is in a form absolute and entire, and a defect there is of the particle in, to be supplied; as Deut. 22. 21. 2 Kings 12. 11. Howbeit, a learned man would have the word rendered mountains, to be not a noun, but a verb, that signifies to lift up, or to offer, whence the word for an oblation, Isa. 40. 20. and he thus renders the whole sentence, Surely in vain it is from off the hills to offer a multitude, to wit, of oblations, or many oblations; or because the word hamon signifies, as well noise, or tumult, as multitude, Psal. 65. 7. to offer with noise, or tumult, a defect of the particle; as Isa. 33. 5, 7. as having reference to the mountains on which they were wont to sacrifice to their idols, v. 6. Ch. 2. 20. The words will admit either.

{truly in the LORD our God is the salvation of Israel.} Or, surely, as before. It is the true God alone whom we were sometime joined unto, that is able to save us. Psal. 3. 8. & 44. 7. & 130. 7, 8. Isa. 43. 11. & 45. 15, 17. & 63. 1. Jon. 3. 8.

{the salvation of Israel} That is here, our salvation: the noun for the pronoun; as Isaiah 2. 1. but they speak so the rather, in regard of the promises made by God unto Jacob, concerning himself, and his seed, and God had by that name taken them unto himself, and into his protection, Psal. 135. 4. Isa. 41. 8, 14. Chap. 14. 8.

Verse 24. {For shame hath devoured the labour of our fathers from our youth, their flocks and their herds, their sons and their daughters.} Our idols have brought nothing either to us, or our fathers, but damage and detriment, both in their state, and their issue; yea, destruction on either.

{For} Heb. And; as Isa. 65. 15.

{shame} Shame, say some, that is, sin; for sin brought in shame, Gen. 2. 25. & 3. 7. and is that alone whereof men justly may, and ought to be ashamed, Ezra 9. 6. Chap. 2. 26. vers. 3, 25. Ch. 8. 12. Ezek. 43. 10, 11. Rom. 6. 21. Eph. 5. 12. Phil. 3. 19. or, that shameful thing, as some not amiss render it, that is, say they, their idol Baal, Cha. 11. 13. Hos. 9. 10. whence Jerubbaal, Judg. 6. 32. is termed Jerubbesheth, from the word here used, 2 Sam. 11. 21. a name used, as Baal, Chap. 2. 23. for their idols in general, as being all most base and shameful things.

{hath devoured} Or, consumed; wasted and destroyed (as Isa. 9. 18. Joel 1. 19.) all these things here reckoned up, being either wastefully spent upon them, Ezek. 16. 16, 21. Hos. 2. 8. or, wasted and consumed by God's just judgment upon them for the service of such, Hos. 2. 3, 4, 9, 12. Cha. 5. 17.

{the labour of our fathers} The fruits of the earth, and the wealth, gotten by their industry and painful labor. So Psalm 128. 2. Isa. 45. 14. Chap. 5. 27. & 20. 5. See Ezek. 23. 29. Hos. 2. 9. & 8. 7.

{from our youth} Or, childhood; as Gen. 8. 21. from time to time, as far as we can remember, or have been able to observe aught, we find that nothing has thrived, but all has gone backward, and been wasted with our fathers, and ourselves; or ever since the time that we were first a nation, as Isa. 48. 8. so Chap. 2. 2. & 22. 21. yet here it may seem to be taken the former way. See vers. 25.

{their flocks and their herds} Their cattle of all sorts; the less, as sheep and goats, both which the former word comprehends, Exod. 12. 5. and the greater, as beeves, which the latter properly signifies, Isa. 65. 25. either being spent in sacrifices to their idols, Amos 4. 4, 5. or destroyed by the enemy, or the curse of God otherwise upon them, for their idolatry, Ch. 5. 17.

{our sons and our daughters} Either their idols requiring them also for sacrifice, on whom they spared not to bestow them, Psal. 106. 37. 2 King. 17. 17. or taken away from them by the sword, plague, and famine, sent in upon them by God for these their idolatries. See Deut. 28. 51, 57. Hos. 2. 4. & 9. 11, 16.

Verse 25. {We ly down in our shame, and our confusion covereth us; for we have sinned against the LORD our God, we and our fathers, from our youth unto this day, and have not obeyed the voice of our God.} We have likewise brought abundance of shame and confusion upon ourselves, by treading continually in the wicked steps of our forefathers.

{lye down in shame} As a man that being in straits, or discontent, and knows not which way to help himself, is wont to cast himself down upon his couch, 1 Kin. 21. 4. or as sick men, not able any longer to hold up the head, are compelled to betake themselves to their bed, 2 Sam. 13. 5. 2 Kin. 1. 4. or as some sluggards, that lie over head and ears, wrapped up, and buried (as it were) in their bedclothes; as the Apostle, of the wicked of the world, that lie wallowing, as swine, in mire and dirt, that they lye down in wickedness, 1 Joh. 5. 19. and the Latin proverbial form, of some, that they lie all in leaven, as over head and ears in it.

{confusion covereth us} As Psa. 44. 15. the shame of my face covereth me; an allusion here to the coverings that men have cast over them, when they lie in bed, Isaiah 28. 20. we have nothing but shame to wrap ourselves in; nothing but confusion to cover ourselves with: by the like similitude, it is said of Babel, the worm is spread under thee, and the maggot over thee, Isaiah 44. 11. such shame and confusion have those shameful things our idols brought us unto, vers. 24.

{for we have sinned} Or, because we have sinned, Isa. 64. 5. ch. 6. 13. vers. 21.

{against the LORD} Heb. to the Lord. So Deu. 1. 41. Judg. 10. 10. 1 Sam. 7. 6. Psa. 51. 4.

{we and our fathers} A sinful race of us, Isa. 1. 4. So the servants of God ordinarily in confessing their sins, not excusing themselves by them, or by their examples, justifying their own evil courses; as those, Jer. 44. 17. but humbly acknowledging the guilt and evil of either, Ezr. 9. 7. Neh. 1. 6. & 9. 3, 33, 34. Psa. 106. 6. Isa. 64. 6. ch. 14. 20. Dan. 9. 16.

{from our youth} See on vers. 24. for this may well be taken the latter way there mentioned.

{unto this day} See Deu. 9. 7. & 29. 4. 2 Kin. 17. 34, 41. Ch. 7. 25. & 32. 31.

{have not obeyed the voice of the LORD.} See vers. 13.

CHAPTER 4

Verse 1. {If thou wilt return, O Israel, saith the LORD, return unto me:} Whether this chapter begin another sermon, or continue the former, is somewhat doubtful: as also, whom the two first verses concern, whether the ten tribes, or the other two.

{O Israel} Those that conceive this to be the beginning of a new sermon, by Israel understand Judah, mentioned after, v. 3. and so is Judah sometime termed, as being, though not the greater, or larger, yet the better, and more principal part of Israel, Gen. 49. 10. So is it styled, 2 Chr. 12. 1. & 15. 17. & 21. 2, 4. & 29. 21, 24. But those that continue this with the former (whom, upon due consideration, I rather concur with) by Israel, understand the ten tribes, as before, were invited to repentance, ch. 3. 12.

{If thou wilt return, return unto me.} The words run thus, word for word in the original; If thou wilt return, O Israel, saith the Lord, unto me, thou wilt, or shalt return: Which divers interpreters diversely render. Some, as our Version, If thou wilt return, return to me; that is, turn not this way, or that way, from one idol to another, or one foreign friend and helper to another, or one evil course to another, as bad or worse than it, Chap. 2. 36. but home to me, as you profess to do, Chap. 3. 22. and do it heartily, not feignedly, as your sister Judah has done, chap. 3. 10. to me, I say, chap. 3. 7. that search and see the heart, 1 Sam. 16. 7. Prov. 15. 10. & 16. 2. chap. 17. 10. Others, If thou wilt return to me, (as you profess to do) return: do it sincerely, with your whole heart, as Josias did, 2 King. 23. 25. not with an heart, and an heart, Psal. 12. 3. with a double, Jam. 1. 8. or, a divided heart, Hos. 7. 14, 16. this reading, the stops in the text favor, making a short stay, at unto me: they come in effect much to one, and either of them fit well with the latter part of the foregoing chapter, where a large profession is made in the person of Israel, or the people of the ten tribes, of their return to the true God, the God of Israel, their God; which they are here admonished to see to, that it be sound and sincere, as chap. 24. 7. and for the latter word, being no other than the former again repeated; it is not unusual, that the future indicative form be used for the imperative; as in this very word, chap. 15. 19. Prov. 1. 23. But it may well be rendered, suspending the sentence, If thou wilt return to me, wilt return; I say. The same thing emphatically repeated; as Isa. 27. 5. & 57. 19. or, as some again, and so some of the Jewish commenters, If thou wilt return to me, thou shalt return; to wit, from your captivity again, as God had formerly promised, Deut. 4. 29, 31. & 30. 2, 5. chap. 3. 14. and this way the Chaldee Paraphrast goes. Howbeit, some others, both Jewish, and ours, take the word here in the latter branch, not in a notion of returning, but of resting, and abiding quiet. Of which use of the word, see at large, on Isa. 30. 15. as also, somewhat hereafter, on chap. 30. 10. of these, some expound it, thou shalt rest, applying it to Judah; that is, you shall quietly abide in your land, where now you are, and shall not wander, or go out of it into captivity; as they understand the next branch: or, as some, understanding it, as spoken by way of admonition, as Isa. 7. 4. keep yourself quiet, and look not after this course, and that course, for your own security and safety, but rest upon God alone, Isaiah 28. 16. But I take it here rather in the former notion; and as a branch of the condition.

{and if thou wilt put away thine abominations out of my sight, then shalt thou not remove.} Heb. and wilt not, or shalt not wander: And here again interpreters run several ways; some referring it to Judah, as our Version renders it, then thou shalt not wander; that is, go out of your land into captivity, 2 King. 21. 8. Lam. 1. 8. or, then thou must not wander, or, then do not wander; for both come to one: if putting away your idols, you will return to me, you must not wander again after them, or any other, but keep close unto me, Chap. 2. 25. & 14. 20. Deut. 4. 3, 4. & 30. 20. Psal. 81. 8, 9. and, for then; as Isa. 40. 19. chap. 2. 21. thus they fit Israel as well as Judah. And I suppose they may be thus rendered in a continued, but still suspended, sentence, If thou wilt return to me, and if thou wilt put away thine abominations, and wilt not wander: this is word for word the text.

{put away} As Hos. 2. 4.

{thine abominations} Your idols, which my soul loathes and abhors, Deut. 27. 15. Ezek. 11. 18. & 20. 7, 8. Of the term, see on Isaiah 66. 3, 17.

{out of my sight} That is, says the Jewish doctor, out of every place wheresoever they are, for God's eye is in every place, Prov. 15. 3. much more out of his land, which he has a special eye upon, Deut. 11. 12. and most of all, out of his house, his temple, which he has a continual eye unto, 1 Kin. 8. 29. & 9. 3. in which yet they had placed their abominable idols, 2 King. 21. 7. & 23. 4, 6. 2 Chr. 36. 14. Ezek. 8. 5, 6. thus applied and restrained unto Judah. Others, more at large, out of all places, as well public, as private also, Deut. 27. 15. Isa. 44. 13. Ezek. 8. 12. or not out of your houses only, but out of your hearts; for there also I see them, Ezek. 14. 3, 4. chap. 17. 1. vers. 14.

Verse 2. {And thou shalt swear,} As by way of injunction, as Deut. 10. 20. where swearing by the name of God, is made a part of God's religious worship. Or, And wilt swear, as carrying on still the condition. See Isa. 19. 18.

{the LORD liveth} Or, by the life of the Lord; as, by the life of Pharaoh, Gen. 42. 15, 16. the ordinary form of an oath used in those times, 1 Sam. 14. 39, 45. & 19. 6. if you will, when you do swear, swear by the Lord, Psal. 63. 11. Isa. 65. 16. not by Baal, or any idol whatsoever, Josh. 23. 7. Ch. 5. 7. & 12. 16. Zeph. 1. 5.

{in truth, in judgment, and in righteousness.} In sincerity, not in hypocrisy, in a true, right, and religious manner: not falsely, feignedly, fraudulently; as those, Isa. 48. 1. Ch. 5. 2.

{in truth} Or, truly; as Judg. 9. 15, 16, 19. 1 Sam. 12. 24. swearing nothing, but what is agreeable to truth: not abusing God's name, to attest an untruth, Exod. 20. 7. Lev. 11. 12. Zech. 5. 4. & 8. 17.

{in judgment} Or, considerately, Psal. 112. 5. well weighing, and advisedly considering, what it is that you are to swear, and who it is by whom you are to swear; that you neither profane his name, and make it common, by light usage, or upon light occasions, Mat. 5. 34, 37. Jam. 5. 12. nor make use of it unadvisedly; but use it reverently, religiously, in matters of weighty concernment, Josh. 9. 14, 15. Mat. 14. 7. though some refer it to matter of judicature; as Prov. 16. 10. & 24. 23. but the word judgment, is of a far larger extent. See Isa. 56. 1.

{in righteousness} Or, righteously; as Psal. 72. 2. Isa. 63. 1. binding yourself unto nothing by oath, but what is equal and just; not making an oath a bond of iniquity, 1 Sam. 25. 22. Matt. 14. 7. swearing with a full purpose, to perform what you do by oath oblige yourself unto; and being careful accordingly to make the same good, Psalm 15. 4. Mat. 5. 33.

{and the nations shall bless themselves in him, and in him shall they glory.} Or, then; as chap. 1. 4. See vers. 1. for the Jewish doctor well observes, that this comes in here, as an effect, and event, that should ensue upon Israel's performance of the foregoing offices: though he carry it not along, as I conceive he should do: the copulative running along in the original, in speeches of this nature, through each branch the same, makes it uncertain sometime where the condition ends, and where the matter, ensuing upon the performance of it, begins. Hence mistakes in not settling the connection aright, and breaking off the condition too soon. So in Jacob's vow, Gen. 28. 20. If God will be with me, and will keep me, and will give me food and raiment; 21. and I return in safety to my fathers house, and the Lord will be my God: 22. and this stone which I here pitch shall be Gods house; and of all that thou shalt give me I will tithe out unto thee: where they break off the condition amiss in the midst of vers. 21. rendering the words, then the Lord shall be my God: whereas it ought to be carried on unto the end of that verse, and the note of engagement fixed at the beginning of vers. 22. then this stone shall be Gods house, &c. In like manner here is the condition needlessly interrupted, which might well be carried on without intercision from the beginning of the chapter, to this branch; If thou O Israel wilt return to me; and if thou wilt put away thine idols, and wilt not wander; and wilt swear by the Lords life, in truth, and judgment, and righteousness; then shall the nations bless themselves in him, and in him shall they glory; That is, when you shall thus religiously demean yourself, then shall other people moved by your example, come in also unto God, and worship him, together with you, Psal. 47. 8, 9. that which was before hinted, ch. 3. 17.

{shall bless themselves in him} The word indeed is thus actively and reciprocally used, Deut. 29. 19. yet sometime only passively; as Gen. 22. 18. & 26. 4. compared with chap. 12. 3. it is somewhat ambiguous, whether way it be taken, Psal. 72. 17. they shall bless themselves by him, or, they shall be blessed in him. Now the Jewish doctors take it here; some, the former way; some, the latter; but both applying it not to God, but to Israel: the former thus expound it; they shall bless either themselves, or any other, in him; that is, in Israel: as for example, say they, when a man blesses his son, he shall wish, or pray, that he may prove like such or such an Israelite. See somewhat the like to this, Isa. 65. 16. The latter render it, they shall be blessed in him; that is, in Israel, the seed of Abraham, and Isaac, in whom all nations should be blessed, Gen. 22. 18. & 26. 4. And because the change of thee to him, the second person to the third, might be objected, as indeed it may well, they answer, That in Scripture such passage from person to person is not unusual, which is true indeed; for we find the like in the place a little before cited, Gen. 28. 21, 22. where there is a manifest change of the person from he to thee, from the third, back to the second: but to make such changes needlessly, there is little ground, or reason, where the text, as it is read simply, runs on smoothly without, as here it does. In him, therefore is no other here, than that God, by whom they were to swear, and unto whom, being invited by him so to do, they were to return; in him the nations, coming after their example in to him, and being his as well as themselves, and finding gracious acceptance and entertainment with him, chap. 3. 17. shall bless him, Psal. 103. [reference obscured]h. 1. 3. and be blessed in him, and bless themselves for him, that ever they came to know him, and have interest in him. See Psal. 72. 17. & 117. 1. Rom. 15. 10, 11.

{and in him shall they glory} Not in Israel, but in God. The verb here, as the former, is in a reciprocal form, whence it is sometime not unfitly rendered, as in such a notion; he that boasteth himself of a false gift, Prov. 25. 14. and, boast not thy self of to morrow, Prov. 27. 1. But oft-times it does not fitly admit that reciprocal sense; and in this case sometime it signifies, as in its first form, to praise: but in a more than ordinary, in an eminent manner; for these forms imply an intention of the thing designed, and add weight to it. So Psal. 56. 4, 10. that which is rendered, In God will I praise his word; would rather be, I will greatly praise God, for, or because of (supplied, as Mal. 2. 5.) his word: that is, his promise: or, I will glory in God; as it is rendered, Isa. 45. 25. In God shall all the seed of Israel glory; and, Let him that glorieth, glory in the Lord, Chap. 9. 24. 1 Cor. 1. 31. 2 Cor. 10. 17. So it may well also be rendered, Psal. 34. 2. & 44. 8. They shall exceedingly praise his name, having had pregnant proof of his goodness, 1 Chr. 16. 10. Psal. 105. 3. and they shall glory now, having a part among his people in him, Psa. 106. 5. as before they did in their idols, Psal. 97. 7. for he is the praise, and the glory of his people, Psa. 89. 16, 17. & 106. 47. & 148. 14.

Verse 3. {For thus saith the LORD unto the men of Judah and Jerusalem;} From this place, the prophet leaving Israel, turns to Judah, and directs his speech unto them, calling upon them for repentance, and reformation of heart and life, and exhorting them to solemn and serious humiliation, for the averting of God's judgments, vers. 3, 8, 14. discovering the near approach of them, vers. 6, 7, 9. blaming the false prophets for promising them peace, ver. 10. convincing the people to be guilty by their wicked courses of their own ruin, vers. 18. bewailing their folly, that would take no warning, vers. 19, 22. and the calamities that for the same would shortly befall them, by the fierce and furious access of a potent and enraged adversary, vers. 11, 13, 15, 17. and by the horrible waste and havoc made of the whole land by him, vers. 23, 31.

{For} So is the particle rendered, Ch. 3. 25. & 6. 13. But I suppose it would rather be rendered, Moreover; as it is by interpreters of good note, Isa. 15. 8. & 16. 9. because it begins a new discourse, directed to another person; but entered upon with the same admonition in effect, that before had been given unto the other, Chap. 3. 12, 14, 22.

{thus saith the LORD to the men of Judah, and of Jerusalem} What before he called upon Israel for, he calls upon you of Judah now for the like. Heb. to man of Judah, (man, for, men, as Isa. 5. 3. or, man, for, each one; as Ezek. 20. 7, 8.) and to Jerusalem; or, as some, with a supply from the former, to the men of Jerusalem; and may as well be, to the inhabitants of Jerusalem; as it is, Isa. 5. 3. and v. 4. Of Judah and Jerusalem, see on Isa. 1. 1.

{Break up your fallow ground, and sow not among thorns.} Heb. Fallow your fallow, or fallow ye a fallow: if these terms at least do well suit with, and fitly express, the notion of the Hebrew term; for the noun nir, seems to signify a plough-land, rather than a fallow: (as where it is said, much food is in the plough-land of the poor, Prov. 13. 23.) and the verb by ploughing, to break up such grounds, which therefore to the sense our Version well yields; and might not amiss also be rendered, plough up your plough-land: and the Jewish commenters so expound it; and so Hosea 10. 11. where the same advice is given to Israel, that is here unto Judah. Rid your heart and lives by sincere repentance, and serious reformation of your inordinate lusts, distempered affections, impious carriages, and abominable practices, which as noisome weeds, or as briers and brambles, so long as your hearts are pestered, and your lives overgrown with them, will suffer no seed of wholesome admonition or instruction to prevail with you, nor aught to thrive or come to any good issue, that is either by yourselves undertaken, or by any other for you; for the speech is of far larger extent, than of preparation of the heart for the receiving of the word, though in particular applicable thereunto: whereof see Matt. 13. 7, 25. Luk. 8. 14, 15. Jam. 1. 21. but it is not, lest the prophets of God sow their seed among thorns with you; but that you yourselves sow not among thorns, lest by continuance in your wicked courses, you cause that all your endeavors should yield you no more benefit, than your grain cast on the ground overspread with thorns would do, Prov. 14. 31. A metaphor taken from grounds that are to be broken up for tillage, which had never been to that purpose employed before, or that having been formerly so employed, having lain long fallow, and being overgrown therefore with weeds and thorns, are not fit to receive seed, which would but be cast away, being cast upon them, until they be broken up with the ploughshare, and rid of that trash; which wicked courses, are compared unto, Heb. 6. 8.

{sow not among thorns.} Or, upon thorns. Heb. unto, for, upon; as 1 Sam. 17. 49. Chap. 35. 17. It seems to have been a proverbial form among them; to sow upon thorns, as, to sow upon stones, Amos 6. 12. Matth. 13. 5. Luk. 8. 6. both used of fruitless labor. As all things thrive with the godly, Psal. 1. 3. Rom. 8. 28. so nothing prospers with the wicked, Chap. 2. 37. and 16. 21.

Verse 4. {Circumcise yourselves to the LORD, and take away the foreskin of your heart,} Circumcise not your flesh alone, but your hearts also; get you the spiritual circumcision, Deut. 10. 16. & 30. 6. Col. 2. 11. and content not yourselves with the carnal alone, wherein you so much glory, Act. 11. 2, 3. Gal. 6. 14. Eph. 2. 11. Phil. 3. 5. for the one will nothing avail you without the other, chap. 9. 25, 26. Rom. 2. 25. The same thing in effect with the former, but delivered in another notion, to meet with their vain confidence in the flesh, Phil. 3. 4.

{Circumcise yourselves} Heb. Be circumcised; as Gen. 34. 24. but these passives are oft reciprocal. So, be hidden, for, hide your selves, Ch. 36. 19. See the like, Isa. 1. 6. & 5. 8.

{to the LORD} With that circumcision that he requires, regards, takes notice of, and approves, Deut. 10. 16. Rom. 2. 29. Phil. 3. 3. to the Lord, or, for to me: the noun, for the pronoun; as ver. 2. Gen. 19. 24. 2 Tim. 1. 18.

{the foreskin of your heart} The sinful body of the flesh, Col. 2. 11. the obstinacy that grows like a thick skin over your hearts, Ch. 6. 10. Ezek. 44. 9. Act. 7. 51.

{ye men of Judah, and inhabitants of Jerusalem:} Heb. man; as v. 3. Isa. 5. 3.

{lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.} That the wrath of God, by your evil courses incensed against you, do not in so fierce a manner break in upon you, that there will be no pacifying, or appeasing of it again, until you be consumed by it.

{my fury} Or, wrath: see Isa. 51. 22. & 63. 5.

{come forth} As Judg. 9. 20. or, go forth; as Isa. 55. 11. Hos. 6. 5. as fire out of a cloud, Psal. 18. 12. or, as that from the Lord that smote Nadab and Abihu, Lev. 10. 2.

{like fire} Zeph. 2. 2. So Deut. 32. 22. Psal. 79. 5.

{that none can quench it} Heb. and there be no quencher: So Chap. 21. 12. Amos 5. 6. but these enunciatives have oft a potential notion. So Chap. 2. 23, 32. and the like denunciation, Chap. 17. 20, 27. and, for, that; as chap. 14. 19. a defect of the pronoun it; as Isa. 9. 9. & 21. 3.

{because of the evil of your doings.} Or, for; Heb. from the face of. So chap. 7. 12. It is sin alone that incenses God's wrath, Isaiah 64. 5.

Verse 5. {Declare ye in Judah, and publish in Jerusalem, and say, Blow ye the trumpet:} Give warning throughout the whole country, and at Jerusalem especially, of the enemies' approach, vers. 16. And this the prophet subjoins to his former admonitions, to show, that it is high time for them to go about that, which therein he required of them; and withal, to intimate, in what kind and manner it was, that the wrath of God was ready to break in upon them; not by a pestilence, as Psal. 106. 29. or famine, as Psa. 105. 16.

but by a foreign invasion; the last and worst of evils; and that which usually draws those other two at its heels, Levit. 26. 25, 26.

{Declare and publish} Or, Declare it, and publish it: the like defect with that, v. 4. publish, Heb. make to hear; as Isa. 48. 20.

{Blow the trumpet} To give warning of the enemies' approach, Chap. 6. 1. Ezek. 33. 2, 3. and to call men either to assemble and arm, 2 Sam. 20. 1, 2. 1 Cor. 14. 8. or to retire out of the fields, and repair to the towns and places of strength, chap. 8. 14. & 10. 17.

{cry, gather together; and say, Assemble yourselves, and let us go into the defenced cities.} The speeches and courses of people at their wits' end, unable to stand before, much less to make head against the forces breaking in upon them, and resolving therefore by flight, and repair to places of strength, to make what shift they can to save themselves.

{cry, gather together} Heb. cry, or call, fill, that is, cry with full mouth; see ch. 12. 6. or, call a full assembly: so, a fullness, for a full assembly; or, a company, a multitude, Isa. 31. 4. & to fill, for, to follow fully, Num. 32. 11, 12. and, to gather all together, or, to make all ready, chap. 51. 11. call all together; or, call all to come together; call full, for, call to fill; as, rose early corrupted, for, rose early to corrupt, Zeph. 3. 7.

{Assemble yourselves} So ch. 8. 14. Heb. be assembled, or gathered together; as Gen. 49. 1. Ezek. 39. 17. as, be circumcised, v. 4. or, as some; Retire, betake your selves; as the word is used, Lev. 26. 25. Num. 30. 11, 20. 2 Sam. 17. 13. But in those places is still subjoined, an expression of some place to be retired unto; whereas here the word is put absolutely: and that act is intimated in the next clause, to which this coming together, is as a preparative; as if it were said, get ye together, as many as you desire should be in safety, and repair to some place of strength.

{let us go into the defenced cities.} For shelter and succor, against the invading enemy. So Judges 9. 51. Chap. 36. 6. Matth. 24. 16. Heb. cities of fortification, or defense; as Chap. 1. 18. & 34. 7.

Verse 6. {Set up the standards towards Zion;} Heb. standard; as ver. 21. nor need it be altered; though the authors of this Version seem to have conceived it, as spoken of the Chaldeans coming in, & marching with their banners and ensigns displayed against Jerusalem: but they seem rather the words of the prophet in the person of the Jewish people, showing what they will then do, or require to be done; and to be a continuation of their advice, in part, delivered, vers. 5. And this way interpreters, as well Jewish, as others, do most generally take them: towards Zion; that is, as some, in Zion; in Jerusalem, and in Zion the highest place of it, whence it may be farthest seen: so, to the ground, for, on the ground, Gen. 28. 12. toward Babel, for, in Babel, chap. 29. 15. toward the North, for, in the North, Chap. 46. 6. Or, as others rather, set up a standard towards Zion; that is, whereby men may be admonished to repair unto Zion, or to make towards Zion; to Jerusalem, their chief city of strength; as Zion the strongest place in it, 2 Sam. 5. 6, 7. so ch. 50. 5. a defective or complexive form of speech, like those, Psa. 31. 17. let them be cut off into the grave, for, cut off, and thrown into the grave; Isa. 14. 12. thou art cut down to the ground, for, cut off, and thrown down to the ground; Isa. 38. 17. thou hast loved my soul from the pit, for, out of love to my soul, kept it from the pit.

{retire} Some render it, strengthen your selves; as if it came from that verb, that has a notion of hardening, or strengthening, Prov. 7. 13. & 21. 29. but it seems rather to come from another root, that signifies, to retire, or get away; as Exod. 9. 19. Isaiah 10. 31. Chap. 6. 1.

{stay not} Heb. stand not; as Deu. 5. 31. Chap. 51. 50. Hasten each one, without delay, to flee for his life from the danger approaching, Luk. 17. 31. Hitherto was the speech of the people, such as they should use amidst that fear and confusion, that the Chaldean forces, breaking into their land, should bring upon them. Now follow God's words, by the prophet, relating the occasion and ground that should be of this terror.

{For I will bring evil from the north, and a great destruction:} Heb. I (the Lord) am bringing (so Chap. 5. 15. & 6. 19. as of a thing in doing; and so it is well rendered, 2 King. 21. 12.) evil (a devastation of your land, Chap. 1. 14.) from the north (from Chaldea, Chap. 1. 13, 15. & 6. 22.) and a great breaking; or even (as Isa. 56. 5, 7.) a grievous destruction; as Isa. 30. 23, 24. v. 20. Chap. 6. 1.

Verse 7. {The lion is come up from his thicket,} The lion (Nebuchadnezzar, the king of Babylon, 2 King. 24. 1. so termed for his force and fierceness, Prov. 30. 30, 31. the like whereunto, see chap. 2. 15. & 5. 6. Ezek. 19. 2. Dan. 7. 4. 2 Tim. 4. 17.) is come up (or, come forth, or come on; as Isa. 7. 1, 6.) from his thicket; his covert; as Chap. 25. 38. because such is commonly in the forest among the thicket, Isa. 9. 18. that is, from Babylon, his strongest hold, and stateliest seat; his principal place of constant residence and retire, Dan. 4. 30.

{and the destroyer of the Gentiles is on his way:} Or, a destroyer of nations; for here is no special distinction between Jew and Gentile intended: one, by whom God has already destroyed many nations, 2 King. 24. 7. Isa. 14. 17. Chap. 50. 23. & 51. 20. and intends to destroy you, Chap. 23. 7. is on his way; or, is set forward; as Num. 10. 18, 22. is on his march for Jerusalem, Ezek. 21. 21, 22.

{he is gone forth from his place} From his place of residence, Babylon, as before.

{to make thy land desolate} Heb. to put thy land into desolation; or, to make it a desolation; that is, very desolate; as Isa. 13. 9. Chap. 2. 15.

{and thy cities shall be laid waste without an inhabitant.} Or, as some, that thy cities may be overgrown with grass: for the Jewish critics are divided about the notion of the word here used. Some deriving it from a word, that signifies dryness, and consequently wasteness, Ch. 2. 6. Others, from a verb signifying, as they conceive, to sprout out with grass, or the like; as the bodies of fowls do with feathers; because the letters of it come near to those words that have either of these notions: and hence the twofold rendering of the verb here; as the like of the participle, 2 Kin. 19. 25. & Isa. 37. 26. for the word is nowhere else found in either notion, which makes it the more ambiguous; but whether way it be taken, the sense is the same; for places lying waste, are so usually overgrown, Isaiah 5. 6. & 32. 13, 14.

{without inhabitant} As chap. 2. 15. & 9. 11. or, because there is no inhabitant in them: for in these, and the like forms, the particle here used, has the nature of a causal; as Num. 14. 16. chap. 10. 6. & 19. 11.

Verse 8. {For this gird you with sackcloth, lament and howl:} Or, Because of this; or, Therefore; as Psal. 32. 6. Lam. 5. 17, 18.

{gird you with sackcloth} Heb. gird sacks: the wonted garb in great and grievous mournings, public especially, in those times among that people, 2 King. 6. 30. Isa. 3. 24. & 22. 12. chap. 6. 26.

{Lament and howl} Some suppose that the former word imports properly the expressions of grief, by outward gestures of the body, as wringing the hands, beating on the breast, and the like, chap. 2. 37. Nah. 2. 7. Luk. 18. 13. the latter, by weeping, complaining, crying out, and the like, Psal. 32. 3. Isa. 38. 14. & 59. 11. Hos. 7. 14. See on Isa. 32. 12.

{for the fierce wrath of the LORD is not turned back from us} Or, because (as ch. 3. 21, 25.) the fierce wrath of the Lord will not turn from us; until it have done that which God intends by it, ch. 30. 24. see Isa. 9. 12, 17. & 13. 13.

Verse 9. {And it shall come to pass in that day, saith the LORD,} As ch. 3. 16, 17.

{that the heart of the King shall perish, and the heart of the Princes, and the Priests shall be astonished, and the Prophets shall wonder.} The effect of the report of the enemies' irruption, arriving at Jerusalem, and the people's flocking thither for shelter and safety; to wit, that the great ones, who should have encouraged the meaner sort, and those who had promised them peace and security, should then themselves be utterly dismayed, and at their wits' end.

{the heart of the Kings, and the Princes shall perish} They shall be clean out of heart: so Psa. 73. 26. my heart faileth; and it is withered like grass, Psa. 102. 4. and melted as wax, Psa. 22. 14. but here more than all that, it is perished; clean destroyed, utterly gone; as Psal. 12. 1. Isa. 57. 1. Mic. 7. 1. as it is said of the Canaanites, that upon the report of the Israelites passing Jordan, there was no spirit any more in them, Josh. 5. 1. so with these it would be upon this occasion, as if there had been no heart at all in them.

{the Priests, and the Prophets} The false prophets; that prophesied nothing but peace, ch. 6. 14. & 8. 11. See vers. 10.

{shall wonder.} Or rather, be amazed; as the word is rendered, Isa. 13. 8. or, astonished; as Job 26. 11. but that this was before used, to express another term of the same notion: for wonder here, is too slight, and slender; since that the meaning is not, that they should wonder to see their prophecies prove false, which they knew well enough to be no other, than vain devices of their own coining, ch. 23. 26, 27. but they should be dismayed, as well as the rest, for all their confidence that they had before made show of; and endeavored to work into others; and that the rather, because, then to their shame, they would be discovered, and generally in disgrace; yea, even abhorred by those, whom formerly by their lying prophecies, they had deluded, see chap. 37. 19.

Verse 10. {Then said I;} Heb. And I said; as ch. 2. 21.

{Ah Lord GOD, Surely thou hast greatly deceived this people; and Jerusalem, saying, Ye shall have peace whereas the sword reacheth unto the soul.} The prophet having made mention of those false prophets, vers. 9. does here thereby take occasion to complain of their deluding the people, by promising them, as from God, peace and safety.

{Ah Lord GOD;} As Chap. 1. 6. and see the prophet's grief, for the people's being thus deluded by these false prophets, chap. 23. 9.

{Surely, thou hast greatly deceived this people,} Or, much deceived. Heb. deceiving deceived: not that God indeed had so done, or that he had promised peace and safety; but that the false prophets had in his name, and as from him, so prophesied to them, chap. 23. 17, 25, 31. & 27. 9, 14, 15. & 28. 2, 11. and the people believed them, chap. 23. 32. and that God should indeed have deceived them exceedingly, if he had sent them upon any such errand unto his people, as they pretended; but which indeed he had not done, Chap. 23. 16, 21, 26, 27, 32. Howbeit, some expound it, thou hast deceived this people; that is, suffered them to be deceived; as Isa. 63. 17. & Ezek. 14. 9. by giving them up, and leaving them unto those their false prophets' delusions; because they loved not, nor listed to listen unto his truth, but desired, and delighted, to be flattered, and soothed up with such lies, as those their prophets preached to them, 1 King. 22. 8, 23. Isa. 30. 10, 11. chap. 5. 31. Mic. 2. 6, 11. & 3. 5. 2 Thess. 2. 11, 12. Others, and so some of the Jewish doctors, Thou hast showed this people to be greatly deceived: to deceive, for, to show to be deceived: as, to know, say some of ours, for, to make to know, Gen. 22. 12. Deut. 13. 3. God by his judgments upon them, made it to appear, that their false prophets had deluded them. But the words may well here read by way of interrogation; Hast thou indeed thus deceived this people? as if he had said; Is it possible you should promise them peace, and hold them in an expectation of it, as these prophets in your name do, when you intended nothing less? implying it to be a thing altogether impossible that God should so do, Num. 23. 19. Tit. 1. 2. The note of interrogation, in the Hebrew, oft wanting, makes divers places the more ambiguous: as Job 13. 15. Hos. 4. 14. Mal. 1. 8.

{ye shall have peace} All shall be well; or all shall go well with you; for that is the usual signification of the term in such forms of speech; is it peace? or, Is all well? 2 King. 9. 11, 17, 19, 31. and, enquire of their peace; that is, whether all be well with them, Gen. 37. 14. 1 Sam. 17. 18. Chap. 15. 5. and this was the false prophets' usual note to the people, chap. 11. 18. & 23. 17. Ezek. 13. 10, 16.

{when as the sword reacheth unto the soul.} Strikes to the heart, vers. 18. wounds deadly, even to the taking away of life: soul, for, life; as vers. 30. 1 Sam. 26. 24. Matt. 16. 25, 26. Luk. 14. 26. So David, the waters come in even unto the soul, Psal. 69. 1.

Verse 11. {At that time it shall be said unto this people, and to Jerusalem, A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse.} Tidings shall in those times come to the men of Judah, and those especially of Jerusalem, of a stormy wind coming toward them, that shall sweep all away before it.

{At that time} When the King of Babylon shall be on his march, vers. 7.

{it shall be said to this people} News shall be brought them, v. 5. as Zeph. 3. 16.

{and to Jerusalem} As vers. 3.

{A dry wind} Or, as some, A clear wind: and so the Chaldee, because the word is sometime used for clearness, Isa. 32. 4. or, A fair wind; without wet; the word being used for serenity, Isa. 18. 4. and these two come much to one: and such usually the north wind is, Job 37. 22. Prov. 25. 23. and they suppose the word hath in it some glance to that coast, from whence the enemy was to come, vers. 6. which yet is more probable, than that which some of the Rabbines have, who because the word sometime applied to men's persons, signifies, fair, and white, Cant. 5. 10. Lam. 4. 7. expound it of the Chaldean army, that they should be all goodly, and sightly, the men, their horses, their apparel, their armor, and arms, Ezek. 23. 12, 15. But the meaning is rather, as our Version well renders it, and as other of the Jewish writers well interpret it, a dry, or, a drying wind: and the old Latin not amiss, a parching, or a scorching wind; a wind that brings no rain or moisture with it to water the grounds, but that blasts, and parches, and burns up all, and makes all the land to be for drought, like a desert. So is the word used, Psal. 68. 6. Isa. 58. 11. Ezek. 24. 7, 8. & 26. 4, 14. It is a resemblance of the Chaldean army coming in swiftly and fiercely, like a sore tempestuous wind, making spoil and havoc of all. So Ch. 13. 19. & 30. 23, 24, 28.

{of the high places in the wilderness} Or, upon the high places in the plain: for so also is the word used, see Isa. 63. 13. chap. 9. 10. a defect of the preposition: as Isa. 26. 18. & 48. 4. Some interpreters put in the verb, bloweth: I should rather, if any supply be deemed needful, the participle, blowing: for the sentence is not consummate in this verse, but continued, and carried on to the next: a wind on high ground, and in a plain, in a champaign, where it is wont to be most powerful and prevalent, there being no shelter against it, nor aught to break the force of it, as in other places oft there is, Isaiah 21. 1. Chap. 13. 24. Some think an allusion to those mountains, plains, or wastes, that lay between Chaldea, and Judea, by which the enemy was to march, in his expedition against them, vers. 12. But a learned man would not have the word rendered high places, either here, or elsewhere, so to signify; but champaign, or plains, or valleys, rather; in which, says he, lying between hills, the sunbeams, by reflection having the more force, make the wind the more scorching; but it seems to be not the parching or scorching only, or so much as the scattering and carrying away of all before it, that is here most principally intended, which in higher places the wind has more power to do, than in lower; and I see not therefore, why the received Version (which the best of the Jewish commenters constantly attest to) should be waived, either here, or elsewhere: see on Isa. 13. 2. ch. 3. 2.

{toward} Heb. in the way of the daughter of my people; as Num. 14. 25. & 21. 4, 33. where there is a defect of the particle in, as here: and the words would be rendered, as here; toward the red sea, and toward Bashan.

{the daughter of my people} As, the daughter of Zion, Isa. 1. 8. See there; my people, for beauty and delicacy, like a young damsel; and as dear to me as a darling daughter. So Chap. 9. 1.

{not to fan, nor to cleanse} Not such a wind as they use to fan with, and by fanning, to cleanse the grain, by severing the chaff, and such like lighter trash, from the good corn, and weighty grain, and carrying away the one, but leaving the other, Matt. 3. 12. for such wind, must not be any stiff, or boisterous wind: but this wind is such an one, so fierce, so furious, as scatters, and carries all together away with it. See Isa. 27. 8. chap. 15. 7. & 18. 17. & 51. 1. Ezek. 5. 2. & 21. 3.

Verse 12. {Even a full wind from those places shall come to me.} Even a full wind: the particle supplied; as Job 42. 16. or, A full wind, I say; as Isa. 35. 4. & 51. 22. for the sentence from the foregoing verse is continued in this, a full wind, that is, a wind full of a curse and calamities; a pestilent wind, says one of the Jewish commenters: but rather, as another of them, a stiff, a strong wind; as 2 Kin. 9. 24. Jehu filled his hand with a bow, that is, as our Version not amiss reads it, drew a bow with full strength: and so here, a full wind: a wind blowing in its full strength, having nothing to oppose it. See on vers. 11. But there seems somewhat more in it, than the Jewish critic here takes notice of: for the particle subjoined, is commonly a note of comparison: great from, in Hebrew, is greater, Gen. 48. 19. good from; better, Prov. 22. 1. Eccl. 7. 1. Strong from; stronger, 2 Sam. 1. 23. Psal. 18. 17. in which places also it should be so rendered: that therefore which is here rendered from those places, as having reference to the high places in the plain, or waste, before mentioned, vers. 11. some other interpreters conceive rather, to imply some matter of collation, than of station, or motion, from place to place: and they render the words a fuller, that is, a stronger than they: which they refer to the persons before mentioned, vers. 9, 11. that should be carried away with it: as if it were said, a wind stronger than they are able to endure or withstand: but that seems to look too far backward. I rather conceive it to have reference to such winds, as they used to fan, and cleanse their corn with, in the latter end of vers. 11. in the words next before going; and suppose it would be rendered therefore, fuller and stronger, in fuller strength, than those, to wit, winds wherewith we use to winnow and cleanse your corn, Isaiah 30. 14.

{shall come to me} Or, cometh to me; that is, as some, against me; as chap. 3. 25. Psal. 51. 4. & 56. 3. So the Jewish doctors; the prophet, say they, speaking in the person of the people; or rather, relating the words of the people, what in those times they should say, ver. 11. But ours most understand it, as spoken in the person of God, shall come for me; that is, by commission from me, at my command, to do my works, to fulfill my will; as of wind and storm it is said, Psal. 148. 8. So Isa. 6. 8. who shall go for us? and this they suppose confirmed, by what follows: but thereof there is no necessity; and the course of the context seems to carry it rather the former way; unless we will take it for an elegant redundancy, very common, not in Hebrew only, but in other languages, as well learned, as vulgar. So Gen. 12. 1. Go thee out of thy country: Num. 22. 6, 11. Curse me this people, Exod. 30. 24. Take thee Spices: Gen. 27. 13. Take me a kid: Cant. 4. 6. & chap. 5. 5. I will go me, and the like: which if we admit, it will then be no more than such a wind as has been described, cometh me: for in the present tense, I suppose, it ought to be rendered; because it is not a speech of prophecy, foretelling what shall be, or what will come; but a speech, reporting at that time, when the enemy is on his way, what there is coming towards them.

{now also will I give sentence against them:} Heb. will I speak, or, utter judgments with them. Of which phrase, see chap. 1. 16. when this storm comes, which they shall then be told of, vers. 11. The very report whereof shall amaze, and amate, the mightiest, and most confident among them, vers. 9. then (for he speaks of it, as of a thing present) will I put in execution that doom, that I formerly passed upon them: it would therefore be rendered, now, (to wit, at this time, by this stormy wind) will I also, or, even (as Isa. 57. 6, 7.) I will do execution upon them. See chap. 39. 5.

Verse 13. {Behold, He shall come up as clouds} Another resemblance, setting forth the manner of the enemies coming in upon them, ushered in with a note of admiration in the front of it. So Isa. 10. 33. & 66. 12.

{he} Nebuchadnezzar, and his forces.

{shall come up} Or, come marching. See Isa. 7. 1. v. 7.

{as clouds} As clouds driven with the wind, for swiftness; as Isa. 19. 1. or, with forces, for multitude, as thick as clouds, Isa. 60. 8. Heb. 12. 1.

{and his chariots shall be as a whirlwind} See Isa. 66. 15.

{his horses are swifter than eagles} An hyperbolical form of speech, used to express eminent, or extraordinary swiftness, chap. 48. 40. Lam. 4. 19. Dan. 7. 4. Heb. lighter; as Isa. 19. 1. chap. 2. 23. vers. 24.

{woe unto us, for we are spoiled.} The people's voice, in their distress; or the prophet's, beforehand lamenting the spoil that would be made of them. See the like, Lam. 5. 16.

Verse 14. {O Jerusalem, wash thine heart from thy wickedness, that thou}

{mayest be saved.} A serious admonition and exhortation, to sincere repentance and reformation, as well of heart, as of life, for the preventing and averting of this threatened destruction: the same, in effect, with those former, v. 3, 4. but delivered in a new notion, and expressed by a divers similitude.

{O Jerusalem} You inhabitants of Jerusalem, and people of Judah, in general, v. 3, 11. so ch. 6. 8.

{wash thine heart} As circumcise thy heart, vers. 4. that your repentance being hearty, it may be sound and sincere, not feigned and counterfeit, as formerly, chap. 3. 10. cleanse not your hands alone, (as by external rites you oft do, Mark 7. 3, 4. Heb. 9. 10. alluded to, Psal. 26. 6.) but your hearts also, Jam. 4. 9. Act. 15. 9. Heb. 10. 22. 1 Pet. 1. 22. otherwise all your ceremonial washings will stand you in no stead, chap. 2. 22. Matt. 23. 25, 26. no more than Pilate's complemental washing of his hands, freed him from the guilt of Christ's blood, Matth. 27. 24. It may seem an allusion to such physical lotions, and potions, wherewith the inward parts of the body are wont to be purged and cleansed; which so long as they remain foul, all bathings, and scouring of the skin, or topical medicines, applied to the outward parts, are in vain used: it requires, questionless, the true inward washing, whereof the outward washings were all but types, and mere shadows, without substance, where the inward was wanting, 1 Cor. 6. 11. So Isa. 1. 16. See chap. 13. 27.

{from thy wickedness} Not from your bodily soil, but from your spiritual filth, that makes you loathsome in God's sight, Prov. 30. 12. 2 Cor. 7. 1. Heb. 9. 13, 14. Jam. 1. 21. 1 Peter 3. 21.

{that thou mayest be saved.} Not as the Apostle says, baptism saveth, 1 Pet. 3. 21. though such spiritual washing and cleansing, as the prophet here speaks of, be the way and means to attain that salvation too, 2 Thess. 2. 13. Tit. 3. 5. but that thou maist be saved, that is, delivered from those evils and miseries, that will otherwise to your utter destruction befall you. See v. 4.

{how long shall thy vain thoughts lodge within thee?} Heb. thoughts of vanity; as Zech. 10. 2. how long will you feed yourself with vain thoughts, and hopes of succor and safety, from foreign forces, or other means, that are not able to relieve you, chap. 2. 5, 37. or, thoughts of iniquity, or mischief; wicked and mischievous thoughts: as Prov. 6. 18. Isa. 59. 7. and so one of the Rabbines here expresses it; thoughts of violence and oppression. See Isa. 55. 7. But I rather conceive the word here to signify, (as natively and usually it does, and as in the very next verse it seems to do) affliction; your thoughts of affliction; such thoughts of yours, as will bring nothing but affliction, misery, and mischief upon you: as, prophecies of expulsions, Lam. 2. 14. so called, not from the subject matter of them, but from the effect of them; not because they threatened them with expulsion, but because by promising them peace, (which the people relying on, repented not) they were the means of bringing expulsion upon them. Howbeit, there are two other readings: for because the verb is singular; and again may be as well of the second person masculine, as the third feminine: from the former consideration, some of our interpreters, of prime note, render it; How long shall it (to wit, your wickedness) even thy thoughts of vanity lodge in thy mind? but it is common to have a noun plural, in way of distribution, joined with a verb singular: and the sense is, any one of those your such thoughts: the like, see Isa. 26. 19. Psal. 119. 103. Prov. 14. 1. & 28. 1. From the latter, one of the Rabbines would have them thus read; How long wilt thou lodge in thy thoughts of affliction? that is, says he, persist and continue in them? as, mine eye lodgeth, that is, continues in bitterness; Job 17. 2. So, the world lieth in evil, 1 John 5. 19. all the difficulty, in this reading, is, that the form is here masculine, in the rest feminine; which he thus salves, that in this the congregation is respected, in the other terms the people. See Chap. 3. 5.

{within thee} Heb. in the midst of thee: as Nah. 3. 13. Deut. 18. 2. & 19. 10.

Verse 15. {For a voice declareth from Dan, and publisheth affliction from mount Ephraim.} As if he had said; It is high time for you thus to do; for reports are coming to you thick and threefold, of the enemies coming on apace toward you. Heb. there is a voice reporting, and making to hear: the verbs are the same that were before, v. 5. and that is related as done here, that was either enjoined, or advised there: a voice, for, a rumor, or a report: as Gen. 45. 16. Chap. 50. 46. and this report is said to come from Dan; because that was the utmost bound of the land of Israel northward, towards the land from whence this evil was to come, vers. 6. and from mount Ephraim, because that nearest to Judea, whither the enemy was bound: and the subject matter is affliction; as the word is well rendered, Job 5. 6. and so it is used, Job 4. 8. & 15. 35. Compared with Prov. 22. 8. Psal. 7. 14. Isa. 59. 4. See Isa. 1. 13. Chap. 20. 18. and this is the first and native sense of it; for it comes from a term, that has a notion of grief, and mourning, Isa. 3. 26. & 19. 8. Hos. 9. 4. though in the second place, also, wrong; because by it, men are afflicted, grieved, and made to mourn. And thus the Jewish Rabbine, whom most of ours follow, expound this place, which is confirmed, also, by that which is said, Chap. 8. 16. the neighing of his horses is heard from Dan. Howbeit, the Chaldee Paraphrast, understands it of the voice of God's prophets, acquainting them, with what affliction was to befall them, for the worshipping of the golden calves; the one, at Dan; and the other, at Bethel; and the idol that Micah of mount Ephraim made, Judg. 17. 1, 4, 5. & 18. 29, 31. 1 King. 12. 28, 29. But we read not the worshipping of those calves objected to Judah, but to Israel only, Hos. 8. 5, 6. & 13. 2. Some other therefore late interpreters, of special note, render it; For a voice declareth, or there is a voice that declareth greater iniquity, or, the iniquity to be greater, than that of Dan; and that publisheth more grievous, or, that publisheth it to be more grievous, than that in mount Ephraim: as if he had said; It is as notorious, as if it were proclaimed, that the wickedness of Judah, in idolatry, especially, is greater, and more grievous, than that of Israel, committed at Dan and Bethel, with the golden calves there. I am not ignorant, that the particle here used, is, commonly, employed in comparisons, as was before observed, on vers. 12. as also, that the noun here used, is usually, in many places, rendered iniquity, (for which, there is another word, in Hebrew, more proper, though in sound near to this, yet of a diverse notion, and notation) where I suppose it might better be rendered wrong; as Job 34. 5, 22. Psal. 5. 5. & 6. 8. & 14. 4. as also, that the word in the former branch may well, and is oft supplied from the latter: as Isa. 13. 13. & 18. 7. & 30. 17. and that in such collations, the subject matter, wherein the collation consists, is not seldom in the one member concealed: of which, see on Isa. 5. 29. vers. 31. and with all these favorable helps admitted, that sense may be made up from the words, that these worthy writers give unto it: Nor can it be denied, but that Judah was, in some sort, far worse, and more condemnable, than Israel. See Ch. 3. 11. But it seems needless to me, thus to wring a text for a new sense; where it does, of itself, freely afford one so suitable to the course of the context, and the main drift of the place. Nor does that sense, which another learned annotator gives, seem to flow so naturally from the place, though one of the Rabbines, from whom he seems to have received it, have somewhat to that purpose, to wit, that the report of that affliction which had befallen them for their idolatry, at Dan and Bethel, should have admonished Judah; and been a warning to her: and so indeed should it have been, Ch. 3. 8, 10. but every truth is not in every place taught: nor seems this here to be implied.

Verse 16. {Make ye mention to the Nations, behold, publish against Jerusalem, that watchers are come from a far Country, and give out their voice against the cities of Judah.} This likewise tends to give warning, or notice at least, to those of Judah and Jerusalem, of the enemies' march towards them; though some understand it of the summoning of the Chaldeans and other nations with them, to come on against them.

{Make ye mention to the nations,} The subject matter, says one of the Rabbines, of the voice, or rumor, before mentioned, vers. 15.

{Make ye mention,} Or, Put them in mind; as Isaiah 43. 26.

{to the nations} Those of Judah, say some: concerning the nations, say others: the Chaldeans, and their complices, 2 King. 24. 3. so the particle is oft used, Gen. 20. 13. and 26. 7.

{publish} Heb. make to hear; give them to understand; as v. 5.

{against Jerusalem} Or, to Jerusalem; as Exod. 20. 3. to my face: 1 Sam. 2. 11. to Ramah. See v. 5. or, concerning Jerusalem, as Isa. 1. 1. & 2. 1. Some of those that retain that which our Version exhibits, do thus render the words: Mind them of the Nations, tell them, behold, against Jerusalem watchers are coming.

{watchers} So the word is used, 2 Kin. 17. 9. hostile forces; which why so termed, see v. 17.

{come} Heb. coming; behold them coming: as if they might see them on their way, and did point with the finger to them; as Isaiah 65. 17.

{from a far Country} From Babylon, Isa. 39. 3.

{and give out their voice against the cities of Judah} Or, that give out; the copulative for the relative; as Isa. 44. 7. & 49. 7. that threaten ruin to them: or, that will give out; that will with loud shouts assault them. See Ch. 2. 15. & 12. 8.

Verse 17. {As Keepers of a field are they against her round about} Are they; or, will they be, against her; to wit, Jerusalem, mentioned, vers. 16. An intimation of a strait siege to ensue, they will lie round about Jerusalem, Isa. 29. 3. Zech. 12. 2. As those that are set to watch a field, or a vineyard, and the fruit in it, so strait, that none can be suffered, either man or beast to get in, that may annoy it, or commit waste in it, Isa. 27. 3. and there is deemed by some to be a bitter taunt in the term: for both watch indeed: but the one to keep from going in, the other from coming out: the one watch that nothing go in that may hurt or annoy; the other, that nothing come in that may help or relieve, 2 Chron. 16. 1. 2 Kin. 6. 24, 25. & 25. 1, 3. Yet some suppose the similitude to be taken, from such as are set to watch wild beasts, or deer, enclosed in a wood, to keep them from breaking away, and making escape. But the former is the more probable; for field, and wood, are in Scripture commonly opposed. See Chap. 5. 6.

{because she hath been rebellious against me, saith the LORD} The ground of all their misery, as themselves acknowledge, Lam. 1. 18, 20. So Hos. 13. 16.

Verse 18. {Thy ways and thy doings have procured these things unto thee;} Heb. Thy ways and thy doings (or, Thine own ways and thine own doings; to make it the more vigorous, as Ch. 6. 19.) have doing done these things to thee: of which manner of speech, both defective and redundant, see on Isa. 59. 13. The same matter, see before, Ch. 2. 17, 19. so Isa. 50. 1. Psa. 107. 17. Ch. 5. 25.

{this is thy wickedness;} Or, this has thy wickedness done, or procured; supplying it from the former branch: as the like, Genesis 1. 16.

{because it is bitter} Or rather, that, as the particle is also frequently used, Neh. 4. 1. Job 11. 6. & 22. 3. Isa. 52. 5, 6. that it is bitter. See Ruth 1. 20. Amos 8. 10. So Ch. 2. 19. for their wickedness was the cause of the bitterness; not this of that.

{because it reacheth unto thine heart.} Or, that it reacheth unto thine heart; that it goes to the very heart with you. See vers. 10, 19.

Verse 19. {My bowels, my bowels;} These words some would have to be the people's, crying out in their distress; thereby to maintain the common reading of the foregoing words, which they rent from the former verse, and thus knit unto this; Because it is bitter, and reacheth to thine heart; therefore shall you say, My bowels, my bowels. Such defects and supplies, it is true, are not unusual: see on Chap. 3. 22. but needless here: the right reading of the foregoing words, was before showed. The most rather conceive these words to be the prophet's own, very pathetically bewailing the calamities of his people, and expressing his extreme sorrow and inward grief for them. So Ch. 9. 1. Isa. 22. 4.

{My bowels, my bowels} He cries out, as a woman in sore and hard travail; or as one torn and tortured with wind in the bowels, that can find no vent. See Isa. 26. 17, 18. and the ingemination of it adds no small emphasis to it; for those that are in pain are wont to double their words: so, My head, my head, 2 King. 4. 19. and, My leanness, my leanness, Isaiah 24. 16. See the like affectionate and passionate repetitions, 2 Sam. 18. 33. 2 King. 4. 13, 14. Prov. 31. 2.

{I am pained at the very heart;} Heb. at, or, in, (a defect of the particle, as 2 Chr. 21. 16.) the walls of my heart; the walls of the heart; that is, the sides of it, say some: Others rather, the bowels that lie round about the heart; as enclosing and fencing it, situate in the midst of them, Psal. 22. 13. as if his very heart were beset and straitened, as the city in the siege, v. 17. or were surprised as its walls were, Ch. 5. 10. Lam. 2. 8, 18. which he may well allude to: a defect of the pronoun; as Ch. 3. 19.

{my heart maketh a noise in me;} Or, with me. Heb. to me. Of which form of speech, see on vers. 12. the like redundancy, see Psal. 144. 2. Cant. 1. 6. & 8. 12. my heart soundeth with me; as Isa. 16. 11. though some render it, my heart worketh, or, is troubled: as it is rendered, Ch. 31. 20. (as the sea is said to work, and to be troubled, Ch. 5. 22. & 51. 55. Isa. 57. 20. Jon. 1. 13.) and is unquiet within me; it cannot rest. So the word seems to be taken, Psal. 46. 6. Cant. 5. 4. where the word moved, is too slender; stirred, at least, had been better. My bowels round about my heart are so full of pain, that my heart flutters to and fro, and cannot rest. See the like, Job 30. 27. Lam. 1. 20. & 2. 11.

{I cannot hold my peace;} Heb. I will not; or, shall not, be silent: but such potential notions are frequent. See Ch. 2. 23, 32. It is as if one being in pain, and willed to be quiet and still, should answer those that so speak to him, My pain is such, that I cannot be quiet, I cannot forbear speaking. See Job 7. 11. & 10. 1. & 13. 19. & 16. 6. Isa. 22. 4.

{because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.} There is a twofold reading, the one in the margin, the other in the text, I have heard, O my soul, says the one; thou hast heard, or, dost hear, O my soul, says the other. This latter is the more received, and is the more emphatical of the twain: as the like, Judg. 5. 21. Psal. 103. 1. & 104. 1. The reason why his heart cannot rest; because he is so affected, as if he had the noise of the enemies' warlike trumpeting, and shouting, continually in his ear, Job 15. 20, 21. he says not, as the Rabbine well observes, O mine ear, but, O my soul: for the matter was not in being, but his soul, by the Spirit of prophecy, hearing and seeing it, as present, did as much affect him, as if he had with his bodily eye seen the enemies' approaches, and assaults; and with his bodily ear, heard their hideous shouts. See vers. 21. So John 8. 56. Abraham saw my day, and rejoiced.

{the trumpet} Not his own people's, but the enemies'. So vers. 22.

{the alarm of war.} Or rather, the shout of battle: as the word is better rendered, Chap. 20. 16. for the alarm is properly that sound, or noise, by which men are roused up, and called upon, to betake themselves all to their arms; whereas that here intended, is the shout that is made in joining battle, or in assault. So Chap. 49. 2.

Verse 20. {Destruction upon destruction is cried.} Heb. Breach upon breach (as v. 6.) is cried, or proclaimed. A further reason of this his extreme grief: there is yet a further noise in the ear of his soul, a grievous cry of one mischief and calamity, coming upon the neck of another: as Deut. 32. 23. Psal. 42. 7. Ezek. 7. 26. That is, say some of the Jewish writers, the captivity of Judah, after the deportation of Israel. But other, and so ours, most of them, rather, (because the prophet speaks of things to come, and concerning his own people) the death of Josiah, 2 Chr. 35. 24, 25. the deposition and deportation of Jehoahaz, of Jehoiakim, Jehoiachin and Zedekiah, successively, and the utter spoil and ruin of their land and state in this last, 2 Chro. 36. 2, 20.

{for the whole land is spoiled} Or, as some, because; or, as I conceive it, that, or, so that, (as v. 18.) the whole land is plundered: so v. 27. See hereafter this general devastation most rhetorically described, vers. 23, 26.

{suddenly are my tents spoiled, and my curtains in a moment.} The tents of my people, and their curtains, whereof those tents consist, Cant. 1. 5. Chap. 49. 29. that is, their strong cities, lofty palaces, and stately houses; or their habitations in general, Isa. 54. 2. Ch. 10. 20. are as easily, and suddenly overturned and ruined, as some shepherd's, or other like sorry tent, Isa. 38. 12. Lam. 2. 6. an allusion either to the ancient manner of that people's dwelling, while they abode in the wilderness, Num. 24. 2, 5. and in other parts before, Gen. 33. 18. Heb. 11. 9. and the ordinary habitation of divers people at that day, Hab. 3. 7. or to the overthrow of a camp consisting of tents, Judg. 7. 13, 14. Chap. 6. 3.

Verse 21. {How long shall I see the Standard, and hear the sound of the trumpet?} Or, How long shall I see the standard? how long shall I hear the sound of the trumpet? The interrogative supplied from the former branch: as Psal. 94. 3. The prophet seems to have been so affected, as if he had the sight of the one continually in his eye, and the sound of the other in his ear. See vers. 19. and withal, by this manner of speech, implies the long continuance of this evil; that albeit the whole land were suddenly plundered and spoiled, yet the war was drawn out at length, as well in the surprisal of city after city, as in the several surprisals and sackings of Jerusalem, under her three last kings. See on vers. 20. and the like forms of speech, vers. 14. Chap. 13. 27. & 47. 6.

{shall I see? shall I hear?} Or, as some render it; am I compelled to see? am I compelled to hear? as Hab. 1. 3.

{the standard, the trumpet.} By standard, and trumpet, some understand their own, either giving warning of the enemies' approach; or calling people together, to repair to places of strength, or to join together in a body, and arm, to make head against the enemy, vers. 5, 6. Others rather, whom I concur with, the enemies' standard, marching on, and coming to make assault; and his trumpet, inciting his forces, either to join battle, or to make assault, and to proceed eagerly in either, Isa. 31. 9. & 33. 23. & 59. 20. Josh. 6. 5, 16. 2 Chr. 13. 12.

Verse 22. {For my people is foolish, they have not known me; they are sottish children, and they have no understanding:} Or, as some render it; All this is, Because my people is foolish: as Psal. 38. 3, 5. My people, by their own folly, and stupidity, have brought all this evil and mischief upon themselves, Chap. 2. 17, 19. vers. 18.

{For} Or, Because; as Ch. 3. 25.

{my people} God speaks it, yet owning them, that had cast off him. So Ch. 2. 13, 31, 32.

{is foolish} Or, are (because the word is collective, and plurals follow; as Isaiah 5. 26.) foolish. So Deut. 32. 4. Isaiah 44. 18, 19.

{they have not known me} Or, they know me not, Isaiah 1. 3. Ch. 9. 3.

{they are sottish children} So Ch. 5. 21. a sottish people: children; as Isa. 1. 4. & 30. 1. the verb deduced from the noun here used, see 1 Sam. 13. 13. 2 Sam. 24. 10. the pronoun demonstrative, is here put for the verb substantive; and so in the next branches: as Isa. 60. 21. Ch. 9. 3.

{they have no understanding} Heb. they are not understanding. So Deut. 32. 28. Isa. 27. 11.

{they are wise to do evil; but to do good they have no knowledge.} They have no wit to anything, but what is evil; that to plot and practice, they are cunning enough, Luke 16. 8. See Chap. 9. 3. the contrary hereunto, the Apostle requires, 1 Cor. 14. 20.

{they are wise} Heb. wise they are: the pronoun, for the verb, as before.

{to do evil} Either to others, or to themselves: for all their projects and policies were such, as tended to their own ruin, by carrying them from God, and driving him from them, Isaiah 30. 1, 14. and such, indeed, is all human wisdom naturally, Rom. 8. 6, 7.

{but to do good, they have no knowledge.} Heb. and (as Chap. 3. 7.) to do well, they know not: for well-doing, they have no skill. See Chap. 13. 23. the contrary lesson God would have them to learn. Isa. 1. 17.

Verse 23. {I beheld the earth; and lo it was without form, and void: and the heavens, and they had no light.} The prophet proceeds, here, to describe the lamentable effects, that should ensue this hostile invasion, which as they were in a spiritual rapture represented to the eye of his mind; so he endeavors, by a very rhetorical delineation, to set forth at large, and to set a most rueful spectacle, as in a lively map of extreme devastation, and desolation, before their eyes, if the foresight of these their miseries, which otherwise would ensue, might so affect them, as to move them unto the timely entertainment of those counsels and courses, whereby the same might be prevented.

{I beheld} Or, I saw, or, I see, (as speaking of a thing present, and in view) in spirit; as Col. 2. 15. but here more than so, in a vision, or apparition: as Dan. 7. 2, 13. Act. 10. 11. & 11. 5. Revel. 1. 10, 12. Or, when I look upon the ground, it is shapeless, or, unsightly, and empty; and so in the rest: the like syntax, see Ch. 2. 7, 20. & 5. 7.

{the earth} The land of Judea: but aright rendered, the earth; because it has a glance unto Moses his words, Gen. 1. 2.

{it was without form, and void.} Or, it is without form, and void: not only without habitation, or inhabitants; but despoiled also, of all its former goodly furniture, and laid utterly waste and desolate: insomuch, that the earth might seem reduced unto that original chaos, or confused mass, that at first it was, Gen. 1. 2.

{and the heavens} Or, I saw, or, I see the heavens: by a supply from the former branch; as Gen. 1. 16. 2 Chron. 10. 11. vers. 21. Heb. to the heavens. But a Jewish critic deems the particle here redundant; as Psalm 2. 7. else it should be rendered, I look to the heavens.

{and they had no light} Or, have they are without light; (as Exod. 19. 4. Psal. 119. 159.) as if that primordial darkness were returned, that possessed the heavens, and overspread the surface of this lower world at first, Gen. 1. 2. A sad and solemn expression in Scripture, very frequent of utter desolation, or extreme distress. See Isa. 8. 21. & 13. 10, 13. & 24. 23. Ezek. 32. 7. Joel 2. 10. & 3. 15. Amos 8. 9. Some expound it here of the smoke of the houses; yea, whole towns and cities, fired and burnt down by the enemy, obscuring the air, and darkening the sky: as Gen. 19. 28. Josh. 8. 20. Judg. 20. 40. Isa. 9. 18. & 35. 9, 10. See 2 King. 25. 9. Ch. 37. 10. & 38. 23. & 39. 8. & 52. 13.

Verse 24. {I beheld the mountains, and lo they trembled; and all the hills moved lightly.} I saw, or I see; as before, vers. 23. the mountains (to wit, of Judea, Chap. 3. 23. & 9. 10.) how, lo, they tremble, (Heb. are trembling) and the hills move lightly, or, swiftly: lightly, says a Rabbine, as being lightened of their burden; the trees growing on them, or edifices built upon them, being burnt up and destroyed: but swiftly, rather; yea, exceeding swiftly: for the verb is in a redoubled, and withal, a reciprocal form: as if he had said, the hills all apace bestirred themselves: light, for, swift; as Isa. 5. 26. vers. 13. He speaks, as if the calamity were so hideous, and God's wrath revealed therein so fierce, vers. 26. that the very senseless creatures might seem to tremble and quake exceedingly at the apprehension of it. So Psal. 18. 7. & 114. 4, 6, 7. Isa. 5. 25. Hab. 3. 10. For that seems too slender, that a learned late writer has, of their shaking, with the multitudes of people passing over them. This hideous spectacle, concerning rather the spoil of the enemy made of, and in the land after the surprisal of it, than their march either unto it, or in it. Some render it, they are destroyed, from a term usual in the Talmudists' writings. But the received notion of concussion, or shaking, another backs from the Ethiopic use of the word, Matth. 24. 29.

Verse 25. {I beheld, and lo there was no man;} Or, I look, and behold the men are gone. Heb. the man is not. So Isa. 6. 12. Ch. 6. 8. & 7. 20. the people are either killed, or captived, or fled, and the land left without inhabitants, v. 7.

{and all the birds of the heavens were fled} Or, the birds of heaven, (see Isa. 1. 2. for it is but one heaven, at most, the birds abide in, Gen. 1. 20.) or, of the air (as Matth. 8. 20. & 13. 32.) are fled: as Psa. 11. 1. or, wandered away; as Prov. 27. 8. either falling down, or scared away, says one, with the cries of the soldiery: or rather, having forsaken the land, for the extreme desolation of the country, become like a wilderness, v. 26. See the like, Ch. 9. 10. Zeph. 1. 3. for of such birds, or fowl, it is meant, as either being tame, are kept, or fed, in or about the house; or that use to haunt places inhabited, and peopled, and to build, and feed, about, or near thereunto: not of such as haunt, and abide, in deserts, and places, by men abandoned, Isa. 13. 21. & 34. 14, 15.

Verse 26. {I beheld, and lo the fruitful place was a wilderness;} Or, I look, and behold the tilled land (Heb. carmel. See Isaiah 29. 17. & 33. 9.) is become a wilderness. See Chap. 9. 12. & 12. 10. & 22. 6.

{and all the cities thereof were broken down,} Or, all his cities, (the cities of my people, vers. 22.) or, its cities (the cities situate in such places) are broken down, or demolished, Isaiah 1. 7. Chap. 33. 4. & 39. 8.

{at the presence of the LORD, and by his fierce anger.} Heb. from the face of the Lord (that is, his wrath; as Chap. 23. 12.) from the heat, or fervor, of his nose, or anger. See vers. 8. Hereby intimating, that it was not so much through the enemies' rage, as from the wrath of God, justly incensed against them for their sins, that so heavy a judgment was to befall them, 2 Kings 24. 3. 2 Chr. 36. 17, 20. Ch. 9. 22, 23.

Verse 27. {For thus hath the LORD said} Or, Thus saith the Lord; as Cha. 2. 5.

{The whole land shall be desolate} Or, This land shall be very waste, or very much wasted. Heb. shall be wasteness: as Isaiah 1. 7. See vers. 20.

{yet will I not make a full end,} Or, yet (Heb. and; as Cha. 3. 7, 9.) will I not make an utter consummation, Chap. 5. 10. & 31. 11. For God would yet reserve himself a remnant, Isa. 1. 9. & 24. 13. according to that which he promised in the law, Levit. 26. 44. Howbeit, some expound it, and yet I have not made a full end with them: all this shall not serve, to satisfy my wrath; but I will inflict further penalty upon them, and afflict them yet more grievously before I have done; as having an eye to their ensuing captivity, and those grievous and tedious afflictions, that for so long a time, during it, they should endure, Lev. 26. 36, 39. and to this purpose, this form may seem to sound, Ch. 5. 18. where it is said, Notwithstanding, in those days, I will not make a full end with you: but neither is the syntax the same here, and there: and that place also may well be deemed to look rather the former way.

Verse 28. {For this shall the earth mourn, and the heavens above be black:} They shall wear blacks as mourners use to do, Isaiah 30. 23. Psal. 38. 6. & 42. 9. Chap. 8. 21. & 14. 2. See v. 23. Ezek. 32. 15.

{because I have spoken it, I have purposed it; and I will not repent, neither will I turn back from it.} What I have resolved upon and said, I will do, Num. 23. 19. Isa. 14. 24, 27. The particle it, is supplied; as Chap. 3. 7.

{I will not repent} Ch. 15. 6. Zech. 8. 14.

{neither will I turn back} See v. 8. Ch. 30. 24.

Verse 29. {The whole city shall flee for the noise of the horsemen and bowmen:} The whole city; the inhabitants of Jerusalem, all sorts of them shall flee for fear (Chap. 39. 4.) of the horsemen (Heb. horseman; as Ezek. 26. 10.) and bowmen. Heb. him that throweth, or, shooteth out arrows with a bow; as Psal. 78. 9.

{they shall go into thickets,} There to hide themselves for fear; as Gen. 3. 8. 2 Chr. 33. 11. So the Chaldee, whom some of the Rabbines follow, and the ancient Greek. Yet some of the Rabbines render it, they shall go up to the thick clouds; as the word is oft used, Job 20. 6. Isa. 44. 22. an hyperbolical speech, says the Jewish doctor, that is, into the highest hills, that seem to reach the clouds; into the high places; says the old Latin: or as if they would climb up to the clouds, Chap. 49. 16. Amos 9. 2, 3. but the word signifies, thickness in general; and the former is more probable.

{and climb up upon the rocks} Or, to the cliffs, Job 30. 6. that are as the branches of the rocks; for so the word primarily imports, Job 15. 32. See the like, Isa. 2. 21.

{every city shall be forsaken, and not a man dwell therein.} Or, as some, the whole city; as before: but the pronoun in the clause requires the received reading; the meaning is, that their cities generally should be ruined, and left without inhabitants, vers. 25, 26.

Verse 30. {And when thou art spoiled, what wilt thou do?} Heb. And thou spoiled; which some render, thou that are to be spoiled; as Psalm 137. 8. destroyed, for, to be destroyed: as sure to be spoiled, as if you were spoiled already; or, spoiled, that is, ready to be spoiled: as, perished, for, ready to perish, Isa. 27. 13. But we need not depart from the received Version; what wilt thou being spoiled do? or to make it the more emphatical; And thou being spoiled, what wilt thou do? that is, And, as for thee, (for the pronoun seems to be put here absolutely; as Isa. 65. 11.) when thou art spoiled, what wilt thou do? But there is an irregularity in the syntax, not unlike that Chap. 2. 24. for the pronoun and verb are feminine; the prophet here again turning his speech unto Jerusalem, or Zion, vers. 31. and speaking unto her as to a woman, and that an harlot, as before, Chap. 2. 20. & 3. 10. whereas the participle passive is masculine. This to salve, the Jewish critics, some of them would have it to be a defective form of speech, and the note of similitude to be supplied; And thou that are, or, when thou are as one spoiled, what wilt thou do? So it should be like that, Thou hast broken to pieces Rahab, as one slain, or thrust thorough, Psal. 89. 10. But another of them has recourse to his wonted refuge, that the one has reference to the congregation, the other to the people. See Chap. 3. 5. & 4. 14. but the genders are very oft in this prophet found promiscuously used, as in the places pointed to, has been showed.

{though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, though thou clothest thyself with crimson, in vain shalt thou make thyself fair; thy lovers will despise thee, they will seek thy life.} These words some annex to the former, thus rendering the context; And thou, who are to be destroyed, (or are near unto destruction) what dost thou, (or mean, or intend you) that (as vers. 18.) thou thus deckest thy self? &c. as if he should say; Is this a time for you, when you are threatened with destruction, thus to adorn yourself, when it were more seasonable for you, to lay your rich attire aside, Exod. 33. 4, 5. and to put on sackcloth rather, and to humble yourself in the sight of God for your sins. Thus some of the Rabbines, paralleling this place with that, Isay 22. 12, 13. But the close of the verse shows, that the words run rather another way. And a learned writer of ours has well observed, that the particle here used, includes oft a twofold notion; whereof, see on Isa. 29. 16. & 54. 9. & 61. 5. Chap. 10. 21. & 12. 5. and so in this place: where it may therefore well be rendered: For though thou clothest thy self, &c. All your whorish attires and designs, tricks of enticement, and arts of allurement, will stand you in no stead, will not avail to save your life; to retain your lovers with you, or to keep them from loathing and growing weary of you, yea, and helping to work your ruin.

{clothest thyself with crimson} A wear of much account in those days, as well as in these times, 2 Sam. 1. 24. where it is rendered, scarlet; by some learned, there and here, a double-dye; but of the word, see at large, on Isa. 1. 18. See also, Revel. 17. 4.

{deckest thyself with ornaments of gold} Array yourself in the richest and most gorgeous manner that may be, 2 Sam. 1. 24. where the same word is used, that is here rendered ornament: whereof, see also Isa. 49. 18. Chap. 2. 32. See Psal. 45. 13. Ezek. 16. 13, 17. 1 Tim. 2. 9. Rev. 17. 4. & 18. 16.

{and rentest thy face with painting} Noted as an whorish practice; in Jezebel, 2 King. 9. 30. in Aholah, and Aholibah, Ezekiel 23. 40.

{rentest} With excessive use of such counterfeit stuff; paint and parget so much and so oft, till at length you crack the skin of your face with it.

{thy face} Or, thy cheeks. Heb. thine eyes; and so also, 2 Kin. 9. 30. Ezek. 23. 40. but the eyes are sometime put for the face; as 1 Sam. 16. 12. Isa. 1. 15. as the face also for the cheeks, or the eyes, Isa. 25. 8. compared with Rev. 7. 17. See Isa. 3. 16. though some would have the eyes here taken for the eyelids, or eyebrows, as if that kind of counterfeit here mentioned, had been used, either to dilate the one, as some, or as others, to make black the other: neither of both very probable. See the next note.

{with painting} Or, paint. Heb. puc, or phuc; whence both the Greeks and Latins have their φῦκος and fucus: which though some would make a mineral, yet most agree to have been a sea-plant, wherewith a kind of red color was ordinarily dyed; whence also wanton women made use of it therewith to counterfeit red, as with ceruse white. See more hereof, on Isa. 54. 11.

{in vain shalt thou make thyself fair} Strive to improve your beauty, by adorning and setting out yourself; as you do your idols, Ch. 10. 4. and as harlots use to do, 2 Kin. 9. 30. Ezek. 23. 40. to gain love, and draw lovers to them, Chap. 2. 33.

{thy lovers will despise thee, they will seek thy life.} Those that formerly affected you, will grow out of love with you; and not so only, but now loathing you, and waxing weary of you, after they have satisfied their filthy lust with you, will not stick to work your ruin. See Amnon's affection, 2 Sam. 13. 14, 15. and Jehu's practice, 2 Kin. 9. 30, 33. and of the Romish Babylon, Rev. 17. 13, 16. & 18. 3, 9. that is, Those whom leaving God and his protection, you have formerly relied upon, and that professed to be in a league of amity with you, Chap. 22. 20. Hos. 2. 5. will then not leave you only, but join with the enemy against you, Lam. 1. 2. See 2 King. 24. 3. Chap. 27. 3.

{thy lovers} Or, paramours: for the word is never used but of wanton and lascivious lust, rather than love; found here only, and Ezek. 23. where it and its offspring are nine several times used: it is not unfitly expressed, by a Greek term used of the Romish Babylon and her paramours, Rev. 18. 9. the pronoun is wanting in the original; as Isaiah 60. 4. but it may stand without it, and be taken more generally; no paramours will now look after you, one or other: you will be as an harlot out of date. See of Tyre, Isaiah 23. 15, 17.

{despise thee} Set light by you; or, reject thee; or abhor thee. See on Chap. 2. 37.

{seek thy life} Heb. thy soul; as vers. 10. Chap. 11. 21. and 19. 7.

Verse 31. {For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child; the voice of the daughter of Zion, that bewaileth her self, that spreadeth her hands, saying} The prophet as before he seemed to hear in his spirit the hideous shouts of the enemies' forces assaulting and surprising Jerusalem; so now to hear in like manner the doleful lamentation that Jerusalem herself makes, proceeding from that extreme anguish of soul, wherewith she is surprised, to see her people, her children so savagely butchered, and no end made of the massacring and murdering of them. See 2 Chr. 36. 17. Isa. 29. 7, 8. & 46. 6.

{For} As confirming what was said in the close of vers. 30. of their seeking her life.

{I have heard} Or, I hear; as before, I see, ver. 23. methinks I now hear.

{a voice as of a woman in travail} Heb. a voice as a travailing woman; for, a voice as the voice of one that is in travail. See the like, Isa. 5. 29.

{a woman in travail} A similitude in Scripture very frequent, to express extremity of anguish and grief, Psa. 48. 6. Isa. 13. 8. & 21. 3. & 26. 17, 18. Ch. 6. 24. & 30. 6. & 49. 22, 24.

{the anguish as of her that bringeth forth her first child} Or, a voice of anguish like the anguish of one being in travail with her first birth: a voice must be supplied; because it has reference to somewhat heard: and anguish repeated; as voice before: one being in travail with her first birth. Heb. making her first birth; straining to be delivered of it: and this adds to the force of the resemblance, and the extremity of the grief and anguish thereby resembled. Women in such case having usually hardest labor, and (having not been enured unto, or acquainted with pains of that nature before) the less patience, for the most part, in that regard to endure it.

{the voice of the daughter of Zion,} That is, of Jerusalem. See Esay 1. 8.

{that bewaileth her self} Or, how fetching deep sighs, she bewaileth her self; for that is the proper notion of the word. See Psal. 27. 12. a defect either of the relative, as Chap. 2. 32. or of the particle how, as Psal. 55. 2.

{that spreadeth her hands, saying,} Or, how spreading her hands, she says: either stretching them out, as for relief and succor, to those from whom she expects it; as Esay 1. 15. or wringing her hands, and displaying them, out of grief and anguish; as the manner of women in extremity of pain or sorrow, joined with impatience and impotency of spirit, is wont to be. See Chap. 2. 37. Lam. 1. 17.

{saying} Or, saith; a necessary supply, as Esay 58. 3. and 62. 11.

{woe is me now} Heb. Woe now to me. So Lam. 5. 16.

{for my soul is wearied because of murderers,} I am weary of my life; as Rebecca speaks, Gen. 27. 46. but this word is not there: or, my soul fainteth, or, is faint: as the word is well rendered, 1 Sam. 14. 28, 31. and so it would be, Chap. 31. 25. See Lam. 5. 17.

{because of murderers.} Or, for (so the particle is used, as noting the cause or ground of aught, Exod. 10. 14. Mal. 2. 3.) murderers; the Chaldeans, mine enemies, that murder my people without mercy, 2 Chr. 36. 17. and that much enhances her anguish, that her lovers, her paramours, are now become murderers, and have their hands in her blood as deep as any, vers. 30.

CHAPTER 5

Verse 1. {Run ye to and fro in the streets of Jerusalem, and see now and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth, and I will pardon it.} Whether this chapter cohere, as some think, with the former, is somewhat uncertain. Howsoever, God in it by the prophet proceeds to complain of the general corruption of all estates and degrees among them, their gross abuse of his mercy, their strange obstinacy under his judgments, their extreme folly and stupidity manifested to their damage and destruction in either, which by the Chaldeans he threatens them with.

{Run ye to and fro} In this verse he implies the great paucity and rarity of righteous ones in Jerusalem, when he makes offer to spare it, if by going to and fro, and making enquiry in the streets and places of most concourse and confluence of people, they could meet with, and light upon, but any one such.

{Run to and fro} Or, Go to and fro; or, up and down, as Num. 11. 8. 2 Sam. 24. 2. Job 1. 7. for there is no notion of running in it, either in the notation, or the common use of the term; but in this form it is constantly used of going to and fro for enquiry and search, 2 Chr. 16. 9. Dan. 12. 4. Amos 8. 12. Zech. 4. 10. the word is in the plural number, as spoken not to the prophet alone, but to any other, that would undertake the employment; as if he had said, make the search who will, it shall be all one who does it: for they narrow it overmuch, that would restrain it to Jeremy, and Baruch.

{in the streets of Jerusalem} As Chap. 7. 17. the word is general, and comprehends as well lanes, as streets, as well the narrower, as the broader passages in a town or city, 1 Kin. 20. 24. See Cha. 6. 11. yea, sometime more generally, all places, either without doors, in town, or city; or without town or city, the country, as we term it, rendered therefore the fields, Prov. 8. 26. and so it would be rendered, Psa. 144. 13. that our sheep may bring forth thousands——in our fields, or villages: in the country, where the cattle are kept; distinguished from the streets, that is, the towns, or cities, where men abide, in the next verse; no outcry (so would it be rendered) in our streets: thus if it be here understood, the meaning will be, go up and down, both in city and country also, about Jerusalem. But I take it rather in the former sense; as ch. 14. 16.

{see and know} As, know and see, Chap. 2. 19. So 1 Sam. 23. 22, 23.

{seek} Make diligent enquiry; as Deut. 13. 14.

{in the broad places thereof} Heb. in the streets; as Lam. 2. 11, 12. Zech. 8. 4. so called in Hebrew, from the breadth, or broadness of them. See Gen. 26. 16. as also streets have thence their name both in Latin and Greek, in which language also, they have another term, for narrower lanes, to distinguish them from the broader: these he mentions the rather, because the greatest numbers of people are usually in the broader streets; that which makes them, says one, sometime to lose their name: places of meeting and convention, either for market, or merchandise, being commonly in such: and there therefore one being most likely not to lose his labor, what sort of people soever he were to look after.

{if ye can find a man} Some descant here upon the word man, that is, say they, one that deserves the name of a man; as the Cynic sometime went up and down at noonday with a lantern and candle in his hand, amidst a press of people in the market-stead, searching, as he said, for a man: and as one of the ancients, who delighted too much in dallying with Scripture, would pick mysteries out of that form, as it is in the original, Exod. 36. 4. Levit. 15. 2. a man, a man; that is, says he, a man both ways, in regard both of the outward and inward man: for there are some men men, and some men beasts, Psal. 49. 12, 20. Eccl. 3. 18. chap. 10. 8, 14. the notion is good: but the Scriptures are wronged: for a man, or, a man man, is no more than any one, or, any simply, in the one place; and every one, or each one, in the other. So is the word commonly used. See Isa. 8. 11. & 57. 1. & 36. 6. & 40. 26. & 66. 13. ch. 4. 29.

{if there be any} The word any, is not here in the text, but is not amiss inserted, as supplied from the former branch; and because the next term is singular, some render it, any one: that admitted, here is a very large offer made concerning Jerusalem, larger far than that which God made unto Abraham concerning Sodom. God came so low there, as to promise to save Sodom, if ten righteous at least, might be found in it, Gen. 18. 32. whereas here he promises, as is deemed commonly, to spare Jerusalem, if but any one righteous one could be met with in the streets of it, being in all likelihood a city larger and more populous, I say not than Sodom; but than that, and the other three cities joined to it, that perished with it; yea, than all those four cities added to it, that should have been destroyed together with it: But of this more hereafter.

{that executeth judgment, that seeketh the truth} Heb. doing judgment, seeking truth; (as Prov. 12. 17.) or, fidelity; 2 Chron. 34. 12. to do judgment, is, to deal justly, uprightly, Isa. 56. 1. as to do truth, or, fidelity; is, to deal truly, faithfully, Prov. 12. 22. 1 Joh. 1. 6. To seek truth, or, fidelity, is seriously to apply oneself unto true and faithful dealing; as, to seek righteousness, is, to apply oneself in like manner, unto just and upright dealing, unto the practice of righteousness, Zeph. 2. 2. So that the meaning seems to be, if there can be any one found, that is careful to deal uprightly, and faithfully. Where arises a very great and difficult question, wherewith interpreters are much troubled; for was not Jeremy himself in Jerusalem? was not Baruch his scribe there? there is more than one, there is two at least then; nor were there wanting such in likelihood among those princes, elders, and people, that rescued Jeremy out of the hands of the cruel priests, and false prophets, and the scum of the people, chap. 26. 8, 16, 17, 24. or, among those that dissuaded the king from burning the book, chap. 36. 16, 25. not to add Ebedmelech one of King Zedekiah's courtiers, chap. 38. 7, 9. Now to this there are divers answers; For first, some of the Rabbines answer, that the command is to search in the streets; but that such godly ones as were then in the city, were not there to be found, because they did keep within doors, and dared not come abroad for fear, chap. 36. 19, 26. but this is not probable, and the places before related disprove it: Others, that there was none to intercede, or deal with God in the behalf of the city, because the wicked ones slew them, and dealt so cruelly with them; as an enemy, should he surprise the city, could not do worse: to add some strength to this, the last clause might be read, that I may spare it: if any such may be found, that will intercede with me not to destroy it: the copulative for the infinitive, as Esay 61. 3, 4. but it is not likely, that the godly party were so hard-hearted any of them; but of Samuel's mind rather, Far be it from me, that I should sin against the Lord, in ceasing to pray for you, 1 Sam. 12. 23. And of Jeremy's, that prayed unto God constantly for them, even after that by God he was forbidden so to do: See on chap. 7. 16. Some other salve it, by reading the last branch; and I will spare him, will deliver him out of the common destruction, as I did Lot sometime out of Sodom, Gen. 19. 29. 2 Pet. 2. 6, 7. such an one shall have his life for a prey, chap. 21. 9. & 39. 18. & 45. 5. And this would do well, if the text would bear it; but the affixed particle here is not masculine, but feminine, which shows it to have reference not to the just one, but to Jerusalem. Others therefore again answer, that the words are spoken to Jeremy, and Baruch, and therefore they are included: and besides, that Jeremy was not of Jerusalem, but of Anathoth, chap. 1. 1. and Ebedmelech a Chushite, chap. 38. 7. But these neither seem of weight: Of ours some of chief note thus salve it. God by the prophet, say they, deals with the main body of the people apart, setting aside those faithful ones, whose number was not great, and were not comprehended in that body of the people, whereof he speaks. But neither does this seem to satisfy: for to say, see if you can find any righteous or religious ones, except it be of, or among those that are such, (and so in effect it must be) seems to be but a trifling manner of speech: they come nearer home, who expound it, one, that is, very few; one, for a few; as one days, (so the Hebrew is) for, some few days; or, a few days, Gen. 47. 44. & 29. 20. So Isaiah 30. 17. A thousand shall flee at the rebuke of one, and one of a city, chap. 3. 14. But the truth is, one is not in the text, much less but one; as one, for, one only, Eccles. 4. 8. Nor go they far from this, who conceive the meaning to be, any: that is, any considerable number, in regard whereof God should spare the city, as he would have done Sodom sometime. And this sense the words may very well bear; any that doth, for, any that do; any, as we say, worth the speaking of: or, if we will restrain it to an individual notion, and understand it strictly of one single person; the meaning may be, and that I conceive to be the right, That the people of the city were generally so corrupt, that a man might go to and fro, from street to street in it, for a long time together, and yet not light on any man, one or other, that were sincerely righteous, that were truly religious; See ch. 6. 28. & 9. 2, 4. and the like generality of corruption complained of, Gen. 6. 1. Psa. 12. 1. & 14. 2, 3. Isa. 64. 6, 7. Mic. 7. 1, 2.

{and I will pardon it,} Or, spare it. As Lam. 3. 42. For that one, or, those few righteous ones, I will spare the whole city and not destroy it, as Gen. 18. 24, 26, 29, 31, 32.

Verse 2. {And though they say the LORD liveth, surely they swear false.} Whereas it might be objected that they might meet not a few, that would seem very devout, had God's name oft in their mouths, and used to swear not by idols, as others, but by the only true God; vers. 7. ch. 12. 6. Isa. 48. 1. this objection to meet with, God tells the prophet, and them by him, that though they so did, yet that they do is not sincerely, ch. 12. 2. & 44. 26. Psa. 50. 16. Matt. 23. 14, 23. 2 Tim. 3. 5. For even then when they swear calling God solemnly to witness, they have no regard of truth, they swear falsely, and do it but to deceive, ch. 4. 2. 5, 20.

{And though} Or, For, (as ch. 3. 24.) though; Heb. if, as Job 14. 7, 8. or, when; as Psa. 63. 6. Amos 7. 2.

{The LORD liveth} The usual form of an oath, See ch. 4. 2.

{surely} Heb. unto so, or, even so, as ch. 29. 28. Even when they do so swear; but that which our Version has, may well be retained: for the word is sometimes used as a note of asseveration. See chap. 49. 26.

{they swear falsely} Heb. unto falsehood; or, a lie; as Isa. 42. 4. unto truth; or, in falsehood; as in vanity, or, in vain, ch. 2. 30. So Lev. 6. 3. ch. 7. 9. See Isa. 48. 1. Matt. 23. 23.

Verse 3. {O LORD, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved.} The prophet turns his speech to God, complaining of their hypocrisy, which he could not but descry, and their extreme obstinacy under his hand.

{are not thine eyes upon the truth?} Or, as some, dost not thou respect truth, or, fidelity? that is, true, upright, and faithful dealing (which in these men is wholly wanting) do not you respect it, expect it, require it, delight in it; as chap. 22. 17. thine eyes are not, but upon thy lucre only; that is, you regard and look after nothing but that. But thou affectest, or, delightest, in truth in the inward parts, says David to God, Psal. 51. 6. Howbeit, by truth, or, fidelity, some understand here men of truth, or, fidelity; that is, men true and faithful; as strength, for, men of strength, strong men, Isa. 3. 25. and wisdom, for, a man of wisdom; a wise man, Mic. 6. 9. and it is true, that such alone God respects, and regards, Psal. 11. 5, 7. & 35. 15. So David of himself, Mine eyes are upon the faithful in the land, Psal. 101. 6. that is, those they are that I respect and regard: yet the former, seems to be the proper sense of the place. And others again, Thou descriest truth; your eyes see and discern, whatsoever shows men may make, where sincerity is, and where it is not, and you know therefore well enough, how hollow-hearted these men are; that which also is true as well as the former: for his eyes behold, and his eyelids try, or, discern the children of men, Psa. 11. 4. and, he pondereth their spirits, Prov. 16. 2. And both of them, I deny not to be here intimated, and to flow necessarily from the text, and the drift of the place; but the first I conceive to be the precise sense of the terms.

{thou hast stricken them, but they have not grieved} But (Heb. and, as ch. 4. 22.) they are not grieved, they are not affected with aught, that hitherto has been inflicted upon them; either by the hand of Sennacherib, Isa. 10. 5, 6. & 36. 1. or, by Pharaoh Necho, 2 Kin. 23. 37. or, by the forces of the Chaldeans and their complices, under Jehoiakim, and Jehoiachin, 2 King. 24. 2, 13. they take nothing to heart, they are like Solomon's drunkard, Prov. 23. 35. Isa. 42. 25. Amos 6. 6.

{thou hast consumed them, but they have refused to receive correction} Or, thou hast wasted them; but (as Prov. 11. 23.) they refuse to receive instruction. See ch. 2. 30. Zeph. 3. 2. corrected they have been with a witness, but instructed they will not be; they have been grievously wasted, and yet will they not be warned; they are never the better, or more reformed, for aught that has befallen them, Isa. 1. 5, 6. & 9. 13. Amos 4. 6, 11.

{they have made their faces harder than a rock} To harden the face; in Scripture, is to grow obstinate and impudent, Prov. 21. 29. So, they made their hearts as adamant, as it is rendered, Zech. 7. 12. Heb. hard from a flint; that is, harder than a flint, as Ezek. 3. 9. but there used of firmness and unmovable constancy.

{they have refused to return} Or, they refuse to return; they go on still in their wicked courses, chap. 8. 5. & 9. 3. and refuse by sincere repentance and serious reformation, to turn from them, and return unto God; notwithstanding that his hand has been so heavy upon them, to reclaim them, and bring them home unto him. See ch. 3. 1, 12. & 4. 1.

Verse 4. {Therefore I said} And I said: but the copulative is sometimes used for the illative; as ch. 3. 3. & 7. 16. Howbeit, I suppose here it need not be altered, unless it be for a discretive; but, or, yet I said; that is, I thought with myself, as Psa. 39. 1. Isa. 63. 8. chap. 3. 19.

{Surely, these are poor, they are foolish; for they know not the way of the}

{LORD, nor the judgment of their God.} Or, these; (to wit, that swear by the name of God falsely, v. 2. and persist in their wicked courses, v. 3.) are poor ones only; as the particle is used, Gen. 18. 32. or, peradventure (as Psa. 39. 11.) they are poor ones; the pronoun demonstrative, for the verb substantive, as ch. 4. 22. It may be they are of the meaner, and poorer sort only, that are thus faulty; poverty putting them upon evil courses, Prov. 30. 9. which they make the less conscience of, in regard of their ignorance, because they are not so well acquainted with God's word, and ways, Judg. 1. 10. John 7. 49. they are foolish, (as Esay 19. 13. chap. 50. 36.) or, they do foolishly, (as Num. 12. 11.) because (as Chap. 3. 21, 25.) they know not the way of the Lord, nor the judgment of their God: the same thing in divers terms, See chap. 8. 7. judgment, for course, custom, or manner of dealing, in general, 1 Sam. 2. 13. & 8. 11.

Verse 5. {I will get me unto the great men, and will speak unto them; for they have known the way of the LORD, and the judgment of their God} I will try whether it be any better with the great ones, peradventure I may find it otherwise with them, being better acquainted with God's will, and his ways; because they have had better breeding, and more abundant means of instruction, than those of the meaner sort, Prov. 4. 3, 4.

{I will get me.} Heb. I will go me; as Cant. 4. 6. See chap. 4. 12.

{they have known} Or, know; as vers. 4.

{but these have altogether broken the yoke, and burst the bonds} But these also generally, as well one as another (Psal. 14. 3.) have cast off the yoke of God's law, and the bonds of loyalty and obedience to him, Psal. 2. 3. Lam. 3. 27. Matt. 11. 29, 30. Luke 19. 14, 27. they that should have ruled and directed others, and have taught them better things, are as bad, if not worse, than any other, themselves, ch. 6. 13.

Verse 6. {Therefore a lion out of the forest shall slay them} Nebuchadnezzar and his forces, resembled here by divers similitudes; compared to a lion for his strength, a wolf for his ravenousness, a leopard for his swiftness, as some, or for his slyness, and watchfulness, rather.

{a lion out of the forest} As, a boar out of the forest, Psal. 80. 13. See chap. 4. 7.

{shall slay them} See 2 King. 25. 7, 18, 21. chap. 52. 10, 24, 27. Heb. smite them: as chap. 40. 14, 15. & 41. 2, 3. See Isaiah 66. 3.

{and a wolf of the evenings shall spoil them.} So the Chaldee, the old Latin, and the most, both Jewish, and other, the Greek only excepted, who are clean out of the way here: yet the plural, from the word that signifies Evening, is, in this form, nowhere else found: the singular is, being there also applied unto wolves; whereby these Chaldeans are also resembled for their fierceness, Hab. 1. 8. as are the judges, among this people, for their rapacity, Zeph. 3. 3. wolves of the evening, or, evening wolves: so termed from the time, wherein beasts usually look out, range abroad, and lay about them for prey, Psalm 104. 20. being then especially the more eager upon it, when they have been all day before without it. See Gen. 49. 27. yet some in those two places render it, Wolves of Arabia, as they suppose the word to be used, chap. 25. 24. and would have it also to be so understood here; but that other place in this prophet is questionable; and the form being plural, will not here admit it. That is more probable, which some other of the Jewish have, who render it, the wolves of the deserts: for so the word is oft used, chap. 50. 12. & 51. 43. because there commonly they keep: or, of the plains; for so also is the word used, Deu. 34. 1. ch. 39. 5. because, for prey, they there usually haunt.

{a leopard shall watch over their cities, every one that goeth out thence shall be torn in pieces.} To a leopard, is the Babylonian king and his forces compared, as for swiftness, Hab. 1. 8. so here for slyness, watchfulness, and lying in wait: as Hos. 13. 7. and it is here said of them, that they shall so strictly beset & begirt their cities, & have so watchful an eye upon them, that not any one shall be able to peep out of them, but shall fall into their clutches. See chap. 4. 16, 17. The words may be read with supply of the note of similitude oft wanting: as Gen. 49. 9, 14, 21, 27. As a lion——shall he slay them; as a wolf——shall he spoil them; as a leopard——shall he watch over their cities: he shall, that is, God will; or indefinitely, one shall. See Hos. 13. 7.

{because their transgressions are many, and their backslidings are increased.} Or, are multiplied: as Psa. 40. 5, 12. & 60. 4. the same thing twice in several terms, with a defect of the copulative: as v. 4, 5. yet the Chaldee, ancient Greek, and old Latin, render it, are strengthened, or grown strong. But the constant use of the word well observed, carries it rather the other way. See on Esay 16. 14. & 31. 1. & cha. 30. 15.

Verse 7. {How shall I pardon thee for this?} Or, how can I, or, how should I (as chap. 2. 23. & 3. 19.) spare thee (as v. 1.) for this? as Gen. 22. 23. Mal. 2. 3. How can I without some aspersion and disparagement to mine honor and justice, pass by and pardon such foul abuses? So v. 9.

{thy children have forsaken me} Your citizens, or inhabitants: thy children; as ch. 2. 30. have forsaken me, deserted my service, ch. 1. 16. & 2. 13.

{and sworn by them that are no gods,} By idols, false and counterfeit gods, chap. 16. 20. Gal. 4. 8. such they swear by, chap. 12. 16. Zeph. 1. 5. contrary to that inhibition, Josh. 23. 7. but here to swear by them, is put more largely for the service of them, and performance of religious worship unto them: one kind of it used to imply all the rest. See chap. 4. 2. Heb. by not gods: a defect of the pronoun demonstrative, the relative, and verb substantive: the like is, 2 Chro. 13. 9.

{when I fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots' houses.} Thus idolatry and adultery, spiritual filthiness, and corporal uncleanness, go usually hand in hand the one with the other, Num. 25. 1, 2. Hos. 4. 12, 14. Amos 2. 8. Rev. 2. 20. & 9. 20, 21. & 17. 5. Fullness of bread, through man's abuse, breeds filthiness and looseness of life, Ezek. 16. 49. And the more love and kindness God shows to corrupt man, the more liberty he thereby takes to live loosely and lewdly, and the more freely to offend, Deut. 32. 15. Esay 26. 10. Hos. 4. 7. Rom. 2. 4, 5. Jude 4.

{When I fed them to the full, they then committed adultery} When I fed them plentifully, and gave them their fill. Heb. and I satiated them (as Psal. 81. 16. ch. 31. 25.) and they committed adultery. See the like former, ch. 2. 7, 20. the then in the latter branch may well be spared: as Esay 66. 14.

{assembled themselves by troops} Heb. trooped themselves: as Mic. 5. 1.

{in the harlots' houses.} Heb. in the house of an harlot: in the brothel houses: a defect of the preposition; as Job 11. 3. house, for houses; as Prov. 14. 11. and harlot, for harlots; as Prov. 6. 26.

Verse 8. {They were as fed horses in the morning; every one neighed after his neighbours wife.} Their excess of uncleanness, and the generality of it, is further taxed, and amplified with a similitude taken from the unruliness in that kind of stallions, or stone-horses full fed. See Ezek. 23. 23.

{as fed horses} About the epithet here used, there is great variety of opinions: The Chaldee renders it wild horses; as ch. 2. 24. a wild ass: The Greek, and Latin, mad upon mares; as deriving it from the word that has a notion of fornication, or unclean couplings: but this the analogy will not admit. The Jewish critic-masters would have it so read, as if it signified armed, or barbed horses; such as this people for their willful running headlong into sin, are compared unto, ch. 8. 6. which some of their commenters follow, as drawing it from a term that signifies armor, or arms, Deu. 23. 13. & 1 Kin. 22. 38. as some think. But the most, both Jews, and ours, render it fed, or well fed: from a word that signifies to feed, found in the Syriac, of Daniel, chap. 4. 12. in the Chaldee Paraphrase very frequent: whence also the word for food, or victuals, in Hebrew, Gen. 45. 23. 2 Chro. 11. 23. Dan. 4. 12. as also, if our critics may be credited, a word that signifies a victualler, or hostess; as, say they, Rahab was, Josh. 2. 1. and our English byword, of provender-pricked, besides common experience, enforces unto us, that horses well fed, are wont to grow the more wanton and unruly; alluded unto, Deut. 32. 15. and the masters of husbandry, advise to keep stallions high fed, when they intend them for that use.

{in the morning} About this word, there is no less diversity of exposition, than concerning the former. Some of the Jewish doctors would have it to be a Gentilish term from the country called Meshec, of note, say they, for horses, stallions especially; and for horses, indeed, it seems that the land of Togarma, one of the same lineage with Meshech, was famous, Gen. 10. 2, 3. Ezek. 27. 13, 14. as were also the Mazaces; of whom Oppian, in his hunting poem, l. 1. v. 170. Nor does the exception against this seem valid; to wit, that then it should be not Maschim, but Maschijim: for the one jod, is in such Gentilish terms oftentimes omitted: as in Jehudim and Sidonim, Deu. 3. 9. Esther 8. 9. But of any such note of that country for horses, some better proof would be had: for that Oppian's Mazaces, and the Meshecites, or Masacites, were the same people, is not easy to prove. Some of the Greek interpreters render it drawing; as if it were horses of draught, or draughts: and the verb from whence they seem to have drawn it, is used of sowing, Amos 9. 13. and the noun from it of seed, Psal. 126. 6. and so it might be deemed, to import beasts used for tillage: but if it be taken for a participle, the analogy rejects it; if for a noun, the syntax refuses it: and the notion suits not with the subject matter. Howbeit, to help this, a learned late annotator, would have it to be a participle, in a Chaldee, or Syriac form: the like whereunto he finds, Dan. 3. 16. & 5. 25. Mark 14. 37. 1 Cor. 4. 11. 1 Thess. 2. 9. 1 John 2. 20. conceiving that they understood it, of drawing out at length that part, or member, not named, because not so fit or needful to be expressed; and supposing withal, that they read the word in a passive form, otherwise vowelled than we now have it. But this sense of the word here, he himself approves not. A learned late writer would have it rendered, a stallion, that is, an horse kept and maintained on purpose for breed. So he says the Syriac translator has expressed it: and the same he supposes, that the old Latin intended. Nor seems the Chaldee otherwise to have taken it, rendering it in a word by the Talmudists used to signify the gendring of camels, and taken from their peculiar manner of coupling, as dogs do; which yet may peradventure be of larger extent; for that a term near it, differing but in an he, for an het, or a chet, seems to have a notion of somewhat about horses: whence they have a term for a quiry, or a Master of horse. But some of the Rabbines here expound it, as our Version has it, in the morning: as also some suppose the Chaldee did; but that the text is now corrupted, which had Shacharin, that is, seeking in the morning at first: and this interpretation is most generally received; as, say some, the morning dew, is by the same word expressed, Hos. 6. 4. whereunto they add that in the morning, horses having been full fed overnight, and rested well in the night, are more frolic and lusty. Against which it is objected, that the word is singular in Amos, but here it is plural; whereof more hereafter. And whereas it is by some in defense of the former interpretation alleged, that the singular and plural contracted are sometime the same, as in tannim, and tannin, for tanninim, and tanninin, Job 30. 29. Psal. 44. 19. Esay 34. 13. & 35. 7. & 43. 20. ch. 9. 11. & 14. 6. & 10. 22. & 49. 33. & 51. 37. Lam. 4. 3. Mic. 1. 5. To this the learned annotator before mentioned excepts, That in all those places, the word is singular: as Ezek. 29. 3. though collectively understood; which yet to affirm of so many places, seems somewhat hard. The ground of the mistake, in these misexpositions, he conceives to be, that the interpreters refer, that to the horses, which is meant of the men, wherein I concur with him, though I go not otherwise his way. He understanding it of the men, would have it rendered, going forth: for so, says he, to draw out, to wit, the feet, or one's self, is used for to go forth, Gen. 37. 29. Exod. 12. 2. Deut. 21. 3. Judg. 4. 6. & 20. 37. Job 31. 33. and for the form, he has recourse, as before, to the Chaldee: Howbeit not seeming herein satisfied himself, he adds another conjecture, that it may be rendered, not going out, but looking out, as loose and lascivious persons are wont after those whom they affect and are taken with; from a word, that in the Chaldee and Syriac does so signify, and is so used in either, Gen. 19. 28. Num. 23. 9. Act. 28. 4. and because the middle letter is not alike pointed in that, and this here; he adds, that the like variations are found in some other words, Esay 3. 16. vers. 30. chap. 23. 14. & 29. 17. But these conjectures, to me, seem somewhat overstrained, and far fetched: let other learned deem of them, as to them shall appear. Meanwhile, amidst this diversity of opinion, I shall make bold to propound my thoughts, and so leave them to the learned. I take the word in the received, common, and well-known sense, of rising early: or, as it is also not unusually taken, of setting sedulously, and eagerly, upon aught. So God says, that he called upon his people rising early, and speaking, and sending, and protesting, and teaching, ch. 7. 13, 25. & 11. 7. & 25. 4. & 26. 5. & 29. 19. & 32. 35. & 35. 14, 15. that is, doing sedulously and earnestly all this: and the prophet of himself professes to have in like manner done his duty, ch. 25. 3. and yet nearer to the present, it is said of his wicked people, Zeph. 3. 7. they rose up early, corrupted all their actions: that is, rising early, they corrupted, or, they rose up early to corrupt all their actions: they were early, eager, and earnest upon it: and I conceive the word of rising early, is here attributed, not to the horses, but to the men here compared to them, thus rendered precisely, according to the words and pauses in the text, Fed horses rising early they are: for the note of similitude is not in the text, and it is oft omitted. See on vers. 6. here the rather, to make the speech the more emphatical; as ch. 2. 23, 24. So that as it is said of drunkards, and riotous persons, Esay 5. 11. they rise early to follow strong drink; so here of those unclean and adulterous persons, they are in the morning so soon as they are up like fed stallions, or stoned horses, as eager and earnest to look after their whores, as those other to look after their liquor. All that can be objected against this is, that the participle is singular, which I acknowledge, the verb plural, which in distributive notions is a thing most frequent. See on Esay 2. 20. & 3. 12. & 26. 19. and hereafter, v. 26. and that to express more fully, rendered it may be, As full fed horses they were rising early each one of them: as in that former place it is put into the text. The very next words confirm it; where the noun is singular, a man, for each one; as Ezek. 20. 7, 8. as also, the pronoun, his neighbor; and the noun, wife: yet the verb plural, they neigh.

{every one neighed after his neighbours wife.} This one of the Jewish doctors slyly expounds, of their coming abroad with jollity, when they come out in a morning from their adulteress's bed; as shamelessly glorying in their sin and shame; like horses, says he, that having fed well in the night, use to neigh in the morning: but the prophet's purpose here, is not to express the disposition or carriage of these loose and lewd persons, when their filthy lust is satisfied; but rather their earnestness and eagerness in seeking after those, with whom they may satisfy their unbridled lust; nor is the neighing here alluded to the neighing of an horse, out of alacrity or courage, whereof, see Job 39. 19, 25. but his neighing upon the sight or scent of the mare, proceeding from unquietness, until he can come at her. Of the generality of this corruption among them, see chap. 9. 2.

{neighed after} That is, neighing sought after: as, lamented after, for, lamenting sought after, 1 Sam. 7. 2.

Verse 9. {Shall I not visit for these things, saith the LORD?} Or, Should I not? Should I suffer such things to go unpunished? I might well then be deemed a favorer of them, as such wicked ones conceive of me, because I forbear them a while, Psalm 50. 21. Mal. 2. 17. to visit, for, to punish; as Psalm 89. 31. Esay 26. 14. & 27. 1. See chap. 6. 6. because visitation and due cognizance ought to go before execution of justice, Deut. 13. 14. and to show, that God never proceeds to execution of judgment, but upon sure and certain knowledge, Gen. 18. 20, 21. Zech. 1. 12. for these things; as Chap. 1. 18.

{and shall not my soul be avenged on such a nation as this?} Or, should I not avenge my self? as Esa. 1. 24. my soul, for, my self; as Psa. 3. 2. and, his soul, for himself, Amos 6. 8. But my soul, makes the speech here more emphatical; as Psal. 11. 5.

Verse 10. {Get ye up upon her walls and destroy,} God's words, as signing or giving out a commission to the Chaldeans, to surprise and sack Jerusalem, and to make havoc of her people. See on Esay 10. 6. See also, chap. 34. 22.

{but make not a full end} That is, as some, but stay not there; go on to waste the whole country, to destroy the whole nation, chap. 4. 23, 27. but the meaning rather is, that God would not have them utterly destroyed. See chap. 4. 27. & 30. 11. and the ground of this restriction, in the like case, Matth. 24. 22. Heb. and (or, yet; as chap. 2. 7, 19.) a full end ye shall not make; as implying a providential passage, fixing a limit how far they shall proceed, and no further: as with Job 1. 12. & 2. 6. and of the sea, Job 38. 10, 11. vers. 22. but, though no less be implied, yet the future indicative seems put for the imperative: as chap. 3. 7, 19.

{take away her battlements} Break down her walls from the top to the bottom; the battlements whereof were appointed for safeguard, Deut. 22. 8. yet of the word here used, there is some question made; for though some of the Rabbines expound it, as our Version renders it, calling them the teeth of the wall. Yet, because it is not found elsewhere used, but of the branches of a vine, Esay 18. 5. where the same verb is joined with it that is here, and Jer. 48. 32. one of them would have it also to be so here: as if Jerusalem were compared to a vine, whose branches were to be cut off and spoiled; as of Moab, Esay 16. 8. and this further to put on, he would have the former word also rendered walls, to signify the rows, alleys, or passages between the vines in the vineyard; of which also, or the like, some expound that, Job 24. 11. but the term of scaling, suits ill with such. The Chaldee renders the former, her cities; this, her palaces, Esay 32. 14. But these neither of them carry any great probability; the battlements seem to have had that name given them; because they shot up like branches above the main body of the wall.

{for they are not the Lords.} The pronoun for the verb substantive; as vers. 4. God owns them not, either them or their city; they are out of his protection, their shield is gone from them; they have lost their best bulwark, Numb. 14. 7. See chap. 12. 7.

Verse 11. {For the house of Israel, and the house of Judah, have dealt very treacherously against me; saith the LORD.} Both houses, as well the ten tribes, as the other two, chap. 2. 4. have dealt very disloyally and perfidiously with me, chap. 3. 1, 6, 10. Heb. in dealing disloyally have dealt disloyally; as Esay 24. 10. Howbeit, the words may be meant here of the two tribes only, and be read, as by way of explication with some emphasis, thus; the house of Israel, even the house of Judah; as Ezra 1. 8. chap. 4. 6. and to this I incline. See vers. 15. & Esay 31. 6.

Verse 12. {They have belied the LORD} Or, as some, denied him, as Josh. 24. 27. Job 8. 18. & 31. 28. Prov. 30. 9. or, They give the Lord the lie; they make him a liar: as he speaks, 1 John 5. 10. See Esay 59. 13.

{and said} Or, in saying; or, saying: as Gen. 24. 60. So Gen. 18. 15.

{It is not he:} The prophets speak not from him, but fright us with tales of their own devising, 1 King. 22. 24. chap. 29. 26, 27. & 43. 2. For as for that which a learned late writer has from one of the Jewish commenters, that they deny God to be the ruler of the world; that which God should afterward refute by two instances, the one in his ruling of the sea, vers. 22. the other, in disposing of the seasons of the year, v. 24. seems clean besides the drift and purpose of the prophet in this place.

{neither shall evil come upon us,} See Esay 28. 14, 15.

{neither shall we see sword nor famine.} Heb. and sword and famine (or, or famine; as chap. 2. 18.) shall we not see; that is, feel, or suffer; as chap. 43. 14. & 44. 17.

Verse 13. {And the Prophets shall become wind;} Their words are but wind; their prophecies shall pass into the wind; shall prove windy, vain, and of none effect: a proverbial form of speech, very common, not with the Greeks and Latins only, but in Scripture also very frequent, Job 6. 26. & 15. 2. Prov. 11. 29. Eccl. 5. 16. Esay 57. 13. Hos. 8. 7. & 12. 1. 1 Cor. 14. 9.

{and the word is not in them} Or, neither (as v. 12.) is the word (to wit, of God) in them. They speak not from God, as they pretend to do; nor does God or his Spirit speak by them, or in them, chap. 43. 2. 2 Cor. 13. 3. See v. 12.

{thus shall it be done unto them.} The evils wherewith they threaten us, shall befall themselves, 1 Kin. 22. 24, 27.

Verse 14. {Wherefore thus saith the LORD God of hosts;} Esay 22. 15. & 28. 16.

{Because ye speak this word} Because you speak on this wise; word, for, words; as 1 Sam. 30. 31. or, for, thing; as ch. 7. 23.

{Behold; I will make my words in thy mouth fire, and this people wood;}

{and it shall devour them.} I will out of hand make it to appear, that the word that I have spoken by you my prophet, (for to him abruptly, as men use in passion, he turns his speech. See the like, ver. 19.) to be no vain word, Deut. 32. 47. but such as shall speedily be put in execution, and take hold on them, as fire on sear-wood, utterly to consume them, Psal. 83. 14. Esay 9. 18, 19. ch. 6. 11. See cha. 4. 4.

{Behold I will make} Heb. Behold (as chap. 1. 9.) I am giving; as chap. 32. 3, 26. giving, for, making; as Ezekiel 3. 8, 17.

{my words in thy mouth} Which I have put into your mouth, cha. 1. 9, 15, 16.

{fire} By the effect of it, ch. 23. 29. See Ezek. 5. 2, 4.

{this people wood} Fuel for it. See the like, Zech. 12. 6. Obad. 18.

{and it shall devour them.} Heb. eat them; as Esay 26. 11.

Verse 15. {Lo, I will bring a nation upon you from far, O house of Israel, saith the LORD} Heb. Behold I am bringing: as chap. 4. 6. & 11. 11.

{from far} From Chaldea; as Chap. 4. 16. Deut. 28. 49. Esa. 39. 3, 6, 7.

{O house of Israel} You people of the Jews, who are of the lineage of Israel; and the chief part thereof: for they alone are the people here threatened; the other ten tribes were in captivity already. See on ch. 4. 1. So v. 20. ch. 6. 9.

{it is a mighty nation, it is an ancient nation;} Heb. a mighty nation it is, a nation from of old, or, from antiquity, (as Esay 63. 16. chap. 2. 28.) it is; the pronoun for the verb substantive: vers. 4, 10. Eccl. 1. 10. that has been a potent people ever since Nimrod's days, the first founder of Babylon, Gen. 10. 10. Esay 23. 13.

{a nation whose language thou knowest not, nor understandest what they say.} For the Babylonians spoke the Syrian tongue, Dan. 2. 4. as did also the Assyrians: which the Jewish people generally understood not, having not been accustomed thereunto, Esay 36. 11. that which was long since threatened, Deut. 28. 36, 49. who will be the more stern and savage to you, because you shall not understand what they say to you, nor you know how to entreat them. See Esay 28. 11. and 33. 19.

{knowest not} That is, understandest not: as Psal. 81. 5.

{nor understandest} Heb. hearest; as Esay 26. 11. & 33. 19.

{what they say} Heb. what he shall say; but the word nation is collective. So v. 16.

Verse 16. {Their quiver is an open sepulchre} Heb. his quiver; or, whose quiver (the demonstrative for the relative; as Esay 47. 4. vers. 11.) is an open sepulchre: a proverbial form of speech. See Psal. 5. 7. Prov. 1. 12. the quiver said so to be in regard of the arrows, sons of the quiver, as they are termed, Lam. 3. 13. that shall be deadly to destroy and devour, or consume many. See Esay 13. 18. such shall their arrows be, as shall not miss what they aim at, like the Benjaminites' sling, Judg. 20. 16. and Jonathan's bow, 2 Sam. 1. 22. and where they light, they shall wound mortally, they shall pierce to the heart; as Psal. 45. 5.

{they are all mighty men.} The pronoun for the verb substantive; as Esay 60. 21. So vers. 17.

Verse 17. {And they shall eat up thine harvest, and thy bread, which thy sons and daughters should eat; they shall eat up thy flocks and thine herds: they shall eat up thy vines and thy fig trees} They shall consume and devour all your provisions, as well the fruits of the earth, as your cattle. See Deut. 28. 30, 31, 33, 51.

{thine harvest} Your crop, Lev. 26. 16.

{which thy sons and thy daughters should eat} The childrens bread, Matt. 15. 26. and he says, thy bread, that they should eat; rather than the bread that thou shouldest eat: because unto tender-hearted parents, it is a greater misery to want food for their children, than to want it for themselves, Lam. 2. 12, 11. Heb. which thy sons and thy daughters shall eat: a defect of the relative; as chap. 4. 31. and, shall eat, for, should eat: as, shall reign, for, should reign, 2 Kin. 3. 27.

{thy flocks and thine herds} See chap. 3. 24.

{thy vines and thy fig trees} That is, the fruit of them; as Esay 36. 16.

{they shall impoverish thy fenced cities, wherein thou trustedst, with the sword:} By cutting off, and destroying the people in them. See Deut. 28. 52.

{fenced cities} Heb. cities of fences: as, cities of fence, ch. 34. 7. your strongest and best defended cities: for these plurals exaggerate. See on Esay 58. 11. & 64. 6.

Verse 18. {Nevertheless in those days, saith the LORD, I will not make a full end with thee.} Heb. And also; or, Yet even. And, for, Yet, as vers. 10. also, for, even: as Esay 57. 6, 7. Of the meaning of the words, see on chap. 4. 27. and before here, vers. 10.

Verse 19. {And it shall come to pass, when ye shall say, Wherefore doth the LORD our God all these things unto us? Then shalt thou answer them,} Heb. And it shall be; as chap. 4. 9. and thou shalt say to them, for, When ye shall say,——then thou shalt say to them: or, that when they shall say,——thou shalt say to them; as Deut. 30. 1, 3. a passage from person to person; as vers. 14. See chap. 3. 2.

{Wherefore doth the LORD our God all these things unto us?} Or, hath he done. Thus wretched and sottish creatures, as if they were to be taught and told that, as a thing that they had never heard of before, which by the prophets of God had so oft been foretold them; or as if they had cause to question, why God should deal so with them, when as they had dealt so disloyally and perfidiously with him, v. 21. See the like expostulations of wicked ones with God, Esay 58. 3. Ch. 13. 22. & 16. 10.

{Like as you have forsaken me, and served strange gods in your land; so shall ye serve strangers in a land that is not yours.} See Deu. 28. 47, 48.

{forsaken me} Ch. 1. 16. ver. 7.

{strange gods} Heb. gods of a stranger; or, strange people. So Josh. 24. 23. See the like, ch. 8. 19.

{in your land} Or, in your own land: to make it to answer the other branch more fully: as, to your own hurt, ch. 7. 6.

{in a land that is not yours.} Heb. in a land not yours: as, for not bread, Esay 55. 2. by not Gods, vers. 7.

Verse 20. {Declare this in the house of Jacob, and publish it in Judah, saying;} Declare and publish; as ch. 4. 5. the house of Jacob, and Judah; one and the same: as Jerusalem and Zion, Esay 1. 27. & 2. 3. See vers. 11.

Verse 21. {Hear now this, O foolish people, and without understanding, which have eyes and see not, which have ears and hear not.} Hear now; as Esay 7. 13.

{O foolish people} Or, sottish; as it is rendered, ch. 4. 22.

{without understanding} Heb. to whom heart is not; as Hos. 7. 11. a defect of the relative: as vers. 17.

{which have eyes and see not, which have ears and hear not.} See Esay 6. 9. & 42. 20. Ezek. 12. 2. Heb. eyes are to them, and they see not; ears are to them, and they hear not: or, but they see not; but they hear not: the copulative for the discretive, or adversative; as Esay 29. 13. Chap. 12. 2. and the demonstrative for the relative, as vers. 16. and a passage from person to person; as chap. 2. 6, 7. vers. 19.

Verse 22. {Fear ye not me? saith the LORD; will ye not tremble at my presence? who have placed the sand for a bound of the sea, by a perpetual decree, that it cannot pass it; and though the waves thereof toss themselves, yet can they not prevail: though they roar, yet can they not pass over.} The folly and sottishness of this people is hereby evinced, in that neither the apprehension of God's powerful greatness manifested, in bounding that vast and violent body of the sea, which no might or slight of man is able to master, when it rises and rages, with a bank of sand, and so keeping it within compass, that it cannot stir an inch further than he has set and assigned it; will enforce them to fear him, and stand in awe of him: nor the consideration of his gracious goodness, Act. 14. 17. manifested, in crowning the year with his blessing, Psal. 65. 9, 11. and giving seasonable times for the ripening and receiving the fruits of the earth, induce them to serve and observe him for their own benefit and behoof, vers. 24.

{Fear ye not me?} Heb. Will ye not fear me? and so it would be rendered to suit with the next branch; unless we render that also in the present; will you not be ruled by me, who am able to rule and overrule the most unruly creature of all others, Job 7. 12. the sea, Psa. 65. 7. & 93. 4.

{tremble at my presence} As Psa. 114. 7.

{who have placed the sand for a bound of the sea} Heb. set the sand a bound to the sea. See Psal. 104. 9. Job 26. 10.

{by a perpetual decree} Or, an ancient decree. Heb. an ordinance of perpetuity; as Exod. 29. 9. or, of antiquity, as vers. 15. Hab. 3. 6. if we take it the latter way, it has reference unto the antiquity, either of God's disposition, at the creation, Gen. 1. 9. Job 28. 10, 11. or of his determination after the flood, Gen. 8. 21. & 9. 11. if the former way; which the words following seem to lead unto, it must be understood of the continuance of it. Whereof, see Gen. 9. 11. Job 26. 10.

{that it cannot pass it} Or, which it cannot pass. Heb. will not, or, shall not pass; as Psa. 104. 9. the copulative and demonstrative for the relative; as Esay 46. 11. & 48. 8. and the indicative in a potential notion; as ch. 2. 23, 32.

{and though the waves thereof toss themselves, yet can they not prevail;} Heb. and (or, so that, as chap. 14. 19. or, though; as Esay 10. 5.) the waves thereof toss themselves, (as ch. 46. 7, 8.) and (or, yet; as ch. 3. 7.) they cannot, (to wit, get over; supplied from the next branch) or, they shall not prevail; as Gen. 32. 28. 1 Sam. 26. 25. that is, they cannot; as before: two copulatives diversely used, in a twofold notion; connexive, and concessive; the former, the like whereunto, see Exod. 19. 4. v. 26. in a single discretive notion; the latter; as v. 10. So in the next branch;

{though they roar, yet can they not pass over.} Heb. and they roar, or, rage; (as it is rendered, Psa. 46. 6.) and they shall not pass over: and, for, though, and, for yet; as Job 8. 7.

Verse 23. {But this people have a revolting and rebellious heart; they are revolted and gone.} But. Heb. And; as ver. 3.

{a revolting} Or, refractory. See v. 3, 6. they are of a refractory spirit, wholly bent unto, pitched and fixed upon rebellious courses, Psal. 78. 8.

{revolted and gone} From my law, which the sea itself observes, vers. 22. as some: the wretched and rebellious condition of mankind, who alone of all the creatures transgress the law which God has prescribed them; go beyond the bounds that he has assigned them, Psa. 119. 90, 91. & 148. 8. or, revolted and go on; persist in their revolt and rebellious courses, and will not be reclaimed, v. 3. ch. 8. 4, 5. Heb. they are gone aside; (Psal. 14. 3.) and go, or, will go, ch. 2. 25. Hos. 2. 10.

Verse 24. {Neither say they in their hearts;} They think not once with themselves; as Psal. 14. 1. ch. 13. 22. Zeph. 1. 12.

{Let us now fear the LORD our God} Let us serve and worship him; let us observe and obey him: to fear, for, to serve; as 2 King. 17. 25, 41. because all our service of God ought to proceed from fear, Deu. 10. 20. 1 Sam. 12. 24. and to be mixed with fear, Psa. 2. 11. Heb. 12. 28. Let us serve him for his goodness, Deu. 28. 4. Hos. 3. 5. and for our good, Deu. 5. 29. & 6. 24. & 10. 13. ch. 32. 39.

{that giveth rain} Deut. 28. 12. Amos 4. 7. Matt. 5. 41. which neither the idols, nor the clouds of themselves can give, Job 38. 25, 28. chap. 14. 22. Zech. 10. 1. and which if it be withheld, the sky will be as brass over our heads, and the earth as iron under our feet, Deut. 28. 23. rain, says the Rabbine, to water their gardens, and for other uses, both for man and beasts; the other two sorts subjoined, principally for their corn: but this seems but a nicety; the other two seem to particularize rather this general, as being the rains chiefly desired.

{both} Heb. and; on which the Jewish critic would ground his former nicety; but it is rather a particular explication of what rain he intended: and, for, both, as chap. 17. 26. or, even: as chap. 52. 13.

{the former and the latter} Heb. yoreh and malqosh; So Deut. 11. 14. for the word geshem, for rain, before used, comprehends both, Hos. 6. 3. Joel 2. 23. the former called here yoreh, and elsewhere also moreh, Joel 2. 23. is termed the former; not because it came first, according to the more general account of the year, and the ordinary ranking of the months whereof it consisted; for that which is here rendered the latter, came in the first month, Joel 2. 23. this in the eighth: but in reference to their husbandry, and the order thereof; the former falling shortly after their seedtime, the latter, sometime before their harvest, in regard whereof, also the year for civil contracts began at the month Tisri, in account otherwise the seventh, See Lev. 23. 24. & 25. 9. and it had its name yoreh, or, moreh, from a word that signifies to pour down, Prov. 11. 25. Hos. 10. 12. See Esay 30. 20. ch. 3. 3. In which latter place also, see of the latter rain, called malqosh both here and there.

{in his season} In the months above mentioned, Lev. 26. 4. So Deu. 11. 14.

{he reserveth unto us the appointed weeks of the harvest} Or, and keepeth; or, that keepeth for us the weeks appointed for harvest: a defect either of the copulative, as vers. 5, 6. or, of the relative, as chap. 4. 31. vers. 17, 26. That continues unto us the seasons of the year, each in his turn and due time, Gen. 8. 22. or, that keeps the times of harvest fair and dry for us, so that we have weather of either sort seasonably; for rain in harvest is unseasonable and hurtful, Prov. 26. 1. See 1 Sam. 12. 17, 18. Esay 18. 4. Heb. weeks of ordinances, or, appointments of harvest: whence one of the Jewish doctors would have some respect had to the two ordinances, made for their harvest oblations; the one for the sheaf, Lev. 23. 10. the other for the loaves, Lev. 23. 17. another to two requisites in harvest times; fair weather to reap, and a good wind to winnow. But the former is wholly here impertinent, the latter overcurious. Their harvest time for corn, was within the compass commonly of two months, half Nisan, all Sivan, and half Iyar: but he says rather weeks, than months, or days; in reference to those seven weeks, between those two solemn feasts of Pasch, and Pentecost, Lev. 23. 15. Num. 28. 20. Deut. 16. 9. (whence the latter of them is called the feast of weeks, Exo. 34. 22. Deut. 16. 10, 16.) within which it was the most part usually got in; in this regard they were enjoined at the Pasch, at which time they began to put sickle to their corn, Deut. 16. 9. to bring for an oblation to the Lord, a certain quantity of corn; that is, as it is generally deemed, of barley: because that was sooner ripe with them, as in Egypt also, Exod. 9. 31, 32. than wheat, Ruth 2. 23. whether in the ear, or beaten out, is questioned; because the term used in the law is ambiguous, signifying as well a sheaf of corn, as a certain measure of grain, or meal: nor was it lawful for them to eat any bread, or parched corn, or green ear of that year's grain, until this offering had been tendered, Lev. 23. 14, 15. and at Pentecost, (from the number of days, making up those weeks, Lev. 23. 16. so termed, Act. 2. 1. 1 Cor. 16. 8.) they were to bring two loaves made of fine flour, of wheat, as it is generally deemed, being their wheat harvest then begun, and in its height, or heat, if not well near done; for a tribute, as it is termed, Deut. 16. 10. or, in nature of their first fruits, as it is styled, Lev. 23. 17. in regard whereof, is the first day of that festival, called the day of the first fruits, Num. 28. 20. Some of our interpreters of chief note here, step out of the common road; some reading the words here; that keepeth with us the oaths of the statutes of harvest; as having reference to the oath, that God took for the continuance of harvest in its due season, Gen. 8. 22. but of any oaths much less, as here, there is no mention there. Others rendering them, the sevens, and the statutes of harvest: and by the former, understanding the seventh year, wherein they were forbidden to till, Lev. 25. 4, 7. by the latter, the blessing that God promised to give in those years, Lev. 25. 20, 22. but I find not the word of sevens, or, weeks, anywhere so used; and it seems to distract the text too much: as for the ancient Greek and old Latin, who in stead of weeks, here read and render fulness, they are too too apparently out of the way, supposing it to come from a root that signifies to satiate, which this has no affinity with, nor has that any place here: which gross mistake of our Popish writers endeavor to salve, in stead of discovering, as they might better have done; the ground of their error.

Verse 25. {Your iniquities have turned away these things, and your sins have withholden good things from you} Heb. good from you; as Isa. 55. 2. This is the true cause why your rains have been restrained, ch. 3. 3. If there be any restraint of God's blessings, it is by reason of man's sin, Psal. 107. 17, 34. Isa. 59. 1, 2.

Verse 26. {For among my people are found wicked men; they lye in wait as he that setteth snares, they set a trap, they catch men} Or, that lye in wait, or, watch, or, pry each of them; (a defect of the relative, as ver. 7, 17. and a change of the number, as Joel 1. 20.) as when fowlers couch themselves; (the particle including a twofold notion, as Isa. 54. 9. & 64. 2. vers. 25.) they set a snare, or, a gin, to take men: as, rose and warred, for, rose to war, Josh. 24. 9. rose early corrupted, for, rose early to corrupt, Zeph. 3. 7. know not give not, for, know not how to give, Job 32. 22. So also Eccl. 8. 1.

{are found} Or, are to be found; for, to be, as Esther 1. 5. Luke 17. 18.

{lay wait} Or, watch, or, pry; for so the word properly signifies, Hos. 11. 7. whence enemies are called priers, or, watchers; because they eye men to do them some mischief, Psa. 5. 8. & 27. 11. & 54. 7. & 56. 2. & 59. 10. & 92. 11. See of Saul the like, 1 Sam. 18. 11.

{as he that setteth snares} Or, as fowlers; or, as when fowlers (so the word is ever taken, Psa. 91. 3. Prov. 6. 5. Hos. 9. 8. never for a snare) couch, or, lie still and quiet; as those do that lie in wait: Heb. as, or, according to fowlers in couching; for the verb in the form here used, is never found in a transitive notion, ever in an immanent. So it is used of the waters of the deluge; the waters were abated, or, allayed; fell, and began to be low, Gen. 8. 1. and the Kings anger was laid, or, appeased, Esther 2. 1. & 7. 10. and in the transitive form, that thou maist still their murmuring, Num. 17. 10. they lie in wait to catch men, as fowlers do to take fowl, Prov. 1. 11, 17, 18. See also Psal. 10. 8, 10. in which place, a word somewhat like that here; as well in sound, as in sense, is of the like use, as also, Job 38. 40.

{they set a trap} Or, gin, or, snare: the word properly signifies perdition, or, destruction, Exod. 12. 13. 2 Chr. 20. 23. Ezek. 21. 31. in the next place, a gin, or, snare, set on purpose to work destruction; in which notion it is here alone found: a learned late writer renders it, a pit; and true it is that a word somewhat near it, and as some think, of the same family with it, is used sometime for corruption, sometime for a pit, Psal. 16. 10. & 94. 13. & 103. 4. Prov. 26. 27. as also that pitfalls are made to take birds; and both pits dug, and snares laid in pits to catch other creatures, Psa. 7. 15. & 9. 15. & 35. 7. but that will not fit well here; for, to set a pit, carries no good sense; rather, as most render it, they set traps, or gins, or, snares; (for the word is here collectively used) to catch men; either to spoil them, or slay them, or both, Prov. 1. 11, 13, 16, 19. So set Jezebel a snare for Naboth, 1 King. 21. and Saul divers for David, though none of them took; See 1 Sam. 18. 17, 21, 25. & 19. 1, 11, 17, 20. & 23. 7, 9, 14, 22, 23.

Verse 27. {As a cage is full of birds, so are their houses full of deceit} A cage, or, a coop; for it is (as the Jewish masters tell us) a receptacle made of boards, wherein fowlers and poulterers used to keep and fat their fowl: the fowler's cage or coop, of whom before, v. 26. and it may signify as well one made of twigs, as of boards; for it is used also for a maund, or, a basket, Amos 8. 1, 2.

{their houses full of deceit} Of goods gotten by deceit; by such wiles and devices as they ensnare men withal: as, falsehood, for goods got by falsehood, Esay 28. 15. labor; for goods gotten by painstaking, ch. 3. 24. See Mic. 6. 10. Zeph. 1. 9.

{therefore are they become great, and waxen rich} Or, thereby; or, by such means. Heb. for so.

Verse 28. {They are waxen fat} Fat; that is, wealthy, Psal. 22. 29. Hab. 1. 10. or corpulent, being full fed, Psa. 73. 7. & 119. 70. See v. 7. Deu. 32. 15.

{they shine} Or, they are slick, or, smooth; without wrinkles, as full and fat bodies use to be: so the noun hence deduced, (for the verb is nowhere else found) as polished, or, smooth ivory, Cant. 5. 14. and, polished, or, smooth iron, Ezek. 27. 19. for that is all the stock of it.

{yea, they overpass the deeds of the wicked} According to this Version the meaning should be; they go beyond the very heathen themselves in wickedness, See Chap. 2. 33. Ezek. 5. 6, 7. and so the Jewish commenters also understand the text. The ancient Greek renders it, they pass by judgment; which would suit well with what follows, if the words would bear it, but either mangles the text, or forces it overmuch. The Chaldee, They transgress the words of the Law, they do evil: and much to the same effect, the old Latin; they do wickedly pass by my words: but they both also put in, what is not in the text. The Hebrew is word for word, they pass by words, or, matters of evil; words, or, matters, of evil, is no other than evil things, Psal. 65. 3. as, words, or, matters, of fastings, and a cry; for, the fasts and cries themselves. So Chap. 7. 4, 8, 22. this some of the Rabbines expound, when any evil either is menaced, or befalls them for the evil they do; they pass it, or, put it by, and do the evil for all that; as vers. 3. Some of ours, whom I concur with, they pass by evils; they escape those evil occurrents of penalty and judgment, wherewith others are surprised, as Psal. 73. 5. Howbeit, a learned late writer, understands it of persons, in bad case, sad, or afflicted; as the word evil, is oft used, Gen. 41. 4. Lev. 27. 10, 33. Prov. 15. 15. as if the meaning were; they pass by the matters, or, the causes of such, refusing to meddle with them: which though it would suit well with what follows, yet seems here somewhat forced.

{they judge not the cause, the cause of the fatherless} Cause: Heb. judgment, as Deut. 17. 8. chap. 22. 16. & 30. 13. the cause, I say, of the fatherless; or, orphan; either they refuse to hear it, Esay 1. 23. or, if they do, they right them not, but wrong them rather, Zech. 7. 10. Hereby it appears, that what was before said, was against those principally intended, that were in place of judicature; yet not excluding others also, whom for bribes, those great ones backed and bore out; See Esay 1. 23. Mic. 7. 2, 3. Zeph. 3. 3, 4.

{yet they prosper.} Heb. and, as vers. 10, 22. They thrive with, or notwithstanding, their wickedness: as Job 21. 7, 15. Psal. 73. 3, 12. chap. 12. 1, 2. Hab. 1. 3, 4. Zech. 11. 5. or, as the words may well be read, that they might prosper: for so also is the copulative frequently used, Josh. 24. 9. Esay 10. 19. & 11. 3. & 13. 2. & 41. 22. & 63. 2. See v. 22. they do not execute judgment and justice, that they might prosper through God's blessing upon them for the same, ch. 22. 15, 16.

{and the right of the needy they do not judge.} The right, or the cause, as before. Heb. the judgment: another word of the same notion with the former. So Exo. 23. 6. Job 31. 13.

Verse 29. {Shall I not visit for these things? saith the LORD; shall not my soul be avenged on such a nation as this?} Or, Should I not? see vers. 9. I might, otherwise, seem to be neither just nor merciful. See Exod. 22. 22, 24, 27. Luke 18. 2, 8. James 2. 23.

Verse 30. {A wonderful and horrible thing is committed in the land.} Heb. a stupendous; such a thing as a man would be astonished at: as, Be astonished, O heavens, chap. 2. 12. for from thence the word comes: and an abominable thing, not an horrid, as some; such as may make a man's hair stand an end: for it comes not from that root, though they be very near: the roots differ, as Shibboleth, and Sibboleth, Judg. 12. 6. though some would have that diversity oft-times disregarded, see on v. 8. but a vile, filthy, abominable thing, such an one as a man would loathe and abhor: it is used of those figs, said to be so bad, that there was no eating of them, ch. 29. 17. So ch. 18. 13. & 23. 14. Hos. 6. 10.

{in the land} Or, in this land: for the article here has his force.

Verse 31. {The Prophets prophesy falsely;} Heb. in, or by, or with a falsehood, or a lie: as ch. 14. 14. & 20. 6. & 23. 25, 26. Ezek. 13. 6. Either they prophesy in Baal's name, ch. 2. 8. or they prophesy lies in my name, ch. 4. 10.

{and the Priests bear rule by their means;} Heb. the Priests, or Princes, (for the word will bear either: See on Esay 61. 10.) rule upon, or at, or by, their hands: as Esay 62. 3. This some render of the princes, whom, say they, the false prophets confirmed in their rapines, and robberies, being by them bribed so to do, Ezek. 13. 22. So some of the Jewish doctors. Other of them expound it, of the corrupt carriage of the princes in taking of bribes, Hos. 4. 18. Mic. 7. 3. and because the word here used, is found, Judg. 14. 9. where it is said of Samson, that he took in his hands of the honey that he found in the carcass of the lion; they would therefore have it here so to signify, the princes, or priests, take bribes, that are as sweet as honey to them, into their hands, to pervert the right, and to give wrong judgment. The ancient Greek, and the old Latin, following it, The priests with their hands applaud them: or, as a late writer would have the Greek to mean, They applaud their, that is, the false prophets', hands; as if they had read with other vowels, they descend upon their hands. But this the words, without some variation, will not admit. Most of ours, There is a combination between the priests, and the false prophets, and these, by their false prophecies, support and confirm the priests in their ambitious courses and corrupt carriages, whereby as Eli's sons sometime, 1 Sam. 2. 12, 17, 22. they domineered and tyrannized over God's people, and which the true prophets of God reproved in them. Nor does that swerve from this in effect and substance, which that learned late writer suggests, that the phrase at the hand here used, does usually signify after, or according to, the leading, guidance, or direction of some other: as Exod. 2. 5. Num. 13. 29. Josh. 15. 15. 2 Sam. 15. 18. (which place one of the Jewish commenters here points us to) 1 Chr. 25. 2, 3, 6. 2 Chr. 17. 14. & 31. 15. Neh. 3. 2, 4, 5. so it should be implied, that the priests ruled and swayed all, not so much by the ministry, as by the authority of the false prophets, who pretended an extraordinary call. Howsoever we take the term, certain it is, that they both banded together against God's prophets, ch. 26. 8. & 29. 25, 27.

{and my people love to have it so:} They like and love the lies and flatteries of the false prophets, better than God's truth, Esay 30. 10. Mic. 2. 6, 11. 2 Thess. 2. 9, 11.

{and what will ye do in the end thereof?} Some understand it, as spoken in the person of God, as rendering a reason of what he had said, v. 29. What will this wickedness grow unto, unless I do by some special penal course repress it? Others, rather, what will be the issue of this? what will become of you at last? when all sorts among you, prophets, priests, and people, are so extremely corrupt and faulty, what can be expected, but an utter riddance of you all? See ch. 6. 13. Mic. 3. 11.

CHAPTER 6

Verse 1. {O ye children of Benjamin gather yourselves} The prophet proceeds to give warning of the Chaldeans' approach, vers. 1, 6. shows what misery and mischief should thereby befall them, vers. 21, 26. withal laying before them the causes of all this, to wit, the general corruption among all sorts with them, vers. 6, 7, 13, 28. and their willful obstinacy, in refusing to hearken to God's word, v. 8, 10, 17, 18. and to break off their wicked courses, vers. 29, 30.

{O ye children of Benjamin,} To the Benjaminites, the prophet directs his speech, as to forewarn them of the Babylonian expedition against Judah, and the siege of Jerusalem shortly after to ensue, because that tribe had adhered to Judah, when the other ten had revolted from it, 2 Chr. 11. 12. chap. 17. 26. and divers of that tribe did inhabit Jerusalem, part of the city lying within their lot, Joshua 18. 28.

{gather yourselves to flee out of the midst of Jerusalem;} Or, retire; as it was before rendered, chap. 4. 6. or withdraw yourselves. See on ch. 4. 6. out of the midst of Jerusalem, for, out of Jerusalem: as Num. 14. 44. As before they were advised to flee unto Jerusalem for succor and safeguard, as to a place of the greatest strength with them, ch. 4. 5, 6. thereby intimating the approach of the enemy unto their parts: so here on the other side, they are admonished to quit Jerusalem, and get speedily out of her, lest they be surprised in her, and perish together with her: and as afterward to leave the land of Judah, ch. 10. 17. thereby intimating her approaching siege, and what would become of her, whom they had repaired unto for shelter and safety. See the like Esay 23. 12. as that before rather foretelling what they would do, than seriously advising them so to do: so this telling them what indeed their best and wisest course would be: flee of Babylon, Esay 52. 11. ch. 51. 6.

{and blow the trumpet in Tekoa, and set up a sign of fire in Beth-haccerem} The blowing of the trumpet, and setting up of a sign, are to give people in those parts warning of the enemies' approach, and either thereby to incite them to make preparation for opposition, or to admonish them to betake themselves to places of strength; as ch. 4. 5, 6. Hos. 5. 8. & 8. 1. not that they should indeed be able to make head against so potent an enemy, or that in any place of strength they should find safety; but as foretelling what then would be done, and representing to them, what they would in those times be calling upon to have done, though it were to no purpose. See chap. 8. 14.

{in Tekoa} A city of Judah, 1 Chro. 2. 24. 2 Chro. 11. 6. Amos 1. 1. it was situate on an hill, and lay toward the north of Judah, which way the enemy was to come; and there is in the Hebrew an elegancy of like sound, in the name of Tekoa, and the term of trumpeting: the like whereunto is also found, Mic. 1. 10, 14. Zeph. 2. 4. so that it is as if he had said, do that which your name imports.

{set up a sign of fire} That is, fire a beacon. So some of the Rabbines here expound it, whom also not a few follow; supposing the verb whence it comes to have sometime a notion of burning in it, and so to be used, 2 Sam. 5. 21. Job 7. 13. & 22. 23. Nah. 1. 5. and this word to be in that sense derived from it, and so to signify, both here and elsewhere, Judg. 20. 38, 40. & Ezek. 17. 9. but there is not one of those places, but is very questionable, and may well therefore otherwise be rendered: and though it be true, that the firing of a beacon may well be comprehended among many other signs or significations, of the use intended in the term here used; yet is the word a term of a far larger extent, and it imports anything whatsoever thus set up for a sign, whether banner displayed, or beacon fired, or aught else of the like use: and the text is no more word for word, than lift up a lift-up; or some signal, so called, because erected or lift up: let somewhat be set up that may give notice to the parts adjacent of the enemies' approach: that which was called an ensign, or a standard, chap. 4. 6. but the term here used, is more general: and so Judg. 20. 28. that they should cause to ascend a great lift-up (if we may so speak) of smoke: and v. 40. when the lift-up of smoke began to ascend: not unlike to that Esa. 9. 18. though another term there be used, to lift up a lift-up: as, to vow a vow, Gen. 28. 20. to fast a fast, 2 Sam. 12. 16. to serve a service, Exo. 13. 5. to judge a judgment, ch. 5. 28. See also, v. 13.

{in Beth-haccerem} Heb. on Beth-haccerem: that is, on the house of the vineyard. So one of the Jewish commenters, expounding it of a tower, or turret; erected in a vineyard to oversee it, and the neighboring one, and for a watchman to watch in, for the preservation of them, Esa. 5. 2. and the manner of writing, in Hebrew, the two terms standing apart, with no such line intervenient, as our Version exhibits, might seem to add some strength hereunto: but the like is found in some other proper names, as Esay 8. 3. where though in our Version the like lines are inserted, yet in the Hebrew text, none such appear. The Chaldee Paraphrast renders it, on the house of the valley of the vineyards: Nor can I but wonder, why a writer of great note should say the word there used should signify cities situate on hills. But another of the Jewish doctors says, that it is the proper name of a place, and so the ancient Greek, and old Latin, take it; and, as some say, also, the Syrian: And Jerome reports, that Beth-haccerem was a town situate on an hill between Tekoa and Jerusalem, from whence Tecoa was not above twelve miles distant: It seems to be the same with Beth-haccerem, mentioned Nehemiah 3. 14. and of this stamp were the names of many cities in those parts: as Bethaven, Josh. 18. 1. Bethana, Josh. 19. 38. Bethania, John 11. 1. Betharabah, Josh. 15. 6. Bethbarah, Judg. 7. 24. or Bethabarah, Joh. 1. 28. Bethlehem, Josh. 19. 15. Matt. 2. 1. Bethsaida, Matth. 11. 21. Bethesda, Joh. 5. 2.

{for evil appeareth out of the North,} From the northern parts, by the Babylonians marching towards them from Chaldea, that lay north from them, ch. 1. 14. & 3. 18. & 4. 6.

{and great destruction.} Heb. and (or, even, as Esay 65. 6.) a great (or, grievous) breach, or, breaking: as chap. 4. 20. & 48. 3. So cha. 4. 6.

Verse 2. {I have likened the daughter of Zion to a comely and delicate woman.} These words are diversely taken, and diversely rendered. The word woman, is not in the text: but there is a defect of the subject; as, standing, for, standing corn: and, fruitful, for, fruitful vine, Esay 17. 5, 6. And some supply woman, as our Version does: but about the former attribute, the Jewish doctors are divided; for some of them say, that it signifies a woman that inhabiteth; one that dwells, or keeps at home, not out of an housewifely care, as Titus 2. 5. but out of delicacy and nicety, a loathness to look out, or set her foot on the ground, as Deu. 28. 56. as coming from a word that signifies to inhabit, or to keep at home: as it is rendered, Hab. 2. 5. Others of them expound it, a comely, or beautiful woman; as the Rabbines frequently use the word whence it comes: and as another, whereof anon, very near it, is used, and rendered, Cant. 1. 10. Prov. 17. 7. & 19. 10. & 26. 1. and some of ours, which admitting this supply, will the better suit with what ensues, would have some fair shepherdess intended, whose love many shepherds seeking to obtain, come and pitch their tents, and feed their flocks near to her. But there want not those, who supply not woman, but land; and read the words; I have likened the daughter of Zion to a goodly pasture ground, and, a delicate land: such as Asher is said to be, affording royal dainties, Gen. 49. 20. and indeed the former word differs in gender only from the term that does usually signify a pasture; as it is well rendered, Ezek. 34. 14. though in some other places elsewhere, amiss: as also the same word is rendered a pleasant place, Hosea 9. 13. whence also some of the Jewish critics expound it, both here, and elsewhere, as by intercision of a letter not unusual, derived from a root that signifies to desire, and as the same with desired, or desirable, such as good and beautiful things usually are, (whence also the words in the places before pointed to) and such pasture grounds to shepherds; in regard whereof also, is Naioth deemed to have its name, 1 Sam. 19. 19. And to this the rather I incline; because both the word may well bear it, and it suits exceeding well with the ensuing expressions, vers. 3. So that it is as if the prophet had said, Methinks Jerusalem (for that is the daughter of Zion, Esay 1. 8.) seems very like (as the former) to some beautiful and delicate dame, living plentifully and daintily in her own land, as at home; or, according to the latter, to some goodly pleasant pasture land, that may well entice shepherds to repair to it with their flocks. One difference more there is among the Jewish critics, about the verb here used, which some of them understand as we have it here rendered; and so it is taken, Cant. 1. 9. Howbeit, because the word is there in another form: and in the form here used, it signifies generally, this one place excepted, wheresoever it is found in a notion of similitude, not to liken, but to be like, as Psal. 144. 4. Cant. 7. 7. Ezek. 31. 8. Some of them therefore would have it here expounded, not, I have likened, but, I have cut off, or, I will cut off: as the very same word is in this form used, Hos. 4. 5. where it is rendered, I will destroy thy mother. According to this interpretation it should be read without any supply, The fair and delicate daughter of Zion have I destroyed, or, will I destroy; for so the words lie in the text: but the attributes are not wont in Hebrew thus in construction to lead their subject: and for the verb, both in this, and some other, the forms are sometime confounded.

Verse 3. {The Shepherds with their flocks shall come unto her;} That is, the Babylonian princes and chieftains with their forces, as shepherds invited by her pleasant pastures fit for their flocks: So ch. 12. 10. and there seems a secret taunt in the term of shepherds; as the like in watchers, and keepers, ch. 4. 16, 17.

{with their flocks} Heb. and their flocks; as ch. 1. 13.

{they shall pitch their tents against her round about,} Pitch tents; as shepherds do, Esa. 13. 20. the warlike tents here intended, as ch. 37. 10. a defect of the pronoun; as Esa. 13. 22.

{against her round about} As ch. 4. 16, 17. or, besides her; as the particle is used, Esa. 32. 20. they shall lie in siege about her, ch. 1. 15. & 4. 17. Ezek. 4. 2, 3.

{they shall feed every one in his place} Heb. a man (for, each one, as ch. 5. 8.) his hand; which the Greek renders, with his hand: they shall by might and force, as we use to say, with strong hand, destroy and spoil. So, with the hand, Esay 28. 2. The old Latin, those that be under his hand: his companies; So the Chaldee; as, the sheep of his hand, Psal. 95. 7. Others, at his side: beside him; what is next to him: as, the asses were feeding at the hand [word obscured] them; that is, beside them, Job 1. 14. Others, they shall feed each one his place, or, they shall depasture, or, eat down, (destroy and devour, as beasts are wont to depasture a ground. See Esa. 3. 14.) his place, or, his [word obscured] assigned him. So is the word hand, used, [reference obscured] 2. 17. Deut. 23. 12. [reference obscured] 5, 11. & 57. 8. they shall take up their quarters, and acco[letters obscured]ing to their employments in such and such places assigned them, they shall spoil and make havoc of all that they can. And this last I conceive to be the genuine notion and use of the word in this place.

Verse 4. {Prepare ye war against her} Heb. Sanctify: as chap. 12. 3. & 22. 7. Joel 3. 9. So Esay 13. 3. I have commanded my sanctified ones. The words of God himself; and, as I take it, of no other here: though most interpreters understand them, as the words of the Babylonian king, or the Chaldean princes, giving order for preparation; and suppose it to have reference to some solemn rites that the heathen used, in denouncing war; and some also to the fire, that the Chaldeans, say they, made an idol of, and had borne before them in their camp. See on chap. 1. 13. But neither of these conceits seem to be very probable, as to the word here used; the use of it in this kind being so large, and so indefinite. But for the party, in whose person this is spoken, whosoever he or they be, the prophet here gives over his former resemblance; and that they may understand more clearly, what manner of Shepherds they were, that were coming against them, he tells them here, that they were warriors, military men, unto whom God had given a charge and commission against them. See Esa. 10. 5, 6. v. 6.

{Arise, and let us go up at noon.} These words, without question, hold out the speeches of those, whom God in his secret counsel had designed unto that service, and by an efficacious instinct stirred up thereunto; encouraging and inciting one another, with all speed, to set upon it, and with all eagerness to pursue it: the prophet thereby intimating, as I conceive, how ready they should be to put in execution, what God would have done by them, so soon as ever the time was come, wherein God would have it effected. See Esay 5. 26, 27.

{Arise} As chap. 1. 17. So Deut. 2. 13. Esay 21. 5. chap. 49. 14.

{let us go up} Let us march; a military term. See Isaiah 7. 1.

{at noon} Which some expound, as an argument of courage, as who should say; we shall not need to steal in upon them by night, we will set upon them at noonday, 1 King. 20. 16. chap. 15. 8. Zeph. 2. 4. Others, as an intimation of their present strength and flourishing estate, in regard whereof, they needed not to misdoubt aught, but were sure to carry all before them with success at pleasure; day light, for, prosperity; as Esther 8. 16. Esay 59. 9. But these seem to be both wide of the prophet's intendment. Nor comes the Jewish doctor anything nearer, who tells us, that noon, and night, here mentioned the one, and in the next verse the other, are times of unlucky occurrents, according to that, Psal. 91. 6. But they seem rather the words of men, manifesting an impatiency of delay, and calling one upon another, either to march on, and set forward, so soon as they are got together, though it be at noonday; or to assault the city instantly, though it be noonday, ere they can come to sit down before it; albeit that the heat of the day at noontide, in those hot countries especially, be nothing commodious or seasonable, either for march, or assault: and complaining, that by delay and stay, they do but burn daylight. And to this purpose, one of the Jewish commenters understanding this whole passage, not of their march towards Jerusalem, but of the city, accordingly expounds and applies the several terms here used; Prepare war; make ready to give an assault: arise, out of your several quarters, v. 3. go up; scale the walls: as v. 5, 10. that we may surprise the city, ere night approach: and as vexed that they cannot take it and sack it the same day. But I conceive it rather to be meant of their march; and their forward desire to be making on towards it.

{woe unto us; for the day goeth away, and the shadows of the evening are stretched out.} This the Jewish commenters, and many other treading in their steps, understand as the voice of God's people, or the prophet speaking in their person, lamenting their woeful condition, and complaining, that all their prosperity was drawing to a period, and the night of affliction was ready to surprise them; according to that, Amos 8. 9, 10. But others rather conceive it to be a continuation of the voices of the Chaldeans, and their complices, eagerly desirous to be setting on forward, and complaining that the day spent, and they lost so much time, while by needless delays, they retarded their expedition, and let slip their opportunities; as chap. 46. 17.

{for the day goeth away} Or, that (as chap. 4. 18. Lam. 5. 16.) the day passeth away; or, spendeth; as Psal. 90. 9. a metaphor from one that at parting, turns his face from us. See on Isay 53. 6. chap. 2. 27.

{the shadows of the evening are stretched out} Or, are lengthened; as towards evening they use to be: I decline, as Psal. 102. 11. & 109. 23.

Verse 5. {Arise, and let us go up by night} Let us march night and day, that we may lose no time. See vers. 4.

{and let us destroy her palaces.} Or, that we may destroy her palaces: as chap. 5. 28. that which made them so eager upon this expedition, to have the spoil of the city, the king's house, and the state-houses of his princes, and great men, stored with much wealth, and costly house furniture. See Esay 13. 22. and 32. 14. & 30. 6. chap. 22. 1.

Verse 6. {For thus hath the LORD of hosts said;} Or, Thus saith the Lord of hosts: as chap. 5. 14. That you may not think that these men come led on only by their own ambitious, or covetous affections and dispositions; be it known unto you, that God has an hand in the business; it is he that sets them on work, to execute his wrath upon you for your sins and excesses, chap. 1. 15, 16. See vers. 4.

{Hew ye down trees} To raise works for the siege, and make engines for a battery, such as were then in use, Deut. 20. 19, 20.

{cast a mount} Or, discharge engines of shot. See on Isa. 37. 33. So Ezek. 26. 8.

{this is the city to be visited} Or, punished; as chap. 5. 9, 29. the time of her visitation by judgment is come, chap. 11. 23. & 23. 12. Ezek. 9. 1. Hos. 9. 7. the time of God's wrathful visitation of them, because of his gracious visitation neglected by them, Luk. 19. 44. their sins being risen (as the next words imply) to the height, Ezek. 7. 10, 12. 1 Thess. 2. 16.

{she is wholly oppression in the midst of her.} There is nothing but oppression in her. She is so full of it from the one end to the other, as if she were all made of it, 2 Kin. 21. 16. & 24. 4. Ezek. 7. 23. See of Nineveh, Nah. 3. 1.

{in the midst of her.} As Psal. 55. 11.

Verse 7. {As a fountain casteth out her waters, so she casteth out her wickedness.} These abuses flow incessantly from her, as water from a spring; they are renewed daily with her; they never depart from her: she is in regard of them, as a spring that is never drawn dry, Psal. 55. 9, 11.

{casteth out} Or, causeth to spring up, or, issue out: whence a word signifying a well, or, spring, ch. 2. 13. properly one discovered and procured by digging; for the verb in its first notion signifies to dig, 2 Kin. 19. 24. Isa. 37. 25.

{her wickedness} As the working sea does mire and dirt. Isaiah 57. 20.

{violence and spoil is heard in her;} That is the common cry with her; it is that all the city rings of. See ch. 20. 8.

{before me continually is grief and wounds} Heb. disease and stroke, or, stripe: as Deut. 28. 61. their cruel courses in vexing and oppressing one another, and the cry thereby caused, are continually in mine ear the one, in mine eye the other; provoking and urging me to proceed in all severity and rigor against her. See Exod. 22. 22–27. Psa. 109. 15. Isa. 3. 8, 14, 15. & 59. 13, 18. & 65. 3. Luke 12. 28. Jam. 5. 4. Howbeit, some expound all this, not of evils committed by them, but of evils to be inflicted upon them; which the prophet should have continually in his ear, and his eye; as the standard, and trumpet leading on, and inciting to them, ch. 4. 21. but the former more easily flows from the text.

Verse 8. {Be thou instructed, O Jerusalem} A summons of them to repentance. Heb. Be corrected. Take warning, and be amended by the judgments, that already have befallen you: for the word signifies in the first place, to chastise, ch. 31. 18. Hos. 10. 10. and in the next place, by chastising, to reform and amend, Prov. 29. 15. See ch. 2. 30. & 5. 3.

{lest my soul depart from thee,} Heb. be loosed, or, disjointed from me: a metaphor taken from the dislocation of a limb, the forcing of it from its natural place and posture, and putting it, as we say, out of joint, Gen. 32. 25. intimating what a pain and grief it is to God to leave, or cast off a people, whom he is once in league with, and with how much difficulty he is drawn thereunto. So Ezek. 23. 17, 18. soul, for, the person himself: as ch. 5. 9, 29. but here somewhat more specially for love and affection, whereof the soul is the seat: as Gen. 34. 8. Psa. 42. 1, 2. Lev. 26. 11, 15, 30.

{lest I make thee desolate, a land not inhabited.} Heb. lest I make thee a desolation, or, a waste, as chap. 4. 27, 29. I will both cast you off, and cut you off, two grand evils, dereliction, and destruction: and the one of them usually following on the other. Hence that, Woe to them, when I depart from them, Hos. 10. 12.

Verse 9. {Thus saith the LORD of hosts} As before, v. 6.

{They shall thoroughly glean the remnant of Israel as a vine:} They (the enemy, the Chaldeans, compared to grape-gatherers; as chap. 49. 9.) Heb. shall gleaning glean; that is, thoroughly glean; an allusion to the law, that inhibited the going over the vine again, after the general cutting, or the leaving of it wholly bare, Lev. 19. 10. Deut. 24. 21. the meaning is, that the enemy in cutting them off, or captiving them, should go over them again and again: as it is said of the Israelites, when they had discomfited the main body of the Benjaminites, they afterward gleaned them, as they lighted on them straggling in the highways, Judg. 20. 45. and thus did the Chaldeans glean the remnant of Israel, the people of Judah; not so called in regard of the ten tribes, before by the Assyrian destroyed, 2 Kin. 17. 6. but in regard of those of their own people, and their city, whom, and which, the Chaldeans had before plundered, captived, or cut off, not in the time of Jehoiakim and Jehoiachin only, 2 Kin. 24. 2, 13, 16. but in Zedekiah's reign, when at several times, they spoiled, killed, and carried away of them, 2 Kin. 25. 4. See Esa. 6. 13. ch. 10. 16. & 52. 3, 30. Of the name Israel, see ch. 5. 15, 20.

{as a vine} For the word here used, is peculiar to the vine, Judg. 8. 2. Esa. 24. 14. of gleanings of corn, another word is used, Lev. 19. 9. Ruth 2. 2, 3.

{turn back thine hand as a grape-gatherer into the baskets.} Heb. upon the baskets. God speaks, say some, to Jeremy, bidding him pull off the clusters of grapes, from a vine in vision represented unto him, one after another, until he had plucked all, and bestowed them in a basket. Others, to the Chaldeans enjoining them to spoil, and kill, and carry away again and again, until they had made a clean riddance of them. The Jewish doctors conceive them to be the words of the Chaldeans, inciting one another to spoil and plunder, and massacre, or captive again and again, while any persons of regard, or matter worth the carrying away, remained; to which purpose also, some here insert the word saying; as chap. 4. 31. See vers. 4. I concur with the middle, and conceive a great spoil, and that redoubled, both of persons and prey to be intimated; though not an utter extirpation of either. See Esa. 6. 13. cha. 5. 10. & 52. 16. 2 Kin. 25. 12, 22.

Verse 10. {To whom shall I speak and give warning, that they may hear?} The prophet's complaint of an unteachable, and untractable disposition, that did generally possess this people. See the like, Isa. 28. 9.

{To whom} As Esa. 53. 1.

{give warning} Heb. protest; as ch. 11. 7.

{that they may hear} To take warning and obey: as ch. 7. 23, 24. Heb. and they will hear: as v. 5. Josh. 24. 9. Mal. 1. 9.

{behold their ear is uncircumcised, and they cannot hearken.} Or, that they cannot hearken; as before: That is, say some, they have a mere carnal and fleshly ear, that apprehends not, nor admits aught that is spiritual, 1 Cor. 2. 14. Col. 2. 13. Others, their minds and hearts are so possessed with sensuality, security, and willful obstinacy, that they regard not aught that is delivered to them from God, though it never so nearly concern them, and their own welfare and good. See Luke 8. 14. & 21. 34. It has reference, say some, to such as have ears stopped with earwax, and such like foisty stuff that hinders their hearing; but rather to the foreskin, that in circumcision was taken away, (see chap. 4. 4.) and to such persons, as having a thick skin or film, growing over the organ of hearing, are thereby deprived of the use of that sense, implying, that they no more regarded any of God's messages, than as if it were so with them, as with such it is. So Act. 7. 51. See Psal. 58. 4, 5. vers. 16. ch. 7. 26. Zech. 7. 11. Act. 7. 57.

{the word of the LORD is unto them a reproach} They account it as matter, not of reproof, but of reproach; such as men cannot endure to hear. So rather, than as some, they make it matter of reproach to those that deliver it, chap. 20. 8.

{they have no delight in it} They cannot brook it, they have no love nor liking at all to it. See chap. 5. 31. 2 Thess. 2. 10, 12. 2 Tim. 4. 3.

Verse 11. {Therefore I am full of the fury of the LORD, I am weary with holding in: I will pour it forth upon the children abroad, and upon the assembly of young men together: for even the husband with the wife shall be taken, the aged with him that is full of days.} The prophet, in these words, professes that, though he be most unwilling to denounce so dreadful and hideous a doom as God has passed upon his people, such as all sorts, without respect of age, or sex, were to suffer in, yet the spirit of prophecy is so full in him, and powerful upon him, that he is no longer able to keep it in, but he must of necessity denounce it. See the like profession, though upon another occasion, ch. 20. 9.

{Therefore} As ch. 1. 17. & 3. 3. Heb. and; which I see not why it should not here be retained: for it is not so much, as I conceive, the consideration of aught with them, as the Spirit of prophecy within him, that enforces him to this work.

{full of the fury} Or, wrath. Heb. fervor, or heat: that fire of God's wrath, whereof ch. 4. 4. & 5. 14. See ch. 15. 17.

{I am weary with holding in:} Holding it in: as ch. 4. 4. forbearing to denounce it, like Elihu, Job 32. 18, 20. So ch. 20. 9.

{I will pour it forth} The prophets are said to do what they denounce to be done. So ch. 1. 10. & 15. 1.

{pour} A borrowed speech taken from shouts of rain, that the heavens pour down, Psa. 11. 6. Isa. 24. 18. ch. 7. 20. & 10. 25. Ezek. 14. 18. & 22. 22. Rev. 16. 1.

{pour it forth} A defect of the pronoun, as before. Heb. in pouring out, I will pour out; that is, I will surely, or without more ado, without further delay, pour it out: a defective form of speech: the like whereunto, see Isa. 59. 13. ch. 14. 5.

{upon the children abroad} Or, in the streets; as the Chaldee renders it: and the word is used, 1 King. 20. 35. whither children use to run out, and where they use to play together, Zech. 8. 5. chap. 9. 21. intimating the Chaldeans should show no mercy to any, not so much as to young children, 2 Chr. 36:17. Ps. 127:8, 9. verse 21. Hos. 10:14.

{upon the assembly of young men together} The word here used signifies first a secret, Ps. 25:14. Prov. 11:13. then a secret place, Ps. 31:20. then a secret meeting, a conventicle, ch. 15:17: and lastly, any assembly, as well public, as private, Ps. 89:7. so here, upon the place where the young men meet to make merry together, ch. 31:13. though it may probably be deemed to have a privy glance at their common meetings in bad houses for evil purposes, ch. 5:7.

{for even the husband with the wife shall be taken} Or, that the husband also with the wife may be taken: as the particle is used, Job 6:11. ch. 4:13. or, surely the husband also with the wife shall be taken: so is the particle rendered, Isa. 49:18. & 60:9. or, as the Hebrew has it, man with woman, that is, man and woman; as v. 12. the one sex with the other: no regard being had more to the one than to the other. See Isa. 3:16, 24. & 32:9, 10. shall be taken, that is, surprised, and so fall into the cruel enemies' hands; as ch. 8:9. Lam. 4:20. and so is the word to be taken, Luke 17:34, 36. though interpreters go most there a contrary way.

{the aged with him that is full of days} Heb. the old with the full of days, with the decrepit; with him that has the one foot already in the grave. Of the phrase, see Isa. 65:20. such as were, in the course of nature, at the pit's brink; such as, though they should have spared them, yet could not have lived long; as he of Jeremy, in regard of the famine in the city, ch. 38:9. of the Chaldeans' cruelty towards the aged, see 2 Chr. 36:17. Isa. 47:6. Lam. 5:12, 13.

Verse 12. {And their houses shall be turned unto others, with their fields, and wives, together.} A defect of the pronoun in the latter branch, but supplied from the former; as Isa. 49:22, 23. Heb. and women; which may be of larger extent than wives only, and may comprehend both concubines, and maidservants also, as well as wives. The meaning is, that all should fall into the enemies' hands. See this threatened long before, Deut. 28:30. and again, ch. 8:10.

{to others} That is, to aliens, or strangers, as Prov. 5:9.

{wives} Heb. women; as ch. 7:18. & 8:10.

{for I will stretch out my hand upon the inhabitants of the land, saith the LORD.} See Isa. 5:25.

{upon} Or, against; as ch. 15:6.

{the land} Or, this land; as ch. 5:30.

Verse 13. {For} Or, Because; as ch. 3:25. A reason rendered of this severe denunciation: the generality of corruption among them, and among those especially who should have reproved and restrained it in others, and given example of better things. See v. 6.

{from the least of them, even unto the greatest of them, every one is given to covetousness:} Heb. from the little of them, and unto the great of them: a proverbial form of speech used frequently in Scripture, to express the generality of any practice, good or bad, among persons of all sorts and ranks, 2 Chr. 34:30. Est. 1:5, 20. ch. 31:34. & 42:8. little, for, least; and, great, for, greatest; as Est. 1:5, 20. Jon. 3:5. so, good, for, best; and upright, for, uprightest, Mic. 7:4. for nouns, in Hebrew, have no forms of comparison; and in such collations therefore, they make use of the positive, Ps. 118:8, 9. Prov. 22:1. Eccl. 7:1.

{every one is given to covetousness} Heb. is coveting covetise; as Prov. 1:19. & 15:7. Hab. 2:9. See the same charge, ch. 8:10. and the like phrase, v. 1.

{and from the prophet, even to the priest, every one dealeth falsely} Heb. from prophet and to priest (as before; that is, both the priests and the prophets; as, from man, and unto beast, for, both man and beast, Exod. 9:25. ch. 50:3.) each one is doing falsehood, as if that were their common trade: so Prov. 10:4. & 11:18. See also the same manner of expression, Matt. 24:38, 39. to do falsehood, for, to deal falsely; as, not to do truth, for, not to deal truly, 1 John 1:6. See also, ch. 8:10. As covetousness is charged upon the princes and people; so falsehood, or false dealing upon the priests and prophets: not that these were free from the former vice, (see Isa. 56:11. ch. 5:31.) or those from the latter (for of such distributive forms of speech, see on Isa. 5:13.) But this was the more special corruption reigning among the false prophets and the priests; that by their false prophecies and flatteries, they deceived the people, and soothed them up in their sins. See ch. 4:10. verse 14.

Verse 14. {They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace?} They do by their glossings and flatteries lull people asleep in security, bearing them in hand, that there is no such dangerous matter towards them, as God's prophets tell them, but that all shall be well, whatsoever they say. See the same, ch. 8:11. See also, Lam. 2:14. Ezek. 13:22.

{They have healed also} Or, They heal also. Heb. And they heal, which may well be retained; for it is an instance, and a pregnant one, of the deceitful dealing charged upon them, v. 13.

{the hurt} Heb. bruise, or breach; as ch. 4:20. & 10:19.

{of the daughter of my people} See ch. 4:11. So ch. 9:1.

{slightly} Heb. upon a slight, or slighted thing: which some interpret slighting, or making nothing of it: so the Greek. Others, with some slight medicine: so is the particle used, Ps. 92:4. with words of falsehood, says the Chaldee; with saying, peace, peace, which was a very light matter for them to say, so the Jewish commenters: and it was indeed an easy thing to say so, as they said it; though not as our Savior said the like, Matt. 9:4, 5. Others, according to some slight thing, or according to the cure of some slight hurt; supplying cure from the word heal; hurt from the word bruise, or breach, in the foregoing branch. Whether way we take it, the sense is plain, that the prophets and priests, dealt with the people and the state, as unfaithful physicians, or surgeons, with a fond and foolish patient, unwilling to apprehend how it is indeed with him; who, albeit his disease and wound be dangerous and deadly, yet make light of it, as if it were some slight matter, that might easily be helped, apply only some lenitive, or stupefying plasters unto it, that may for a time give ease, or take away the sense of pain for the present, and bear him in hand, that he shall do well enough with it, he need not fear or misdoubt ought; or that use lenitives only, where the disease requires caustics and corrosives, and draw a skin over places full of corrupt matter, that may cause them to fester the more inwardly, unto the patient's greater and further evil. See ch. 23:14. Lam. 2:14. Ezek. 13:10. Howbeit, because the word here used, has sometime a notion of vilifying and contempt, 1 Sam. 2:30. Hence the old Latin renders it, one while, with contumely, and unto contumely, another while: that which some expound; the former, unto the contempt and reproach of the true prophets; whom thereby they brought into disgrace with the people, 1 Kings 22:24. ch. 28:2, 4, 10, 11. the latter, unto such contempt and reproach, as by their means should befall the people, while being deluded by them, and giving credit to them, they neglect those courses, whereby their peace with God might have been procured, and those evils prevented that God's prophets gave them warning of. See to this purpose also, Lam. 2:14. But the words will not so easily admit this sense.

{saying, peace, peace,} A proverbial form of speech, implying as much as that which we use to say, all shall be well: so, is it peace? for, is all well? 2 Kings 4:26. & 9:17, 18. and, it shall be peace; for, all shall be well, 2 Kings 4:23.

{and there is no peace} Or, when there is no peace; when as meanwhile there is no such matter, there is nothing well, but all full of deadly danger, ch. 4:10. Heb. and, (for, when; as Isa. 3:3. & 37:9, 36.) peace is not, as 2 Chr. 15:5. Isa. 57:21. so Ezek. 13:10.

Verse 15. {Were they at all ashamed, when they had committed abomination? nay, they were not ashamed, neither could they blush.} Their sin is further aggravated by their shamelessness in it, as ch. 3:3. some read the words, Did they make them ashamed? as if the meaning were, did they labor to bring the people to a sight of their abominable courses, and to work them to shame and sorrow for them? and so the word indeed, in this form and notion is used, 2 Sam. 19:6. but not, that I find elsewhere; in this prophet constantly the former way, ch. 10:14. & 46:24. & 48:1, 20. & 50:2. & 51:17. So here, the Chaldee, Greek, and Latin take it, and the words following confirm it. See the same passage again, ch. 8:12.

{when they had committed abomination} That is, idolatry, say some, referring it to the people; but as I conceive rather such abominable things, as God saw, and complains of in the prophets, ch. 5:30, 31. & 23:14.

{not at all ashamed} Heb. in being ashamed, ashamed: or, in being abashed, abashed, which comes nearer to our English; of which manner of gemination, see Isa. 24:16. ch. 3:1.

{neither could they blush} Heb. they know not to blush; as Isa. 29:12. I know not to read, for, I cannot read: they know not satiety; for, they cannot be satisfied, Isa. 56:11. and Zeph. 3:5. the wicked have not shame: for though the latter word here used, be scarce found elsewhere, save in the transitive sense; that which seems to have given occasion of that diverse version; yet the former word, in this latter branch, is never so used, and that this latter is not to be so here taken, appears by the place parallel to this, ch. 8:12. where it is exhibited in a passive form, that admits no such ambiguity; and indeed, none were more shameless than their false prophets.

{therefore shall they fall, among them that fall.} That is, be slain, among those that be slain; and to whom they now promise safety; to fall; or, to be slain, as Ps. 63:10. Luke 21:24.

{at the time that I visit them, they shall be cast down, saith the LORD} Heb. in the time, wherein I visit them, (See v. 6. a defect of the relative, as ch. 5:17, 24.) they shall by stumbling be made to fall, or, be thrown down; as if they had stumbled, and fallen flat to the ground: for that is the word's native and proper notion, Ps. 27:2. Isa. 31:3. ch. 50:32. Dan. 11:19.

Verse 16. {Thus saith the LORD, Stand ye in the ways and see and ask for the old paths, where is the good way, and walk therein; and ye shall find rest for your souls.} God proceeds here by the prophet, to convince this people of their obstinacy; and turns his speech now from the false prophets that seduced them, unto those that were seduced by them: relating both what advice he had from time to time given them, and how they had still refused to hearken thereunto. And in this verse, he seems to meet with an objection that the people might make; alleging for themselves, that they went that way, that their priests and prophets directed them unto, and led them in: to which the Lord answers, that he had from to time admonished them to do as travelers are wont to do, when they are at a loss, or in some doubt of their way; seeing divers ways or paths before them, and know not which of them leads unto the place that they are bound for, they are careful to make inquiry of such as are able aright to inform them, which is the way that leads to such a place: and so should they do, if they made doubt of the way they were in, or of those divers ways, that they were invited unto by those prophets, that spoke unto them in the name of the Lord; as both the true prophets of God, and the false prophets also did; they should make a stand, and enter into a due consideration concerning either, whether of them were the way, that might conduce to their good, and welfare; and to help and further themselves in this inquiry, should have recourse to God's oracles, and the sacred records of the former ages, and times therein registered; and consider what way it was, that is therein commended to them, and has ever proved successful and advantageous to those that walked in it; and that betaking themselves unto that, and walking in it, whatsoever any might suggest, or inform them to the contrary, they should be sure to do well, as those before them had done, so Deut. 32:7. Isa. 8:20. Mal. 4:4. Luke 16:29. 1 Thess. 5:21. 1 John 4:1. And this I take to be the genuine, both drift and sense of this place.

{stand in the ways} Or, on the ways: as travelers, when at a stand, uncertain which way to take, Ezek. 21:19, 22.

{and see} Or, consider: as ch. 2:19.

{ask for the old paths} Inquire after them: after those that God by Moses prescribed you, say some; after those that your ancestors, Abraham, Isaac, and Jacob, and other godly after them walked in, say others; or, inquire concerning them: as the particle is used, Isa. 56:4. ch. 14:10. Heb. concerning the paths of antiquity; as, the days of antiquity, Deut. 32:7. that is, the times that men of former ages lived in, and the courses that men of former ages took and walked in.

{where is the good way} Or, which of them is the good way, or, the best way: good, for, best; as, great, for, greatest; little, for, least, v. 13. for other degrees of comparison, the Hebrew have not. Heb. where the good way is: the pronoun demonstrative, for the verb substantive; as Ps. 25:12. Isa. 66:1. They much mistake the text who hence would prove, that the old way is the best way; to which purpose, many both Papists and Protestants abuse it: for the prophet does not say, nor God by the prophet, that the oldest way is the best, but wills them to inquire, which of those of former ages proved the best unto those that walked in it: so Moses, Deut. 4:3, 4. and Deborah, Judg. 5:6, 8. and Azariah, 2 Chr. 15:2, 6. and this our prophet, ch. 22:15, 17.

{and walk therein} Take to, and keep to that way, that upon due inquiry you find to have been such, 1 Thess. 5:21.

{and ye shall find rest to your souls} That is, say some, your minds shall then be settled, you shall not hang in suspense, wavering between two ways; as those in Elijah's time, 1 Kings 18:21. or, rather, you shall find freedom from that restless condition, you now remain in, Isa. 57:20. from those fears and distractions, and such evils and troubles, as by the courses you now take, you procure to yourselves, having assurance of protection and safety from God. See Deut. 33:12, 29. Ps. 95:11. Isa. 28:12. Matt. 11:29. your souls, for, yourselves; as Isa. 55:2, 3.

{but they said, we will not walk therein} Albeit, they had it by my prophets so evidently showed them, that the way which they directed them unto, and called upon them to take, was the only good, and safe, and advantageous way, and had from time to time so proved unto those that walked constantly in it, that they could not but be clearly in conscience convinced of it; yet out of a self-willed obstinacy, they refuse to turn to it, and walk in it. See ch. 2:25. & 18:11, 12. Heb. And they said; and, for, but; as ch. 5:3. or, as some read the place, inserting the words, when I say (as Ps. 27:8.) stand on the ways, and see or inquire which way of former times was the best, and walk therein; they say, We will not walk in it. See the like syntax, ch. 2:25. Isa. 30:20. & 35:4.

{walk therein} Or, in it: supplied, as Deut. 8:12. Isa. 35:9.

Verse 17. {Also I set watchmen over you, saying, Hearken to the sound of the trumpet; but they said, We will not hearken.} Or, as some render it, Again, he says, I have set watchmen over you. hearken ye therefore to the sound of the trumpet; but they said, We will not hearken. Or, And when I set watchmen over you, saying, Hearken to the sound of the trumpet; they say, We will not hearken; as before, v. 16. So Isa. 37:9, 36. & 44:4. & 53:2.

{watchmen} God's ministers and messengers, set over them, to watch for their welfare, and to warn them of approaching evils, that they may be prevented. See ch. 1:10. v. 27. Isa. 56:10. Ezek. 3:17. & 33:7. Heb. 13:17.

{over you} Or, over them, because they follows: as Job 18:4. ch. 2:6, 7. & 7:26.

{saying} Inserted; as Ps. 105:15. Job 8:18. Acts 7:32.

{hearken to the sound of the trumpet} The voice of God's ministers, Isa. 58:1. giving warning of approaching evils, Ezek. 33:2, 6. an allusion to the blowing of the trumpet, mentioned ch. 4:5. v. 1.

{they said} Or, they say; as v. 16. a passage from person to person: as Isa. 1:29. ch. 5:19.

{we will not hearken} To it; as, walk in it, v. 16. See the like peremptory answers, ch. 22:21. & 44:16.

Verse 18. {Therefore hear ye, O nations; and know, O congregation, what is among them.} In these words, and the next ensuing, God being about further to lay forth this people's perverse, and pertinacious carriages, together with the penalties that for the same should deservedly befall them, takes all the world to witness, even the senseless creatures themselves among the rest, of the obstinacy of his people, and the equity of his dealing with them; turning his speech unto others, because they would not hear him. See the like, Isa. 1:2.

{hear ye nations} That you may not wonder, that I should proceed in this manner with that people, whom I had formerly taken into my protection, and by solemn covenant and promises so engaged myself unto. See Lam. 4:12.

{know} Or, take notice: as ch. 2:19. & 3:13. Isa. 33:13.

{O congregation} Of Israel, say some: of any foreign people, as others rather: as Ps. 7:7.

{what is among them} Or, how it is with them; what a height of disobedience and rebellion they are grown to, that you may understand how just cause I have to proceed thus against them; though some render it, as of the evils to be inflicted upon them, what shall befall them: but the words better admit the former.

Verse 19. {Hear, O earth} That which this people will not hear. So Isa. 1:2. ch. 22:19. for I suppose they are wide, who by the earth, here, understand mankind: as Ps. 98:9.

{behold, I will bring evil upon this people, even the fruit of their thoughts} Or, Behold, (be you as certainly assured of it, as if you saw it already done: as Isa. 7:14. & 65:27.) I am bringing evil upon this people, (as ch. 11:11. & 19:3. See ch. 4:6.) even (Heb. and; as v. 1.) the fruit of their thoughts, or, counsels, or, contrivements. See Isa. 55:7. & 59:7. ch. 4:14. the fruit of them, that, say some, that shall be proportionable to them, Ps. 28:4. or that rather, which by those courses and contrivances, they have procured to themselves, Prov. 1:31. for that seems too nice, which one of the Jewish doctors suggests; that he says not their works, but, their thoughts: those, to wit, by which they thought, that God saw not their works, Ps. 94:7. Isa. 29:15.

{because they have not hearkened unto my words,} Heb. upon, for, unto; as verse 10. unto my messages brought to them by my prophets, and advices by them from me given them, verses 16, 17. Prov. 1:24, 25.

{nor my law, but have rejected it.} Or, and as for my law, they have even, (as before) or, also, (as ch. 1:3.) rejected it. So Isa. 5:24. ch. 8:9.

Verse 20. {To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me.} Because this people might object, that they had not left God; for they served him still; they frequented his sanctuary with odors and offerings: God tells them, that their services were none of them pleasing to him; so long as their lives and courses otherwise were such as he had before showed. See the like, Isa. 1:11, 15. & 66:3. ch. 7:21, 26. Ezek. 20:39. Amos 5:21. Mic. 6:6, 10.

{To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country?} The words thus rendered, sound, as if some such presents were from remote parts brought to God's temple; as Ps. 68:29, 31. Isa. 60:6, 7. Zeph. 3:10. whereas no such thing is intended; and the words therefore would rather thus be rendered, To what purpose unto me (that is, so far as concerns me) is incense, that cometh from Sheba, or sweet cane that cometh from far. See Isa. 1:11.

{incense} Such as you bring to burn before me. See Isa. 1:13.

{cometh there} Or, that cometh; a defect of the relative: as v. 15.

{from Sheba} See Isa. 60:6.

{and the sweet cane} Or, or (as ch. 2:18. & 5:12.) sweet cane. Heb. cane the good, or, that is good; or, cane of the best. See verses 13, 16. and that I take to be, as the native notion of the word; so the genuine sense of it in this place: of such cane, see Isa. 43:24. & Ezek. 27:19. where it is rendered, calamus.

{from a far country} Far fetched, because their own land afforded it not: the word fetched, or, that cometh, supplied from the former branch; as Gen. 1:16, 30. yet we need not with Jerome, and some others, travel so far as India to fetch it. Strabo tells us, that the Sabeans had store of such spices, lib. 16. and that might very well be termed a far country, Matt. 12:42.

{your burnt offerings are not acceptable} Heb. to well-liking, or, acceptance: as Isa. 56:7. & 60:7. See Isa. 1:11. ch. 7:21.

{nor your sacrifices sweet unto me} Heb. and your sacrifices are not sweet, or, delightful, to me: as Prov. 13:19. So Hos. 9:4.

Verse 21. {Therefore thus saith the LORD, Behold, I will lay stumbling blocks before this people} Heb. Behold, I am giving, or, laying, (as ch. 21:5. Lev. 19:14.) stumblements (if we might so speak; anything a man may stumble at. See Isa. 57:14.) unto this people: as, come unto them, for, come before them, Isa. 1:23. I will bring those things upon them, that shall be means of ruin and mischief to them. So Ezek. 3:20. & 7:19. Some suppose an allusion in the term to caltrops, and other like warlike engines, that are wont to be cast in the way to maim foot or horse, and cause them to fall: what is by them here intimated, see verse 22.

{and the fathers and the sons together shall fall upon them} Or, shall stumble and fall by them. See on v. 15. Isa. 3:8. they shall miscarry promiscuously one with another, v. 11. ch. 13:14. Howbeit, the rabbin seems to stretch it too far, who so understands it, as if it were meant, that they should tell or give warning of it, such as did see that which they should or might stumble at, one to another.

{the neighbour and his friend shall perish.} They shall so fall, that they shall not be able to recover, or get up again; but shall perish and miscarry, Isa. 8:14, 15.

Verse 22. {Thus saith the LORD, Behold, a people cometh from the north country; and a great nation shall be raised from the sides of the earth.} Or, Behold a people coming: as if he saw them on their march. So ch. 4:16. The Chaldeans' forces by which they should fall and miscarry, verse 21.

{from the north} As ch. 1:15. & 10:22. & 25:9.

{a great nation} Ch. 5:15.

{shall be raised up} As a storm is raised, ch. 25:32. and it is God himself that raises it: as the like, Isa. 13:17. ch. 50:9. & 51:1. Ezek. 23:22. See ch. 1:15.

{from the sides of the earth} As far as the king of Babylon's dominions reach, ch. 5:15. See the like terms, ch. 50:41. and this threatened, Deut. 28:49.

Verse 23. {They shall lay hold on bow and spear:} They shall be abundantly furnished with weapons to annoy and destroy with, both afar off, and at hand. See the like, ch. 50:42. So Ps. 35:2, 3. Yet by spear, some understand here the staff of the ensign, or standard: as Josh. 8:18, 26. But the joining of bow and it together, carries it rather the former and more frequent way.

{they are cruel, and have no mercy} Heb. cruel is he; (the pronoun for the verb substantive, as ch. 5:15, 16.) cruel are they each of them: as afterward, and they will not pity, ch. 21:7. See the like, Isa. 13:17, 18. ch. 50:42. and the thing fulfilled, 2 Chr. 36:17. as had been before threatened, Deut. 28:50.

{their voice roareth like the sea} See Isa. 5:30.

{and they ride on horses,} Heb. on horses shall they ride; not as those, to escape by flight, Isa. 30:16. but as ready to take the field, and well fitted for fight. So ch. 50:42.

{set in array as a man for war,} That is, as some, a people, or nation, (from v. 22.) set in array as a man: the whole nation as one man, as Judg. 20:8. or, set every one in array, as a man for war, or, for battle. So ch. 50:42. as if he saw them now not on their march, but in the field, and place of fight, ready to join battle, or make some assault.

{against thee, O daughter of Zion} As, O daughter of Babylon, ch. 50:42. See Isa. 1:8.

Verse 24. {We have heard the fame thereof, our hands wax feeble; anguish hath taken hold of us, and pain as of a woman in travail.} At the very first report of their approach, all will be dismayed, and quite out of heart. See ch. 4:9, 31. & 13:21.

Verse 25. {Go not out into the field, nor walk by the way; for the sword of the enemy, and fear is on every side.} The speeches of them that in those times should be one to another.

{Go not out into the field} Keep within the fenced cities and places of fastness, ch. 4:5, 6. & 8:14.

{nor walk by the way} Either stir not out at all; or, shun the common roads, and betake you to byways, as people are wont to do, when the passages are dangerous, Judg. 5:6. Isa. 33:17.

{for the sword of the enemy, and fear is on every side.} Or, as some, the sword of the enemy is there; and fear on every side: or, for through, (or, by reason of, the particle wanting; as Ps. 17:13, 14. & 44:2.) the sword of the enemy, (Lam. 5:9.) there is fear on every side: that which seems to have been a proverbial form of speech in frequent use among them, Ps. 31:13. ch. 20:3, 10. & 47:5. & 49:29.

Verse 26. {O daughter of my people} As ch. 4:11. v. 14.

{gird thee with sackcloth,} The common garb of mourners, ch. 4:8. & 25:34.

{and wallow thyself in ashes:} As on the most doleful occasions they were wont to do, Mic. 1:10.

{make thee mourning, as for an only son} Heb. mourning of an only one make thee: a defect of the substantive; as Prov. 4:3. See the like expressions, Amos 8:10. Zech. 12:10.

{most bitter lamentation.} Heb. lamentation of bitternesses; as, weeping of bitternesses, ch. 31:15. Of the former word, see ch. 4:8. The prophet so speaks, as if he could find no terms sufficient to describe such a lamentation, as the grievousness of their calamities might be deemed to deserve. See ch. 9:17, 18. for these plurals are wont much to exaggerate. See Isa. 58:9. ch. 9:17. & 14:1.

{for the spoiler shall suddenly come upon us.} Or, is suddenly come upon us; Nebuchadnezzar with his forces, ch. 48:8. See ch. 4:20.

Verse 27. {I have set thee for a tower, and a fortress among my people, that thou mayest know, and try their way.} Or, To try have I set thee among my people as a fortress. Or, which I take to be the genuine interpretation, A fortified watchtower have I made thee among my people. God's speech to the prophet; I the Lord have appointed you my prophet, (sufficiently supported and fenced, that you may not fear ought, ch. 1:18. & 15:20.) to be as a sentinel standing on a watchtower, Isa. 21:5, 8. Hab. 2:1. to espy, and descry, the dispositions, courses, and carriages of this people.

{I have set thee} Heb. given thee; as ch. 1:5. Ezek. 3:17.

{for a tower} Or, as some, to try, taking it for a verb; as Zech. 13:9. but the most otherwise: the word properly signifies a watchtower, whereupon sentinel is kept, to descry and discover the approach of ought that may prove prejudicial. See Isa. 23:13. and 32:14.

{and a fortress} Heb. a fence, or fortification; that is, as some interpreters not amiss supply from the former words, a tower of fences or fortification, that is, a fenced, or fortified tower: as, a city of fences or fortification, for, a fenced, or fortified city; as Ps. 108:11. ch. 1:18. & 5:17.

{that thou mayest know, and try their way.} To search and sift them, and to try them as a founder does metal, (for thereof also is the word used, Job 23:10. Ps. 66:10.) that you may by diligent observation of them, and their courses, descry and take notice of (as v. 18.) their affections and dispositions, be able to distinguish between the good and bad, and to work, if it may be, the wickedness of the wicked out of them, ch. 15:19. Heb. and thou shalt know, and try, or search out, their way, for, that thou mayest so do; as Josh. 24:9. Mal. 1:9. Know and try, for, by trying know: as, search and try, for, by searching try, Lam. 3:40. make bald and poll, for, by polling make bald, Mic. 1:16. live and remain, for, remain alive, 1 Thess. 4:17.

Verse 28. {They are all grievous revolters} The prophet's answer returned unto God, as rendering an account of the charge imposed on him, containing an exact censure of them, upon his search and survey. There is a grievous defection, and obstinacy therein, in the generality of them. Heb. They are all (as Isa. 60:21.) revolters of revolters, or refractory ones, that is, grievous revolters, or extremely refractory: as, a servant of servants, for, a most base slave, Gen. 9:25. and wickedness of wickedness, for, extreme wickedness, Hos. 10:15. See ch. 5:3, 23. Some of the Jewish doctors following the Chaldee, as also the old Latin, render it, Princes of revolters; and expound it, of great ones giving evil examples to the people, and making use of them, as instruments for the practice of wickedness, applying the next words to wrongful informations: but the initial letter is diverse (though in sound much the same, and in some words promiscuously used) nor will the text, without needless straining, bear it.

{walking with slanders} Heb. walkers of detraction. So ch. 9:5. such as make a trade of it, forbidden, Lev. 19:16.

{they are brass and iron:} Base metal, drossy matter; not any metal of price, gold or silver, to be found in them, which yet with the ore of those baser metals, is sometime, in some quantity, found mixed. See Isa. 1:21. Ezek. 22:18.

{they are all corrupters} Or, corrupt: both corrupt themselves and corrupting one another, see Isa. 1:4.

Verse 29. {The bellows are burnt, the lead is consumed of the fire, the founder melteth in vain, for the wicked are not plucked away.} All the labor and pains that has been taken by God and his prophets, for the refining and reforming of them, is lost; it is but labor in vain, they are no whit the better for it, Isa. 49:4. ch. 2:30.

{The bellows are burnt} The prophet prosecutes the similitude taken from the practice of metalists, in trying and melting of their ore. By the bellows, some understand God's chastisements; some, his Spirit; neither well fitting here. Others, the prophet's tongue and throat, according to that, Ps. 22:15. & 69:3. I should rather say their lungs, not unlike bellows, and with much speech and clamor wasted. But unto such particularities, in allegories, we need not descend.

{the lead is consumed of the fire} Or, as some, the tin (so termed, because used for separation of metals, as quicksilver in these times, Isa. 1:25.) is spent, as Gen. 47:18. but lead and tin are distinguished, Ezek. 22:20. and the Jewish commenters tell us, that lead was also in their times made use of, in fining of silver, to melt it the more easily, and with least loss, or waste. Howbeit, an interpreter of prime note, reads the text thus, The bellows are burnt with the fire: the whole is lead: there is nothing but drossy matter that, upon melting, appears: and this should I incline to, were there any instance of the like.

{the founder melteth in vain;} Heb. in vain melting melteth he; or, trying trieth he: take he never so much pains in melting and trying, though he do it never so diligently and exquisitely, all is to no purpose. See the like, Ps. 58:5. the word founder is not in the text, but is included in the verb, and from it supplied; as Gen. 50:26. they embalmed him, that is, the embalmers embalmed him; as it is more fully there, v. 2.

{for the wicked are not plucked away.} Or, for their wickednesses. Heb. and (as ch. 3:24. & 5:2.) evil, or evils, (evil things, as Ps. 78:49.) will not, or cannot, (as ch. 2:23.) be removed, or withdrawn, (as the word is rendered, Josh. 8:16. Judg. 20:32.) from them; a double defect of the pronoun, both positive, and possessive, as vv. 3, 12. Gen. 43:24. Isa. 13:8, 19.

Verse 30. {Reprobate silver shall men call them:} Or, Refuse, or Rejected silver (such as is nothing but refuse, or dross; or such as is refused, and will not pass in payment; opposed to current coin, such as will pass without refusal, Gen. 23:16. and it agrees well with the Greek word, that signifies counterfeit, or disallowed, 2 Cor. 13:5, 6. where the mistranslating of it has stumbled many) shall they be called. Heb. shall they call them; as Mal. 1:4. for men, is not in the text. See Isa. 1:22. Prov. 20:23. Lam. 3:45. So Ps. 15:4. a vile man is in his sight as refuse.

{for the LORD hath rejected them.} Lam. 5:22. Hos. 9:17. because they have rejected him, and his word, Isa. 5:24. verse 19. ch. 8:9. See ch. 2:37.

CHAPTER 7

Verse 1. {The word that came to Jeremiah from the LORD, saying.} At this chapter begins a new sermon or prophecy, carried on to the end of chapter 9. In this the prophet labors to beat them off from their vain confidence in the temple and services therein performed, verses 2, 12. by setting before them the example of Shiloh, where the tabernacle sometime was, verses 13, 15. by showing what account God made of their sacrifices, being joined with willful disobedience, verses 21, 28. and for their continued idolatries, threatens them with utter destruction unavoidable, verses 16, 20. and that so great, that they would want room to bury their corpses, verses 29, 34. Of the words of this verse, see on ch. 1:2.

Verse 2. {Stand in the gate of the LORD's house, and proclaim there this word, and say, Hear the word of the LORD, all ye of Judah, that enter in at these gates, to worship the LORD.}

{Stand} Not sit; for they sat there to hear causes, ch. 26:10. they stood to preach, or deliver prophecies, ch. 26:2.

{in the gate} Or, in the porch, or at the entry: that which opened into the great court, where the people used to meet. See ch. 26:2, 10. & 36:10.

{the LORD's house} The temple, ch. 26:5. vv. 4, 10.

{proclaim there} There was he the rather to deliver this message, because to refel the fond conceit, that they had of that place, as a sufficient shelter and safeguard for them, though they were never so loose and licentious in their lives, vv. 8, 9.

{this word} Or, this matter: as 1 Sam. 3:17. ch. 5:14.

{Hear the word of the LORD} As ch. 2:4.

{all ye of Judah} Heb. all Judah: for out of all parts they used to resort thither, so long as the temple stood, Ps. 84:7. & 122:4. and it may be, that this prophecy was delivered at one of those solemn feasts, wherein all the males of the land in general were to meet there, Exod. 23:14, 17.

{at these gates} To go into the great court, the people's court, distinguished from the priests' court, 2 Chr. 4:9. See ch. 36:10.

Verse 3. {Thus saith the LORD of hosts, the God of Israel,} As Isa. 1:24. So v. 21. ch. 9:15.

{Amend your ways, and your doings, and I will make you to dwell in this place} Heb. Make good your ways. So verse 5. ch. 18:11. & 26:13.

{make you to dwell} Continue your dwelling; as, make to live, for, continue in life, Exod. 1:17.

{in this place.} Not in the temple, but in the land that you now possess, Ps. 37:3. v. 7. so Isa. 36:10.

Verse 4. {Trust ye not in lying words, saying, The temple of the LORD, the temple of the LORD, the temple of the LORD are these.} Heb. Trust not to you (an elegant redundancy, very frequent in Scripture, see ch. 4:12. & 5:5.) in words, or matters, (as vv. 2, 22.) of falsehood; as ch. 14:14. & 23:26. in such thoughts and conceits, as will fail you, and frustrate your expectations, verse 8. ch. 4:14. & 29:31. Trust not to the temple, and the services there performed, as if these things could secure you. See the like, ch. 18:18. Mic. 3:11. 1 Cor. 10:1, 5.

{the temple of the LORD are these.} Or, These are the Lord's palaces; as Ps. 11:4. and so the word properly signifies, Ps. 45:15. Isa. 39:7. Not this people, (as some fondly would have it) are God's temple, 1 Cor. 3:16, 17. & 6:19. but these buildings, which with the finger he seemed to point to; as they, Matt. 24:1, 2. see ch. 10:11. as if he had said, These thoughts you have in your hearts, and these, or the like words oft in your mouths. These buildings, the two courts, the house, and the oracle, were by Solomon built, at God's appointment, for his place of constant and continual residence, which he will therefore hold and uphold forever, Ps. 132:14. 2 Chr. 33:7, 8. the pronoun positive, for the verb substantive; as ch. 6:23, 28. This threefold repetition, though it have an emphasis in it, as well as that, Isaiah 6:3. & ch. 22:29. yet I suppose not so much to import the excellency of the temple, or estimation of it with God, as the frequency of these terms in the mouths of the people: and much less to aim at any curious distribution of it into the house, the courts, and the outer edifices about either, as some would have it: or that the people themselves should by this threefold repetition have some reference to the three times of their solemn appearance yearly in that place, Exod. 23:14, 17. as the Chaldee expresses it.

Verse 5. {For if ye thoroughly amend your ways, and your doings; if ye thoroughly execute judgment between a man and his neighbour;} A promise of continuance, upon condition of reformation, in matter as well of justice and equity, as of piety and godliness.

{thoroughly amend} Or, surely, or seriously amend. Heb. making good make good; as verse 3.

{thoroughly execute} Or, sedulously exercise. Heb. doing do judgment, or right. See ch. 5:1. & 22:4.

{between a man and his neighbour} That is, between man and man; as ch. 22:8. Heb. between a man and between his neighbor; as, between the light, and between the darkness, Gen. 1:4, 18. a redundancy frequent in Hebrew. So John 10:18. I have power to lay down my life, and I have power to take it up again; that is, I have power, having laid down my life, to take it up again.

Verse 6. {If ye oppress not the stranger, the fatherless, and the widow} Or, Oppress not any stranger, orphan, or widow; carrying it on with the former, v. 5. and, for, or; as Exod. 21:15. persons that God has taken more specially into his protection, and given a special charge of, Exod. 22:21, 24. Deut. 10:18. & 27:19.

{and shed not innocent blood in this place} Or, not shed innocent blood; the guilt whereof, how grievous, see 2 Kings 24:4. in this place; in Jerusalem, or the land you live in; as v. 3. see Num. 35:31, 33.

{neither walk after other gods to your hurt} Other gods; as ch. 1:17. to your hurt, or, to your own hurt; as ch. 5:19. and so, their own faces, v. 19. Heb. to evil to you; that is, to your own evil: not to any evil, or hurt, that shall accrue to me by it, but all to yourselves. See v. 19. God is neither the better for man's obedience, nor the worse for man's wickedness: neither does his goodness, or badness, reach unto God, Ps. 16:2. Job 22:2, 3. & 35:5, 8.

Verse 7. {Then will I cause you to dwell in this place} As v. 3. Heb. And; as ch. 4:1, 2.

{in the land that I gave unto your fathers for ever and ever.} Heb. to from of old, and for ever; which some, so rendering, refer it unto gave, and expound it of the time past from Joshuah's days, by whom God put them at first in possession of it, wherein they had continued unto that time: or, as others rather, from age unto age; referring it, as our version does, unto the word dwell, and understanding it of continuance for time to come, from age to age, in the land, upon performance of the condition here propounded. So ch. 25:5. The Jewish critics observe well a redundancy of the former to here, as elsewhere, Deut. 9:7. Judg. 19:30. ch. 31:34. and so verse 25.

Verse 8. {Behold} Consider and think seriously of it; as verses 6, 19.

{ye trust in lying words that cannot profit.} Heb. ye are trusting to you (such a redundancy, as ch. 4:12. & 11:17. Ezek. 37:11.) in words of falsehood (as verse 4.) to not profit, or no profit; as Isa. 44:10. This some understand of the false prophets' lies and flatteries, which they were too much taken with, and trusted unto, ch. 5:31. & 6:13, 14. & 23:26. & 28:15. & 29:31. but it seems rather to have reference to what went before, verse 4. you trust in vain, to no purpose, on that which will not avail you, nor stand you in any stead.

Verse 9. {Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not?} Will you live in continual practice of iniquity, immanity, impurity, and impiety? Or, when as ye steal, etc. Heb. stealing ye steal: and so constantly in all the rest; for they are all infinitives: of the phrase of speech, see on Isa. 59:13. and it is very emphatic; when as you make a common practice of these things. The like syntax, see ch. 2:20. & 5:7.

{swear falsely} Heb. swear to falsehood; as ch. 5:2.

{burn incense to Baal} See ch. 2:23. & 11:13.

{walk after other gods} Verse 6. ch. 11:10. & 13:10.

{which ye know not} Or, which ye have not known; which you have not formerly had any notice of, nor have been acquainted with in former times, Deut. 28:61. called therefore new gods, Judg. 5:8. Others, of whom you have had no such proof or experience, as of me you have had: and that follows well from the former; but the former seems the first, proper, and genuine sense. See Isaiah 43:10.

Verse 10. {And come and stand before me in this house which is called by my name} Or, according to the syntax before hinted; when as ye steal, etc. Will ye come and stand before me in this house, etc. See the like construction, Isa. 30:20. and 35:4. and 37:9.

{come} Repair to my sanctuary. See Ezek. 23:38, 39.

{stand before me} After the manner of servants, attending upon me, as your Lord. See 1 Kings 10:8. and 17:1. Prov. 22:29.

{in this house} The temple, verses 2, 4.

{which is called by my name} That bears my name, is called and accounted my house. Heb. which my name is called upon it; or, whereupon my name is called. So verses 11, 14, 30. ch. 32:34.

{and say, We are delivered to do all these abominations?} We are delivered: or, as some render it, We shall be delivered to do all these abominable things; that is, say they, That we may return again, having by sacrifices, and other external rites, expiated the guilt of our former excesses, to commit and practice them afresh as freely as ever; as the common sort of people, in many Popish places, are reported to use it as a byword; We must sin to be shriven, and shriven to sin. Or, as others, Notwithstanding that we have committed such things, yet shall we be safe, and do well enough for all that. See Mal. 3:15. But neither will the words bear the latter; nor does the former seem to express the right sense of the place: which the pauses, in the original, being well observed, will lead us to: the middle pause is at, We are delivered: and there ends their speech: the words following are the prophet's, uttered in the person of God; not theirs. So the meaning is, Will ye when ye have robbed, and killed, and committed adultery, and perjury, and idolatry, come and present yourselves before me in mine house, and say, We are delivered; that is, discharged of the guilt of these our sins (so is the word used, Ps. 39:8. & 51:14.) that ye may return to the practice of these vile courses afresh? For I cannot assent to that learned late writer, who would remove here the interrogative out of his wonted and constant office, and make it a note, either of asseveration, or of demonstration, both here, and elsewhere, Gen. 27:36. 1 Sam. 2:27. 2 Sam. 23:19. 1 Kings 16:31. Prov. 24:28. in most of which places, the interrogative is generally admitted, and does right well.

Verse 11. {Is this house, which is called by my name, become a den of robbers in your eyes?} Do you account my house, my palace, to be a hole, or a hold, for thieves and robbers, to shroud and shelter themselves in? Matt. 21:13. Mark 11:17. Luke 19:46. and that by performance of some formalities there, you are not only discharged of the guilt of your former sins, but have liberty to sin afresh? and so make me both a patron of your base and abominable courses, and a pander also thereunto? whereas I abhor and abominate both your wicked ways, and these your thoughts; and all your sacrifices and services the rather for them. See Prov. 15:8, 9, 26. & 21:27. Isaiah 61:8.

{a den} An allusion to such dens and caves, where either wild beasts, or men mischievously minded, are wont to lie in wait to seize upon passengers; and whereunto they repair with their prey, and their spoil, Ps. 10:8, 9. Nah. 2:12.

{robbers} The word signifies properly a burglar, one that breaks open houses, Ezek. 7:22. but it is more generally used for persons that spoil and plunder, Dan. 11:14. and for beasts that live by spoil and prey, Isa. 35:9.

{in your eyes} Heb. is it in your eyes; that is, do you so account it? or think you that I can endure to have my house so esteemed. See the same phrase, Num. 13:33. 1 Sam. 18:23.

{Behold, even I have seen it, saith the LORD.} I see these your abominable courses, as closely, and covertly, as you carry them, Ps. 10:11, 14. Ezek. 8:12. and these your impious thoughts too, of me and my sacrifice, Ps. 94:7, 11. So ch. 13:27. and 23:14.

Verse 12. {But go ye now unto my place, which was in Shiloh, where I set my name at the first; and see what I did to it, for the wickedness of my people Israel.} God refutes this their vain confidence in the fabric of the temple, by an instance from another place that sometime had the like privilege, that had the tabernacle, and the ark with it, as they now had the temple; but that did not secure them when they grew wicked.

{go ye now} His meaning is not that they should travel thither, but go thither only in their thoughts. See the like, ch. 2:10. Amos 6:2.

{to my place} That which was once my place, as this is now; called therefore, his house, Judg. 18:31. Ps. 42:4.

{in Shiloh} Or, at Shiloh; a city belonging to the tribe of Ephraim, Ps. 78:60, 67. situate, as may seem, between Bethel, and Shechem, Judg. 21:19.

{where I set my name at the first} Heb. where I made, or caused, my name to dwell: as Deut. 12:11. where I at first in Joshua's time placed those visible pledges of my special presence and residence among you, Josh. 18:1. 1 Sam. 1:3, 7. & 4:3, 4.

{and see} Take notice of, and consider; as ch. 2:19. and 6:16.

{what I did to it} How I forsook that place, and fixed my abode in another; having first suffered my people to be discomfited by the enemy; my priests to be slain, mine ark to be carried away captive, which albeit it were after some time sent home again, yet never returned any more unto Shiloh, 1 Sam. 2:10, 11. & 7:1, 2. Ps. 78:59, 67.

{for the wickedness of my people} Proceeding principally from the priests, 1 Sam. 2:12, 17, 22, 34. See the like advertisements, ch. 3:7, 8. & 44:2, 3.

Verse 13. {And now because ye have done all these works, saith the LORD; and I spake unto you, rising early and speaking, but ye heard not; and I called you, but ye answered not.} Since that you do wickedly as they did, and will take no warning, I will deal with you, as I dealt with them.

{rising early} From time to time diligently addressing myself unto you by my prophets: a form of speech taken from the wonted manner of sedulous and industrious either tradesmen, or workmen, that get up betimes before daylight, to follow their employments. See on ch. 5:8. So verse 25. ch. 11:7. & 25:3. & 35:15. See Isaiah 65:2.

{I called you, but ye answered not} You regarded not my call, inviting you to repentance, that you might prevent and escape ruin. So Prov. 1:24. Isa. 50:2. & 65:12. & 66:4.

Verse 14. {Therefore will I do unto this house which is called by my name, wherein ye trust, and unto the place, which I gave to you and to your fathers, as I have done to Shiloh:} Heb. And I will do, as ch. 6:11.

{to this house} Which yet is but a house; and a house that cannot hold me, 1 Kings 8:27. Isa. 66:1.

{which is called by my name} Which I am pleased yet to own, so long as I please, and no longer. See v. 10.

{wherein ye trust} But in vain, vv. 4, 8.

{unto the place} Not to my sanctuary alone, where at present I dwell, Ps. 132:13. but to the whole land also wherein you dwell, verses 3, 7.

{which I gave you} And therefore can take again from you, when I please, Job 1:21. for it is mine still, and you are but sojourners in it with me, Lev. 25:23. and it was given both to you, and your ancestors, upon condition, that you should keep my statutes, and observe my laws, Ps. 104:44, 45. which you do not, but the contrary, verses 9, 13.

{as I have done to Shiloh} Which I forsook, Ps. 78:60. ch. 26:6.

Verse 15. {And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.} I will carry you away captive out of that land, wherein I have formerly in a gracious manner resided among you, Ps. 76:1, 2. Heb. from against, or, over against, my face: as those things are, that are before a man, and whereon he fixes his eye. So Exod. 20:2. 1 Kings 9:7.

{as I have cast out} Sent into captivity by Salmaneser, 2 Kings 17:6.

{your brethren} That were the seed of Israel, as well as yourselves; and you have no reason therefore to look to fare better than they, when you do as they did, 2 Kings 21:13, 14.

{the whole seed of Ephraim} The ten tribes bearing the name of Ephraim, as the principal among them. See Isa. 7:2.

Verse 16. {Therefore pray not thou for this people, neither lift up cry, nor prayer for them, neither make intercession to me: for I will not hear.} The Lord here turns his speech from them to the prophet; and to intimate, that he was resolved to put in execution the doom forementioned upon them, notwithstanding their vain hopes and confidence of the contrary; forbids the prophet to strike in between him and them, by any intercession in their behalf, to stay his hand from proceeding against them, as Moses did, Exod. 32:32. Num. 14:13, 19. and Aaron, Num. 16:47, 48. Ps. 106:23. See the like, Exod. 32:10. ch. 11:14. & 14:11.

{Therefore} Or, wherefore. Heb. And; as v. 14.

{for I will not hear thee} Showing how little hope there is, that the prayers of the godly should prevail with God, for those that persist obstinately in sinful courses, rejecting the means of mercy tendered unto them, and pressed upon them, 1 Sam. 14:35. ch. 15:1.

Verse 17. {Seest thou not what they do in the cities of Judah, and in the streets of Jerusalem?} Are not you yourself an eyewitness of those abominable idolatries, that all sorts of them, men, women and children, in all places among them commit? See ch. 2:28. & 11:13. Heb. Art thou not seeing? Is it not a continual eyesore to you; as the Sodomites' manner of life was to Lot? 2 Pet. 2:7, 8.

Verse 18. {The children gather the wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven} Fathers and children, husbands and wives, find all some employment or other, about their idolatrous services. See ch. 44:17, 19.

{children} Thus idolatrous parents train up their children in idolatry: let Christian parents learn from them to train up theirs in piety. Gen. 18:19. Deut. 6:7. Prov. 4:3, 4. & 22:6. Eph. 6:4. 1 Tim. 4:6. 2 Tim. 3:15.

{gather} Heb. gathering; and so, kindling, and kneading: and so it may be retained; as having reference to verse 17. Seest thou not—the children gathering sticks, and the fathers kindling the fire, and the women kneading dough? or, how (supplied, ch. 3:6.) the children are gathering sticks, and the fathers are kindling the fire, and the women are kneading dough? as noting how busily they were employed about it. So Matt. 24:38. See ch. 6:28.

{wood} The word is plural; rendered sticks, Num. 15:32, 33. and so would be rather here, than there.

{kindle the fire} To bake with it; as he to roast, Isa. 44:16.

{knead their dough} Heb. no more then, Kneading dough; nor needs any more. So Hos. 7:4.

{to make cakes} The word is nowhere else found save here, and ch. 44:18. they are said by some of the Jewish critics, to have been so termed, from the figure of a star that was imprinted upon them; to the honor of which they were made, to offer and present thereunto, Amos 5:26. Howbeit, some other would have them so termed from the curious preparation of them; and others, from the use of fire about the dressing of them, deducing it from a word that signifies to burn. It is hard to give any certain sentence, where so little light to guide.

{to the queen of heaven} There is a twofold reading here; for some read the word without an Aleph, and then it should signify a queen; though in this form, that word be nowhere found: but yet thus divers of the Jewish doctors, and the old Latin, whom many others follow, here take it; conceiving thereby to be understood, some the sun; the words that signify it, being one of them less frequent, of a feminine form, Isa. 24:23. the other more usual, though of a masculine form, yet a feminine oft in use; as Nahum 3:17. Others, the moon: one name whereof is feminine; though another be masculine: and which the Phoenicians, say some, from the Hebrew call Baaltis, and Baltis. Others, some great star; but what, or which, they tell us not: and this way the Chaldee takes; and that the idolatrous Jews did worship both the sun and the moon, is not to be doubted. See ch. 8:2. Howbeit, because this word is never found used in that notion, (and yet the form is not irregular; and they might well of purpose so frame it, to make a sacred term of it) the Jewish critics most of them, and others of ours following them read the word with an Aleph; in which form it is very commonly found used for work, or workmanship, as Exod. 36:5. 2 Chr. 13:10. ch. 48:11. and so render it, the frame, or workmanship of heaven; and the ancient Greek, the host of heaven; which seems to receive some strength from the collation of this place with that, ch. 19:13. the name of host being used there, instead of that here. The words then may be read, both here, and ch. 44:17. for the queen, or, the frame, of heaven: as, a footstool for thy feet, Ps. 110:1. and, a place for the Lord, Ps. 132:5.

{and to pour out drink offerings unto other gods} Both this and the former helping, in likelihood, to furnish that table, which for such feigned deities they used to spread, Isa. 65:11. whereof also some expound this place. In those cakes, they imitated God's meat, or, meal, offerings; in these, his drink-offerings: of both which, see Lev. 2:4, 5, 7. Num. 28:7, 8. Isa. 1:13. & 57:6. Of other gods, see ch. 1:16.

{that they may provoke me to anger} Heb. to anger me. So 2 Kings 22:17. 2 Chr. 34:25. ch. 11:17. & 25:7. & 32:29. Not that they did these things purposely for that end; but that this could not but necessarily thence ensue. See on Isa. 3:8. and see the like, ch. 27:10. Hos. 8:4.

Verse 19. {Do they provoke me to anger, saith the LORD? do they not provoke themselves to the confusion of their own faces?} Some render the words; Is it against me that they provoke me to wrath? is it not rather against themselves, to the confusion of their own faces? as if he had said, Am I any whit the worse for it? does it not rather tend to their own ruins? the sense is good: see on verse 6. and the matter such as is implied; but the words will not admit it: the text is word for word thus; Do they anger me? saith the Lord: not themselves to the confusion of their own faces? and there is an elegant antanaclasis, or variation of notion, in one and the same term: as if it were said; they do not so much provoke me to anger, as procure anger to themselves; by angering me, they but anger themselves, or, as we use to say, they do but spite themselves, and bring shame and confusion upon themselves. See 1 Cor. 10:22. Of confusion of face, see ch. 3:25. Ps. 44:15. Dan. 9:8. their own faces: as, their own ways, Isa. 53:6. So ch. 4:18. v. 6.

Verse 20. {Therefore thus saith the Lord GOD, Mine anger and my fury shall be poured forth upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched.} Since that they will needs be thus angering me, I will anger them to the purpose; and they shall find by feeling to their cost, who it is that smarts for it, that suffers by it: and since that they will needs be thus incensing my wrath, it shall be so forced, that it shall waste all with them, and none shall be able to quench it again. See the like, Deut. 32:21, 22.

{Mine anger} Which they have provoked and raised, v. 18.

{my fury} Or, wrath; or, fervor: my fierce or fiery indignation. See ch. 4:4.

{shall be poured forth} As ch. 10:25. as the clouds or heavens are said to pour down water, when they shoot down showers of rain in great abundance, Ps. 77:17. an allusion to those showers of fire and brimstone, that burnt up Sodom and Gomorrah, Gen. 19:24. Ps. 11:6. See Ps. 78:49.

{upon this place} Not this city alone, but the whole land, v. 7.

{upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground.} A judgment parallel to those of Egypt, Exod. 9:3, 6, 18, 19, 25. & 10:5, 15. Ps. 78:45, 48. & 105:33, 36. such an utter desolation and destruction of all, as is described, ch. 4:25. & 12:4. Zeph. 1:3.

{it shall burn and shall not be quenched} When God's wrath is once thoroughly kindled, it is not so easy quenching of it again. Ps. 2:12. See ch. 4:4.

Verse 21. {Thus saith the LORD of hosts, the God of Israel,} As verse 2. The Lord turns his speech now to the people again. And because their vain confidence was partly in the temple, and partly in the sacrifices that thither they brought and there offered; God therefore to beat them off also from this; as before he showed what he would do with that house, verse 14. so now he gives them to understand what account he made of all their sacrifices, what sorry acceptance they had at his hands.

{Put your burnt offerings to your sacrifices, and eat flesh} Keep your sacrifices to yourselves, dispose of them as you please: eat yourselves the flesh as well of one sort of them, as of the other: I neither require any from you, nor delight in any of them, nor desire them, nor regard them. See Isa. 1:11. ch. 6:20. Amos 5:21.

{Put your burnt offerings to your sacrifices} Your holocausts that were to be all burnt, Lev. 1:9. to your other sacrifices, whether pacificatory, or, gratulatory, voluntary, or, votary, whereof some part the offerers themselves might eat, Lev. 7:11, 12, 15, 16. take them, and put them all together; I desire no part or share in any at all of them.

{and eat flesh} Eat their flesh; or the flesh of them: a defect of the possessive; as ch. 6:3, 12.

Verse 22. {For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings, or sacrifices.} Not that God did not then take order for, and give in charge, the due performance of these sacred rites, Lev. 17. but that these were not the things that he principally regarded, or chiefly required: it was not so much these ceremonial performances, as their cordial affection and constant obedience thence proceeding that he required of them, and looked for from them, 1 Sam. 15:22. Ps. 50:5, 16. Mark 12:33, 50. Hos. 6:6. Matt. 12:7. I desire mercy, and not sacrifice; that is, not so much sacrifice as mercy: and, rent your hearts, and not your garments; that is, not so much your garments as your hearts, Joel 2:13. For I can in no wise assent unto those, (though I find among the ancients divers of the same mind with them) who suppose, that the use of sacrificing was at first but an humane invention, and that God only gave way to it, to prevent a worse matter; because otherwise men would be doing it to idols and devils, Lev. 17:7. The antiquity of it, even from Adam, Gen. 4:3, 4. the constant practice of it among God's people in all ages, Gen. 8:20. & 12:7. & 35:7. Exod. 5:3. & 8:27. the strict and solemn enacting of it, with an exact injunction and determination of so many observations and circumstances about it; and the prefiguration of future accomplishments represented in it, Heb. 9. & 10. do evidently evince the practice of this rite, to have been from the beginning a divine institution; which the devil, God's ape, as well in this, as in other sacred ordinances of God imitating, did after arrogate to himself.

{concerning} Heb. concerning the word, or, matter, of them: as Est. 9:26, 31. ch. 5:2, 34. So also, ch. 5:28. vv. 2, 4, 8.

{in the day that} Or, what time; when: as Gen. 3:17. Ruth 4:5. 1 Kings 2:37. Heb. in the day of my making them to go forth; and so ch. 11:4.

Verse 23. {But this thing commanded I them, saying, Obey my voice; and I will be your God, and ye shall be my people.} The main matter, that God first and principally required then of them, was obedience, Exod. 19:5, 6. and the sacrifices afterward, as a testification of their obedience and allegiance to him, and an obsignation of the covenant, concerning the same, plighted between him and them, in the blood of the Messias, Exod. 24:3, 8. Matt. 26:28. Luke 22:20. Heb. 9:19, 20.

{this thing} Heb. word: as Est. 1:21. & 2:4.

{Obey} Heb. Hear. So Exod. 15:26. Deut. 6:3. v. 24.

{and walk ye in all the ways that I have commanded you, that it may be well with you} So Deut. 5:29, 33. See v. 6.

{in all the ways} Heb. in every way; as Deut. 5:33.

Verse 24. {But they hearkened not, nor inclined their ear; but walked in the counsels, and in the imagination of their evil heart, and went backward, and not forward.} By solemn covenant this they engaged themselves unto, Exod. 19:8. & 24:3. Deut. 5:28. but they were not careful to make it good, Exod. 22:8. Deut. 9:24. & 31:27.

{But} Heb. And: as ch. 6:16. and so after again.

{inclined their ear} As the manner is of those that listen to ought, which they are desirous to hear. So ch. 11:8. and 17:23.

{in the counsels} Or, contrivements, or, devices. So Ps. 81:12.

{imagination of their evil heart} See ch. 3:17.

{they went backward, and not forward.} Heb. they were to backward and not to face: that which he said before, ch. 2:27. they turned their back unto me, and not their face.

Verse 25. {Since the day that your fathers came forth out of the land of Egypt unto this day, I have even sent unto you all my servants the prophets, daily rising up early, and sending them.} A defect of the pronoun: as ch. 6:29. I have not from time to time failed to advise and admonish both you and your ancestors by my ministers and messengers of those things that concern your duty and your welfare, Deut. 18:18. Amos 2:11. See on v. 13.

{Since} Or, From. Heb. To from: as v. 7.

{I have even sent} Or, I have sent; for the copulative here is as oft elsewhere redundant: as Jon. 1:1.

Verse 26. {Yet they hearkened not unto me, nor inclined their ear; but hardened their neck, they did worse than their fathers.} A change of the person, very frequent in this prophet; as ch. 2:7. & 5:19, 21. & 6:17. As if God unwilling to speak further to them, or loath to talk any longer with them, should turn his speech to the prophet, telling him how crossly and perversely they had carried themselves towards him. So ch. 44:10.

{Yet} Heb. And; as ch. 5:10, 22.

{hearkened not} Or, have not hearkened, Dan. 9:6, 10.

{but} Heb. and: as v. 24.

{hardened their neck} Or, have stiffened; whence the term of stiff-necked, Deut. 9:6. See Isa. 48:4. so ch. 16:12. & 17:23. & 19:15.

{did worse than their fathers} Or, have done worse. Heb. have done evil from their fathers; that is, worse than they. So Judg. 2:19. ch. 16:12. thus have they proceeded from evil to worse, ch. 9:3. so far are they from amendment.

Verse 27. {Therefore thou shalt speak all these words unto them, but they will not hearken to thee: thou shalt also call unto them, but they will not answer thee.} Or, And though thou speak all these things (as verse 23.) to them, they will not hearken to thee: yea, though thou cry unto them, they will not answer thee. So verse 13. Of this syntax, and such use of the copulatives, see ch. 2:5, 20. & 5:7. & 6:9, 10. Howbeit, true it is, that God will have his messengers and ministers, to speak, admonish, and warn, and do their duty, whether that people will hear and take warning, or no, to render them the more inexcusable, Ezek. 2:5, 7. & 3:7, 12.

Verse 28. {But thou shalt say unto them, This is a nation that obeyeth not the voice of the LORD their God, nor receiveth correction:} Or, Therefore: for the illative does better here, than before, v. 27. Heb. And: as verses 1, 4, 16.

{obey not} Or, will not hear. Heb. hear not; as v. 23. and the verb is plural, because the noun nation is collective.

{nor receiveth correction} Or, nor receive, or, will receive instruction. See ch. 2:30. & 5:3.

{truth is perished, and is cut off from their mouth.} There is no truth, or true dealing, to be expected from them, Ps. 5:9. & 12:1, 2. Isa. 59:14, 15. ch. 9:3. Hos. 4:1. See Ps. 119:43.

Verse 29. {Cut off thine hair, O Jerusalem, and cast it away,} This is spoken to Jerusalem, as to a woman, (for the verbs are feminine) inviting her to lamentation, and to external expressions of it, in regard of the calamities that were to befall her. It was the manner with them, in those times, for men in occasions of mourning, to cut off their hair, or shave their heads. So Job 1:20. Isa. 15:2. but it is a sign of greater grief, and deeper mourning, when women tear off, or cut off, and cast away, their hair, being deemed a principal ornament with them, Isa. 3:24. 1 Cor. 11:15. 1 Tim. 2:9. and this it is that is here alluded unto; as also, Mic. 1:16. and there is an emphasis in the word; for it signifies a crown: nor is it used of hair, or applied thereunto, save in the narrative of the Nazarites, Num. 6. and when she is bid therefore to cut off her hair, under the name of a crown; and not to cut it off only, and reserve it, as many are wont to do with their combings, and the like; but to throw it away, to cast it upon the ground; it seems to intimate that which our prophet bewails in the person of his people, The crown is fallen from our head, Lam. 5:16. and which the psalmist has more full; Thou hast profaned his crown by casting it to the ground, Ps. 89:39. So I should rather apply it, than with a learned late writer, to imply the dispersion of them into foreign parts; as that, Ezek. 5:2.

{and take up a lamentation on high places} A lamentation, see ch. 9:10, 20. on the high places, see ch. 3:21. for I cannot accord to that learned man, who in this place also would have it to be, in the valleys, or on the plains: see the like, ch. 12:12.

{for the LORD hath rejected, and forsaken the generation of his wrath.} He has cast off, as they have cast off him, (ch. 6:30. verse 15.) this whole race, against whom his wrath has been incensed by their sins, vv. 18, 20. See Mal. 1:4.

Verse 30. {For the children of Judah have done evil in my sight, saith the LORD} A passage again, from person to person, as before, verse 26.

{For} Or, Because; as ch. 6:13.

{the children of Judah} Either the posterity of Judah; as Joshua 14:6. or, the people of Judea; as, the children of Noph, ch. 2:16.

{have done evil in my sight} Or, have done that which is evil in my sight. Heb. in mine eyes; as 2 Sam. 11:27. either, done evil to my face, where I see it, v. 11. or, done those things that are displeasing to me. See Isa. 65:12. & 66:4.

{they have set their abominations in the house, which is called by my name, to pollute it.} They have set their idols in my palace: whereof, see verses 10, 11. not content to have them in their houses, or elsewhere abroad, Isa. 57:6, 7. ch. 19:13. they have brought them into mine house also, to set them cheek by jowl beside me, Ezek. 43:7, 8. see 2 Kings 16:10, 11, 15. & 21:4, 7. 2 Chr. 36:14. ch. 32:34.

Verse 31. {And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and daughters in the fire, which I commanded them not, neither came it into mine heart.} See the same, ch. 19:5.

{built the high places} Erected altars, and other structures, for the practice of that barbarous and most abominable idolatry, 2 Kings 21:3. & 23:10.

{of Tophet} Hereof, see on Isa. 30:33.

{in the valley of the son of Hinnom} A vale near to Jerusalem, whereof one Hinnom was sometime, and his sons after him, possessed; whose name therefore it bare in succeeding ages, and does still, in the sacred records, unto this day. See Josh. 15:8.

{to burn their sons and their daughters} See this savage and unnatural practice, 2 Kings 16:3. & 21:6. 2 Chr. 28:3. & 33:6. the children of both sexes are mentioned, as here, so Ps. 106:38. the more to aggravate the immanity of these unnatural miscreants, whom neither the dearness of the one, nor the tenderness of the other, their own bowels both, (as Paul of Onesimus, Philem. 12.) could move unto mercy, or withhold from exercising such cruelty on them. This inhumane practice they learned from those heathen, whom God had cast out before them, Deut. 12:31. and from those that succeeded the Israelites in Samaria, 2 Kings 17:31, 41. Concerning the manner of acting this hideous rite the Jewish writers relate many things; but their relations seem much of them rather fable than story: and I therefore let them pass.

{which I commanded them not} Or, which I never commanded: but expressly forbade, and professed to abhor, Lev. 18:21. & 20:3. Deut. 12:31. & 18:10.

{neither came it into mine heart.} Heb. neither came it upon mine heart; neither had I ever any the least thought so to do. See ch. 3:16.

Verse 32. {Therefore behold, the days come, saith the LORD, that it shall no more be called Tophet, or the valley of the son of Hinnom, but the valley of slaughter; for they shall bury in Tophet, till there be no place.} See the same, ch. 19:6. That place, which is now so horribly abused, shall be so filled with the carcasses of slaughtered persons, that there shall not be room enough to afford them all burial, but they shall, many of them, lie rotting there above ground; and the valley shall have a new name given it from the multitude of those slaughtered bodies, that shall, partly, be interred therein, and partly, lie there unburied.

{behold, the days come} Heb. behold, the days coming; as Isa. 39:6. ch. 9:24.

{it shall no more be called Tophet, or the valley of the son of Hinnom} Not that it should not at all be so named any more, or known by either of those names (for unto this day the name continues) but that another name should be given it, that might as well, or much better, be used of it, than either of those two. See the like, Gen. 32:28. ch. 20:3.

{the valley of slaughter} Or, Ge-haharegah; as Judas his field was called Akeldama, Acts 1:19. Howbeit, some by slaughter here, understand slaughtered ones; which the article prefixed, seems to back: and they render it therefore the valley of the slaughtered; for the meaning is not, that the slaughter of them should be made there; but that either their slaughtered bodies, for burial, should be brought, there being no place readier, or fitter, at hand, to receive them.

{for they shall bury in Tophet} Heb. and; but, for, here; as ch. 5:2. because a reason is rendered, why the name before mentioned should be given unto it.

{till there be no place} Or, because there is no place, or no room; to wit, to bury elsewhere. Heb. for no place being; that is, for want of room; all wonted places of burial, being so glutted with corpses, that they are able to receive no more: for the particle is oft used in a causal notion; as ch. 4:6. & 10:6. & 19:11.

Verse 33. {And the carcasses of this people, shall be meat for the fowls of the heaven, and for the beasts of the earth; and none shall fray them away.} They shall lie unburied, and be devoured by birds and beasts, either for want of persons to bury them, or for want of places to bury them in: so Ps. 79:2, 3. ch. 24:20. See the same, ch. 19:7.

{carcasses} Heb. carcass: but taken collectively; as Isa. 9:28. & 26:19. and so fowl, and beast.

{heaven} Or, air; as it is rendered, Ps. 8:8. Deut. 28:26.

{and none shall fray them away.} Either for fear of the enemy, or by reason of the great devastation that shall be, and want of persons to look after them, and inter them. So Deut. 28:26. a defect of the pronoun, in this form of speech perpetual; as Isa. 17:2. ch. 30:10. & 46:27. Ezek. 34:28. Mic. 4:4. Nah. 2:11. as if it were said, there shall be no frighter.

Verse 34. {Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride:} I will bereave them of all matter that people are wont to rejoice in, or to make themselves merry with. So Isa. 24:7, 8. ch. 16:9. & 25:10. & 33:11. Ezek. 26:13. Hos. 2:11. Rev. 8:23.

{Then} Or, thus. Heb. And; as Isa. 19:22.

{the voice of the bridegroom, and the voice of the bride} Such merry songs, and melodious music, as at weddings is wont to be, Ps. 78:63.

{for the land shall be desolate} Heb. unto desolation; as Isa. 64:11. so ch. 25:11.

CHAPTER 8

Verse 1. {At that time, saith the LORD, they shall bring out the bones of the kings of Judah, and the bones of the princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem out of their graves,} That this chapter has coherence with the former, is apparent by the very words of it. In it the prophet proceeds to show the grievous calamities that should befall this people, with whom the enemy should spare neither living nor dead, but wreak their rage upon either, vv. 1, 3. complains of their extreme stupidity and obstinacy in evil, vv. 4, 12. threatens them with utter and unavoidable destruction, verses 10, 13, 16, 17. and bewails their forlorn and incurable condition, vv. 14, 16, 18, 22.

{At that time} When those days are come, whereof ch. 7:32.

{they shall bring out the bones} The enemy, either for greediness of gain, or in extremity of despite, shall even rifle their graves, and not suffer their bodies, or their bones to rest in them. A further addition to what was before denounced, that they should not only want room to bury their slain, ch. 7:32. but those also that were already buried, should be plucked out of their graves again. See Baruch 2:24.

{of the kings of Judah, and of his princes} In whose sepulchers, it is not unlikely, that they looked for rich ornaments and jewels, or treasure: see Joseph the Jew in his Antiquities, l. 13. c. 15.

{of the priests, and of the prophets,} Those especially are here aimed at, that had been corrupt priests, and false prophets. See the like in some kind, through the just judgment of God, both denounced and executed upon the like, 1 Kings 13:2. 2 Kings 23:14, 20.

{of the inhabitants} See this judgment in the like manner promiscuously threatened, Lev. 26:30.

Verse 2. {And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped.} And so made idols of them, committing idolatry, that is, spiritual adultery with them, preferring the creature before the Creator, Deut. 4:19. 2 Kings 23:5. 2 Chr. 33:5. ch. 7:18. Ezek. 8:16. their bones should be laid before these creatures of God's making, whom they had abused to idolatry, as their carcasses were laid and burnt upon the altars of their own making, Lev. 26:30. 2 Kings 23:14, 20. as in a way of detestation on the one, so in way of demonstration also to the other; thereby showing how little good either the one, or the other, could do them, being unable to safeguard them, either alive, or dead.

{before the sun, and the moon, and all the host of heaven} That is, the stars, 2 Kings 23:5. implying that they should lie night and day unburied; as of Jehoiakim's carcass, ch. 36:30.

{they shall not be gathered, nor buried, they shall be for dung upon the face of the earth} They shall not be gathered to be laid up in the monuments of their ancestors; nor obtain so much as common sepulture: so some. But the words seem to be intended rather, in a larger, and more indefinite sense either of them: for bones thus scattered, must of necessity be gathered, ere they can be interred anywhere: the meaning is, they shall lie above ground till they rot. So Ps. 83:10. ch. 9:22. & 16:4.

Verse 3. {And death shall be chosen rather than life, of all the residue of them that remain of all this evil family, which remain in all the places whither I have driven them, saith the LORD.} Or, in all the places of the remaining ones, (so the words run) whither I shall have driven them. Though the cruelty of the barbarous enemy be such, as that they spared neither living nor dead, but massacred the one, and digged up the other; yet so great shall be the calamities, and so miserable the condition of those that survive, and are carried away captive, that being weary of their lives, they shall wish that they had died with the rest of their people, that had perished either during the siege, or in the surprisal of the city; and counted them happy that so did. See Lev. 26:36, 39. Job 3:20, 21. & 7:15. 1 Kings 19:4. Rev. 9:6. & 14:13.

Verse 4. {Moreover, thou shalt say unto them, Thus saith the LORD;} Heb. And: as ch. 1:11. To manifest the equity of God's proceeding thus in severity with them, he does in the words following, describe their extreme folly, and willful obstinacy, running on headlong with an utter refusal to be stopped or stayed on the way, unto those courses that tend to their utter ruin and destruction.

{Shall they fall, and not arise?} Or, when men fall, will they not rise? See the like syntax, ch. 6:9, 10. & 7:27. Is there any man so absurd and witless, who when he has by accident got a fall, will lie still, and not assay to get up again? or that will refuse to be holpen up again, by such as offer him their help? Eccl. 4:10. Hereby intimating the folly of this people, that having fallen by, and for their sin, Hos. 14:1. yet refused to rise, or to be raised again by those, that took pains with them to that purpose. Some render the words, are they so fallen, that they cannot rise again? do they deem their case desperate? See ch. 2:25. But the former seems the proper sense of the place.

{shall he turn away, and not return} Or, will not one that hath turned aside, or, gone aside, return? Will not any man that has gone unwillingly out of the way, desire to come into it again; and be willing to receive direction from those, that would set him again in it? See the application of it to this people, v. 5. For those, either of the Jewish, or ours, that render it; if he did return, would not God return? as if he should say, undoubtedly he would, ch. 3:1. Zech. 1:3. make a needless insertion, and seem to go beside the scope of the place.

Verse 5. {Why then is this people of Jerusalem slidden back, by a perpetual backsliding.} Heb. why is this people, (not, of Jerusalem; for the word people here, is entire and absolute, but either) in Jerusalem, (as the old Latin) or, Jerusalem, (by way of apposition) revolted, or, gone aside (for the verb is feminine, as answering not to people, but to Jerusalem, as the like, Judg. 18:7. and is the same word, with that in the former branch, though in another form) by a perpetual, or, a pertinacious revolt, or, aversion: and to little purpose does a learned man trouble himself, and torture the text, because he finds the participle used actively, Isa. 47:10. to have the words rendered, Jerusalem (that is, the rulers of it) misleadeth this people; or, a pertinacious aversion leadeth this people away: when as he may find the participle, or participial at least, so oft elsewhere in a passive or neuter notion; for, refractory, or, rebellious, Isa. 57:17. ch. 3:14, 22. & 31:22. & 49:4. and the meaning is plain enough. What is the reason then, that this people contrary to the usual manner of men in such case, having gone out of the right way, and being in a wrong way, prejudicial to themselves, yet will pertinaciously thus persist, and go on in the same, and refuse to be reduced? ch. 2:26. & 5:3. and 9:16.

{they hold fast deceit, they refuse to return} Or, carrying on the sentence in one tenor with the former; do they hold fast deceit? do they refuse to return? more fully thus: Why is it, that this people do thus pertinaciously persist in their going aside, or, revolt, that they hold fast deceit? that they refuse to return? where by deceit, some understand their unjust and fraudulent courses, which were exceeding rife among them, ch. 9:6. Mic. 6:10. & 7:5. See Ps. 36:3. & 55:11. Others rather, those frauds and falsehoods, wherewith their false prophets deceived and deluded them, ch. 5:31. & 14:14. & 23:26. Isa. 30:10. See 2 Thess. 2:10, 12.

Verse 6. {I hearkened and heard; but they spake not aright.} The most interpreters, both Jewish and others, conceive these words to be the prophet's, relating how he had observed it to be with the people; as ch. 6:27, 29. I suppose them rather to be the speech of God himself, implying as his long expectation and forbearance, so his earnest and longing desire of their repentance, expressed by a phrase borrowed from the practice of men, who are wont diligently and constantly to listen after that, which they much desire to hear. See Ps. 85:8. Isa. 50:4. See of God the like, Mal. 3:16. See also 1 Kings 20:33.

{I hearkened and heard} Or, I have listed to hear; as, arose and warred, for, arose to war, Josh. 24:9. for he could hear nothing of that which he desired to hear.

{they spake not aright} Or, none spake aright; as the word is used, 2 Kings 7:9. Eccl. 8:10. ch. 23:10. or, as the Greek renders it, none so spake: so the word is most commonly taken, Exod. 10:11. Deut. 18:14. Ps. 1:4. in such manner, as men would do in the cases before mentioned, verse 4.

{no man repented of his wickedness, saying, what have I done?} Heb. there is not a man (as ch. 5:1.) repenting of his wickedness; as, to say, what have I done? that has any remorse, or touch at all in his conscience, for any of his sins so far forth, as but to think once seriously with himself, what it was that he had therein done; that which they were exhorted to do, ch. 2:23.

{what have I done?} The manner of a man's speech or thought, recollecting himself after some sudden and inconsiderate act: so Samuel to Saul, 1 Sam. 13:11. and Joab to David; what hast thou done? 2 Sam. 3:24.

{every one turned to his course} Or, each one of them turneth to their course, or, race; to his evil course, or, race: as it is, ch. 23:10. it implies their eagerness in the pursuit of evil; so Isa. 59:7. Prov. 6:18.

{as an horse rusheth into the battle} Heb. like an horse rushing into the war: the word rendered, rushing, is very emphatic; for it signifies properly an inundation of waters, with much violence breaking in, and overflowing all before it, Isa. 8:9. & 28:15, 18. ch. 47:2. war, for, battle, as 2 Sam. 18:6, 8. They run headlong after their own lusts and fancies, and will not be curbed or restrained of them: like a headstrong horse, that hearing the noise of the trumpet, and smelling the battle afar off, does with much violence in a full career, make towards it; his rider having now no command of him, nor being able to keep him in; see Job 39:21, 25. and of this people's unbridled, untamable, and untractable disposition, ch. 2:23, 24.

Verse 7. {Yea, the stork in the heaven knoweth her appointed time, and the turtle, and the crane, and the swallow, observe the time of their coming, but my people know not the judgment of the LORD.} In these words is reproved, not their obstinacy only and willfulness, but their stupidity and blockishness, wherein they came short even of the unreasonable creatures; whereof divers sorts here mentioned, do duly observe the times of their coming, and going from place to place, from one region to another, according to the season of the year, Job 39:26. whereas this sottish people, had not so much wit as to take notice of, and observe God's courses and dealings with them; of the seasons of grace, when in mercy he offers himself unto them; or of the times of wrath, wherein he shows himself displeased with them; to lay hold on and embrace the one, and to seek to prevent and stay the proceeding of the other, Isa. 55:12. ch. 5:4. Luke 12:56. & 19:42, 44. See the like exprobration of stupidity, and sottishness in God's people, Isa. 1:3.

{yea} Heb. also; so ch. 5:28.

{the stork} The fowl here mentioned is ranked among the unclean ones, Lev. 11:19. Deut. 14:18. where some render it a kite; and the Jewish doctors some of them tell us, that it is a kind of white kite, or, puttock: some, an hern; because it is said to build in the fir trees, Ps. 107:14. Some would have it to be the ostrich, grounded on that place, Job 39:13, 14. where she is said as they suppose, to leave her eggs in the sand, where by the heat of the sun, they are hatched; but if the text be duly weighed, it will be found, that this fowl, whatever it be, and the ostrich, are there distinguished: see the note on the place. That it is a fowl of large wings, it is apparent from Zech. 5:9. and that it is one of those, that change their quarters at time of year, is no less apparent from this place. The most therefore, among whom divers of the Jewish writers, take it for a stork, which breeds also, says one of the Jewish masters, as well in high trees, as in lofty turrets, that which those must do of necessity, that live in the woody wastes where no housing is. That the stork, as well as the crane, changes his quarters, authors generally agree. See Aristotle in his story of living wights, l. 8. c. 16. and Pliny in his natural history,

l. 10. c. 23. save that Pliny says, that the one comes against summer, and goes away against winter; the other comes against winter, and goes away against summer; and seems of the stork to affirm this latter, which is certainly untrue: and Ælian, they go and come together. It is deemed in Hebrew, to have its name from a term that signifies piety, or kindness; and this fowl, say the Jewish critics, is so called, because he parts his prey among his companions: but others, because they are reported to feed their parents, when through age they grow impotent. Hereof Aristotle l. 9. c. 13. Pliny also where before. Ælian l. 3. c. 23. Aristophanes the comic in his birds: and others, not a few; and among the Greeks a proverbial term, denoting this duty in children towards parents, is in very frequent use. Howbeit, I suppose rather, that this name was at first given unto this fowl, in regard of her tender affection to her young; whereof divers examples have been in the Netherlands, (where I have also seen of them, on their nests on the housetop) and among others of some, that have either burnt themselves, to save their young; or together with them, when they could not save them, the houses being fired on which their nests were. See Adrian Yong in his Batavia, for how either they should come, to know their sires or dams again, when they are grown old; or it should come to be observed of them, how they then tend them as of their young it may well be, is neither of them easy to conceive.

{in the heaven} What the rabbin hence gathers concerning this fowl, that it should be a great fowl, and of high flight; as the like therefore is said of the eagle, Prov. 23:5. & 30:19. is frivolous, since all birds in general, are called birds of the heaven, Ps. 8:8. and heaven both here and elsewhere, is no other than the air, see ch. 7:33.

{knoweth} Observes as duly as if she knew. So Ps. 104:19. Job 38:12.

{his appointed time} His set season of coming and going.

{and the turtle} Whose access shows the spring's approach, Cant. 2:12. See Aristotle, l. 8. c. 3, 12, 16. Varro of husbandry, l. 3. c. 5.

{the crane and the swallow} Or, the swallow and the crane; of the terms, see on Isa. 38:14. of the cranes coming and going; see before with the stork; of the swallows the Greek proverb is well known, being grown as familiar with us, as with them, that One swallow maketh not a summer.

{but} Heb. and: as ch. 7:24.

{my people know not the judgment of the LORD.} See ch. 5:4, 5. judgment, for, course, or, manner of dealing; as 1 Sam. 2:13. & 8:11. thus man who should be wiser than the fowls of the air, Job 35:11. seems to come short herein of them, in things so nearly concerning him.

Verse 8. {How do ye say, we are wise, and the law of the LORD is with us?} Or, How can ye say (as ch. 2:23.) We are wise: the pronoun demonstrative, includes the verb substantive; so Isa. 19:11. How have you the face to arrogate wisdom to yourselves, when you are more sottish and senseless, than the very brute creatures themselves, verse 7.

{the law of the LORD is with us} We have the law of God with us, have been trained up in it, and are well acquainted with it, and are not therefore such silly sots, as you would make us to be: as they presumed much of the temple, ch. 7:4. so they vaunted much of the law, ch. 18:18. Rom. 2:17, 18. as if the having of the law among them, were enough to make them a wise people, though they neither regarded it, nor walked according to the rules of it, Rom. 2:21, 23. This some suppose spoken to the priests, whose office it was to instruct the people out of the law, Deut. 33:10. Mal. 2:7. and it may well in special have an eye unto them: but it seems to be more large, as the charge is more general, both here, v. 7. and before, ch. 5:4, 5. as also Isa. 1:3.

{lo certainly in vain made he it; the pen of the scribe is in vain.} In vain hath he (that is, God; the pronoun for the noun, as Exod. 34:28. 1 Sam. 6:19.) made it; a defect of the pronoun, as ch. 4:4. or the verb being taken indefinitely, in vain was it; (to wit, the law) made, in vain; as the word is used, 1 Sam. 25:21. ch. 5:23. for they that render it, in vain hath he (that is, the writer) prepared his pen, regard not the pauses in the Hebrew text. Now according to this version the meaning is, that the law was in vain enacted by God, or by his appointment put in writing by scribes thereunto designed for the use and benefit of his people, Deut. 17:18. and 31:9. in regard of any use that they made of it, or benefit that thence redounded to them by it, because it was by them no whit regarded, Hos. 8:12. and thus do the Jewish commenters some of them expound it, whom divers of ours therein concur with. Howbeit, the old Latin after the Greek, and the Chaldee, which some other of the rabbins agree with; and not a few of ours follow, understand this passage as spoken of the wicked scribes, that misexpounded the law, perverting and wresting it, to please the humors of the people, and sided with the false prophets, whom they adhered to, and approved; and to this effect they render the words: Lo, surely the deceitful, or, lying, pen, or, quill, of the scribes, worketh for falsehood, or, dealeth deceitfully: Heb. the quill, or, pen; for it is properly a pen made of the quill of some fowl, of the bigger sort especially, such as are used to prey, Gen. 15:11. 1 Sam. 14:33. Isa. 46:11. ch. 12:9. though used more generally for any kind of pen, Ps. 45:2. or, style, though of metal, Job 19:24. ch. 17:1. and, the quill; or, pen of falsehood, for, a false quill, or, pen: as, a tongue of falsehood, for, a false tongue, Prov. 26:28. that tells lies the one, that writes lies the other: of the scribes; such as were to interpret the law, Ezra 7:6. but dealt corruptly and falsely with it, Matt. 23:15. Luke 11:51. Heb. doth to falsehood; as, to swear to falsehood, Lev. 6:3. ch. 5:2. or, doth falsehood; as, to do truth, for, to deal truly, 1 John 1:6. so, to do falsehood, for, to deal falsely; for the particle is oft redundant; as Gen. 2:24. compared with Matt. 19:5, 6. Ezek. 37:27. with 2 Cor. 6:16. 1 Kings 19:18, 20. See Ps. 94:20. Isa. 10:1. either version may well be admitted, in regard of the terms; but the former seems the genuine.

Verse 9. {The wise men are ashamed, they are dismayed and taken} That is, as some, the wisest among them, may well be ashamed of their gross ignorance, and folly, vv. 7, 8. Rom. 1:22. or, as others rather, The wise men shall be confounded; and all their wisdom shall not avail, to keep them from being dismayed, confounded, and captivated when the judgment now denounced shall be put in execution; see ch. 4:9. and 6:11. verse 12. So of Babel, Isaiah 47:10, 14. Howbeit, some of note read the words, by way of interrogation, and thus render; Have these wise men, made the people to be ashamed, (to wit, of their sins) dismayed, (with fear of God's wrath) and taken, with remorse, and repentance, and so brought home to God? But this reading strains the words of the text overmuch; nor is the first word, though the form be such, found but once only in an active notion, and the other two not at all: of the first, see on ch. 6:15. of the last, on ch. 6:11.

{lo they have rejected the word of the LORD,} Which yet they so much vaunt of, v. 8. See ch. 6:10, 19.

{and what wisdom is in them?} Or, what wisdom then have they? Heb. and the wisdom of what is to them: and, for, then; as ch. 4:1. what wisdom can they have, who reject that wherein all true wisdom consists? Deut. 4:6. Ps. 19:7. & 119:130. Prov. 2:6. 2 Tim. 3:15.

Verse 10. {Therefore will I give their wives unto others, and their fields to them that shall inherit them} See on ch. 6:11.

{therefore} This term may have reference, either to their rejection of God's law, mentioned v. 9. or, to those vices afterward charged on them in this verse.

{will I give their wives unto others} Put them into the power of strangers, as 2 Sam. 12:11, 12.

{to them that shall inherit them} Heb. to possessors, to strangers that shall possess them; or, possess themselves of them: the word strangers supplied from the former branch, as Isa. 10:5. & 48:13. and a defect of the pronoun, as Ezek. 7:25.

{for every one, from the least even to the greatest, is given to covetousness; from the prophet, even to the priest, every one dealeth falsely} Or, because, etc. See the same passage. Ch. 5:13.

Verse 11. {For they have healed the hurt of my people slightly, saying, peace, peace, when there is no peace} Heb. and they heal, or, cure, etc. See the same before, ch. 6:14.

Verse 12. {Were they ashamed when they committed abomination? nay, they were not at all ashamed, neither could they blush; therefore shall they fall among them that fall, in the time of their visitation, they shall be cast down, saith the LORD.} See the same, ch. 6:15.

Verse 13. {I will surely consume them, saith the LORD} Or, utterly consume them: Heb. Gathering, I will gather them, or, consuming, I will consume them: for those two roots, come very near the one to the other, and roots so near in their several forms, are oft confounded: for it is against the usual manner of the tongue in such forms as this, to have the words in two several notions; the verb infinitive in one, and the finite in another. See the like denunciation, Zeph. 1:2, 3.

{there shall be no grapes on the vine, nor figs on the fig tree, and the leaf shall fade, and the things that I have given them, shall pass away from them.} All means of relief and sustenance, shall be taken away from them, in the time of the siege of the city. So Joel 1:7, 12. Hab. 3:17. the enemy having destroyed, and devoured all before them, v. 16. and he mentions these two, the grape, and the fig, says the rabbin, because these two among their fruits were of greatest reckoning, and most general use in those parts, see Isa. 36:16. ch. 5:17.

{and the leaf shall fade} Or, fall, rather; see Isa. 1:30. being together with the fruit beaten down, before the usual time of shedding. Howbeit, some read the words, as spoken by way of similitude, (as some of our versions do the like, Ps. 48:7.) thus rendering the text; I will utterly consume them, as when no grapes are on the vine, nor figs on the fig tree, and the leaf is shed: as when, with some sore tempest, both vine and fig tree are so smitten, that there is neither fruit, nor leaf left on them, Ps. 78:47. And this should I prefer before that which some other of prime note exhibit; rendering the words, there is no grapes on the vine, nor figs on the fig tree, yea, the leaves are fallen; that is, there is no fruit of good works to be found among them; as Isaiah 5:2. nor so much as any show of such, neither fruit, nor leaf; it is worse with them, than with that fig tree, Matt. 21:19. Luke 13:6. But I adhere, to that which our version has, though the second be not improbable.

{and the things that I have given them, shall pass away from them.} They shall be deprived of those fruits of the earth, and other the like commodities, which I had formerly in great abundance bestowed upon them, Hos. 2:8, 9. according to this reading, there is a defect in the text, both of the antecedent and the relative; as ch. 2:8. and the preposition is included in the verb; as Job 29:3. ch. 10:25. Howbeit, the Chaldee, which some of the Jewish commenters, the old Latin, and divers others of ours also follow, understand it of the people's transgressions of God's law; and render the words: some of them, and the precepts that I gave them they have transgressed them: as an addition to what was said concerning their want of fruit and leaf. Others, because (the copulative for the causal, as ch. 6:29, 32.) they have transgressed them, or, those things, (that is, the laws; the pronoun for the noun, as Isa. 33:2.) that I gave to them: a defect of the relative; as ch. 6:15, 20. So it should render a reason of the foregoing denunciation. See the like, Isa. 24:4, 5. And this seems very probable: more probable at least, than that of some other, whatsoever I use about them passeth away; there comes nothing of all the care, pains, and cost taken about them; it is all but lost labor, ch. 2:30. for how the words of the text will admit this, I see not: or, (as I suppose) than that of another, I gave them those things, (to wit, the fruits before mentioned; not that they should enjoy them, but) that they should pass away from them; and leave them destitute: and no marvel therefore, if they be all gone.

Verse 14. {Why do we sit still? assemble yourselves; and let us enter into the defenced cities; and let us be silent there.} A speech conceived, as in the person of the people, inciting one another, upon notice of the enemies' approach, with all speed, to betake themselves for shelter and safeguard unto the places of greatest strength and surety. See the like before, ch. 4:5, 6.

{Why do we sit still?} Heb. for what; in, Upon what are we sitting? as reproving one another, that they made no more haste: and demanding, what they stayed consulting upon; or what succor other ways they could expect. See Matt. 24:16, 18.

{assemble yourselves} Or, retire ye. See on ch. 4:6.

{defenced cities} Heb. cities of defense, or, fortification; as Isa. 36:1. ch. 5:17.

{let us be silent} Heb. quiet; as Isa. 62:7. Lam. 3:28. as if they should say; it is in vain for us to stir, or conceive hope to be able to do ought against so potent an enemy; and our wisest course therefore, is to betake ourselves to some such place, and to keep ourselves quiet there.

{for the LORD our God hath put us to silence;} These words some make the speech of the prophet, in way of answer to the former speech of the people: and they read the words; Surely (as Exod. 3:12. Isa. 63:16.) the Lord our God hath put us to silence; that is, say they, has stopped our mouths, that we should not complain of the wrongs done us by the Chaldean forces. See Lam. 3:26, 29, 39. Ps. 39:9. But the most rather conceive them as the words of the people, beginning at length to see a hand of God in those things that befell them, and concluding therefore that it was in vain for them to assay to make head against the Chaldeans; as the Egyptians, Exod. 14:25. for, or, since that, (as ch. 10:7.) say they, the Lord our God (he who had wont to be our protector, and encourager) hath put us to silence; that is, has now withdrawn himself, and so taken our courage away from us, that we dare not so much as open our mouths against the enemy, much less to lift up hand against him. See Exod. 11:7. Josh. 10:21. Ps. 38:13, 14. And this seems to be the genuine sense of the place. However we take it, there is an elegant antanaclasis, or variety of notion, in the term; as if he had said, It is best for to get us into some strong city, and be quiet there; for God has struck us with astonishment, and made us as mute, or as still, as a stone. See Exod. 15:15, 16.

{and hath given us waters of gall to drink;} So is the word rendered, Ps. 69:21. Deut. 29:18. where yet it may seem not so proper to say, a root bearing gall: grapes of gall, for, grapes as bitter as gall; may seem more tolerable, Deut. 32:32. but that also comes short of what is there intended; to wit, not bitter barely, but venomous, or, poisonous grapes: for in the next words, verse 33. it is said of the wine that comes of them, it is as the venom, or poison, of asps: from which place some of the Jewish critics gather, that it is a kind of poison that lies in the head of the asp, and thence has its name; but other of them, that it is the gall of the asp: and to reconcile these two, some further affirm, that there are certain veins reaching from the gall of the asp, unto her mouth, by which the poison, when she is angered, is conveyed to the one from the other: but these are things uncertain. One of the Jewish commenters well renders it here, a cup of death, or deadly poison; and withal tells us, that it is the name of a poisonful herb, or plant, wherewith they use to poison and kill people: and that it is indeed some such herb or plant, appears plainly by Hos. 10:4. where it is said to grow in the furrows, or, ridges, of the field: such was the cicuta, or, hemlock, at Athens, with the juice whereof, they used to put condemned persons there to death. Whence that saying by some used of Socrates, who so suffered death, dying with much confidence and courage, that hemlock made him a great man; as being made more famous by his death, than his life: and aconitum, or, wolfsbane, in much use and note for wicked practices in that kind: in regard whereof, as the name aconitum, is more at large both in Greek and Latin writers, used for rank poison in general: so the name of this rosh (for so it is termed in Hebrew) is used in Scripture more generally for any kind of venom or poison whatsoever. By waters therefore, or juice, of rosh, that is, of hemlock, wolfsbane, or the like, wherewith God is said here to have drenched this people, is imported those grievous afflictions and calamities, tending even to death and destruction, that God had brought upon them for their sins. So ch. 9:15. & 23:15. Lam. 3:19.

{because we have sinned against the LORD.} The cursed root from whence all these poisonful fruits spring, Lam. 3:39, 42. and 5:16.

Verse 15. {We looked for peace, but no good came; and for a time of health, and behold trouble} Heb. Looking we looked (of which kind of speech, see on Isa. 59:13. we looked long, till our eyes failed us, Lam. 4:17.) and (as verse 7.) good was not; for a time of healing, and behold trouble, or terror; as Job 6:4. Ps. 88:16. our prophets ceased not to put us in expectation of peace and safety, and bare us still in hand that all should be well, and that all the evils we feared, would be easily helped and healed, v. 11. but we see nothing less, no good, but all evil, matter of consternation, trouble and terror. See the same, ch. 14:19. yet some would have them the words of the prophet to the people, reading the text thus, Look for peace, but there will be no good; for a time of remedy, but behold it will prove trouble. But the former follows more smoothly from the context, and the terms of it; as also, the parallel place confirms it.

Verse 16. {The snorting of his horses was heard from Dan, the whole land trembled at the sound of the neighing of the strong ones; for they are come, and have devoured the land, and all that is in it, the city and those that dwell therein.} The noise of the Chaldean forces, entered upon the land, of their cavalry especially, is heard far and near, and makes all to tremble; for they spoil and destroy all before them, as well in city as country.

{snorting} The former versions had it neighing; but that follows after; and this, and that, in propriety of speech, are two distinct and diverse things: for that which is rendered neighing in the words following, is that noise, properly, which horses make, when they are frolic, or when they look after the mare, or miss some of their company, that they use to keep with: of which, see ch. 5:8. and this proceeds by the mouth: whereas that here rendered snorting, and the rabbins express by a word that signifies neesing, (from which yet it much differs) is the noise that they make, when they are held in, or are chased; so called, because it passes through the nostrils, Job 39:20. the glory of his nostrils is terrible; or, of his snorting, as some there render it; and of the Leviathan, Job 40:20. out of his nostrils goeth smoke: both words are here used to comprehend whatsoever dreadful noises horses are wont to make, either in their march, or in the field, and withal, such hideous noises, as so numerous an army would fill the air with. Isa. 13:4.

{of his horses} Of the enemies, the Chaldeans, ch. 4:13. and 6:23.

{was heard} Or, is heard: either the noise itself, or the report of it, ch. 6:24.

{from Dan} Through which Nebuchadnezzar, having subdued Phoenicia, marched toward Judah and Jerusalem. See ch. 4:15.

{the whole land trembled} Or, trembleth, ch. 6:24.

{the neighing} See snorting before.

{of his strong ones} So the Chaldee understanding it of his mighty and valiant men; and the old Latin, of his warriors: but the word of neighing, though metaphorically attributed to lustful wantons, ch. 5:8. will not well agree to men here: it does evidently answer to the word horses beforegoing, and may well be rendered steeds; or more fully, stout, or sturdy steeds: for that is the commendation of such, and the word does properly signify, the prime, chief, choice, or excellent in each kind; used of men, whom valor and courage commends, Job 24:22. & 34:20. (see Isa. 46:12.) of angels, whom might and excellency, Ps. 78:25. of bulls, whom fatness and bulk of body, Ps. 22:12. & 50:13. & 68:30. Isa. 34:7. ch. 50:11. of horses and steeds, whom stoutness of stomach, Judg. 5:22. ch. 47:3. and so here: it is in the singular number used very frequently of God. See Isa. 1:24.

{for they are come} They are entered the country. Heb. and they are come; as ch. 6:29, 32.

{and have devoured the land all that is in it} Or, do devour; or eat up and destroy. Heb. the land and the fullness of it; as Ps. 24:1. See ch. 4:20. & 5:17.

{the city and those that dwell therein} That is, as some, Jerusalem with her inhabitants, ch. 4:29. but I suppose rather, that the word city is here taken collectively; city, for, cities; as Isa. 27:10. as if he had said, city and country are alike before them, they spoil, plunder, and destroy all alike: or if we understand it of Jerusalem, it must be rendered, as some also do, for they are come to destroy the land, and all that is in it, the city, and those that dwell therein. See the like syntax, verse 6.

Verse 17. {For behold, I will send serpents, cockatrice among you, which will not be charmed; and they shall bite you, saith the LORD.} Heb. behold, I am sending (as ch. 29:17.) among you serpents, cockatrices, (by way of apposition: of which kind of serpent, see on Isa. 11:8. & 14:29.) whom there shall be no charm for them; an elegant redundancy in that language very frequent, as Ps. 1:4. & 144:8. that is, for whom there shall be no charm: of the use of charms, to prevent stinging by serpents, see Ps. 58:4, 5. Eccl. 10:11. for absurdly does a writer of ours allege this place, to prove that there is no such thing: and as well might he allege Exod. 22:18. to prove that there are no witches, the main scope of his work: for as God there forbidding to suffer a witch to live, does presume that such there were; so when he threatens to send serpents that shall not be charmed, he does imply, that such sometime were charmed, though not indeed by any intrinsical virtue, or natural power in the spell or charm, or the terms used in it, but by the act of Satan subtly cooperating with it: the serpents here menaced to be sent in among them, are the Chaldeans, whose cruelty they should by no means be able to mitigate. See ch. 4:25. 2 Chr. 36:17.

{and they shall bite you} There is an elegant consonancy in the original, between the word that signifies a serpent, and this of biting, differing but in a letter, and that also of a near sound, the one from the other; which our English cannot express; but hereby it appears, that the kind of serpents here alluded to, is not of those that have their sting in the tail; as the scorpion, Rev. 9:10. but that have their venom in or about their teeth; as asps and vipers, and our adders and snakes.

Verse 18. {When I would comfort myself against sorrow, my heart is faint in me.} After God's menacing speech, verse 17. the prophet's words professing his exceeding great and continual sorrow for the woeful condition of his people, of which he was by no means able to ease himself, though he had assayed sometime so to do. See the like, Isa. 22:4. Heb. as some, O thou that refreshest me, or shouldest refresh me against grief, or amidst grief; that is, say they, my soul. Others, when my soul is, or would be refreshing itself, or refresheth me, (as some) my heart fainteth within me; a defect of the particle of time; as Isa. 17:6. & 26:10. and the word soul supplied, because the term is feminine; as, the word, preacher, Eccl. 1:1. See ch. 4:19. yet some make the word to be, not a participle, but a noun, rendering it, my recreation is joined with grief: but the verb I find divers times used in Scripture, Job 9:27. & 10:20. Ps. 39:13. and the participle with the same syntax that here it has, Amos 5:9. but no such noun anywhere. And some would have it the speech of the people besieged in Jerusalem, and after long expectation of helps in vain fainting, Lam. 4:17. but this seems not so well to suit with the course of the context.

{my heart is faint in me.} Heb. upon me; as Ps. 143:4. See Lam. 1:22.

Verse 19. {Behold, the voice of the cry of the daughter of my people because of them that dwell in a far country:} The reason of this his sore grief, that he can have no ease of; because he seems to hear continually sounding in his ears, the lamentable shrieks and cries of his people, in their difficulties and distresses: see ch. 4:19. & 21:31.

{the voice of the cry} As, the voice of my cry, Ps. 5:2. voice of cry, for, a loud cry: as, voice of report, for, a loud report, ch. 10:22.

{of the daughter of my people} As ch. 4:11. & 6:26. So verse 21.

{because of them that dwell in a far country} By reason of the Chaldeans coming from a remote country, that grievously afflict and distress them. See ch. 5:15. & 6:22. Heb. from the land of remotenesses; which some therefore, with the old Latin, would have to be understood, of the people's bewailing their captivity in Babylon: but the particle here used, is very frequently a causal. So Ps. 12:5. Isa. 31:4. & 53:5. and so the rabbin here well renders it; for fear of the enemy coming from a remote land.

{Is not the LORD in Zion? is not her king in her?} These words, some would have to be the speech of God returned to the people, bewailing themselves in the time of their captivity; and demanding of them, as of Ahaziah, 2 Kings 1:3. whether there were no God in Israel, that he must needs send for an oracle to Beelzebub at Ekron; so whether they had not at Jerusalem God as a king to protect them, that they must needs send for King Moloch (so that idol's name signifies, whence the ambiguity, Zeph. 1:5.) to set him up in Tophet, and make him in the room of God their king, ch. 7:31. But the most, both Jewish, and others, expound them rather as the words of the people themselves, in their straits demanding in woeful wise, how it should come to pass, that the enemy should be able thus to prevail against Jerusalem: and some understand both branches of God; Has not God his seat at Jerusalem? and will he not, as their king, protect them and his own palace with them? See Ps. 44:4. & 48:2, 3. & 74:12. & 76:1, 2. Others, understand the former, of God; the latter, of their king; as if it were said, Have they neither God to save them, nor king to help them, that they are brought to such distress? See Hos. 10:3. & 13:10, 11.

{why have they provoked me to anger with their graven images, and their strange vanities?} These are, questionless, the words of God, returned to their expostulatory complaint, and rendering a reason why he had left them, and withdrawn the wing of his protection from them, and their city: to wit, for their leaving him, and betaking themselves to vain idols, ch. 2:11, 13. See ch. 5:19.

{provoked me to anger} Heb. angered me; as ch. 7:18, 19.

{graven images} Put here for all manner of idols; as Ps. 78:58. Isa. 42:8.

{strange vanities} Heb. vanities (so are idols termed, ch. 14:22.) of a stranger, that is, of a strange god; as Deut. 32:12. put collectively for strange gods; or, of a strange people; as Josh. 24:20. the vanities of the heathen, ch. 14:22.

Verse 20. {The harvest is past, the summer is ended, and we are not saved.} The speech of the people, again complaining that they had a long time looked for relief; but the year was gone, the time spent, within which they made full account to have had it, but none appeared. So verse 15. see ch. 37:7, 10. & 46:7, 8, 17. Lam. 4:17.

Verse 21. {For the hurt of the daughter of my people am I hurt, I am black; astonishment hath taken hold on me.} The prophet's words, again, lamenting the remediless afflictions of his people, and professing his sad and mournful affection for the same. Heb. for the breach (as v. 11.) of the daughter of my people (as v. 19.) I am broken: so, my heart is broken, ch. 23:9.

{I am black} Or, I go in black; as mourners are wont to do: I mourn, and am in heaviness, Ps. 38:6. ch. 14:2.

{astonishment hath taken hold on me.} While I consider the incurable condition of my people. See verse 22.

Verse 22. {Is there no balm in Gilead? is there no physician there? Why then is not the health of the daughter of my people recovered?} The words contain an implication of evils and calamities, so grievous, so desperate, that no power, or skill of man, was able to overcome, and ease them of.

{no balm in Gilead} A place famous for the most sovereign balsam, see Gen. 37:25. ch. 46:11. Howbeit, the Greek, and the old Latin, following it, renders the word, both here, and Gen. 37:25. & 43:10. rosin; and from the word here used, the name of rosin, both in Greek and Latin, seems to have descended; ours in English, also, coming nearer to it, than either; which some retaining, affirm to be meant of such a kind of liquid rosin, or turpentine, as we term it, as issued from the Terebinth tree, which yields the best balsam, and is highly commended for the closing up of wounds. See of it, Pliny in his natural history, l. 14. c. 20. & lib. 24. c. 6.

{is there no physician there?} Or, is there no chirurgeon there? For the word includes both: the place being so famous for such a sovereign confection, it is not unlikely that there would be many artists there, of either profession to direct the use of it; as with us at the Bath: the prophet therefore demands, as one that should wonder at it, that there should be no balm at all to be had at Gilead, no one chirurgeon at all to be found there: but withal implying, that though there were there never so much store of the one, or great number of the other; yet all would not serve to cure a mortal wound, to recover a patient altogether incurable; and that the state and condition of the people was such: for what some speak here of spiritual physicians, priests, or prophets, at Gilead; as Elias, 1 Kings 17:1. See Hos. 6:8, 9. seems to swerve from the genuine sense of the place.

{why then is not the health of the daughter of my people recovered?} Heb. why is no cure, or healing of the daughter of my people gone up, or come? of which form of speech, see on ch. 30:17.

CHAPTER 9

Verse 1. {Oh that mine 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.} The prophet in this chapter proceeds to lament the grievous calamities that were to befall his people; together with their wickedness and general corruption, the procuring cause thereof, vv. 1, 16. incites others to the like solemn lamentation, verses 17, 22. and labors to bring them off from their vain confidence, either in natural and worldly parts and abilities, as strength, wisdom, and wealth, verses 23, 24. or external rites, as circumcision, verses 25, 26.

{Oh, that mine head were waters} Or, water; for the notion is singular, though the form plural; so Gen. 24:13. 1 Sam. 7:6. Ps. 119:136. Heb. who will give, or, make, (as Hos. 11:8.) my head water? a usual form of wishing, in Hebrew: so Deut. 5:26. Ps. 55:6. Mal. 1:10. for so I suppose that place also would be rendered. So also verse 2.

{and mine eyes a fountain of tears} Heb. tear; as Ps. 80:5. & 116:8. Isa. 25:8. the very same word in Hebrew signifies both an eye, and a spring, Gen. 16:7. Neh. 2:13.

{that I might weep day and night} Heb. and I will weep: the copulative for the finitive: as Josh. 24:9. Mal. 1:9. day and night without intermission; as Lam. 2:18, 19. as if he could never lament or mourn enough. See the like, Isa. 22:4. ch. 4:19. & 8:18. & 14:17.

{for the slain} Heb. the slain: weep the slain, for, by weeping bewail the slain. So Deut. 21:13. she shall weep for her father and mother; that is, weeping bewail them: slain; that is, ready to be slain: as, destroyed, for, to be destroyed, Ps. 137:8. perished, for, ready to perish, Isa. 27:13. as sure to be slain, as if slain already. So Gen. 20:3. Job 3:12. ch. 32:24. Ezek. 21:24. So also, ch. 35:5.

{of the daughter of my people} My dear countrymen; as ch. 8:19, 21, 22.

Verse 2. {Oh that I had in the wilderness a lodging place of wayfaring men, that I might leave my people and go from them.} A second wish, that he might withdraw himself from his people and live in any solitary desert, and in any sorry lodge or shed there, rather than among them, whose wicked lives were such a continual eyesore, and heart-sore to him: as were the Sodomites to Lot, 2 Pet. 2:7, 8.

{Oh that I had} Heb. Who will give me? as verse 1.

{in the wilderness} In the most solitary waste, Ps. 55:7. and among the wild beasts, not so much to escape danger from them; as Elias, 1 Kings 19:3, 4. or to avoid molestations by them: as Prov. 21:19. Ps. 120:5, 6. Eccl. 25:18, 22. as hoping to find better entertainment with the wild beasts, than with them; as those faithful ones, Heb. 11:38. or, that his soul might not be continually vexed with the sight of their sinful courses, as the words ensuing show. See David's affection in the like kind, Ps. 119:136, 139, 158.

{a lodging place of wayfaring men} Or, a traveler's lodge; any such sorry shed, as is wont to be erected in solitary places where no housing is, for travelers to rest, and repose themselves in, by the way: see Isa. 24:19.

{that I might leave my people} Heb. and I will leave: see on verse 1. so Ps. 55:6. that I might flee away, and be at rest.

{for they are all adulterers} The reason why he would rather retire himself to any place, were he at his own choice, than live among them, such as they were.

{all adulterers} For the generality of them, see ch. 5:8. So Hos. 7:4.

{an assembly of treacherous men.} Or, a company of perfidious dealers; not a holy congregation, for which the word is commonly used, Lev. 23:36. Num. 29:35. Deut. 16:8. but a whole rout, or pack, of perfidious wretches, Isa. 1:4. See ch. 3:10. Howbeit, because the word is used commonly for a holy meeting, or a day of restraint from civil employments, Lev. 23:36. Some read the text here, dealing perfidiously in the day of restraint; as if they dealt never more wickedly, than on those days, wherein they ought to have been most strict, and to have demeaned themselves most devoutly: see Isa. 58:3, 4. Ezek. 23:38, 39. And another, because the word it comes of signifies sometime to rule, 1 Sam. 9:17. 2 Chr. 14:11. and another derivative very near to this, regiment, or dominion, Judg. 18:7. would therefore have this here to signify, a kingdom of perfidious ones. But the first is as the most received, so the most familiar, and most free.

Verse 3. {And they bend their tongue like their bow for lies;} Heb. And they tread their tongue their bow to falsehood: to tread; the usual term, in Hebrew, for to bend; because by treading on it, the bow bends: so ch. 46:9. & 50:14. & 51:3. one of the rabbins tells us, that it came so to be used, at first, from an engine, not unlike to our crossbow, that used to be bent with the foot: their tongue their bow, that is, their tongue which is as their bow, or which they use as a bow to shoot out lies, to the impeaching of others, in their name, state and life: the tongue is, in Scripture, compared oft to a bow, and words to shafts: so Ps. 64:3. & 120:1, 2. verse 8. and this bending of the tongue like a bow, may seem to be that which the psalmist calls, devising of mischief with the tongue; that is, of mischievous matter to be uttered by the tongue, Ps. 52:2. See Ps. 64:3, 4. For that construction of a great man seems somewhat overharsh; they bend their tongue; their bow is a lie: the lie should be the shaft rather: see verse 8.

{but they are not valiant for the truth upon the earth:} The text is here by divers diversely both distinguished and interpreted. The Greek takes somewhat from the former clause, and fastening it unto this, renders the words, falsehood and not faithfulness prevaileth upon earth. But this the text will not bear. The old Latin on the other side pulls somewhat from this, and affixes it to the former, reading them thus; they bend their tongue as a bow of falsehood, and not of truth: but neither does this suit well, either with the pauses in the Hebrew, or some terms in the text. The Chaldee, whom the Jewish commenter concurs with, has the same in effect that our version exhibits, save that those last words, upon the earth; which might seem to answer our English phrase, in the world: as if it were said, for the truth they have no courage in the world: as the like, Isa. 26:18. no deliverance upon earth; (of which, see there) they seem rather to understand of the land that they lived in; that they did not put out themselves, or make use of their strength for the maintenance of truth and equity in the land; but for the wronging of the weak. So Isa. 59:4. and this I take to be the native sense of the place: and, for, but; as ch. 8:15. though the copulative may well be here retained. Howbeit, some late writers of note render it, and not according to faithfulness, or by neglect of faithfulness, (that is, by falsehood and unfaithful dealing) they grow strong upon earth, Ps. 73:12. ch. 5:27, 28. & 12:1, 2. But this to me seems somewhat to force the text.

{for they proceed from evil to evil} Or, but they proceed (as Ps. 118:17.) from evil to evil; from one evil to another; or from one degree of it to another: they grow daily worse and worse, ch. 7:26. So 2 Tim. 3:13.

{and they know not me, saith the LORD.} This comes last, as the main cause of all the former; the principal ground of all evil is in Scripture assigned, as sometime to the want of the sincere fear of God: as Gen. 20:11. Ps. 36:1. Mal. 3:5. Rom. 3:18. so otherwhile to the want of the sound knowledge of God, as here, so Judg. 2:10, 11. 1 Sam. 2:12. ch. 4:22. Hos. 4:1, 2. and indeed the former follows upon this latter; for where no knowledge of God is, no fear of God can be: what a man knows not, he cannot fear.

Verse 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.}

Verse 5. {And they will deceive every one his neighbour, and will not speak the truth} They are generally so corrupt, that a man can hardly find, or light on any one honest and faithful, whom he may trust, though he be never so near to him in nature, or pretend never so much friendship or fidelity to him, Ps. 12:1, 2. Prov. 20:6. ch. 5:1. & 12:6. Mic. 7:5, 6.

{his neighbour} Or, friend: as it is well rendered, 2 Sam. 13:3, 7. and 16:17. 1 Kings 4:5. and so would be here, and verse 5. for there is here an emphasis in it: nor is it barely as in that common phrase, ch. 22:8.

{will utterly supplant} Or, will surely supplant. Heb. supplanting supplant; overreach, go beyond, and cheat his own brother: the word signifies properly to trip up one's heels; a figurative speech taken from the practice of runners, or wrestlers, an allusion to the name of Jacob thence so termed, Gen. 25:26. & 27:36. Hos. 12:2. See the contrary enjoined, 1 Thess. 4:4.

{every neighbour} Or, friend; as before.

{will walk with slanders} Carrying tales to and fro, and spreading abroad false reports. So ch. 6:28. a wicked practice, inhibited, Lev. 19:16. such friends as speak a man fair to his face, will be detracting from him, and traducing him behind his back. So ch. 12:6. & 18:18. See Prov. 26:20, 22.

{they will deceive} Or, mock, and delude; as Job 13:9. or, beguile: as Gen. 31:7.

{every one his neighbour} Heb. a man his neighbour, or, his friend; not simply, one another; as v. 20. Zech. 8:10. but each one his nearest and dearest friend, as v. 4.

{and will not speak truth} See the contrary enjoined, Zech. 8:16. Eph. 4:25.

{they have taught their tongues to speak lies;} Or, they have enured, or, accustomed, them; as the word is, ch. 2:24. Hos. 10:11. where it would also be so rendered; they have got such a habit and custom of lying, that they cannot leave it. See ch. 13:23.

{and weary themselves to commit iniquity} They take pains to do wickedly, and tire out themselves in it, Ps. 7:14. Isaiah 5:18.

Verse 6. {Thine habitation is in the midst of deceit} God's speech to the prophet. You my prophet live among a company of deceitful and falsehearted people, and have need therefore to walk warily, ch. 12:6. or, as others, there is little hope therefore that you should do any good upon them, they are so wedded to their deceitful ways: and this the words following seem to confirm. See ch. 8:5.

{Thine habitation} Heb. Thy sitting; that is, Thine abode: as Exod. 16:3. Deut. 6:7. & 11:19.

{in the midst of} Or, among; as ch. 39:14. & 40:5.

{deceit} That is, deceitful persons: deceit, for, men of deceit; as Ps. 109:2.

{through deceit they refuse to know me, saith the LORD.} They are so addicted to their deceitful courses, that they will rather stick to them, though to their own ruin, than return to me for their good, ch. 8:5. or, that their strong affection to them, makes them altogether unwilling and averse unto the knowledge of me and my will, because contrary thereunto, Ps. 36:3, 4. or, as others, they so trust to their frauds and falsehoods, to their wiles and guile, whereby they make account to secure themselves, that they regard not me, or ought that comes from me, Job 21:14. Ps. 52:7. Isa. 28:15. & 30:15. But I adhere rather to the former.

{they refuse to know me} A further degree than the former, of not knowing, verse 3. a refusal to know; implying a willful, affected, obstinate ignorance; a rejecting of means offered them, whereby they might come to knowledge. See Ps. 82:5. 2 Pet. 3:3, 5.

Verse 7. {Therefore thus saith the LORD of hosts; Behold, I will melt them, and try them.} I will melt them, as the finer does his ore, or metal, in the furnace and fire of affliction, to consume the wicked as dross out of them, and to refine the residue, Isa. 1:25. & 4:4. & 49:10. Dan. 11:33. Mal. 3:3. or, as some of the Jewish commenters, I will try them by some lesser and lighter afflictions, whether they will be brought home to me, or no, before I proceed to an utter destruction. That which a late learned writer exhibits in the time past, rendering the words; I have melting them tried them. I have by milder castigations assayed to amend them; but to little purpose, ch. 6:29. But the sequel of the context, and the illative in the front of the verse, carries it rather the first way.

{I will melt them, and try them} Heb. I am melting them and I will try them; that is, I am about by melting to try them. See the like, ch. 6:27.

{for how should I do for the daughter of my people?} Or, what else

should I do for the daughter of my people? that is, as some, what could I do less? understanding it of the time past: or, as others, what other course can I take with them, being generally grown so desperately evil? as, How can I do this great evil? Gen. 39:9. See Isa. 5:4, 5. Hos. 11:8. it may well be rendered; How should I deal (as Hos. 6:4.) otherwise, (as the particle here used seems to be taken, Ps. 68:2. Mic. 1:4.) the daughter of my people: or, as one of the Jewish doctors not amiss, because of the wickedness of the daughter of my people, as verses 1, 3. and there seems to be, as he well observes, an emphasis in it; as if God had said, how can I endure to see, or suffer, to mine own extreme dishonor, such horrible abominations to reign among those, that are called and counted my people. See verse 9.

Verse 8. {Their tongue is as an arrow shot out;} The tongue was before compared to a bow, verse 3. here, to a shaft: to a bow, in regard of the fitting of it for the uttering of falsehood by wicked contrivances; to a shaft, in regard of the speech passing from it to the wrong and prejudice of others; as Ps. 64:3. Prov. 25:18. There is concerning the attribute here assigned to this shaft, or arrow, a twofold reading in the original: for some copies had it a slaying, or, slaughtering shaft: (for the ancient Greek and old Latin rendering it, wounding, and some other cutting, come far short of the true notion of the term) and arrows are mentioned as instruments of death, and of destruction, Ps. 7:13. Deut. 32:23. Ezek. 5:16. others, a shaft drawn out, as the word is used, 2 Chr. 9:15, 16. of gold drawn out, or, beaten out into plates; which those that follow, expound, either of a shaft drawn out of the quiver: or, shot out from the bow; (and this our version follows) or, drawn over the whetstone to sharpen it: according to that, they have whet their tongues like a sword, Ps. 64:3. and they have sharpened their tongue like a serpent, Ps. 140:3. and this last the Chaldee also exhibits: but neither do any of these expositions suit well with that use of the word concerning gold, and the notion of it thereby in that place expressed: for in that notion, or in any other, save that of slaying, it is nowhere else found: yea, some of those Jewish doctors also that retain this latter reading, bring it fully home to the sense of the former, affirming the word to be, not a passive participle, though it have the form of such an one, but a toar, as they term it, or a noun adjective; alleging such an one of the same stamp used for an oppressing person, Prov. 28:17. whereunto may be added, that as in Greek and Latin, and with us also from the latter, some such passive forms have yet an active notion, as when we say, a considerate, and, a circumspect man; so in Hebrew also, their Pauls, as they term them, have sometime the like, Prov. 7:10. a woman, not reserved, as some; but as some other, circumspect; or, as others again, cautious: as our version, subtle: word for word, observant, or, watching warily to entrap and ensnare foolish youth: and whether reading therefore for the frame of the word we follow, this may well be, and I conceive to be the true sense of the words; A slaying (that is, a pernicious and mischievous) shaft (for the two terms in Hebrew have some consonancy with them) or, arrow, is their tongue: for the note of similitude (that which makes it the more emphatic; as ch. 6:8.) is not in the text. Some late writers of prime note, instead of a shaft here, give us a knife; and it is true, that a wicked tongue is compared sometime to a sword, Ps. 57:4. & 59:7. and to a razor, Ps. 52:2. but these learned interpreters do not show us, where the term here found is ever used for a knife; nor does any such place appear.

{it speaketh deceit} Or, fraud; it utters nothing less than what in truth they intend: as it is reported to have been a common byword concerning one of the popes, and a base son of his, that the one of them never spake what he meant, and the other, never meant what he spake: and this deceit, or fraud is commonly pernicious or mischievous, as the Latin word for fraud is used for either; in regard whereof, the false tongue is said to be as the razor of such a guileful barber, as pretending to trim a man's hair, instead thereof cuts his throat, Ps. 52:2.

{one speaketh peaceably to his neighbour, with his mouth; but in his heart he layeth his wait} Or, with his mouth will a man talk peaceably, or kindly, (Heb. speak peace; as Ps. 35:20. and 85:8. Est. 8:30. & 9:3.) with his neighbour, or friend, (with another; as Zech. 8:16, 17.) when inwardly, or, in his heart, (Heb. in the midst of him; as ch. 3:14. See Ps. 5:9.) he layeth wait for him. Heb. and, for, when; as ch. 6:14. and, his wait, that is, wait for him: as, his snare, and, his gin, for, the snare, and the gin, set for him, Job 18:10. when they speak a man fairest, they then mind him the most mischief. So Gen. 34:13. 2 Sam. 3:27. & 13:26. & 20:9. Ps. 5:9. & 28:3. & 55:22. Prov. 26:23, 25.

Verse 9. {Shall I not visit them for these things? saith the LORD? shall not my soul be avenged on such a nation as this?} Or, Should I not punish? See the same, ch. 5:9.

Verse 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 cattle; both the fowl of the heavens, and the beast are fled, they are gone.} The prophet's words returning to his lamentation again; as before, for the multitude of the people slain, verse 1. so now for the utter devastation of the whole country, as well hill, as vale; left destitute of all living wights. See ch. 4:23, 26.

{the mountains} For Judea, about Jerusalem especially, was much of it hilly, Ps. 87:1. & 125:2. Isa. 14:25. ch. 17:3. & 33:13. Ezek. 36:1, 8.

{the habitations of the wilderness} Or, pastures (as the word is used, Joel 2:22.) of the plain, or, vale. See Isa. 63:13. thus the whole country is divided into hill and vale, ch. 17:26. & 33:13. Ezek. 36:4, 6.

{a lamentation} As ch. 7:29. Ezek. 19:14. So hereafter, v. 20. and, to take up a lamentation; as Ezek. 19:1. & 26:17. & 27:2. & 28:12. & 32:2. Amos 5:1.

{burnt up} Or, desolate: so wasted and spoiled, as if they had been burnt up with fire. So verse 12. ch. 46:19. See Joel 2:3.

{so that none can pass through them} Heb. from no man passing; that is, either because none passeth to and fro by them; for through want of passengers, ways become waste, Lam. 1:4. or so that none passeth through them, they are so waste and uncouth: so extremely are they wasted, that not only there is no dwelling in them, but no passing by them. So ch. 2:6. v. 12. man, for, any one; as ch. 5:1. and a defect of the pronoun; as ch. 8:10.

{neither can men hear the voice of the cattle,} Heb. nor do they hear the voice of the cattle; that is, nor is the voice of cattle heard there. See Isa. 62:10. the lowing of oxen, or bleating of sheep, Judg. 5:16. 1 Sam. 15:14. that had wont to feed and graze there. See ch. 33:10, 12, 13. a defect of the particle there, or, therein: as ch. 6:16.

{both the fowl of the heavens and the beast are fled} Heb. from the fowl of heaven and unto the beast they are fled: as Gen. 7:3. ch. 50:3. See ch. 4:25.

{they are gone} Because nothing is left that may sustain either, ch. 12:4.

Verse 11. {And I will make Jerusalem heaps, and a den of dragons;} Heb. I will give (as verse 1.) Jerusalem unto heaps: as Job 15:28. The city shall be ruined. So Ps. 79:1. See Isa. 25:2. & 37:26.

{a den of dragons} As they made God's house a den of robbers, ch. 7:11. Heb. an habitation, or, dwelling place: as Ps. 90:1. and so it is rendered, ch. 51:37. where the same things are said of Babylon. See Isa. 34:13. ch. 10:22.

{and I will make the cities of Judah desolate, without an inhabitant} Heb. the cities of Judah I will give, (or, make, as before) desolation; that is, utterly desolate. So ch. 4:27. & 10:22.

{without inhabitant} Or, as some, because there is no inhabitant. So ch. 4:7. See v. 10.

Verse 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?} The prophet having related the dreadful devastation that the whole land should undergo, does now incite men to consider seriously with themselves, what might be the procuring causes of so great and grievous evils.

{who is the wise man that may understand this} Heb. Who the man the wise, and he will understand this: but the copulative is oft used in a finitive notion, as before, vv. 1, 10. as if he had said, Is there never a wise man among you, who vaunt so much of your wisdom, ch. 8:8. to understand and take notice of the procuring causes of these evils? See the like, Ps. 107:43. Hos. 14:9.

{and who is he to whom the mouth of the LORD hath spoken, that he may declare it?} Or, or; (as ch. 5:12.) to whom the mouth of the Lord hath spoken. Heb. whom the mouth of the Lord hath spoken to him (as Ps. 1:4.) and he will tell it; as before: or, if there be none so wise among you, that is able of himself to conceive it, is there never a prophet among all those with you, that profess themselves to be such, ch. 2:7, 16, 18. whom God has acquainted with his mind herein, that he may, from him, at least make it known to you?

{for what the land perisheth, and is burnt up like a wilderness that none passeth through?} Or, wherefore is the land perished? See verse 10. ch. 2:6.

Verse 13. {And the LORD saith;} Or, Therefore saith the Lord: the copulative, for the causal; as ch. 6:11. & 7:16, 28. if there be none among you, that can tell wherefore all this comes upon you, God himself, by me, will inform you of the cause of it: so ch. 5:19. & 16:10, 11. & 22:8, 9.

{Because they have forsaken my law, which I set before them, and have not obeyed my voice, neither walked therein;} Or, Because they have left my law, which I set (Heb. gave; as Dan. 9:10.) before them, (see ch. 26:4.) and have not hearkened to my voice (as ch. 3:25.) nor walked therein; to wit, in, or according to my law; for to that it has reference: see Dan. 9:10, 11, 14.

Verse 14. {But have walked after the imagination of their own heart.} Heb. And (as verse 3.) see ch. 7:24. & 15:8. so 2 Pet. 3:3.

{their own heart} As, their own face, ch. 7:19. and, their own way, ch. 4:18.

{and after Baalim} See ch. 2:23.

{which their fathers taught them.} Or, as (Lev. 7:26. ch. 48:8.) their fathers taught them, or accustomed them; as v. 5. training them up in such idolatrous practices, as themselves exercised: see ch. 7:18. 1 Pet. 1:18.

Verse 15. {Therefore thus saith the LORD of hosts, the God of Israel,} God pursues still his answer to the former demand. The same style, see ch. 7:21.

{Behold, I will feed them, even this people, with wormwood, and give them the water of gall to drink.} Heb. Behold, I am feeding, (that is, about to feed; as ch. 8:17.) them, this people; as Exod. 2:6. and she saw him, the child, ch. 27:7. that shall not serve him, Nebuchadnezzar; pronoun and noun both together, for the more emphasis; and our version therefore well inserts, even.

{with wormwood} That the word here used, is the name of some herb or plant, is not doubted: and it seems to appear by Deut. 29:18. but what herb it should be, the Jewish doctors themselves seem as uncertain as we: it is a kind of herb, says one; a bitter herb, says another: and that not unlikely, by the allusion in likelihood to that place of Moses, Acts 8:23. & Heb. 12:15. and more evidently by Prov. 5:4. and therefore wormwood, say some, because bitter, Rev. 8:11. but a third adds, that it is a plant, or simple (so I render the word sam, because larger than our spice) not of life, but of death; that is, not vital, or wholesome, but mortal, hurtful even to death, a deadly poison, as well as the other here joined with it: which epithet the Chaldee also in that place of Moses gives it; and then surely not wormwood: for that is no unwholesome, or hurtful, though nothing toothsome or pleasant, much less a venomous or poisonful plant; as this is acknowledged to be: and may well be deemed to have its name, as an accursed herb, or plant, from the Arabic word, that signifies to curse. Said to be used in that version, Gen. 3:17. & 12:3. Mark 11:21. and I suppose therefore the text might better be rendered; I will feed them with wolfsbane, and drench them with water, or, juice of hemlock: or using the names of some other like poisonful plants; for water of gall, seems no fit phrase: but of this latter, see before on ch. 8:14. they are both joined together, as here, so Deut. 29:18. ch. 23:15. Lam. 3:19. Amos 6:12. but this apart without that, Amos 5:7. & Lam. 3:19. where this people complain, that God had given them to drink such a quantity of it, that they were even drunk withal; so that the same thing is mentioned as their meat here; as their drink there: and the meaning is, that God would bring such grievous afflictions upon them, that should put them to such torture and torment, as rank poisons would do, had they no other thing either to eat or drink but such.

Verse 16. {I will scatter them also among the heathen, whom neither they nor their fathers have known;} That which God by Moses had long before threatened them. Deut. 28:64. See ch. 15:4, 7.

{and I will send a sword after them, till I have consumed them.} So Lev. 26:33, 38, 39. See ch. 42:16. and 43:11. and 44:12, 27.

Verse 17. {Thus saith the LORD of hosts;} Because this people were so strongly possessed with a spirit of security, which their false prophets confirmed them in, pronouncing them assured peace and safety, that they little regarded the prophet's doleful lamentations, as of one, whom they conceived to be but either a mad or a melancholic man. ch. 5:12, 13. The prophet now tells them, that God himself did invite them unto solemn lamentation, to try whether that would work upon them or no. So Isa. 22:12.

{Consider ye} As ch. 2:10. or, understand, as Isa. 1:3. either conceive aright what your condition is, and suffer not yourselves any longer to be therein deluded; or consider with yourselves seriously of it: I incline to that rather.

{and call for the mourning women, that they may come; and send for cunning women that they may come;} Heb. call for mourning ones, (but in the feminine form, as the next also,) and they will, or, shall come; and send for wise ones, and they shall, or, will come; the copulative in a finitive notion, as Isa. 53:2. vv. 1, 2. and wise, for cunning, or, skillful; as Exod. 31:3, 6. Such there were among the Greeks, and Latins, and were for the most part women, by a peculiar term in Latin, called praeficae, that professed an art and skill of mourning, and making exquisite lamentation; to which purpose also they were wont to be hired at solemn funerals, where going along with the corpse, they made much more semblance usually of lamentation and wailing, than those did that mourned indeed, and such it seems there were also among this people; such at least as were skillful in composing of doleful poems and ditties, that might raise up and enhance affections of that kind in others. See 2 Chr. 35:25. Job 3:8. Eccl. 12:5. Amos 5:16.

Verse 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.} These words would thus rather be knit to the former, that they may come, and take up speedily a wailing for us; the syntax, as before, v. 17. to haste and take up; for to take up hastily, or, speedily; as, to haste and come, for, to come hastily, 1 Sam. 4:14. to haste and take; for, to take speedily, without delay, Est. 6:10. to haste and forget, for, eftsoon to forget, Ps. 106:13.

{that our eyes may run down with tears} Heb. and (as before) our eyes shall descend with tears. So v. 1. ch. 14:17.

{gush out} Or, flow down; as showers from the sky, Job 36:28. Isa. 45:8. or, as streams from a spring, Ps. 78:16. Isa. 48:21. See verse 1.

{with waters} Or, with water, as v. 1. a defect of the particle, with, both here and before, as Isa. 61:8.

Verse 19. {For a voice of wailing is heard out of Zion; How are we spoiled!} Or, as some render it, will be heard out of Zion: that is, out of Jerusalem. Yet the present tense may be retained, it being as sure to be heard, as if heard at present, and as sounding in the prophet's ears already, as ch. 4:19, 20. & 6:24. & 8:16, 19.

{we are greatly confounded, because we have forsaken the land, because our dwellings have cast us out.} We are at our wits' end; because we are compelled to leave our land, (see Isa. 2:11, 12. & 6:12.) and are violently cast out of our dwellings. See Job 15:33, 34. Deut. 29:28. but the form of speech is very pregnant; our dwellings themselves cast us out; as being weary of us for our impurities, and even spewing us out, Lev. 18:18. & 20:22. the speech of the people, either enforced to retire to Jerusalem, abandoning the places of their former abode, or of those of Jerusalem, expecting ere long, to undergo the like. A defect of the pronoun; as Isa. 37:4. Howbeit, some of the Jewish commenters, whom some of ours also follow, read the words, they (that is, the enemy) have cast down our dwellings, to the ground: as Ezek. 19:12. and then no supply needed.

Verse 20. {Yet hear the word of the LORD, O ye women; and let your ear receive the word of his mouth;} Or, For hear, etc. because it is a further confirmation of what was before said, v. 17. that God himself invites them to it, and enjoins it. See the like exhortation, Isa. 32:9, 11. and the phrase, Job 4:12. if you regard not what I say, yet weigh well, and take to heart what God says.

{ye women} Because affections of this kind more rise and flee usually with that sex; in such calamities and distresses especially; as being less able to shift for themselves. See on Isa. 32:9.

{and teach your daughters wailing,} Learn them beforehand some doleful ditties, that may express your grief, and affect others also with it.

{and every one her neighbour lamentation.} Heb. and a woman her friend, or, familiar; that is, one teach another: as Gen. 11:2. Isa. 34:15, 16. a supply of the verb from the former branch; as Gen. 1:16. Implying, that so great should be the calamity, and such cause of mourning on all hands, that no lamentation might seem sufficient. See Amos 5:16. Lam. 1:12. & 2:13.

{a lamentation} As ch. 7:29. v. 10. from this is Cain deemed, by some, to have had his name; but his mother's words seem to carry it another way, Gen. 4:1.

Verse 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.} Destruction creeps in so on every side of us, that there is no possibility to avoid it; as Ezek. 21:14. it entereth into our privy chambers, or, closets: nor can our strongest places keep it out, ch. 6:5. & 17:25. Lam. 2:5. an allusion, as some, to an enemy scaling, and surprising a city, 2 Sam. 5:8. ch. 5:10. as others, to the stones and fire-works, that by engines were thrown into the city. See ch. 6:6. as others again, to the heaps and piles of dead bodies reaching up to the very windows, and the enemy by them climbing up to them. See ch. 33:5. others, to thieves, that break in, or steal in, at windows, Joel 2:9. John 10:1. and these would have it to imply, not so much the unavoidableness, as the suddenness, and unexpectedness of it; for in great and high buildings, say they, the doors commonly in the nighttime are shut, but the windows are left open, there being no fear of danger by them, in regard of their height. But the former is more probable, and seems to allude to a city taken by assault.

{to cut off the children from without, and the young men from the streets} Or, it proceedeth to cut off the children without, and the young men out of the streets: so that there is no safety for any, either without doors, or within. See 2 Chr. 15:5. Lam. 4:18, 19. nor regard of any age, see ch. 6:11. Some such word must of necessity be supplied to make the sense full: for to say, that it enters in by the windows into the great houses, to cut off them in the streets, seems not to sound so well; children from without: whither they are wont to run and steal out, and where wont to play together, Zech. 8:10. and young men from the streets: where they are wont to meet together, not desirous, or enduring commonly to be cooped up much in the house, ch. 6:11. & 49:26. both words here used are of the same notion, and signify streets; though the former seem the more general. See ch. 5:1.

Verse 22. {Speak, Thus saith the LORD;} I conceive with some learned interpreters, that these words are to be read by way of parenthesis; and those that follow, to be thus knit unto the foregoing sentence: it proceedeth to cut off the children from without doors and the young men out of the streets; (Speak it, the Lord so saith, or, it is the Lord's saying) and men's carcasses shall lie as dung upon the open field.

{even the carcasses of men} Heb. and (which need not be inserted) man's corpse, or, the carcass of man: but both taken collectively; as ch. 7:33.

{shall fall as dung} Or, shall fall (that is, be slain; as ch. 6:15. & 44:12.) and lie (a double notion in the same term: as Isa. 14:24.) as dung. See ch. 8:2. there is an elegant consonancy in the original, between the noun carcass, and the word fall: as the like is also in Greek.

{upon the open field} Heb. on the face, or surface, of the field, as 2 Kings 9:37.

{and as the handful after the harvestman} Or, as the sheaf (as Amos 2:13.) from after, or, behind the reaper: which the hired reaper, either forgetting, or not regarding, lets lie, and leaves behind him. See Ruth 2:7.

{and none shall gather them.} Or, where there is none to gather, or, take it up, (so, and they shall serve, for, where they shall serve, Gen. 15:13.) as having relation to the sheaf let fall, or left behind. Heb. and no gatherer; the meaning is, none to afford them sepulture, Ps. 79:5.

Verse 23. {Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, nor the rich man glory in his riches.} God by the prophet here labors, to beat them off from those vain confidences, either in public, or private stays and shelters, whereby they made account sufficiently, to secure themselves against those evils, that the prophets of God threatened them with. For the public, they made account they had many wise counselors, and politic men, to manage as well military, as civil affairs, ch. 8:8. and store of warriors, and men of valor, to execute great matters; and they wanted not treasure if need were, to hire forces with from abroad, and so be well enough able to withstand the Chaldeans, if they should come in upon them, Isa. 30:6. ch. 37:5. Again, many among them made account if it came to the worst, yet they should shift well enough, either by their shifts and sleights, or by their might, or by their money, wherewith they might ransom themselves, Ps. 49:6. & 52:7. Prov. 10:15. & 13:8. & 18:11. Isa. 28:15. & 30:2. & 31:1. But God here assures them, that it is in vain to glory in, or rely upon any of these, power, policy, or wealth, for not any of these should avail, to deliver them from death or captivity, when God should bring the judgment now denounced upon them, Ps. 33:16, 17. Prov. 11:4. Eccl. 9:11. Isa. 28:17. & 30:3. & 31:2, 3. Ezek. 7:19. Amos 2:14, 16.

Verse 24. {But let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the LORD that executeth kindness, judgment, and righteousness in the earth} If they will glory in ought, or rely on ought, let it be in, and on me, who alone am able to save and secure them, Ps. 20:7, 8. Isa. 43:11. & 45:25. & 63:1. 1 Cor. 1:31. 2 Cor. 1:9, 10. & 10:17. and in the sound and saving knowledge of me, (whom this people refuse to know, to their own ruin, vv. 3, 6. Hos. 4:6.) and of my goodness and faithfulness, to those that do sincerely rely on me, which will be the only means to secure them, Ps. 9:10. & 32:10. & 34:22. & 37:40.

{understandeth and knoweth me} The Jewish doctor thus distinguishes these two, that the former signifies an intellectual or contemplative knowledge, by which we conceive aright of the nature of God, his attributes, and his works; the latter an active or practical knowledge, whereby men do so know him, that they imitate him in heart and life, and live according to his law; whether the words are so to be distinguished, I much doubt, yet make no question but that the conjunction of these two words together, as if it were said, in knowing me skillfully or understandingly, (for that I conceive to be the true sense of the phrase, in understanding and knowing me) does intimate such a sound and solid knowledge of God, as does not float in the brain, but sinks down into the heart, and so works upon the affections, that it works them unto God and his will, the efficacy whereof appears, and is expressed in the life; all other knowledge of God being but knowledge falsely so termed, and no true or sound knowledge at all, 1 Tim. 6:20. 1 John 1:6. & 2:4.

{that execute kindness, judgment and righteousness} Heb. that do, or, doing, (as Exod. 20:6. ch. 32:18.) kindness, (and goodness, in favors and blessings exhibited to the godly, Ps. 5:12. & 25:10. & 103:17, 18.) judgment, (which he executes upon the obstinate wicked; and righteousness, (whereby he maintains and defends the faithful, Isa. 1:27. & 51:4, 5.) or, goodness in general, whereby he deals kindly with all that reject not him, and his kindness; uprightly and equally with all in general, Ps. 92:15. & 97:2. & 99:4. & 105:8, 9. for so judgment and justice are usually taken where they are thus coupled together. See Isa. 56:1. ch. 5:1. and in this sense rather do I take the words here for that which follows.

{for in these things I delight; saith the LORD,} Both in doing them myself, and in seeing them done by others, Ps. 5:4. and 11:5, 7. & 15:1, 2. & 24:3, 5. & 99:4. Isa. 33:15, 16. & 61:8. Mic. 6:8. & 7:18.

Verse 25. {Behold the days come saith the LORD, that I will punish all them that are circumcised with the uncircumcised,} The Lord here endeavors to take this people off from another privilege, which they relied much upon; as formerly from the temple, ch. 7:4. and their temple-service, ch. 7:21. so here, from their circumcision, whereby as the genuine seed of Abraham, Isaac and Jacob, (with whom, and their posterity in that line, the covenant, whereof circumcision the sign and seal, Rom. 4:11. was continued) they were distinguished from other nations that were without it; and this prerogative they stood not a little upon, and presumed much on it, Gen. 34:14. Acts 11:2, 3. Rom. 3:1. Eph. 2:11. Phil. 3:3, 5, 9. Now this the Lord, to take them off, as a sorry stay for them to trust to, tells them here, that he intends very shortly and suddenly, to hold a visitation, wherein he will proceed against wicked persons and people, as well circumcised as uncircumcised, without any regard had to that external rite, promiscuously and impartially one with another. See Rom. 2:25, 27. Phil. 3:3. Heb. the days are coming, (as ch. 7:32.) and (as ch. 3:9.) I will visit upon (as ch. 5:9. & 21:14.) circumcision with uncircumcision: as Rom. 2:26, 27. Gal. 2:7, 9. For the Jewish Talmudists are here most absurd, expounding it of such as having been formerly circumcised, to renounce their circumcision, drew on again their foreskin: (of which practice, see 1 Cor. 7:18.) as, say they did Ismael, and hence the corner ones here; Esau, and thence here the Edomites; the issue of Lot, whence the Moabites and Ammonites here; the Egyptians, that had in Joseph's days received circumcision, but after his decease, abandoned it again; and Jehoiakim king of Judah, to please the king of Babel. But these are no other than their own groundless fictions and fables; the meaning of the text is plain enough, God himself by the prophet, explaining it in the words next ensuing.

Verse 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.} He seems to begin with the Egyptians, because this people relied much upon them, Ezek. 29:6, 7, 16. and to them in the next place he subjoins the Jews, reckoning them up without distinction, among the nations uncircumcised, the reason whereof is afterwards given. And concerning those here mentioned, there is no great doubt or difficulty, save only about the last, described not by any peculiar name, but by some remarkable circumstance, and the place of their abode; that they are of the Kedarens, and the kingdom of Hazor, seems to appear from ch. 49:28, 32. but why so styled, as both here and there, that is the question; the Hebrew is, word for word; cut off to the corner, or, polled by the corner, which the Jewish commenters expound, of the country they lived in, as if the meaning were, that they lived as cut off from other people, in the utmost nooks, and remotest parts of the wilderness. But the Chaldee, ancient Greek, and old Latin expound it, of the manner of their cutting of their hair off, by the corners, or sides of the temples, which was the manner of some people, but forbidden God's people; and which Herodotus, lib. 3. affirms to have been the Arabian fashion; and this seems the more likely; the place of their habitation in the wilderness; to wit, in part of Arabia the desert, is noted apart here: now that these several people were by Nebuchadnezzar to suffer, together with the Jews, appears plainly by that other prophecy, where they are related with others added unto them, ch. 25:18, 19, 21, 23, 24.

{for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.} Or, in heart; as Ezek. 44:7. for the article is superfluous here, nor is in the text. In these words God renders a reason, why he ranked the Jews among the uncircumcised ones; to wit, because they were such in heart, as the other were in their flesh; whence it appears, that the Edomites, though descended from Isaac by Esau, who was doubtless circumcised as well as Jacob, had abandoned the use of this rite, which yet Hyrcanus in the times of the Maccabees, enforced them to resume. See Joseph's antiquities, l. 13. c. 17. for these nations, says he, are all uncircumcised; though that no way either backs that Talmudic fancy concerning the sense of this place, or adds force to their figments, which they fabulously adjoin concerning some others. But hence it appears that the generality of Isaac's posterity were at that present uncircumcised, either in the one kind, or in the other: his whole issue by Esau having cast off the outward circumcision; and the main body of Jacob's posterity, then in being, (the whole house of Israel, as well Judah, as the other ten tribes) wanting the inward circumcision of the heart; without which, the outward rite in the flesh is of no force or worth in God's account. See ch. 4:4. Amos 9:7. Rom. 2:28, 26. Gal. 5:6. & 6:15.

CHAPTER 10

Verse 1. {Hear ye the word which the LORD speaketh to you, O house of Israel.} The Lord by the prophet in the former part of this chapter, (for the latter is of a far diverse subject) dissuades and dehorts this people from attending to, or at all regarding those heathenish practices of astrology and idolatry: for he couples them both together, vv. 1, 16. and this former part, as to me seems, principally concerns those of the former captivity, under Jeconiah, who already were in Babylon; the latter, those that remained yet in the land under Zedekiah. See ch. 24.

{Hear ye the word} The like entrance, see ch. 7:2. Amos 3:1.

{which the LORD speaketh} Not I, but the Lord, Isa. 1:2. 1 Cor. 7:10.

{O house of Israel} As ch. 2:26.

Verse 2. {Thus saith the LORD, learn not the way of the heathen} Because the Jewish people, were a great part of them to go in captivity into Babylon, and other the regions adjacent, yea, many of them in likelihood were there in captivity already, (see verse 11. ch. 24:1. & 29:1, 2.) God by the prophet endeavors to confirm and strengthen them, the pious especially among them, (for such also there were there of them, ch. 24:5. Ezek. 11:16.) against those superstitions and vanities that were rife in those parts; and they might be in danger, being exiles and captives in a strange land, to be strongly tempted unto: Heb. Learn not to the way: where either the particle is superfluous, omitted therefore, Ps. 106:35. ch. 12:16. or else it may be rendered, Accustom not yourselves to the way of the heathen; and so some render it; do not imitate them, see ch. 9:5. their way; that is, their superstitious courses, Lev. 18:3. & 20:23.

{and be not dismayed at the signs of heaven} The first head of superstitions, which he begins with, is astrology, a study and practice so rife among them in those parts, Isa. 47:13. that the professors and practicers of it, not with them alone, Dan. 2:2. & 5:7. but among other nations also, are generally designed by the name of Chaldeans. See Strabo l. 17. Cicero of divination l. 2. Pliny l. 6. c. 26. Astrology, I say, not that which we commonly term astronomy, whereby the true nature and notion of the celestial bodies are by grounds of reason, and rules of art thence taking their rise, inquired into, and discovered; but that judiciary astrology, as it is usually styled, whereby men take upon them, from the postures and aspects of them, to foretell the issue of humane affairs, either public, or private, and what casual events, shall befall either persons or people: a practice grown of late with us into great esteem, being either countenanced or connived at, by those in authority with us, though having entered themselves, and caused others with them, to enter into a religious bond of a solemn oath and covenant, to endeavor the extirpation of all those things among us, that are contrary to sound doctrine, and the power of godliness, whereof this is none of the least. For the original whereof, (since it has not, nor can be showed to have any ground from the light of nature, or natural reason) we shall not need to go far to find it out. We have a blind, but insolent, buzzard (I may well so term him) among us, one that professes himself no small doctor in these impostures, and dotages (wherewith he has bewitched not a few with us, esteeming his predictions, as no other than divine oracles) and takes upon him by the stars, to steer the affairs of our state, pretending to read in the book of heaven, all that he writes, who will sufficiently inform us herein. Now this man to justify the warrantableness of this his practice, tells us, that the good angels of God in former ages, at first by personal conference, acquainted the sons of men with this learning of the stars; and those holy men, (says he) so instructed, living many years, and in purer airs, where they curiously observed the planets and their motion, brought this art to some maturity, without the least hint of superstition. But as the sons of men fell from God in divine worship, so in flitting and shifting their habitations, they forgot the purer part of this art; and in some countries added superstitious conceptions. The holy angels then belike by this man's relation, did at first inform those holy men, which they could not otherwise have known, of the nature of the planets; to wit, that Saturn was a melancholic malignant planet, Mars, a choleric and litigious one, Mercury, a thievish, Venus, a lascivious and wanton one: and that they do accordingly affect and dispose such people, or persons, as are either bred under them, or whom they have special relation unto. For these, and the like ridiculous fopperies, and impious calumniations of those glorious creatures, are with them, as the Popish purgatory with the Papists, the main grounds and principles of their whole art, which being taken away, the whole fabric and frame of their superstitious superstructures, will presently fail and fall flat to the ground; as with those other, all their masses, dirges, obits, pardons, and indulgences, if you deny them their purgatory; which because they can produce no clear Scripture for, they run with these men to their forged revelations. But whence these frivolous conceits, and irreligious surmises concerning those celestial bodies, (which if you question, you shake the ground of all their conjectural skill,) had their original, may well be conjectured from the very names, the heathen imposed upon them, being borrowed from their counterfeit deities, whom they deemed so qualified: assure ourselves we may, that God's holy angels never raised any such foul aspersions and groundless defamations, upon those pure and spotless creatures, far from, and wholly incapable of the tincture of such vicious dispositions. But all that this man relates, we may if we please, and be so silly as so to do, take upon his credit; for he tells us not what times those were, wherein it was thus, or who those holy men were, unto whom the holy angels at first revealed those things; or out of what records he has these relations, concerning such pretended revelations. And as little reason have we, to engage our faith to his antagonist, another fowl of the same feather, that flies yet somewhat higher than he, and pretending his predictions to be grounded on art and nature, tells us (that we may not misdoubt or question his art) that this art was deduced from God to Adam, to Seth, to Abraham; for proof whereof, he refers this to a knight of note, for his studies in this kind; who in favor indeed of this art, which he was overmuch addicted to, and besotted with, affirms in part what he says, but bringing no better proof of it, than a tale of Joseph the Jew, who in his Antiquities l. 1. c. 3. tells us, that those of Seth's issue living long and without disturbance, gave themselves to the study of heavenly things, and the constitution or administration of them; and because Adam had foretold a twofold destruction of the world that should come, the one by water, the other by fire; they left the sum of what they had, of that kind of learning observed, engraven on two pillars of brick the one, of stone the other: but neither is any word in the Jew of this their judicial astrology, nor of any skill in this kind, or any other by God imparted unto Adam, which they yet father upon him: and the whole relation of the two pillars seems as true, as that which he adds of the continuance of the latter of them in Syria unto his time. And indeed, if any sons of Adam ever had any such immediate communion, either with God himself, or his holy angels, it must be those ancient patriarchs, Abraham, Isaac, and Jacob, and those prophets of God among his people unto whom God used sometime immediately, sometime by the ministry of angels, to impart his mind, concerning future events, as well public, as private: but nowhere in Scripture read we, that God did this, either by the natural course of the celestial signs, or, as from thence to be observed; nor undoubtedly had any such art and skill, been taught the godly ones among God's people, whether by God himself, or his angels; would they either have concealed it from them, or much less committed it unto Paynims, and pagans, and by such, have transmitted it unto posterity; for from such in corrupt times, it crept in among Christians, being yet ever among them liable to censure; nor was any in the ancient church, that had professed such arts, admitted into the profession of Christianity, unless that first they renounced those damnable practices, and recanted such their superstitious conceits. But men may easily guess what angels they were, that acquainted men at first with these things, and set them on work to busy their brains about such matters, as neither light of nature, nor grounds of reason, were able to inform them of, but must have some revelation; either divine, or angelical, or diabolical rather, for the finding of them out. So far are God himself and his prophets from taking notice hereof, as some such heavenly discovery, or giving any approbation thereunto, that God by them sometime derides it, Isa. 44:25. and 47:13. and sometime dissuades and condemns it, as a heathenish practice, not befitting his people to heed; as here, so elsewhere, Deut. 18:10, 14. From the prince of the air therefore, it may justly by this man's own grounds and grants, be deemed to have proceeded; at first by him taught the heathen that were ruled and swayed by him; and from them, together with the worship of them in their idols, conveyed unto God's own people. For what of further observation he subjoins; to omit, that those ridiculous principles must first be made good, ere any observation can be grounded upon them: the like did the heathen magicians report of their charms, and other superstitious divinations by the flight of fowls, and from the bowels of beasts; to wit, that observations had been made of them, for many hundreds of years. See Pliny l. 28. c. 2. and this and those may well go together, one with the other, unto him, that was the first founder of them, the father of lies, John 8:44.

{and be not dismayed at the signs of heaven} As if the event of things, or the issue of your affairs depended upon them; which those fond stargazers bare people in hand, and took upon them thereby to determine and foretell, what good or bad success men's designs should have, Isa. 47:12, 13. Howbeit, signs there are of two sorts; first, natural, and ordinary, the stars themselves being set in the skies, to distinguish the times and seasons of the year; to which may be added, the conjunctions of them one with another, or oppositions of them one to another, whence the eclipses of some of them, at sometime do proceed; and these are those signs, which coming in a constant course, and continued tenor, (in regard whereof men skillful therein, are able either going backward, to tell how it has been with them for thousands of years past, or looking forward how it will be for as many, if the world itself should so long continue:) God would not have his people to be affected or affrighted with, as if in regard of them, or from them, any evil in the success of their affairs could betide them: other signs there are extraordinary, in dreadful apparitions, besides the ordinary course of the creature, by which the Lord does sometime give notice unto his people, of his displeasure, and warning of ensuing wrath; and these God does not inhibit his people to be affected with, and taking of them unto heart. See Joel 2:30, 31. Luke 21:11, 25.

{for the heathen are dismayed at them} Or, rather, though the heathen be dismayed at them. Though they be so silly or superstitious, as to be therewith thus affected, yet ought you not so to be. So is the particle very frequently used, in our versions also not seldom expressed, Gen. 8:21. Josh. 17:18. Ps. 23:4. Isa. 12:1. Dan. 9:9. Mic. 7:8. Hab. 3:17.

Verse 3. {For the customs of the people are vain} Heb. The statutes, or, ordinances of the people (that is, the courses of this nature, which people of several countries herein concurring do, as if it were some sacred or divine ordinance, very precisely and superstitiously observe) vanity itself; i.e. are each of them exceeding vain, as vain as vanity itself; and a matter therefore very ill-beseeming such as profess themselves to be God's people, as did the Jews then, and as Christians at this day do, to be taken and carried away, with such frivolous and ridiculous fancies and fopperies: the pronoun, for the verb substantive, as ch. 6:16, 28. the abstract, for the concrete, as verse 15. Eccl. 11:8, 10. and the singular distributively joined with the plural, as ch. 5:8.

{For one cutteth a tree out of the forest (the work of the hands of the workman) with the axe.} From their astrology, he passes to their idolatry; and these two, say some, he joins together, because those Eastern people had a conceit, that the images of those celestial bodies which they worshipped, had a secret efficacy conveyed unto them from those celestial bodies, whom by them they adored. But the connexion to me, seems to be apparent from the context itself: you must not be afraid of the signs of the heavens, though heathen so be, for their courses are full of folly and vanity; and that they are so, does further appear by their idols, which though they either made themselves, or caused to be made by some other, yet they worship and stand in awe of. The words would rather be read without any parenthesis, A tree is cut down out of the forest, for the work of the hands of the carpenter, or, carver, with the axe; that is, for the carpenter to exercise his handiwork on it with the axe; for the axe here seems not to be mentioned, as the instrument of felling the tree, but of framing the image out of the wood, or timber of it. So that here the sorriness and baseness of their images is intimated, by the matter of it, a piece of wood; the maker of it, a poor man that works upon it for his penny, and the instrument wherewith he frames it, his axe. See the like, Isa. 40:20. & 44:12, 17. Heb. a tree cutteth he out of the forest; the verb used indefinitely, and most fitly therefore expressed by the passive: as, he planteth an ash; for, an ash is planted, Isa. 44:14. the pronoun redundant, as Isa. 8:13. & 45:9. the particle for supplied, as v. 9. Mal. 2:5. of the word rendered workman, see on Isa. 40:20. of axe, Isa. 44:12.

Verse 4. {They deck it with silver and with gold} Or, It is decked: the verb being taken indefinitely, as verse 3. Heb. make it fair, or beautiful: to add some grace to it, having no beauty otherwise of itself, but what by such means they give it, see Isaiah 40:19. and 46:6.

{they fasten it with nails and with hammers, that it move not} Or, it is fastened with nails and with hammers, as before; that is, as some, the joints of it, one to another, that they may not fall asunder; but the image he speaks of, seems carved out of the main trunk or timber of the tree, verse 5. as others, the silver and gold plates to the wooden stock, that they may sit close to it: but he seems here to speak only of such wooden gods, as were only made beautiful, with some leaf-silver and gilt; of others afterward, verse 9. and others therefore rather, to the wall, pillar or post, that it is nailed to, that it may stand fast and not stagger, (so the word properly signifies, Isaiah 28:7. Neh. 2:10.) and fall. See Isaiah 40:19. and 41:7. and 46:7. Heb. and it shall not (as ch. 9:1, 2.) stir, or, stagger; as before: goodly gods, about whom so much cost must be used to make them handsome, so much care must be taken, as with children to keep them from a fall.

Verse 5. {They are upright as the palm tree, but speak not} They stand bolt upright like a palm, or a pillar, and cannot move or bend; or they stand upright, as one that stands up to speak, but are not able to utter ought, Ps. 115:5. & 135:16.

{They are upright} Heb. They are firm work, or, massy matter, carved out without joints, as works of massy metal beaten out of a main piece. So the word is commonly taken, Exod. 25:18, 31, 36. the pronoun for the verb substantive, as verse 3.

{as a palm tree} That grows straight and even up to the top, without knots or boughs, scaled only, and the flaggy leaves, which are the only branches of it; at the top of the trunk, or, as a pillar; for so the word also is used, Cant. 3:6.

{they must needs be borne, because they cannot go} Heb. bearing borne they shall be; or, carrying they are carried; which some understand, of their carrying them about in their solemn processions, either in chariots, or on men's shoulders: but it may be understood more generally, of bearing them from place to place; either at the first seating of them, or upon any occasional removal. See Isa. 45:20. & 46:1, 7.

{because they cannot go} Ps. 115:7. much less help, or hurt.

{be not afraid of them} No more than of the signs of heaven; though these sottish people fear as well these, as those, v. 1.

{for they cannot do evil, neither also is it in them to do good.} Heb. they will not, or, shall not, do evil; but the verb is taken potentially, as ch. 2:23, 32. See Isa. 41:23.

Verse 6. {Forasmuch as there is none like unto thee, O LORD, thou art great, and thy name is great in might} Unto these vain and base idols, the prophet opposes the true God, (whom he turns his speech unto) as indeed in regard of his incomparable might and majesty, alone worthy of all fear and dread, Ps. 86:8, 10. & 89:7, 8. & 145:3. Heb. from none being like thee; the particle in a causal notion, as ch. 4:6. That which some suppose to have reference unto what went before, v. 5. concerning the inability of idols, to do good or evil; because not like to the true God: but others rather to what follows, verse 7. concerning reverence and due regard to be given unto the true God; as showing the cause, why he ought to be so reverenced and regarded.

Verse 7. {Who would not fear thee, O king of nations?} These words make up an entire sentence with those of the former verse: and might therefore not unfitly be annexed unto them. Of the title therein given unto God, together with the ground of it. See Mal. 1:14. Rev. 15:4. Ps. 47:7. and 103:19.

{for to thee doth it appertain} Or, since that (as ch. 8:14.) it agreeth to thee; as Gen. 34:15, 22. fear and reverence sorts and suits well with you, not with them; the noun supplied from the verb foregoing, Ps. 76:7, 11. & 89:7. or, as some; the kingdom, implied in the word, king, 1 Chr. 29:11, 12. Matt. 6:13. but the former rather, this being the cause of that.

{forasmuch as among all the wise men of the nations, and among all their kingdoms, there is none like unto thee} Heb. for in all the wise of the nations, and in all their kingdoms, because none being like unto thee: the particle in a causal notion, as before, verse 6. and there is a twofold particle; either the one being redundant, but added for the more emphasis, or some supply to be made, as some conceive, rendering it; for among all the wise of the nations, and in all their kingdoms, you are great, or the greatest; because there is none like unto thee: and he mentions the wise ones and the kings, says the rabbin, because the wiser sort among the heathen knew well enough, that there was but one supreme power, and if they worshipped any other, it was but as mediators between him and them; and that no kingdom was perpetual, but God's alone: and kings that conversed with, or made use of such, knew as much also, Dan. 4:3, 32, 37. But I concur rather with those, who conceive these two to be mentioned, the rank of wise, and of royal, (for it is kingdom, not kingdoms) because of these two sorts the heathen used to deify after their death; some for their wisdom, some for their royalty. See Isaiah 46:1. ch. 50:2. among either of which, either for wisdom or prowess, there is none comparable to God, 1 Sam. 2:2. Ps. 18:31. 1 Cor. 1:25. 1 Tim. 1:17. & 6:15. And to cut off these difficulties for matter of syntax, I suppose the words may well thus be rendered, even among all the wise of the nations, and all their royalty, because there is none like unto thee: the first particle being taken not as a causal, but as a note of asseveration, or amplification, as the same is apparently found so used, Isa. 32:13. kingdom, or, royalty, for, kings: as, government, for, governors, Isa. 60:17.

Verse 8. {But they are altogether brutish and foolish:} Heb. And (as ch. 9:13, 14.) in one they are brutish and foolish. Which the Jewish commenters expound with reference to the wise men mentioned verse 7. that though in other things they were wise, as in acknowledging one supreme power; yet herein they dealt foolishly, in teaching the people to worship stocks and stones, Rom. 1:21, 23. But this exposition narrows the text too much: our version renders it, altogether; and a form somewhat like it, is used for, together, Ezra 2:64. & 3:9. and would so be rendered Ps. 82:7. but the word one, is there masculine; here, feminine: nor is the particle the same. I suppose it may well be rendered, at once: and so it is rendered, though, as I conceive, not aright, Prov. 28:18. but so the very same form is used in the Greek, Luke 14:18. which will come well home to what our version exhibits: for it is as if he had said, not of some special ones, but of all idolaters in general; as verse 14. (unto whom with their folly, and brutish stupidity, he now returns again) Take them all at once, or altogether; they are even as brutish and senseless, as those very stocks and stones they worship, Ps. 115:8. & 135:18. See Isa. 41:29. & 44:18, 20.

{the stock is a doctrine of vanities.} Either that which the idols teach, is nothing but mere vanity and falsehood; as they are said to be teachers of lies, Hab. 2:18. Zech. 10:2. (and images then surely ill laymen's books) or those things, that are taught and received, or believed concerning them, are most vain things, as the idols themselves are, verses 3, 14. See Isa. 44:10, 20. Heb. word for word; an instruction of vanities, wood it is: the pronoun positive for the verb substantive; as v. 3. for all the cost bestowed upon it, and pains taken about it, it is but a piece of wood, or a stock still. See Isa. 10:15. & 44:15, 17.

Verse 9. {Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the workman, and of the hands of the founder.} He comes in this passage to the better and richer sort of their idols, and such as were most sumptuously and gorgeously set forth: because with such sottish people are wont to be more taken, than with those sorry ones of wood or stone; and shows, that these also, for all their rich materials and their bravery, were as far from any divine power or efficacy as the former.

{Silver spread} Heb. drawn out, or, dilated: beaten out into plates, Exod. 39:3. Num. 16:13. to cover their images with, that were not all of massy metal. See Isa. 40:19.

{from Tarshish} From beyond sea; from the ocean; either Eastern, or Western, or, as some, from Tartessus, Ezek. 27:12. See on Isa. 2:16. & 23:1.

{gold from Uphaz} Where the finest gold seems in those times to have been, Dan. 10:5. this some suppose to be the same with Paz, or Phaz, Job 28:17. Ps. 21:3. See on Isa. 13:12.

{the work of the workman} Or, for the work of the workman; as v. 3. for the carver, or carpenter there; so, for the founder, or goldsmith here, to exercise his art and skill upon: for the word has here reference not to the work done about it formerly, in beating it out into plates, but unto the work further to be done, for the framing of an image out of it. See Isa. 40:19.

{and of the hands of the founder} The former word was more general, comprehending any skillful workman, working in wood, stone, or metal; this those that work in the last only, and such properly as exercise their skill thereupon, by casting, melting, and refining with fire, alluded to, Ps. 66:10. Mal. 3:2, 8.

{blue and purple is their clothing} With garments of such costly stuff, and gorgeous colors, they were wont to adorn, and set out their idols. See Isa. 30:22. Ezek. 16:17, 18. Hos. 2:3.

{blue} Stuff, either silk, linen, or woolen, dyed of that color; which the Jewish doctors of greatest repute say was a sky color; yet some of them say it was dyed with a worm. Others, with the blood of a fish; and those suppose it to have been yellow; these blue. The Greek renders it an hyacinth, or violet color: whatsoever color it were, it appears that it was much worn by kings, and great personages, Est. 8:15. Ezek. 23:6. and used for hangings in kings' courts, Est. 1:6. it was used also about the furniture of the tabernacle, and the priestly robes, Exod. 25:4. & 26:21. & 28:5, 6. and about the temple, 2 Chr. 2:7, 14.

{purple} For the term here rendered purple, the rabbins tell us it was a red color; and some of them, that it was that which the Arabians call, kermes, we crimson, whence some gather that this was the foreign name of that which the Hebrews called tola, and tolaat: whereof, see on Isaiah 1:18. but of this latter conceit, there is no probability; for these two are distinctly mentioned in the work of the tabernacle, where the one is rendered purple, and the other scarlet, Exod. 25:4. and howsoever it be true, that these two come so near the one to the other, that they seem to be used sometime promiscuously; whence the garment that the soldiers in mockage arrayed our Savior with, is rendered a scarlet robe, Matt. 27:28. and a purple robe, John 19:3. yet there is no doubt, but that they were two distinct colors, the scarlet, or crimson dyed of a grain, or a worm, or both, which in these times we call cochineal, (see on Isaiah where before) the purple of the blood, or matter of a shellfish, at this day out of use and unknown. See Pliny in his natural history, l. 9. c. 35. Howsoever, that this purple was anciently the wear of kings and great persons, appears not by the sacred records alone, Judg. 8:26. Est. 8:15. Luke 16:19. Rev. 17:4. but by the foreign histories of several nations of all ages, ancient and modern. The former and this, are oft joined together in divers of the places above recited, and very frequently in relating the work of the tabernacle, and the priests' vestments.

{they are all the work of cunning men.} Heb. the work of wise ones all they, or they all; wise, for, cunning, or skillful; as ch. 9:17. a defect of the subject, as before, verse 7. and the pronoun for the verb substantive; as vv. 3, 8. Both the idols themselves, and all their furniture, are the workmanship of sorry people, unable to give any deity, or divine power and efficacy unto them, which they have not themselves. See Isa. 37:19.

Verse 10. {But the LORD is the true God} To this base trash he again opposes Jehovah, the true God, a God of another manner of might and majesty, power and efficacy, than these sorry counterfeits. Heb. And (as v. 8.) Jehovah God truth; rendered generally, as our version in the margin exhibits it, a God of truth; as he is also expressly termed, Ps. 31:5. But it may seem that it should rather be rendered, Jehovah God, or God Jehovah is truth: for the word Elohim here is in an entire, not in a contracted form, the usual form of regiment; and albeit, the entire form be sometime found used instead of the contract, as Ps. 80:7, 19. yet the commanding accent here making a stay at Elohim, seems to require the other reading. Howsoever the attribute of truth, in the abstract here ascribed unto God, as to the Word of God, Ps. 119:142. John 17:17. does intimate God to be, not true only, but even truth itself. Nor do I conceive that this term is here given unto God, as in that place of the Psalm, in regard of his veracity and fidelity, because he speaks nothing but truth; he cannot lie, Num. 23:19. 1 Sam. 15:29. Titus 1:2. and he keepeth his truth for ever, Ps. 146:6. but in regard of the verity and truth of his essence; as of our Savior it is said, that he is true God, or very God, 1 John 5:20. and so is the phrase used, 2 Chr. 15:3. the God of truth, for, the true God; that is, no counterfeit one, Phil. 2:6. whereas those idols were all of them but mere counterfeits, having nothing of the nature or essence of God, ch. 16:20. Gal. 4:8. Nor do I mislike therefore the judgment of that learned man, who reads it with supply of the preposition, in it; Jehovah is God in truth, or truly; as Deut. 13:14. and 17:4. where the word so taken, the copulative shall not need to be inserted.

{he is the living God} As Ps. 42:2. both endued with life himself, and being the fountain of life, Ps. 36:9. from whence all life is in any kind or degree derived unto any: whereas these idols are but dead things, verse 14. and in that regard inferior unto the worst and meanest living creature, wholly destitute of all life themselves, and altogether unable either to impart it in the least and lowest degree unto others, or to maintain and preserve it in others, Isaiah 46:7. as the name of God is here in a plural form, so is the attribute also plural; as the like, Josh. 24:19. and the same, ch. 23:36.

{and an everlasting king:} Heb. a king of eternity; as, Father of eternity, Isa. 9:6. another manner of king than either these idols, whom they call their kings: see on ch. 8:19. or their kings, that set them up to be worshipped, Dan. 3:1. for these are both of them corruptible creatures; verses 11, 15. Ps. 146:3, 4. they and their kingdoms lie down in the dust together, Isaiah 14:9, 19. Ezek. 32:18, 32. whereas the true God is an eternal king, and his kingdom endures forever, Ps. 93:2. & 103:19. & 146:10. Dan. 4:34. 1 Tim. 6:15, 16.

{at his wrath the earth shall tremble,} Or, trembleth. His angry look, his frown alone, is able to shake the main body of the earth, Ps. 18:7. & 68:8. & 77:18. & 104:32. & 114:4, 6, 7. Hab. 3:6, 10. Other manner of works, and effects, than their poor puppets were able to produce.

{and the nations shall not be able to abide his indignation.} Heb. shall not sustain: the verb is so used, ch. 6:11. Amos 7:10. but it is here in a potential notion, as the like, v. 5. All the people of the world being put together, are not able to sustain his wrath, that is, either to withstand his wrath, or to stand before him when he is wroth, Ps. 76:7, 8. Isa. 40:15, 17. Dan. 4:35.

Verse 11. {Thus shall ye say unto them} Or, on this wise. This verse is conceived not in pure Hebrew, but in the Syrian dialect, in which also some other passages and portions, either in, or of the Scriptures of the Old Testament were penned (see Dan. 2:4. Ezra 4:7.) because that was most generally spoken among the Chaldeans, with those especially at Babylon: whence it is observed, that when Cyrus had taken Babylon, he caused it by his heralds to be proclaimed through the whole city in the Syrian tongue, that every man, upon pain of death, should keep within doors, Xenophon, l. 7. In this dialect therefore, is this passage conceived, that they might have it at hand to stop the Chaldeans' mouths in their own language, when they should be enticing of them unto idolatry; for neither did the Chaldeans well understand the pure Hebrew, nor the Jews the Syrian, which both the Assyrians, and the Chaldeans also used. See Isa. 36:11. ch. 5:15. The Chaldee paraphrase seems to intimate, that this should be the sum of a letter, that Jeremy should write and send unto the Jews, that abode in captivity at Babylon; wherein some other control him, and say, That it was written rather beforehand to confirm them against they came thither. And true, indeed, it is, that this is not that epistle that Jeremy is reported to have sent unto Babylon, unto those that with Jehoiachin or Jeconiah, had been carried thither before the reign of Zedekiah, 2 Kings 24:14, 16. See ch. 29. But it may well be, nor is it unlikely, that this prophecy was penned as well for the behoof and use of such as were there already, as for those afterward that were, with Zedekiah, to be brought thither, ch. 52:11, 15. See v. 1.

{The gods that made not the heavens, and the earth, even they shall perish from the earth, and from under these heavens.} The peculiar character of the true God, to be creator of heaven and earth, Gen. 1:1. Ps. 146:6. Isa. 37:16. & 44:24. & 48:13. Rev. 10:6. and it is observed, that it was a usual speech among some Greeks that held one supreme deity, Let him that saith he is God, make another world; and some of the ancient fathers advise Christians living among Paynims, to say, when they would press any strange god upon them, Let him make me a world, and he shall be my God.

{the gods} In the heathen language, as the gods, Dan. 2:11. and, a son of the gods, Dan. 3:25. ill rendered there, the Son of God, whom the heathen king never dreamed of: termed gods, because by the heathen so called and accounted, Ps. 96:5. 1 Cor. 8:5, 6.

{that made not the heavens and the earth} Or, the heaven and the earth; as it is rendered, Gen. 1:1. See Isa. 1:2. the word used for the earth in this former branch is nowhere else found in Scripture: and it seems to have been a term of some peculiar dialect in the Syrian language, that used to turn Ayin into Koph, as the other Syrians did the Hebrew Tsade into Ayin; from whence the Hebrew word for earth in the next clause. Howbeit the Jewish doctors, as one of them here tells us, make it a Hebrew term, to make up four names in Hebrew for the earth, very fondly applied by them to the four seasons of the year, the spring, summer, autumn, and winter; and that here respecting this last.

{even they shall perish} These words, even they, are neither of them in the text, nor are needful here, unless the pronoun in the close of the verse be fetched in hither, which then must be omitted there. See v. 15. Isa. 2:18.

{from off the earth} A diverse word here from that before, deduced from the Hebrew, and of more frequent use in the Syriac, Dan. 2:35, 39. Ezra 5:11. from off the earth; as Ps. 21:10.

{from under these heavens.} Or, this heaven; or, as some, heaven, simply: if we read it, this heaven, it must be understood, as if they should speak it, pointing up to heaven; as some suppose that our Savior did to his own body, when he said, this temple, John 2:19. this heaven, which the true God made, see the like, ch. 7:4. but some of note refer the word, these, not to the heavens, but to the counterfeit gods, These shall perish from off the earth, and from out of the regions under heaven; for so they, with some others, supply the text here; as Deut. 9:14.

Verse 12. {He hath made the earth by his power;} After this admonition, by way of advice, given them, which some interpreters enclose as a parenthesis, he returns again to relate some of those works of the true God, wherein his incomparable might, wisdom, and majesty, most appears. The whole passage contained in this verse, and the next, is found the same, ch. 51:15, 16. The first, is the creation of the earth ascribed to his power. The next, his settling the habitable part of it, ascribed to his wisdom. The third, his constitution of the heavens in a way of wondrous skill. The last, his disposition of wind and rain, with the appurtenances attending either. He hath made, Heb. making; or, It is he (to wit, the true God, v. 10.) that made; as Ps. 146:6. and so in the ensuing branches.

{the earth} The main body and bulk of it, Gen. 1:1.

{by his power} A work requiring an infinite power to produce a frame of that vast and immense bigness, ch. 31:37. Job 38:4, 6.

{he hath established the world by his wisdom} Or, that hath prepared, (as the word is rendered, Ps. 147:8.) or, settled (as Ps. 65:6.) the world (that is, the habitable part of the earth, Ps. 24:1. & 93:1. See Isa. 13:11. & 14:16.) by his wisdom. So disposing in most wise manner of it, that there might be a conveniency, and sufficiency of room, for the sons of men, and other land creatures, to dwell upon; that which at first he did by causing the waters to quit a great part of the surface thereof, and retire unto such places as he had assigned them; and afterward, from time to time, as by continual keeping them within the bounds before assigned them, so by framing inlets for them into the land, and disposing of springs and streams, for the several parts thereof, whereby it might become the more useful, both for man and beast, Gen. 1:9. Job 38:8, 11. Ps. 104:6, 11, 34. ch. 5:22.

{and stretcheth out the heavens by his discretion} Or, and that stretched, or, spread out the heavens by his understanding, or skill: for so the word properly signifies, Exod. 36:1. Job 12:13. Prov. 21:30. an unconceivable measure of art and skill has the Lord showed, in framing and drawing out that goodly canopy of the sky, so gloriously adorned, and embellished, with unexpressible variety of resplendent lights, over the whole circumference of the earth, Isa. 42:5. & 44:24.

Verse 13. {When he uttereth his voice, there is a multitude of waters in the heavens;} Heb. at his giving a voice, (of which phrase, see on ch. 2:15.) or at the voice of his giving; or, at whose giving out a voice (the possessive, for the relative, as Isa. 48:2.) That is, say some, at his will, at his pleasure; for his Word is his will, and his will his work, Ps. 105:31. & 119:3. & 135:6. Dan. 4:35. But others rather, when he causes it to thunder, (for that is commonly called God's voice in Scripture, Ps. 18:13. & 77:18. Exod. 20:18. and is, indeed, a most majestical voice, Ps. 29:3, 10. & 68:33. which some wretched tyrants have endeavored to imitate, some of the most impious of them have been exceedingly afraid of) abundance of rain usually follows, Job 37:2, 5. or, as some render the words, there is a noise of waters (and the word may signify either, see Isa. 63:15.) in the heaven, that is, in the air; as Ps. 8:8. & 18:11. See 1 Kings 18:41.

{and he causeth the vapors to ascend from the ends of the earth} Or, and that, or, who causeth, etc. a defect of the relative; as ch. 8:13. See the same, Ps. 135:7. ch. 51:19.

{vapors} Heb. elevations; it is rendered clouds, Prov. 25:14. but the Jewish critics tell us, it is more general, comprehending as well dry exhalations, the matter of wind; as moist vapors, the matter of rain.

{to ascend} Or, go up; because unless they go up, no rain can come down, Gen. 2:5, 6.

{from the ends of the earth} Not, as the Jewish doctor, from those remote Northern, and Southern parts, which he conceives not to be inhabited; but from all parts of the earth, especially from the sea at the lands-end, Ps. 72:8. to water the earth, and to feed and maintain the springs, from which the rivers stream, Ps. 104:10, 13. & 147:8. Eccl. 1:7. Howbeit, we need not to render the words therefore with the Jewish critic; after that he hath made the vapors to go up: though the copulative seem so used, Lev. 9:22. or with another learned late writer, to read the text, At (that is, so soon as he gives out) his voice, whereby to set a multitude of waters in the heaven, he causeth the vapors to go up from the ends of the earth, The same reason they give both, because the ascent of vapors goes before rain: but the copulative in its proper sense may well stand here; for the prophet does not tie himself to any such strict method here, as that one member of his discourse must be so riveted into another, but relates the several works of God apart one from another, and this, together with those that follow, in that order, as to his hand he found them recorded by the psalmist, Ps. 135:7.

{he maketh lightnings with rain} So is the particle used, Ezra 1:5. & 2:63. yet in this very passage, Ps. 135:7. it is rendered, lightnings for rain: and so it is used, Ezra 10:14. ch. 7:18. either may well stand; for lightning, by rending the clouds, makes way for rain, which goes commonly along with it, Job 38:25, 26. neither of which any idol is able to do, ch. 14:22. Zech. 10:1, 2. nor are the heavens themselves of themselves, Job 38:28, 34, 35. ch. 14:22.

{and bringeth forth the wind out of his treasures.} Heb. treasuries, or storehouses, as 2 Chr. 11:11. Neh. 13:12. Joel 1:17. God has his storehouses, as well for wind, as for water, Ps. 33:7.

Verse 14. {Every man is brutish in his knowledge;} Or, as some other, by his knowledge; that is, as some, man deals then most brutishly, when he thinks to do most wisely, Job 11:12. Rom. 1:22. Or, as others, restraining it to those idol-god-makers, they deal most brutishly in abusing their knowledge, that is, their art and skill, to the making of idols, and in giving such honor to that that is of no worth or use, Isa. 44:9, 20. But others render the words, Every man is become more brutish than to know; that is, than to understand and take notice of the palpable folly and vanity of such silly courses as these are; they are so bewitched and besotted therewith, Isaiah 44:18. Others again, from knowing, for, more than to know; as, from speaking, for, more than to speak; 1 Sam. 25:17. from reckoning, for, more than to reckon, Ps. 40:5. Or, Every man becometh brutish, falling from knowledge, or having lost his understanding, and his wits, as we say; as Hos. 9:1. Thou hast played the harlot from thy God; that is, falling or departing from thy God. But I conceive the genuine notion and construction of the words to be this; Every man is become brutish for want of knowledge: for this particle oftentimes implies a defect of the thing spoken of. So Ps. 109:24. My flesh faileth from fatness; that is, for want of fatness; and Lam. 4:9. these pine away from the fruits of the earth; that is, for want of the fruits of the earth. So the meaning is plain, It is for want of knowledge and understanding, that people, all sort of them, even these among the rest that would seem wiser than the rest, are become so brutish, and so stupid, Isa. 44:18. verse 8. for what difference is there between a man and a brute beast, when he wants that that should distinguish him from a beast? Job 35:11. Of the heathen idol-makers and worshippers he speaks, whose follies he does here again return unto. See the same again, ch. 51:17.

{every founder is confounded by the graven images;} Or, shall be confounded, or may be confounded for, or ashamed of the graven image; which he causes to have it afterward graved, and polished, to make a handsome god of it: or, as others, for which he casts silver plates to cover it with, that it may be more gorgeously set out: ashamed of them, at present, they may be, and one day shall be, Ps. 97:7. For as for those learned late interpreters, that would have the word rendered actively, not is, or may be, or shall be confounded, or ashamed, but maketh confounded, or ashamed: it is beside the ordinary use of the word; and as I conceive has no more place here, than in ch. 6:15. & 8:12. where they also so render it. Nor do I conceive that the word will well bear that sense, which some other give it here, who render it, is grown infamous; the graven image, for, any at large; as Isa. 42:17. as the molten follows after.

{for his molten image is falsehood.} Heb. his melting; as Isa. 41:29. falsehood, or a lie; as Isa. 44:20. having nothing of that which they conceive it to have, or attribute unto it. See v. 8.

{and there is no breath in them} Heb. and wind, or, spirit is not in them: there is no breath of life in them, Ps. 135:17. sorry dead things they are, altogether unlike the living God, v. 10.

Verse 15. {They are vanity} Heb. Vanity they, for, are they. See verse 3.

{and the works of errors} Or, a most deceitful work; either proceeding from an unsound and erroneous judgment, Rom. 1:28. or, tending to nothing but deceit, and leading into gross errors, v. 8. Hab. 2:18. Howbeit, because the verb is used sometime for to mock, or delude; as Gen. 19:14. some render it, works of illusions, or, mere mockeries: such as people are strangely deluded with, 2 Thess. 2:11. and deserve rather derision and mockery than fear, or reverent regard, verse 5.

{in the time of their visitation they shall perish.} As v. 11. that is, says the rabbin, when the day of Babylon's visitation comes, (see the phrase, ch. 11:23.) then will God destroy her idols together with her, Isa. 46:1. See Jer. 51:18.

Verse 16. {The portion of Jacob is not like them:} The true God, who is said to be the portion of his people, Deut. 32:9. Ps. 16:5. & 73:26. & 119:57. is not like unto these vanities; but one that is able to protect and save his, Gen. 15:1. Ps. 18:31. & 84:11. Isa. 41:11. & 63:1.

{and Israel is the rod of his inheritance} They are his possession, as he is theirs, Deut. 26:17, 18. ch. 12:7. Zech. 2:12. a metaphor taken from the manner of the division of land, as by lot and line, or cords, Ps. 16:5, 6. so by rod, or reed, also, Ps. 74:2. Ezek. 48:21.

{the LORD of hosts is his name.} So Isa. 47:4. It is he that has all the creatures in heaven and earth at his command, Gen. 2:1. Ps. 119:91. Dan. 4:35. See this passage the same, Jer. 51:19.

Verse 17. {Gather up thy wares out of the land, O thou inhabitant of the fortress.} The latter part of this chapter, as it consists of a far different subject from the former; so it seems to me to be the sum of another sermon. See on verse 1. and the like hereunto, ch. 22:20. In it the prophet from God threatens this people with extreme distress and dispersion, for the brutish stupidity of them and their rulers, verses 17, 22. himself bitterly bewails that heavy doom, and makes suit for mitigation of so sore a sentence, verses 19, 23, 25. In the entrance into it, the prophet calls upon those his countrymen that abode in any place of strength, to get in whatsoever they had in any place abroad, as the usual course of people is in times of invasion, Judg. 9:51. ch. 4:5, 6. and 8:14. So rather, than as those, who suppose it spoken to such as had got into Jerusalem, as advising them to pack away from thence, and get them out of the land of Judea; as ch. 6:1. Ezek. 12:3. Matt. 24:16, 18. Luke 17:31.

{gather up} Or, withdraw; as 1 Sam. 14:20. otherwise, gather up out of the land, should be a complexive form, for, gather and get out of the land: as, thou hast loved my soul from the pit; that is, loved and kept it from the pit, Isa. 38:17.

{thy wares} Or, merchandise; for it comes from a word that signifies a merchant, Job 41:6. Isa. 23:8. in times of public invasion, the manner of such being to betake themselves, and the commodities they trade in, unto places of most security; put here generally for all goods, chattel, or chattels whatsoever.

{out of the land} That is, from the country abroad, where they lie open and exposed to pillage and plunder by the enemy.

{O thou inhabitant of the fortress} Heb. Inhabitress: as chap. 21.13. for in a feminine form the prophets use to speak both of, and unto, companies of people that live as in a body together, in some city, or whole country, whence the names of virgin, or damsel; and daughter so frequent with them. See Esay 1.8. & 37.22. & 47.1. chap. 9.1. This one of the Rabbines restrains unto Jerusalem the strongest fort in Judea: and it may well be, that the Jews there abiding, should hereby among the rest (for the words seem more general) be admonished to get in what provision they could from abroad, as expecting a strait and tedious siege. But another of them transfers it to Babylon, as advising her to gather together all those spoils, which from other nations she had pillaged, and to betake her to flight with them out of her own country; which all her idols and magicians could not be able to secure against the Medes and Persians her enemies. But this is many miles from the Prophet's meaning.

Verse 18. {For thus saith the LORD; Behold I will sling out the inhabitants of the land at this once; and will distress them that they may find it so.} Heb. Behold I am slinging; I am out of hand about, by the Chaldeans, to cast this people out of their land into Babylon, as easily and readily as a stone is cast out of a sling, 1 Sam.17.49. & 25.29. See ch.16.14.

{at this once} Or, as at one cast: not making any long work of it; but slinging or flinging them all out at once, 2 Chr.36.17.

{and will distress them that they may find it so.} The text here has no more than, that they shall, or, may find. The old Latin here inserts a negative, rendering the words, that they may not be found: and so it should have reference to the term of slinging. I will so cast them out, and in that manner disperse them, that they shall not be found; as stones thrown far with a sling, are not easily found. But there is no negative in the text, nor reason to insert it: neither is the verb in a passive form. Others understand it of the strait siege of them in Jerusalem; I will straiten them that they (that is, their enemies) may find them. Others, I will put them to such straits, or, afflictions, that they may find, and receive the reward of their wickedness. So the Chaldee, and some other, that they may find, by discovery, the folly and vanity of their former courses, as also of their idols, and other lying helps, that they formerly relied upon: or, as others lastly, which to me seems most likely, that they may find, by woeful experience, that word of God to be true, which they will not now believe, cha.5.13,14. Ezek.6.10. & 33.33.

Verse 19. {Woe is me for my hurt; my wound is grievous} One of the Jewish doctors knits this verse by a supply thus to the former, I will afflict, or, straiten them, until they shall find, and say, Wo is me for my hurt, &c. wherein also some late interpreters of special note follow him. But such forced connections seem not to do so well. I conceive them rather with others, to be the words of the Prophet, either himself bewailing, or in the person of the people bemoaning that grievous condition, that by their security and stupidity, they had brought upon themselves, v.18.

{woe is me} An ordinary form of lamentation: as ch.4.31.

{for my hurt} Heb. my breach; as ch.6.14. & 14.17.

{my wound is grievous} Heb. my stroke. So chap.14.17. and 30.12. Nah.3.19.

{but I said, Truly, this is a grief; and I must bear it.} Some conceive these to be the Prophet's words so delivered in the person of the people, as teaching them to take notice of, and acknowledge God's hand in their sufferings, and humbly submit to the patient enduring of it: not unlike that, 1 Sam.3.18. Lam.3.17,18. Mic.7.9. and they render the words, But I said, Surely this is my infirmity, (that which God has allotted me) and I must, or, will bear it. Others take it, as spoken by the Prophet of himself, as making account sometime that he should overcome his grief; but finding himself now unable to master it, ch.8.18,21. or in the person of the people with himself, as having sometime made account that it was an infirmity, that might well enough be borne, a fit of sickness that would easily away again; but that they found it now to be far otherwise, ch.6.14. & 8.16. and these read the words, Yet I said, It is but such an infirmity, and I shall bear it; or, that I may bear.

{But} Heb. And: as ch.10.10. or, Yet: as ch.7.26.

{I said} Or, I thought with myself; I made account; as Psalm 39.1. & 77.10.

{Truly} Or, Surely: as Psa.73.1. as if it were a note of certainty: or, Yet, or, But; for it seems here rather to be a note of diminution: as verse 24.

{this is an infirmity} The pronoun demonstrative for the verb substantive; as Psalm 25.12. some render it, my infirmity; as Psalm 77.10. but the pronoun possessive is not here.

{and I will bear it} Or, which I may bear: as ch.5.22. or, that I may bear it, as ch.14.19.

Verse 20. {My Tabernacle is spoiled, and all my cords are broken} By Tabernacle, or, Pavilion, is here meant the city of Jerusalem; or the state of Judah: as Esay 33.20. & 54.2. See chap.4.20.

{cords} Wherewith the curtains of their tents, or pavilions were fastened to the pins, or stakes: all the stays of city and state. See Esa.3.1,2. & 33.20.

{my children are gone forth of me, and they are not} They are gone into captivity, and are as if they were not, being past hope of all recovery; as ch.31.15.

{there is none to stretch forth my tent any more, and to set up my curtains} He persists in the similitude of a tent or tabernacle, consisting of curtains erected, or stretched out, by help of poles, cords and pins, or stakes. See Esay 54.2. chap.4.20. & 49.25. There is none that may help to raise and set up my state again. See Esay 51.18.

{and to set up} Or, or to set up: as ch.9.12.

Verse 21. {For the Pastors are become brutish, and have not sought the LORD:} The main cause and ground of all these evils, the brutishness and stupidity that was generally among them, (for if the rulers were such, the people much more. See ch.5.4,5.) and their total neglect and disregard of God.

{For} Or, Because; as chap.6.13. or, For, because: for the particle has sometime a twofold notion included in it; as Deut.31.20. ch.4.30. & 12.5.

{Pastors} Rulers, as well civil, as ecclesiastical, both magistrates and ministers, Esa.56.10,11. So is the word taken, ch.3.15. Num.27.17.

{brutish} As v.8. Psa.73.22. & 92.6.

{have not sought the LORD} Or, seek not the Lord; do not look after him, Psa.14.2. Esa.9.13. Zeph.1.6. neither consult at all with him, or take advice from him, Esa.31.1.

{therefore they shall not prosper;} Because they neglect him, without whom nothing can prosper, Esay 30.1,6. & 54.15,17. chap.2.37.

{and all their flocks shall be scattered} Heb. their pasture, (so the word constantly signifies, Psalm 95.7. Esay 49.9. Hosh.13.6.) for, their sheep: or, the sheep of their pasture; or, their pasture sheep, as it is more fully expressed, Psalm 74.1. & 79.13. & 100.3. chap.23.1. Ezek.34.31. See chap.25.36. The people committed to their charge, shall all be dispersed. See chap.13.26. chap.50.6,17. Zach.13.7.

Verse 22. {Behold the noise of the bruit is come, and a great commotion out of the North country, to make the cities of Judah desolate, and a den of dragons.} The Prophet's words, as if he saw the Chaldean army marching forward to invade and overrun Judea, and heard not the report of their approach alone, but the noise that they raised before them. See chap.4.7,19,20. Heb. a voice of hearing: as, a word, or, speech, of hearing; that is, a word, or, speech, heard, Heb.4.2. or, of report, or, rumor, (as 1 Sam.2.24. ch.49.14,23. that is, a loud rumor; or, a loud report: as, a voice of cry, for, a loud cry, ch.8.19.) behold it cometh; as Ezek.21.7. See ch.4.16. & 8.24.

{and a great commotion} Or, concussion; or, shaking: as Esay 14.16. Hag.2.7,21. or, noise; rattling of chariots, and clattering of arms; for thereunto it is usually applied, Esa.9.5. & 29.6. ch.47.3. Ezek.3.12. Nah.3.2. See ch.8.16.

{out of the North country} Or, of those that come from the North-country; that is, from Babylon, ch.1.15. & 5.15. & 6.22. and some such supply must be to make the sentence entire.

{to make the cities of Judah desolate, and a den of dragons.} See cha.9.11.

Verse 23. {O LORD, I know that the way of man is not in himself; it is not in man that walketh to direct his steps.} The Prophet turns his speech unto God; acknowledging that warlike affairs do not depend upon the power or policy of man; but upon his providence and disposal: and that therefore, though the Chaldeans were never so powerful and ireful; yet it is not in their power to do what they list, but what he is pleased to give way unto; who is able for all their power and policy, wrath and rage, to restrain them at his pleasure, and to turn them which way he will, Psalm 78.10.12. Prov.21.1. Esa.37.29. Some conceive it to have reference to a secret hand of God, in directing Nebuchadnezzar to shape his course toward Jerusalem, when he was at a stand, and in debate about another way, Ezek.21.21. They that expound it as concerning free will, are beside the meaning of the text.

{that the way of man is not in himself} Heb. that to man his way is not; or, man's way is not his own; he is not master of his own way: his way; that is, his own way; as Esa.53.6.

{it is not in man that walketh to direct his steps} Heb. it is not to man walking, (or, the man that walketh; it is not a thing in his power,) and to direct, or, settle his goings: that he should (as Isaiah 53.2. Mal.1.9.) directing direct, or settling settle, that is, with any certainty direct, or, order (as Esay 9.7.) that is, settle and establish (as 2 Sam.7.12.) his goings: to carry them on, and give such success to them, as himself pleases, Psalm 37.23. Prov.16.9. & 20.24. & 21.30,31. of such defective, yet emphatical, forms of speech, see Esay 59.13. ch.6.11. for the verb is an infinitive, in a gerundial notion.

Verse 24. {O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.} The Prophet's supplication in behalf, and in the person of his people, as if seeing the approach of Nebuchadnezzar's forces he should say, Lord we know well, that this army could not come in upon, nor prevail against us, but by your permission and your provision; but since that you are resolved thereby to chastise us, we beseech you in wrath remember mercy, Habb.3.2. and with such moderation correct us, that we may be able to bear it, 1 Cor. 10:13. not with such extreme anger, as utterly to consume us, Isa. 57:16.

{but} Or, Yet. See verse 19.

{with judgment} Heb. in judgment; that is, with moderation, in measure, Isa. 27:8. ch. 30:11.

{not in thine anger} Ps. 6:1. not according to that which our sins, whereby we have provoked you unto wrath, Isa. 64:5. ch. 7:18, 19. do most justly deserve, Ps. 103:10, 14.

{lest thou bring me to nothing.} Heb. diminish me, Ezek. 29:15. so diminish me, that I should no more be a nation. See ch. 30:11. and 46:26.

Verse 25. {Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name:} Let the fierceness of your wrath be set against the heathen, that do not acknowledge or worship you, and not against your own people, Ps. 74:1, 2. See the same, Ps. 79:6.

{pour out} See Isa. 42:25. So ch. 6:11. & 7:20. Lam. 2:4. and 4:11.

{thy fury} Or, wrath, as it is rendered, Ps. 79:6. See ch. 4:4.

{know thee not} As Exod. 5:2. or, acknowledge thee not, as their God; as Isa. 10:11. & 37:10.

{families} That is, countries, or, kingdoms: as ch. 1:15.

{that call not upon thy name} That do not acknowledge your sovereignty in seeking to you by prayer, Ps. 14:4. & 53:4. invocation a special note of such acknowledgment, Ps. 50:15. & 116:13. 1 Cor. 1:2. 2 Tim. 2:9.

{for they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate.} Turn the rigor of your wrath against them to take vengeance upon them for the mischiefs they have done to your people, Ps. 79:7, 10, 12.

{for} Or, because; as verse 21.

{eaten up Jacob, and devoured him, and consumed him} Heb. eaten Jacob, and eaten him, and consumed him. Which would rather be rendered, eaten up Jacob, even (as ch. 6:5, 19.) eaten him, and consumed him; that is, so eaten him up, that they have clean consumed him. See ch. 50:7, 17.

{have made his habitation desolate.} This some of the Jewish interpreters understand of the temple; and would have it read in the future: They will lay the temple waste. But this forced exposition is needless, when the words are of themselves plain enough: as Jacob, for, his posterity God's people: so, his habitation, taken collectively, for the land and cities of their abode. See ch. 8:16. & 9:11. verse 22.

CHAPTER 11

Verse 1. {The word that came to Jeremiah, from the LORD, saying,} See ch. 1:1. The time when this message was delivered by God to the prophet, as well as of those foregoing, ch. 10:1, 17. is uncertain; they might very well be much about the same time. See verse 9.

Verse 2. {Hear ye the words of this covenant} He is willed to mind them of the covenant which in Moses his time, they had with God entered into, and to call upon them for the due observation of it; withal taxing them and their ancestors for the willful breach of it, and obstinate persistence therein, vv. 8, 10. for which they are threatened with destruction, vv. 11, 17.

{Hear} That is, consider, regard, obey, observe: as vv. 3, 7.

{the words} Or, matter therein contained: as ch. 7:27. and 36:32.

{of this covenant} Long since plighted between God and them, Exod. 24:3, 8. Deut. 29:10, 22. and it is not unlikely, that the prophet held out the book, or volume of the law, wherein the covenant was engrossed, and recorded, then in his hand.

{and speak unto the men of Judah, and unto the inhabitants of Jerusalem} Heb. and ye shall speak, or, speak ye; as 2 Kings 1:6. whence some suppose that this message should be delivered unto Jeremy, to impart unto the priests, withal charging them, according to their duty, Deut. 31:12, 13. & 33:10. to acquaint the people with it. And they therefore render the whole verse thus; Hear ye, to wit, O priests, the words of the covenant, that ye may (as ch. 10:18.) speak them to the men of Judah, etc. But the words following, And say thou, or, thou shalt say, verse 3. seem to control this. Others rather, and so some of the Jewish doctors conceive, that some other prophets of those times were to join with Jeremy, in the delivery of this message, either Zephany, if it were in the days of Josiah, Zeph. 1:1. or Uriah, if it were in the days of Jehoiakim, ch. 26:20. But I suppose we need not have recourse unto either of these helps. The Scripture does oft pass from number to number; as it does apparently in this place: for in the next verse the charge is in the singular given to the prophet, unto whom alone doubtless this message was delivered, v. 1. but the plural number is here used, as I conceive, to intimate, what God would have his ministers and messengers press especially upon his people, to wit, the keeping of covenants with him; and to let the prophet know, that this part of his message was no other, than others in his place, were from time to time, as occasion was, to be dealing in with his people. See v. 4.

Verse 3. {And say thou unto them;} Heb. And thou shalt say (as v. 2. ye shall speak) unto them; to wit, to the men of Judah, and to the inhabitants of Jerusalem, v. 2. See Isa. 1:11.

{Thus saith the LORD God of Israel} The Lord God that made his covenant with Israel, Deut. 5:2.

{Cursed be the man that obeyeth not the words of this covenant} Heb. cursed be the man; evil betide him, Deut. 27:26. that heareth not, as Ps. 81:11, 13. So verse 2. the words of this covenant. See verse 2.

Verse 4. {Which I made with your fathers, in the day that I brought them forth out of the land of Egypt from the iron furnace,} Egypt is called an iron furnace, or, furnace of iron: as here, so Deut. 4:20. 1 Kings 8:51. in allusion unto such furnaces, wherein ore or metal is melted and tried, Isa. 48:10. and it is called an iron furnace, not in regard of the matter, whereof such are wont to be made; for furnaces and melting pots are not made of metal, but of earth, Ps. 12:6. but in regard of the ore or metal therein to be melted; a stronger matter being required for the making of such a furnace, wherein not gold or silver, tin or lead, but iron, either ore or metal, is to be melted and cast, and a far fiercer fire to be used about it, than with any of those other. God hereby intimating the grievousness and extremity of that affliction, which his people sustained in Egypt, and out of which he delivered them, by bringing of them from thence, Exod. 1:13, 14. Of the rest of the verse, see ch. 7:22.

{saying, Obey my voice, and do them, according to all that I command you; so shall ye be my people, and I will be your God;} Exod. 19:5, 6. Lev. 26:3, 12. See ch. 7:23.

{do them} To wit, my commandments, or the things contained and contracted on your parts in the covenant, vv. 2, 3. See v. 6. the pronoun for the noun; as ch. 4:9. and a passage from number to number; as verse 2.

Verse 5. {That I may perform the oath which I sware unto your fathers, to give them a land flowing with milk and honey, as it is this day.} Heb. That I may confirm, or establish, the oath, which I sware unto your fathers, by making it good unto them, Deut. 7:12. & 8:18. & 9:5. Ps. 105:9, 10. The end of God's requiring obedience on their part, not for his own behoof, but for their benefit, that he may do them good.

{to give them a land flowing with milk and honey;} Abounding with plenty of all good things, as well for necessary sustenance, as for pleasure also and delight, Exod. 3:8, 17. Lev. 20:24. Num. 13:27. Deut. 6:3. & 11:9.

{as it is this day} Or, as this day appears. So Deut. 8:18. ch. 44:6.

{Then answered I, and said, So be it, O LORD.} Heb. And (as ch. 4:10.) I answered (as Isa. 21:9.) and said, Amen, O Lord: which some expound with reference to God's command, as if he had said, Lord, what you have enjoined me, I will do, and incite others of my rank, priests and prophets, likewise, unto the doing of the same. Others conceive it, as spoken in the person of the body of the people, as obliging themselves under a penalty unto the due observation of God's commands; as Deut. 27:15, 26. Ps. 106:48. I conceive it rather to be the speech of the prophet, speaking in his own person, taking hold of, and having respect unto, those gracious words in the close of his speech, and putting his Amen thereunto, as if he had said, So Lord let it be, that this people being careful to keep covenant with you, may enjoy still that land, which you did by oath bind yourself to settle them in. See ch. 8:6.

Verse 6. {Then the LORD said unto me;} Heb. And; as v. 5. which need not here be altered. Or, Again; as ch. 1:11. For it is a repetition of the former injunction.

{proclaim all these words in the cities of Judah, and in the streets of Jerusalem;}

{Proclaim} As ch. 7:1.

{all these words} As ch. 7:27.

{in the cities of Judah, and in the streets of Jerusalem.} See the reason, verse 13.

{Hear ye the words of this covenant, and do them.} Action and practice the main end of hearing, Deut. 6:3. See v. 2.

Verse 7. {For I earnestly protested unto your fathers; in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice.} See ch. 7:23, 25.

{earnestly protested} Heb. protesting protested, 1 Sam. 8:9. as, charging charged, Gen. 43:3.

{I brought them up} As ch. 2:6.

{rising early} See ch. 5:8. & 7:13.

Verse 8. {Yet they obeyed not, nor inclined their ear; but walked every one in the imagination of their evil heart.} See ch. 7:24.

{therefore will I bring upon them all the words of this covenant, which I commanded them to do; but they did them not.} Heb. and (as ch. 7:28.) I brought upon them: and so it would be rendered as ch. 22:7. I brought upon them all those menaces or judgments threatened in the law against the willful transgressors and violators of the covenant plighted between me and them, Deut. 28:16. & 29:19, 20. a twofold defect of the pronoun after the verb; as Gen. 43:24. ch. 9:10.

Verse 9. {And the LORD said unto me;} Or, Again; or, Moreover; as verse 6.

{A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.} Because it might be said, what is all this to those that now live, if their forefathers in former ages broke covenant with God, and smarted then for the same? God therefore tells the Prophet, that the main body of the Jewish people, and those of Jerusalem, among the rest, had made a general revolt from him, and betaken themselves unto those idolatrous courses, that their forefathers took before them. And hence the Jewish commenters, not without some good probability, gather, that this prophecy was delivered in the reign of Jehoiakim; what time they fell back from God's service and worship, restored with them, and settled among them, in the days of good Josias. See chap. 14. 1.

{A conspiracy} Or, combination, or, league, 2 Kin.15.30.& 17.4. a defection from God, as by a general consent of all sorts of people throughout the land and state. So Ezek.22.25. a conspiracy among the prophets.

{is found} That is, say some, is detected: as, the King of Assyria found conspiracy in Hoshea, 2 King.17.4. and, as a thief is found, when he is taken in the manner, Jer.2.26, but it may after the usual phrase of Scripture, be understood simply, A conspiracy is found, that is, there is a conspiracy, See the like, Est. 1.5. Esa. 13.15, Luke 17.18,

{among the men of Judah, and among the inhabitants of Jerusalem} Heb. in the man of Judah: but man, for, men; as Esa. 5. 3. among the main body of the Jewish state: for whereas one of great note understands it of a conspiracy, between the men of Judah, and those of Israel the ten tribes: as if, though being at enmity otherwise, they had now conspired together in a revolt from God, he seems not to have observed the precise terms of the text: in, for, among; as Esay 66.19.

Verse 10. {They are turned away to the iniquities of their forefathers which refused to hear my words:} Being not warned, nor amended, by those judgments which for their disobedience befell them, ch.7.26, v.8.See ch.13.10, Heb. they have returned upon, or, unto; as Prov.26.11. with 2.22. ch.6.9,.

{Forefathers} Heb. first fathers: first, for, former; as Eccl.7.10.Esa. 61.4. 1 Tim.5.12.Rev.1.4.

{and they went after other gods to serve them:} This thus rendered, may seem to be meant of their ancestors, But it seems rather by the emphatical expression of the pronoun in the text, to have reference unto those that then lived, the present conspirators and late revolters; and would therefore, to take away all ambiguity, be rendered, and they, or they also (as ch.3.6.) are gone after other gods, See ch.7.9. & 13.10.

{the house of Israel and the house of Judah, have broken my covenant which I made with their Fathers.} As well Judah, as Israel; the other ten tribes, have broken covenant with me, See ch, 3.6,8.&5.11, Howbeit, it follows not hence, that the conspiracy mentioned, v.9. was there intended between the two houses, as that learned writer supposes to be from this clause made good. Of the two houses, See on ch.3.18.

Verse 11. {Therefore thus saith the LORD} The sin in breach of covenant was before, v.9, 10, the denunciation of judgment for it, now follows,

{Behold, I will bring evil upon them, which they shall not be able to escape.} I will deal with them, as I did with their fathers before them, v. 8. Heb. I am bringing, (as ch. 4.6. & 6.19.) evil to them, (For, upon them, as Ezek.7.16.) which they shall not be able to get out of, as Psalm, 88. 8. and such a redundancy, as verse 12. that shall entangle them in such difficulties and perplexities, as they shall not be able by all their might or slight, to wind themselves out of, See the like, Mic. 2, 3.

{and though they shall cry unto me, I will not hearken unto them,} I will deal then with them, as they deal now with me; I will then refuse to hear them, as they now refuse to hearken to me, verse 10, Zach. 7.11,13. Heb. and they shall cry unto me, and I will not hearken unto them, the like syntax, See Esay 53.9. chap. 7.27. and 8, 4,

Verse 12. {Then shall the cities of Judah, and the inhabitants of Jerusalem, go and cry unto the gods unto whom they offer incense.} Let them seek then for succor to them, whom now they serve, Deut.32.37,38. Judg. 10.14, See ch.2.28,

{Then} Heb. And, as verse 5.

{shall go and cry} Or, let them go and cry; as, let them arise, chap. 2.28,

{the cities of Judah} The inhabitants of them, as Esa.40.9.

{to which they offer incense.} Which they worship; one part of religious worship put for the whole, as ch. 7.9, Heb. which they are burning incense to them, an usual redundancy, as Psal.1.4, Prov.2.15, and before, v. 11.

{but they shall not save them at all in the time of their trouble.} Heb. and (as chap. 10. 10.) they shall not saving save them, (that is, be able at all to save them, as Esay 45.20.) in the time of their evil, of that evil, which I am bringing upon them, verse 11,

Verse 13. {For according to the number of thy cities were thy gods, O Judah, and according to the number of thy streets, O Jerusalem, have ye set up altars to that shameful thing, even altars to burn incense unto Baal.} See ch.2.28,

{that shameful thing} Heb. shame, as ch. 3.24. Hos.9.10,

{burn incense to Baal} See ch.7.9.

Verse 14. {Therefore pray not thou for this people, neither lift up a cry or prayer for them.} See ch.7.16. So ch.14.11.

{for I will not hear them, in the time that they cry unto me for their trouble} As v.11. nor thee for them, as ch.7.16.

Verse 15. {what hath my beloved to do in my house} These words are by divers diversely expounded. One of the Jewish commenters makes them the Prophet's speech, speaking of God, what should my beloved (that is, God, whom I love, as Esa.5.1.) do any longer in my house? to wit, his Temple, which I as constantly frequent as mine own house: So Anna, Luke 2, 37. One of ours, (who seems to have taken his rise from the Rabbine) makes them: God's speech speaking of the Prophet; what should my beloved (thou my dear Prophet) do any more in my house? frequent my Temple any longer, there to preach to this people, or to pray for them, when as there is no good to be done, either upon them by the one, or for them by the other, verse 14, Another of ours expounds them, as a speech of God the Father, speaking of Christ his beloved Son, Matt. 3.17. & 17.5, Eph. 1.6. who had wont to manifest himself, in his word and power in the Temple, Exod. 23.20. & 33. 14. Ezek. 1.26, and 10.2. Mal. 3.1. But the Chaldee, whom another of the Jewish commenters concurs with, understands it as spoken by God of his people. What hath my people, whom I heretofore so entirely affected, and so dearly loved, Esay 5.1. ch.12.7, Hos. 3.1.& 11, 1. Mal. 1.2, any more to do in mine house, when she has so grievously played the harlot? Esa.1.12,21, ch.7.9,11. And the entendment of it seems to be, to cut them off from hoping to prevail with God by prayer, and repairing for that end to his Temple, where he had promised to hear them, while they continued loyal with him; or when they returned sincerely to him, 2 Chr.7.14,15. Heb. what to my beloved in my house? as Esa.22.16.

{seeing she hath wrought lewdness with many} Heb. in her committing vileness with many; a defect of the preposition, as well before the verb, as the noun; when she takes such vile and lewd courses with so many, either wicked ones, heathen, whom she joins with, as some; or idols rather, after whom she goes a-whoring, so others: as if she were some common strumpet; what should she do any more in my house, to make my house no better than a brothel-house? Chap.7.30. See Chap.2.20, & 3.1,2. verse13. There is in the Hebrew a passage from gender to gender whereof see ch.2.14. A learned late writer would have it rendered, her doing, (that is, her doings, or deeds;-the verb for the noun) is extreme lewdness, O ye great ones: the article in a vocative notion, as Deut. 32.1, Joel 1.2. let others consider of it, I concur with the former.

{and the holy flesh is passed from thee} These words have almost as many interpretations, as interpreters, Some by holy flesh, understand the faithful people among them clean wasted and gone, Psalm.12.1. Esay 64, 6,7. Chap. 5.1. Mic.7.1. flesh; for, people, as Psalm.65.2, Esa. 40.5. to pass away; for, to perish, and be gone, Job 6.15.& 9. 26. Some the circumcision, which they bare in their flesh, as a seal of God's covenant, and the sign of an holy seed, Gen. 17, 11,13. Ezra 9.2. which by reason of their profaneness and ungodliness otherwise, was become as uncircumcision unto them, chap. 9,26. Rom. 2, 25,29. The most of the flesh of such beasts, as were slain for sacrifice, to be offered either unto idols, or unto God. And among those that thus take the word flesh; some read the words, as uttered by way of interrogation; some as by way of enunciation: of those that follow the former manner of reading, one expounds them of their idolatrous sacrifices, the flesh whereof, says he, is called holy, by a contrariety of speech, as unholy and impure; as the Greek ἅγιος, and the Latin sacer, is sometimes used; and the Hebrew Kaddesh, Lev. 6.29. Deut.22.9. but herein I suppose this author goes alone, and so I leave him. Others of them, and so the ancient Greek, and old Latin, and those many that follow either, understand it of the sacrifices offered to God in the Temple, called flesh of holiness, as Hag.2.12, as sanctified by the altar on which it was offered, Mat.23.19, and they render the words shall, or, can, the holy flesh cause thy wickedness to pass away from thee, wherein thou dost glory? do ye imagine, that your sacrifices are able to expiate your sins, when ye are so far from being humbled for them, that ye glory in them, See chap. 7. 9,21. But this exposition the words will not bear, for the verb is not here in an active or transitive, but in a standing or immanent form or notion; it signifies not to put away, but to pass away; and so the best interpreters reading the words enunciatively, render them; the holy flesh hath passed, or, is passed away, from thee. Which some expound of their utter neglect of God's altar, and the sacrifices to it belonging, which they disregarded and no more looked after, than as if they were matters that had never been enjoined them, as 2 Chr.28. 24. Esay 57.5,6. but this seems not so probable. Others rather, that their devotions and holy performances, were all past away, in regard of any acceptance they found with God, or benefit that redounded thence to themselves; See Esay 1.11,15. and 66, 3. Or that they were so profaned, that the holiness of them was utterly gone; though holy in themselves, yet not holy to them, Hos. 2.13, 14. Tit.1.15, or, lastly, that they had no more right now to the holy flesh, than the priest's daughter that had played the harlot, or joined herself to a stranger, Lev. 21.9. & 22.12. The last of these I best like of. Howbeit, I shall crave leave after all this variety, to subjoin mine own thoughts: The words in the text run thus, and the holy flesh, they shall pass away from upon thee, or, with thee; or, in plainer terms, from thee, as 2 Chr. 33.8. compared with, 2 Kin. 21.8. and the meaning, as I take it, is; the holy flesh of your sacrifices, which you now so profane, shall be wholly taken away from you; the Temple wherein they were to be offered, being utterly defaced and destroyed. See on Esay 29.1. this comes freely from the words without force, only I would for and, put, therefore; so is the copulative oft used and rendered, v. 11. ch. 1.17. & 2.19. & 3.3. & 6.11. & 7.14,16. therefore the holy flesh shall pass away from thee: as having reference as well to the wickedness before mentioned, as to her delight in it, or security under evils denounced or imminent, in the next words related; there is in the text a noun singular, flesh, joined with a verb plural in relation to the sacrifices, the flesh whereof was intended: so Isaiah 25.3. the city of the terrible nations shall fear: where the city is singular, the verb fear plural; and a passage as before from gender to gender, so from person to person, not unlike those, chap. 2.6,7. & 5.19. & 6.17. and so vers. 16. and both these irregularities, each one of the readings and interpretations before mentioned acknowledge, as well as this now given.

{when thou doest evil then thou rejoicest} Heb. when thine evil, or, because when thine evil, then thou rejoicest: which some understand of evil of sin and wickedness: so most interpreters; you are so far from sorrow for sin, and repenting thereof, that you rather rejoice and glory therein, as Prov. 2.14. yet some understand it, of the evil of penalty and affliction, procured by, and inflicted for sin, as v. 12. and they read the words, when thine evil is at hand, then doest thou rejoice; that is, when you are admonished of those evil courses, and have warning given you of evils approaching for the same, you slight all admonitions, and set light by all warnings, and give yourself to nothing but sensuality and jollity, as Isaiah 22.12,13. This latter I incline unto. See ch. 5.3. only whether of the twain we take to, I should conceive the particle prefixed here to include, as oft it does, a twofold notion, as Exo. 18.16. chap. 4.30. & 10.21. & 12.5. and should therefore render it, because when thine evil is, or, you are in your evil (be it of sin or penalty) then thou revellest it; See Isaiah 22.2. The sum of the whole verse then is this, What has my people to do any more in my Temple, seeing that with so many idols, they in most vile manner pollute themselves? therefore shall the sacred rites be all shortly taken away from them, the rather, because that notwithstanding those calamities, that for these their wicked courses, they were told would shortly seize upon them, yea had seized upon them in part already; they go on still in following their delights and their jollity, and take nothing to heart.

Verse 16. {The LORD called thy name a green olive tree, fair and of goodly fruit.} What was before intimated of God's love to his people, is here more particularly expressed, in the fruits and effects of it, together with the evil likewise before hinted, which God for their wicked and unthankful carriage towards him, was now resolved to bring upon them.

{The LORD called} Or, The Lord that called; as, the Lord that planted, vers. 17. a defect of the relative, as chap. 6.20. and 8.13.

{called thy name} That is, had sometime called you, as Isaiah 8.3. call his name, for, call him; and, called thee, that is, made thee, as, the Lord of the whole earth shall he be called, for, shall he be, Isa. 54.5. and, thy land shall be called married, that is, thy land shall be married; as in the same place it is expounded, Isaiah 62.4. See the like, Matth. 5.9.

{A green olive tree} Or, a fresh and flourishing olive tree, Psal. 52.8. and so fresh oil, Psa. 92.10. such a tree, as keeps his verdure all the year long, as the olive and some others do: an emblem of constant and continued prosperity and excellency, Psa. 1.3. & 37.35. ch. 17.8. Hos. 14.7.

{fair and of goodly fruit} Heb. fair of fruit of form, or, fashion; that is, as the Jewish critics expound it, fair both to sight and for fruit, or, a goodly tree, with goodly fruit: that which some understand morally of their well-doing, and good works: but I suppose to be meant rather, as those other before cited parallel places, of that external prosperity, flourishing condition, and prosperous successes, that God had been pleased to bless that people with, while they continued faithful to him. See chap. 12.2.

{with the noise of a great tumult hath he kindled fire upon it, and the branches of it are broken} That God who formerly blessed you, and made you so prosperous and glorious, has determined to bring in those upon you, that shall waste and destroy you. There is in the words a passage again, from person to person, as Isa. 1.29. vers. 15.18.

{with the noise of a great tumult} Or, an exceeding streperous, or, tumultuous noise: the word is found nowhere save here; and Ezek. 1.24. such a noise is intended, as soldiers are wont to make in the storming of a city. See Isaiah 5.29. yet some would have the word here used, to be of the same notion with Milah, that signifies a word, or, speech, and so our English renders it, Ezek. 1.24. a voice of speech: and according to this notion they expound this place, God with a word will kindle a fire. But neither does that version in Ezekiel, suit well with the other resemblances there adjoined, of the rushing of many, or, mighty waters, and, the noise of a camp: nor does the epithet great, here annexed to it, so well sort with it in this place; with, as chap. 2.18. or, at, as Numb. 16.34.

{hath he kindled a fire} Or, hath kindled a fire, or, will kindle a fire: the Lord, who called you, etc. as before: will now kindle a fire, is now resolved to set you on fire, to waste and consume you with fire and sword, ch. 17.27. & 21.14.

{upon it} Or, as one of the Jewish critics renders it, in the branches thereof, so the word is used, Nehe. 8.15. and it may stand not amiss here.

{and the branches of it are broken down} Heb. and they shall break the boughs of it: but the verb is put indefinitely, and is therefore by the passive not amiss rendered, as Mal. 1.4. Luke 12.20. the word rendered branches; used also, Ezek. 31.12. is deemed properly to signify, high and lofty boughs, and by it therefore the Rabbines here would have understood, the king's palace, and God's Temple, and some others, their princes, as by the former the people.

Verse 17. {For the LORD of hosts that planted thee, hath pronounced evil against thee, for the evil of the house of Israel, and of the house of Judah, which they have done against themselves to provoke me to anger, in offering incense unto Baal.} In these words the Prophet does more plainly unfold, what in the former verse he had spoken concerning this people, and the evil that was to befall them, in the great change of their estate; withal, pointing them to the principal procuring cause of it, their idolatrous practices; whereby they had provoked God to wrath, and jealousy against them.

{For} Heb. And; as ch. 5.2.

{that planted thee} As Isa. 5.2. ch. 2.21.

{hath pronounced evil against thee} Heb. spoken evil against thee, or concerning thee; passed a doom of penalty upon you. See chap. 26.13,19.

{for the evil of the house of Israel, and of the house of Judah} Which they have learned the one from the other, and wherein the one has imitated the other; for the house of Israel is here mentioned only, as the former in defection to idolatry, whom the other afterward did perfidiously follow. See cha. 3.6,10,11. & 5.11. vers. 10.

{against themselves} See ch. 7.19. or, as others, between them, see on v. 9,10. But I conceive it to be no other than an elegant redundancy in the Hebrew language very frequent: the evil that they have done them. So Gen. 12.1. Go thee out of thy country, Exo. 20.23. Ye shall make ye no gods: Make thee a serpent. Num. 21.9. & Ezek. 37.11. we are cut off us. See ch. 7.8.

{to provoke me to anger} See ch. 7.18.

{in offering incense unto Baal} As vers. 13.

Verse 18. {And the LORD hath given me knowledge of it, and I knew it: then thou shewedst me their doings.} In the latter part of this chapter, is a discovery made by God to the Prophet, of a secret conspiracy that his own countrymen the inhabitants of Anathoth, vers. 21. had entered into against him, vers. 18,19. the Prophet's reference of his cause unto God, who had revealed it to him, with a demand of justice against them for it, v. 20. and God's just doom past upon them, for such their design against his faithful servant the Prophet, vers. 21,23.

{And} Or, Moreover; as ch. 1.11. & 8.4.

{the LORD hath given me knowledge of it} Or, the Lord informed me, or, gave me notice. Heb. made me to know; as Exod. 33.12.

{and I knew it} Or, so I knew it; as Isa. 50.9. by that means I came to the knowledge of it, which otherwise I could not have done: God's care of his Prophet's safety. So Act. 23.12,24. & 26.21,22. A defect of the pronoun it; as Gen. 28.16.

{thou shewedst me} Heb. madest me to see; as 2 Kin. 8.20. a passage from person to person; as before, v. 15,16.

Verse 19. {But I was like a lamb, or an ox, that is brought to the slaughter;} I was as ignorant of their evil intentions, as a sheep or an ox; that is leading to be sacrificed in the Temple, or slain in the shambles, when he thinks he is going to the field; or to the fold, the one; to the stall, the other, Prov. 7.22. Isa. 53.7. neither aware, nor suspicious, of any such evil from them, as not being conscious to myself of any wrong that I had done them; but having ever sought their good, ch. 15.10. & 18.19.

{But} Heb. And; as vers. 12.

{I was} The pronoun for the verb substantive; as Psalm 92.10.

{a lamb, or an ox} Heb. a sheep (as Hos. 4.16. where a lamb does not so well) an ox: the disjunctive is wanting, as Esa. 38.14. chap. 2.31,32. Howbeit, some make the latter to be an attribute only to the former, rendering it, some, a tame, or gentle; some, a taught lamb; or a lamb taught and brought to hand; because the root signifies, sometime, to teach, Job 15.1. & 33.13. and another, a friendly; or familiar lamb; because the word seems so taken, Psalm 55.13. Mic.7.5. and is in Arabic for a friend frequently used. But hereof, let others judge.

{that is brought to the slaughter} Heb. led to sacrifice, or to slay; as Lev.9.4. a defect of the relative; as Isaiah 53.7. chap.8.13.

{and I knew not that they had devised devices against me, saying;} A necessary supply, as Psalm 105.15. Chap.4.31. See Chap.18.18.

{Let us destroy the tree, with the fruit thereof;} The Chaldee, ancient Greek, and old Latin, whom interpreters, Latin and Greek, not a few, follow, render these words, as if the text said, Let us cast wood into his bread; which they expound, Let us kill him, by mingling the juice or powder of some poisonful plant or wood with his meat: because the word, bread, includes all kind of food, 1 King.4.22. Neh.5.18. or, as some, Let us give him wood to eat instead of bread; as the Prophet complains in the person of God's people, That God had fed them with such gritty bread, that had rather worn out their teeth, than nourished their bodies, Lam.3.16. Prov.20.17. Let us kill him with hunger, starve him to death, shut him up where he shall have nothing to feed on, unless he can eat timber and stones. But because the word, in the Hebrew, signifies, to destroy; as chap.6.5. Some of them would have the text read, Let us spoil his meat with wood: And others, Let us spoil wood; that is, make powder of it, to put into, or mingle with his meat. But these seem all forced readings; and a tree or wood, for poison, is nowhere found: for whereas some of them point us to, Exod.15.25. the tales they tell of the tree there mentioned, are of equal weight with this their exposition of the word in this place. A learned late writer, rejecting as over-harsh and hard all the former; thus renders the text, Let us break wood upon his body. This to fetch about, he tells us, that the word rendered bread, is used both in Arabic, and in Hebrew, also, sometime, for flesh, (or for meat rather in general) Lev.3.10,11. & 21.8. Job 6.8. And another near to it, for the flesh of man's body, Job 20.23. Zeph.1.17. and the word rendered wood, for a staff; as 2 Sam.21.17. Esay 10.15. and so the meaning should be, Let us beat him, or bang him, with staves, or cudgels, till we break them again. That which to me seems not unlike that of the Talmudists, who expound that speech of Adam, Gen.3.12. The woman gave me of the wood; that is, banged me with a bough of the tree, and so enforced me to eat: and to sound no less harshly, than any of those other. The words run plainly enough in the text, Let us destroy the tree with its bread; where by destroying, some understand hewing down, as Deut.20.19. by tree, the stock of a tree, as chap.2.27. and by bread, the fruit, that it affords for man's sustenance, Gen.1.29. Some other, by tree the stalk of a plant, as of corn; and by bread, the grain: whereof bread is made; as Esay 28.28. and it seems to have been a proverbial form of speech, Let us destroy stock and fruit, or stalk and grain together; that is, Let us make an utter riddance of him, that nothing of him, or his doctrine, name, mention, or memory, may remain. So the words following expound this branch; for that which some of the ancients dream of Christ and his cross; and Popish expositors prate of Christ in the host, are but frivolous fancies, not at all touching the text.

{and let us cut him off from the land of the living} Let us make away this Jeremy, that we may hear no more of him, nor he trouble us any more. So Psalm 52.5. Esa.38.10,11.

{that his name may be no more remembered.} Heb. and his name shall be no more remembered; as chap.6.5,10. So Psalm 9.5,6. & 83.4. Some suppose that it has some reference to the abolition of the name and memory of such as were condemned for false prophets; as they sought, and thought, to have Jeremy dealt with. See the like, John 16.2.

Verse 20. {But, O LORD of hosts} The Prophet's words, committing and commending his cause unto God, and craving justice at his hands. So ch.15.15. & 18.19. & 20.12.

{that judgest righteously} Heb. judgest justice; as Psa.9.4. that is, with justice; as Psa.9.8. & 96.13. & 98.9.

{that triest the reins, and the heart;} Or, searchest, ch.6.27. Psalm 7.9. 1 Sam.16.7. 1 Chr.28.9. chap.17.10. & 20.12. Rev.2.25. a twofold metaphor; the one, taken from the trying of ore or metals, Psa.26.2. & 66.10. the other, from the bodies of beasts slain for sacrifice, which being broken up, their entrails lie all open to the eye, Heb.4.12. and they seem over-nicely to distinguish, who by the reins, would have understood men's desires; by the heart, their designs.

{Let me see thy vengeance upon them;} So Psalm 79.10. A speech proceeding, as most deem, from a prophetical spirit; which some therefore would have delivered rather by way of prediction, than of imprecation; as Psalm 59.10. & 92.11. rendering the words, I shall see thy vengeance upon them; as if he had said, It shall surely befall them, and I shall survive to see it: but it seems rather a direct prayer, or bill of complaint, wrung from him, by the contemplation of their extreme malice against him, and commenced at God's tribunal, craving justice against them, as against persons grown incorrigible: and that not without some mixture of human frailty, as those other, chap.15.15. and 17.18. and 18.21,24.

{for unto thee have I revealed my cause.} Or, do I reveal my cause; that is, commit it; as 1 Pet.2.23. because those that desire to commit their cause unto any, are wont, before they so do, to open it to them, and acquaint them with it.

Verse 21. {Therefore thus saith the LORD of the men of Anathoth, that seek thy life;} God's answer follows to the Prophet's bill of complaint.

{the men of Anathoth} The place of the Prophet's ordinary abode. See chap.1.1. and these seem to have been the forwardest men in informing and incensing the priests at Jerusalem against him, chap.20.10.

{seek thy life} Heb. soul; as ch.4.30. & 19.7.

{saying, Prophesy not in the name of the LORD, that thou die not by our hand:} Prophesy not unto us, in that manner as you do, menacing us with plagues and judgments. So Esa.30.10. Amos 2.12. & 7.16. Mic.1.6,11.

{that thou die not by our hand} Heb. and thou shalt not die. So verse 19. and his name shall be no more remembered; by our hands; by our means, some one way or other; as 2 Sam.21.22. If you do, we will dispatch you ourselves, and never trouble them of Jerusalem with you: a desperate speech, expressing a great height of rancor and malice, that they were grown unto against God's Prophet, which in likelihood they began more openly to discover, when they perceived that he had some notice of their clandestine plots and projects, though they knew not how he should come by it.

Verse 22. {Therefore thus saith the LORD of hosts, Behold I will punish them:} Heb. visit upon them; as ch.9.25. & 13.21. the complaints and imprecations of God's prophets, though proceeding sometime from heat of passion, are oft seconded with very dreadful and dismal effects. See 2 Kin.2.24.

{the young men shall die by the sword,} To wit, of the enemy, either in fight, or in surprisal of the city, 2 Chr.36.17.

{their sons and their daughters shall die by famine.} A death more grievous than the former, Lam.4.9.

Verse 23. {And there shall be no remnant of them} That which they intended against you, v.19. shall be inflicted upon them; a just retaliation, Deut.19.19. Yet see on ch.16.3.

{for I will bring evil upon the men of Anathoth; even the year of their visitation} Or, when (as Joel 2.20.) I shall bring evil (as v.11.) upon the men of Anathoth (v.21.) in the year (as Neh.1.1. & 2.1.) of their visitation; what time I shall come to take vengeance upon them, v.22. So ch.10.15. and 23.12.

CHAPTER 12

Verse 1. {Righteous art thou, O LORD, when I plead with thee:} This chapter which seems to have some connection with the former, consists of three parts; 1. A disceptation between God and the Prophet, concerning some passages of his providence, verse 1,6. 2. A renewed lamentation of the sad condition of God's people, justly deserted by him, and given up to be destroyed for their sins, verse 7,14. 3. A denunciation of wrath against their bad neighbors, that had joined with the enemy against them; yet with a promise of restitution, upon their reformation, verse 15,17.

{Righteous art thou, O LORD, when I plead with thee:} Or, Righteous art thou (the pronoun supplying also the place of the verb substantive: as ch.11.19.) though (as ch.2.22. & 10.2.) I should contend with thee: as Esa.50.8. chap.2.21. you would appear so to be, if either I, or any other mortal creature should presume to enter into debate with you, concerning the justice and equity of any of your proceedings. A learned late writer would have it read by way of interrogation, Should I dispute with thee? and so the particle seems to be used Esa.29.16. & 36.19. which may here also be well admitted. Howsoever, the Prophet fixes this in the first place, as a ground not to be once questioned, much less doubted of, or denied, that God is just and upright in all his dealings, though weak man be not able to conceive himself, or render to others, a reason of whatsoever he does. So Psa.51.4. & 73.1. & 92.15. & 119.75,137. & 145.17. Rom.9.14.

{yet let me talk with thee of thy judgments.} Give me leave yet to argue a little with you, concerning some of your proceedings, that I may be the better informed, and more fully satisfied, concerning the ground and reason of them. Heb. Let me speak judgments with thee: yet is not speaking of judgments here taken in that sense, wherein this form of speech is used, for to pass, or execute, a judiciary doom, or sentence, ch.1.16. & chap.39.5. nor yet, as some other would have it expounded, for speaking moderately; because the word judgment has sometime a notion of moderation in it, chap.10.24. Psalm 112.5. but for arguing and debating a case or cause, for the better clearing of truth and right, as in judiciary courses is wont to be done.

{Wherefore doth the way of the wicked prosper?} This consideration of the prosperity of wicked men, and their thriving by wicked courses, has at sundry times much molested the minds of many godly ones. See Job 21.7,13. Psalm 37.1. & 73.2,12. & 94.3,4. Hab.1.4,5. and the wicked thereby take encouragement unto evil, and of nourishing impious conceits in their hearts, concerning God and his providence, Job 21.14,15. Psalm 10.3,6,11,13. & 14.1. & 94.7,8. Mal.2.17. & 3.15.

{wherefore are they all happy, that deal very treacherously?} Heb. are all the perfidious practisers of perfidiousness (that is, such as use the most perfidious practices, or that most of all practice perfidiousness. See Esay 24.16.) at ease? (So Lam.1.5.) they live at ease, and free from troubles, Job 12.6. & 21.9. Psalm 73.5. Zach.1.11. chap.48.11. (for that is the proper notion of the word here used, Job 3.25. & 16.12. & 20.20. & 21.23. chap.49.31.) the interrogative is supplied from the former branch; as Job 3.11,23.

Verse 2. {Thou hast planted them; yea, they have taken root, they grow; yea, they bring forth fruit.} They thrive and prosper as much as may be: a tree may be planted, and yet not take root; and then it cannot stand firm, or long continue: it may take root, and yet not thrive or grow, by reason of some inward defect, or outward accident, as the leanness of the soil, or the sharpness of the air: it may thrive and shoot up, and yet not fructify; make a goodly flourish with leaves, and blossoms, yet all be blasted, and yield no fruit: but the state and condition of the wicked here mentioned, is described by the resemblance of a tree, that being set in a rich soil, and having taken firm root, thrives exceedingly and shoots up in height, and spreads in breadth; and is not only clad with a garnish of green leaves, and goodly blossoms; but is laden also with great abundance of fair fruit; than all which, what can more be desired? See ch.11.16. Ezek.31.3,9. Dan.4.11,12,20,22.

{Thou hast planted them} The same God that plants his people, Psalm 44.2. & 80.8. does plant the wicked also: that is, assign them unto, and seat them in the places of their abode; he casts out others before them, and plants them in their room, Deut.2.5,9,12. Act.17.26.

{they have taken root} Heb. rooted. So Esa.40.24.

{they grow} In wealth and power, ch.5.27,28. Heb. go on; as Gen.26.13.

{bring forth fruit} See the like, Esay 37.31. Heb. make fruit; as Gen.1.11,12. Hos.9.16.

{thou art near in their mouth, and far from their reins.} They profess you in word, but deny you in heart and deed, Psalm 14.1. & 53.1. Tit.1.16. They make show of drawing near to you, as a people in league and covenant with you, and have you and your name oft in their mouths; but they have no heart, love or affection at all to you, their hearts are wholly estranged from you, Esa.29.13. & 48.1. & 58.1. Psalm 50.16. & 78.34,37.

{and far} Or, but far; as Esa.29.13.

Verse 3. {But thou, O LORD, knowest me, thou hast seen me, and tried mine heart towards thee.} That this disceptation of the Prophet, with God, had some reference to the carriage of his malicious townsmen before-mentioned, chap.11.21. and other his spiteful enemies towards him, appears by this passage; wherein, as other God's faithful servants in the like case, he appeals unto God himself for the sincerity of his heart and carriage, in the discharge of his duty. So Job 13.15,16. & 23.10. & 27.2,6. Psalm 7.3,10. & 17.3. & 26.1. chap.15.15. & 17.16. 2 Cor.1.12. See Chap.11.20.

{knowest me} Having taken trial of me: not that God did not before trial taken, know how he stood affected, Prov.15.11. but that in that regard he may the more boldly appeal unto God, who had taken such trial of him, Gen.22.12. Psalm 17.3.

{toward thee} Heb. with thee; as 2 Kin.10.15.

{put them out as sheep for the slaughter, and prepare them for the day of slaughter.} A petition of the same nature with that before, cha.11.20. whereof see there. Howsoever this intimates, what the issue and upshot will be of all the prosperity and tranquility of the wicked, which for a time they here enjoy, Jam.5.5. by consideration whereof, the faithful godly yet recover and gather strength against the temptation before related, Psa.37.2,20,36,38. & 73.17,22. Job 21.17,21. Mal.3.18. & 4.1.

{prepare them} Heb. Sanctify them, as Esa.13.3. ch.6.4. a borrowed speech taken from such rites as were used about the preparing either of beasts for sacrifice, or of persons to partake in a sacrifice, Exod.12.3,6. 1 Sam.16.5. 2 Chr.30.17,19. Job 1.5.

Verse 4. {How long shall the land mourn, and the herbs of every field wither, for the wickedness of them that dwell therein?} Concerning the sense of these words, there is no great doubt or difficulty: the question is only concerning the connection and coherence of them with the rest of the context: that which most interpreters either take no notice at all of, or fetch it so far about, that first to unravel their resolutions, and then to discuss them, would prove a work over-tedious. I concur with those, who conceive, that in these words, the Prophet renders a reason, why he desires to have the prosperity and tranquility of these wicked wretches to be cut off, and themselves removed and taken away, to wit, that the whole land might not fare the worse for them, and the godly party, among the rest, suffer in those general calamities, that at present lay heavy upon the main body of the land, being procured by their impieties.

{How long shall the land mourn} A land is said to mourn, when it lies waste, stripped, and despoiled of its wonted verdure and bravery, in grass, corn, plants, and fruits, wherewith it was formerly clad and adorned, whether through extremity of drought, 1 King.17.1. & 18.5. or spoil and havoc made of all, by storm and tempest, Prov.28.3. or by vermin, Joel 1.4. & 2.3. or by the irruption of an enemy, Esay 1.7. as being now in a mourning weed. So Esay 24.4. & 33.9. chap.23.10. Lam.1.4. Joel 1.10. Now this some would put off to the waste that was to be made by the Chaldean invasion, chap.4.20. verse 10,11. but they show not what may consist here with the current of the context. It seems rather to be meant of the present dearth, by means of a long continued drought lying heavy upon the land at present. Whereof, see at large, ch.14.1,2.

{herbs} Heb. herb, or herbage: as might well be rendered: and so rather than grass; as it is, Psalm 72.16. & 92.7. for the word is more general.

{for the wickedness of them that dwell therein.} So Psalm 107.34.

{the beasts are consumed, and the birds:} Or, the cattle (as Psa.50.10.) and the fowl. Such cattle and fowl as are wont to be kept about men's houses, which in times of extreme drought and dearth for want of food, either perish, or stray the one, and fly away the other. See cha.4.25,26. & 9.10. & 14.5,6.

{because they said, He shall not see our last end} This impious speech of those wicked ones, some understand as a denial of God's providence and prescience, like that, Psa.73.11. and they render the words, He seeth not our latter end. God himself does not know, what our end shall be. Others, as spoken in way of presumption; that whatsoever the prophets might say, God would not bring those evils that they threatened upon them; and these render the words, He will not see our latter end: he will not suffer such an end to be made of us, as they say. But I conceive rather, that these words were spoken by them of Jeremy; though redounding and reaching to God himself, whose messenger he was, and whose messages he delivered to them; as if they had said, This Jeremy tells us what at length will befall us, and that all our present prosperity shall end in extreme misery: but his words are but wind, he will never live to see any such matter befall us; we shall sooner see an end of him, than he any such end of us. See ch.5.13. So Gen.19.14.

Verse 5. {If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses?} Hitherto was the Prophet's speech to God. Now follows God's speech, whether in way of answer to the Prophet, or leaving him, directed to the people, is much controverted. Some, both Jewish commenters and ours, conceive it as an answer returned to the Prophet's expostulatory complaint; and either checking him for it, or meeting with the root and ground of it. Some suppose, that in it God checks and controls the Prophet's curiosity and presumption, in taking upon him to inquire into those things that were far beyond the reach of his shallow capacity: and they thus expound the similitude of horse and foot. If you are not able to discover the privy plots and projects of men, that stand on even ground with you, and are silly creatures like yourself, as that conspiracy of your own townsmen against you, chap.11.18,19. how is it, that you take upon you to search into, or suppose that you may be able to comprehend the reasons and grounds of God's secret counsels, concerning the administration of the affairs of the world? Others, (which is more probable) are of the mind, that the Lord considering from what ground this disceptation of the Prophet proceeded, to wit, from some inward disquiet of mind, that the wrongful and spiteful carriage of his townsmen had possessed him with; and animating him unto a quiet and patient undergoing these brunts of their malicious demeanor, by intimating unto him, that there were other manner of conflicts and oppositions to be dealt with in the further process of his prophetical function; against which he was to arm himself. As if he had said, if these meaner men of Anathoth, that are but as foot, do so molest you, that you are almost tired out with them; how will you be able to bicker with those great masterful ones at Jerusalem, that are in regard of them, as horse to foot? Thus they that understand it as God's speech to the Prophet. But divers, whereof the Chaldee also gives some hint, would have it to be the speech of God to the people; demanding of them, to control and quell their vain confidence and security, how they will be able to make their part good with the Chaldean, so potent an adversary, when as far meaner than they have at divers times put them to so much trouble. It seems to have been a proverbial form of speech among them; as one not unlike it, is found in Greek authors, A footman running with a Lydian-chariot: and, foot fighting with horse in a plain.

{if thou hast run with the footmen and they have wearied thee,} Or, if (as Deut.12.21. Esay 36.7.) when thou runnest with footmen they weary, or, tire thee. See the like construction, chap.7.27. & 8.4. & 11.11.

{then how canst thou contend with horses?} Heb. and (as chap.8.9.) wilt thou mingle, or, close, (as chap.22.15.) with horses? that is, with horsemen; as Deut.20.1. for whom we also use the word horse: the verb is in a potential notion: as ch.2.23,32.

{and if in a land of peace,} whereunto thou trustedst, they wearied you, then how wilt thou do in the swelling of Jordan? The insertions in this our version, are taken from the former part, all save that of the relative, which is not unfrequent; as chap.8.13. & 11.19. Yet some insert a divers clause, thus rendering the words, and if when thou trustedst in a land of peace, you were deceived, how wilt thou then do in the rising of Jordan? For sense they come much to one; I suppose our version the better. These apply it to the Prophet; who, if in his own native habitation among his kindred and acquaintance, he did not deem himself safe, or free from opposition and molestation, he had less reason to look for a quiet life among those haughty and lofty ones at Jerusalem. Others apply it to the Jewish state, which if it were so much annoyed with her bad neighbors the Moabites, Ammonites, and Edomites that were allied to her; she would much less be able to secure herself, when the Chaldean forces, like a strong stream of some great river, surrounding its banks, should break in upon her. See the like, Esay 8.7,8. & 59.19. chap.46.7. & 49.19. and some of these omitting those former insertions, thus read the words; and though (as Esa.30.20.) in a peaceable land thou mayst confide, or, be secure; yet (Heb. and; as chap.7.26.) what wilt thou do in the swelling of Jordan? though you seem now safe while all is as yet quiet with you; yet you will find it to be otherwise, when a potent adversary shall overrun your country.