Jeremiah 21-52
CHAPTER 21
Verse 1. {The word that came unto Jeremiah from the LORD,} As chap. 18.1. This chapter contains an answer returned from God, upon occasion of a motion made by King Zedekiah to the prophet, to enquire of God, or address himself unto him, in behalf of the king, and the state, in regard of the Chaldean forces that were set down before the city, v. 1,2. and the answer is directed, 1. To the whole state of the city, v. 4,7. 2. To the people, v. 8,10. 3. To the king and rulers, ver. 11,12. all closed up with a denunciation of utter destruction and devastation, notwithstanding their imaginary strength, v. 13,14.
{when King Zedekiah sent unto him, Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the Priest, saying;} Thus Zedekiah, though an evil king, and one that would not take any wholesome and safe advice from God's prophet, 2 Chr. 36.12. ch. 38.15. yet in times of distress, is glad to send here unto him, as at other times also afterward, ch. 37.3. & 38.14. but not as Ezekiah to Esay, out of a heart touched with sincere sorrow and remorse for his sins, 2 Kin. 19.1. Esa. 33.2. but as Pharao to Moses, for the removal of judgments, if it might be, Exod. 9.28.
{Pashur the son of Melchiah} One of the same name with the former, that so abused the prophet, ch. 20.1. but of another house and course; for he, that Pashur, was of the family of Immer, which was the sixteenth rank, 1 Chr. 24.14. whereas this Pashur was of the family of Melchias, which was the first rank, 1 Chr. 24.9. and a man, in likelihood, of a better and milder disposition than that other.
{Zephaniah the son of Maaseiah} Of his race, which made up the twentieth course, 1 Chr. 24.18. Of the same party; see further, chap. 29.25,29. & 37.3.
Verse 2. {Enquire, I pray thee, of the LORD for us;} Or, Entreat God for us; seek to him in our behalf: for so the word is commonly used, Deut. 4.29. Esa. 55.6. Ezek. 36.37. where it would much better be rendered, required, or requested, or sought unto, than enquired of; which suits not well there.
{(for Nebuchadrezzar, King of Babylon, maketh war against us)} Nebuchadrezzar; so is he called oft in this prophecy; as ch. 25.9. who is elsewhere commonly termed Nebuchadnezzar, Dan. 1.1. and by the Greeks and Latins, Nabuchodonosor; and he was now set down with his forces before Jerusalem, v. 5. the cause and ground of his invading the land, and besieging the city, see 2 Kin. 24.17,20. & 25.1,2. 2 Chr. 36.10,13.
{if so be that the LORD will deal with us, according to his wondrous works} Or, it may be the Lord will deal with us, &c. for that is the proper and most usual notion of the term here used; as Zeph. 2.3. this they speak as hoping that God might be induced, especially upon Jeremie's entreaty, to show favor unto them, and work some strange deliverance for them, as he had done formerly for Ezekiah, upon the prayer of Esay, 2 Chr. 32.20,21. (for that deliverance they seem to have a more special eye unto) and for other of his servants at other times, 2 Chron. 14.9,15. and 20.12,25. So Psal. 44.1. but in vain do wicked wretches hope for relief and succor from him, whom they regard not to serve, by whom they refuse to be ruled, ch. 2.27,28.
{that he may go up from us} That Nebuchadrezzar who now besieges us, may be compelled to break up his siege, and so depart from us; as Sennacherib was sometime enforced to do, Esa. 37.36,37. go up, that is, rise; raise his siege: or rather simply, depart, go away; as ch. 37.5. So ch. 4.7,13. 1 Kin. 15.19.
Verse 3. {Then said Jeremiah unto them} Heb. And Jeremiah said; as ch. 20.9. {Thus shall ye say to Zedekiah:} Or, Thus say; as ch. 19.3.
Verse 4. {Thus saith the LORD God of Israel;} That God, from whom you expect protection, as being a part, yea, the principal part of his Israel, see chap. 19.3.
{Behold, I will turn back the weapons of war, that are in your hand, wherewith ye fight against the King of Babylon, and against the Chaldeans, which besiege you without the walls,} I will be so far from relieving and succoring you, that I will turn the weapons that you fight with, from your enemies, upon, or against yourselves, by setting you together by the ears amongst yourselves. See chap. 13.14. or, I will turn them back; and cause them to recoil, without doing of any damage at all unto them. See Psal. 89.41. So that all your fighting against them, shall be in vain, and to no purpose. See chap. 32.2. Heb. I am turning back, or turning about; as bringing, ch. 19.15. and wherewith ye are fighting with him, and them, as ch. 37.10. and wall, for, walls, as Ezek. 38.11.
{and I will assemble them in the midst of this city.} Or, I will bring them (who are yet without the walls) into this city. So is the word used, Exod. 9.19. that is not brought into the house: and Deut. 22.2. thou shalt bring it into the midst of thine house; that is, simply, home to thine house; where we have together, both the notion of the verb, and the form also here used.
Verse 5. {And I myself will fight against you, with an outstretched, and with a strong arm, in anger, and in fury, and in great wrath.} So far will I be from defending you or this city, as in former times I have done, Esa. 37.35. & 38.6. Heb. fight with you, for, against you; as before, v. 4. an out-stretched-hand; a term borrowed from the manner of stretching out the hand furnished with some offensive weapon to strike the enemy in fight, Josh. 8.18,19.26. So Esa. 9.12,21. of the arm, see the like, Exod. 6.6. Psal. 136.12. and this carriage of God towards them, complained of, Lam. 2.3,4.
Verse 6. {And I will smite the inhabitants of this city, both man and beast} Or, I will slay (as chap. 18.21.) those that abide in it: for the word signifies as well to abide, as to dwell, Judg. 5.16. ch. 39.14. and would so be here rendered, as it is vers. 9. Heb. and the man, and the beast; and, for, both; as chap. 17.26.
{they shall die of a great pestilence.} See ch. 16.4. & 18.21.
Verse 7. {And afterward, saith the LORD, I will deliver Zedekiah King of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar King of Babylon, and into the hand of their enemies, and into the hand of those that seek their life;} See ch. 15.2. & 34.20,21.
{and his servants} So Chap. 22.2. & 36.31.
{and such as are left} Or, even such; as Chap. 19.12. hand, for, power; and soul, for, life; as ch. 20.13. & 38.16.
{and he shall smite them with the edge of the sword:} He, that is, the king of Babylon, shall smite, that is, slay them; as v. 6. yet not Zedekiah himself, chap. 34.4. but his sons, his principal and chief officers, and other of the priests and people, ch. 39.6. & 52.7,9. with the edge of the sword. Heb. mouth; as Deut. 13.15. Luk. 21.24.
{he shall not spare them, nor have pity, nor have mercy.} Of the cruel carriage of the Chaldeans toward this people, see 2 Chr. 36.17. Esa. 47.6. ch. 6.23. Lam. 5.12,13.
Verse 8. {And unto this people thou shalt say;} Or, And say to this people; or, Say also to this people; as v. 3.
{Thus saith the LORD, Behold, I will set before you the way of life, and the way of death.} Or, I set before you. Heb. I am giving before you: giving; as, turning, vers. 4. and, to give, for, to set; as Deut. 30.19. where see the like. I show you how you may escape; by yielding yourselves unto Nebuchadrezzar, ch. 38.17. and how you will bring destruction upon yourselves, if you stand it out against him, chap. 27.8.
Verse 9. {He that abideth in this city shall die by the sword, and by the famine, and by the pestilence:} See v. 6. ch. 38.2. the disjunctive would do better here (as also, ch. 20.4,17. and verse 13. than the copulative; because the participle prefixed is singular, though collective: for some were to perish by one of the three, and some by another, not each one by all three. See ch. 15.2.
{but he that goeth out, and falleth to the Chaldeans, that besiege you, shall live,} Heb. and; as chap. 20.9. he that goeth out; to wit, of the city; to yield himself into their hands (so chap. 38.2. & 2 Kin. 24.12. Jehoiachin went out unto him) and falleth to the Chaldeans, (as ch. 37.13. thou fallest to the Chaldeans) shall live: shall escape.
{and his life shall be unto him for a prey.} A proverbial form of speech, importing as much, as he shall save, or gain his life: his life shall be to him, as some booty gotten in fight, in regard of the joy he may have of it, say some, Psal. 119.162. or in regard of the achievement and possession of it, as others rather; his life seeming to be as it were new acquired, and gotten again to him, and himself repossessed of that, which seemed in a manner utterly lost before: as 2 Cor. 2.8,9. Heb. 11.17,18. for lawful prey is deemed good purchase, Esa. 49.24. See the use of this form again, chap. 38.2. & 39.18. & 45.5.
Verse 10. {For I have set my face against this city, for evil, and not for good, saith the LORD;} Or, I have set my face upon this city (and so Psal. 34.16. as the particle is well rendered, Neh. 9.10. & 13.21. Est. 3.6. that it may sort the better with either member of the distribution ensuing) for evil and not for good. So ch. 39.16. & 44.11,27. Amos 9.4.
{it shall be given into the hand of the King of Babylon} hand, for, power; as vers. 7.
{and he shall burn it with fire} He shall cause it to be burnt. So chap. 38.23. & 39.8.
Verse 11. {And touching the house of the King of Judah, say;} Or, And unto the house of the King. So the text precisely has it. To those of the king's court, that are in place of judicature, or in offices thereunto belonging.
{say} Supplied; as Esa. 8.19.
{Hear the word of the LORD;} Or, Hear the word of the Lord, O house of David; annexing the compellation unto this clause, though prefixed to the words ensuing, v. 12. as Psal. 96.12,13. & 98.8,9.
Verse 12. {O house of David} You of the court that was David's sometime, and that come many of you from his stock: see, Esa. 7.2,13. c. 13.13. & 22.2.
{Thus saith the LORD, execute justice in the morning;} Imitate him of whose house you are, who sat constantly doing judgment and justice to all his people, 2 Sam. 8.15. 1 Chr. 18.14. So chap. 22.3. Heb. Judge in the morning judgment. Either do it timely, not spending the morning in eating and drinking, when you should be about matter of judicature, Eccl. 10.16,17. for in the morning did the people use to repair for justice to the place of judicature, Exod. 18.13. or, do it diligently, every morning; morning after morning, as Amos 4.4. daily without failing. See David, Psal. 101.8.
{and deliver him that is spoiled out of the hand of the oppressor} Right the oppressed against those that oppress them, and make a spoil of them. See Psal. 72.4,11,13. & 82.3,4. hand, for, power; as before, v. 7,10.
{lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings.} Implying, that their neglect of justice, and default therein, was one of the main sins that would be the cause of their utter and irrecoverable ruin, if it were not speedily reformed, Esa. 1.23. & 59.4,14,15. ch. 5.28. & 6.6,7. & 22.17. See the like expressions, chap. 4.4. & 17.24.
Verse 13. {Behold, I am against thee, O Inhabitant of the valley, and rock of the plain, saith the LORD, which say, who shall come down against us? or who shall enter into our habitation?} In the close of this answer returned to the messengers of Zedekiah, God, by the prophet meets with these their presumptuous conceits, whereby they imagined their city to be, in regard of its situation, and fortifications, an impregnable piece, able to withstand any the greatest forces, or force, that could be raised, or made against it; which to put them from, the Lord tells them, that he will come himself against them, as in the head of those that invade and assault them, and do that, which they fondly and vainly suppose not to be feasible. See v. 5.
{Behold, I am against thee} Heb. no more but, I unto thee (for so the word most commonly signifies) or, against thee: a defective speech in this prophet not infrequent. So ch. 23.30,31,32. & 50.31. & 51.25. and it may as well be rendered, I am coming to thee; as in way of answer, to that their insolent demand: who will, or, can come at us? as if he had said, I will come myself to you, against whom there is no standing out, or withstanding, Psal. 76.7. See the like, Obad. 3,4.
{O Inhabitant} Heb. Inhabitress; that is, Jerusalem, whereof as a city he uses oft to speak, in the feminine form. So ch. 10.17. & 22.23.
{of the valley} For it stood in a vale, environed with mountains, Psalm 125.2. and they strain it too far, who would have it so termed, in regard of what God intended to do with it; to wit, to destroy and bring it down into the vale.
{and rock of the plain} Or, as some, of the rock of the plain: for though it were situate in the midst of a lower ground, yet stood it, the upper part of it especially, on a rocky rising, or hill, having much plain ground round about it. See chap. 17.3. as also, Josh. 15.8.
{which say} Trusting overmuch in this their situation: the word is here masculine, and plural, as intending the citizens, or inhabitants of the city, who used insolently thus to speak.
{who shall come down against us?} Who dare come to sit down before our city, or to join battle with us? come down: a military term, as the Jewish critics observe; having in it a notion, as some of them, either of sitting down in siege, or lying in ambush: as 2 King. 6.9. the Syrians are couched there; or, as others, of coming down into the plain to join battle there: as 1 Sam. 26.10. he shall descend into battle, and perish, 1 Sam. 26.10. the verb seems to be here in a notion of daring; as Esay 10.14. Zach. 1.21.
{or} Heb. and; as before, verse 9.
{who shall enter into our habitations?} Or, who can enter upon our dwellings? as, who shall stand? for, who can stand? Psal. 76.7. See the like vaunt, ch. 49.4. & Obad. 3.
Verse 14. {But I will punish you according to the fruit of your doings;} Heb. And; which some render here, for; and so the copulative is used, Psalm 60.11. But I should rather retain the copulative itself, as knitting this to the former branch vers. 13. I will come to you, and when I come, I will punish you. I will come on visiting, when I come, to your smart. Heb. I will visit upon thee; as ch. 9.25. that is, in my visitation of you, inflict penal things upon you, such as your wicked courses do justly deserve, Psal. 28.4. and 62.12. Prov. 1.31. chap. 17.10.
{and I will kindle a fire in the forest thereof, and it shall devour all things round about it.} Here by the forest thereof; to wit, of Jerusalem, some understand their woods or groves, and high places thereunto belonging, wherein they had exercised their idolatry, ch. 3.2. Others, the inferior towns and cities round about it, like so many tufts of trees in a wood or forest, ch. 19.15. Others, mount Lebanon, being one of the boundaries of the promised land. See Esa. 37.24. Others, the goodly and stately buildings of the city, that stood as thick as trees in a forest, and were built with timber fetched from the forest of Lebanon. See chap. 22.7,15,23. Zach. 11.1. Of this fire threatened, see ch. 17.27. kindled, see 2 Chr. 36.19. ch. 52.13. there is a change of the person; as ch. 16.12.
CHAPTER 22
Verse 1. {Thus saith the LORD;} It is evident enough, as we shall afterwards also further show on ch. 27.1. that the sermons or prophecies in this book recorded, were not ranged according to the times, at which they were delivered; for the relation made in the chapter next foregoing, is of somewhat done in Zedekiah's reign, in the time of the siege of the city; whereas the subject matter of this chapter seems to consist of such things as concerned Jehoahaz, v. 10,12. Jehoiakim, v. 18. and Jeconiah, v. 24. all of them foregoing the reign of Zedekiah. Howbeit, a learned late writer rendering the words, Thus said the Lord; (wherein I also willingly concur with him, and so do for the like, chap. 19.1.) does thence infer, that Jeremy should together at the same time when he delivered the former answer returned to Zedekiah, here relate, what messages he had been beforetime sent withal, either unto, or concerning those other kings his predecessors; and that for this end, to show that God now threatened to do no otherwise with Zedekiah, than as he had done with those other before him. But the whole file and series of the context, and frame of this chapter, seems to carry it another way.
{Go down} This, say some, because he was in the temple, when God gave him this injunction; and he was to go down therefore thence, ere he could repair to the king's house. But of this there is no necessity. For the words of ascent and descent are oft used of motion from place to place, without any special regard had to the situation of either. So Judg. 5.14. from Machir came down (for, came forth) the Scribes: and, they went down (for, went) to the top of the rock, Judg. 15.11,12. See on Esay 38.8. It may therefore be well rendered here, simply, Go, as ch. 18.2. and yet, Go down to the Potters house, would sound better there than Go down to the Kings house, will do, with us at least, here.
{to the house of the King of Judah;} The words may import the house, or palace, in general, that the kings of Judah did keep court in successively: but the question is, who then kept court there, when Jeremy was with the errand here recorded sent thither. To pass by the conceit of the late writer above mentioned, who supposes it to have been then the court of Zedekiah; and that the whole discourse throughout this chapter, is no other, than a relation of matters already past and gone. The most deem it to have been all delivered at the same time in the reign of Jehoiakim; but to contain matter of prediction, partly concerning Jehoiakim himself, vers. 18. and partly concerning Jeconiah his son, v. 24. I conceive the chapter to contain two several prophecies, or messages, of two several dates: the former, from ver. 3. to v. 19. delivered in Jehoiakim's reign; the latter, from v. 20. to 30. delivered in the reign of Jeconiah. The former by the subject matter of it, appears to have been delivered, while Jehonaz, or Jehoachaz, being deposed, yet survived in captivity, v. 10,11,12. and while Jehoiakim also was yet alive, whether at home, or abroad in captivity, uncertain; but retaining still the royal title: for it foretells also his death, v. 18. and, consequently, within the compass of his reign.
{and speak there this word} Heb. and thou shalt speak (as ch. 1.17. & 17.27.) this word there; that is, this commandment, or precept: as, ten words, for, ten commandments, or, precepts, Deut. 10.4. for with an injunction he begins, v. 3. or, this word, that is, this thing; as ch. 7.22,23. and, no vain word, for, no vain thing, Deut. 32.47. Speak this (to wit, that here follows) there: so v. 4.
{And say.} Heb. Thou shalt say; as ch. 19.3.
Verse 2. {Hear the word of the LORD;} As ch. 17.20. & 19.3. & 21.11.
{O King of Judah} O Jehoiakim. See on v. 1,18.
{that sittest upon the Throne of David,} Succeeding him in the kingdom of Judah. See ch. 17.25. & 21.12.
{thou, and thy Servants,} Thou, as the principal; and thy servants, that is, your officers and attendants: as ch. 21.7. for they also oftentimes are instrumental, and overforward in wrongdoing, as well as their masters, Neh. 5.15. Prov. 29.12. Zeph. 1.9.
{and thy people} Those that in any kind appertain to your family, Josh. 24.15. ch. 21.12. or such of the people as repair to you for audience, and for matter of justice: but the former here rather.
{that enter in by these gates.} The court or palace gates, v. 1. that go in and out by them: as c. 17.19. the one here put for both: as c. 17.23,27.
Verse 3. {Thus saith the LORD,} God's message now follows to the king and his retinue: consisting of, first an injunction, backed with a double sanction, of promise, v. 4. of menace, v. 5. 2. a denunciation of destruction, with the ground of it, v. 6,9. 3. a prediction of Jehoachaz his death in captivity, v. 10,12. 4. A sharp reprehension of Jehoiakim, for his oppressions; wherein he swerved from his father's righteous and religious steps, v. 13,17. together with a prediction of his ignominious end, v. 18,19.
{Execute ye judgment and righteousness, and deliver ye the spoiled out of the hand of the oppressor:} The injunction concerning the due execution of justice. See the same in effect, c. 21.12. and of the terms here used, Esa. 56.1.
{and do no wrong, do no violence to the stranger, the fatherless, nor the widow:} Heb. and stranger, orphan, and (for, or: as ch. 21.13.) widow, oppress not, wrong not: these God especially gives a charge of, both because such commonly are most exposed to wrong, and such as he has therefore taken into his more special protection, Exo. 22.21,22. ch. 7.6.
{neither shed innocent blood in this place.} See ch. 7.6.
Verse 4. {For if ye do this thing indeed,} If carefully, or diligently you do this. Heb. if doing ye do (as ch. 7.5.) this word; as v. 1. So ch. 26.2. & 22.17.
{then shall there enter in by the gates of this house, Kings sitting upon the Throne of David, riding in chariots, and on horses, he and his Servants and his people.} See the same in effect, chap. 17.25. Heb. Sitting for David upon his Throne.
{he and his servants, and his people} Each of them, to wit, those kings successively, and their retinue. See ver. 2.
Verse 5. {But if ye will not hear these words,} Heb. And ch. 21.3. if ye will not herein obey me: to hear for to obey; as ch. 7.23. and words for things, as Deut. 30.1. and 32.46.
{I swear by myself, saith the LORD} God swears by himself, because he has none greater than himself to swear by, Heb. 6.12. and what he thus swears, binding by so solemn an oath, shall undoubtedly be fulfilled, Psal. 110.4. & 132.11. Heb. 6.17,18.
{that this house shall become a desolation.} Heb. shall be unto desolation, as ch. 7.32. that is threatened to the king's court and palace here that is elsewhere threatened to the temple, God's own house, 1 Kin. 9.7,8. cha. 7.14. though they swerve from the text here, that refer this and that which follows here ver. 6. unto that.
Verse 6. {For thus saith the LORD unto the Kings house of Judah} Heb. concerning, as (cha. 12.14. See ver. 11,18.) the house of the King of Judah: and consequently concerning the whole kingdom and state, whereof that was the royal seat.
{Thou art Gilead unto me, and the head of Lebanon: yet surely I will make thee a wilderness, and cities which are not inhabited.} Because the judgment threatened might seem to them very unlikely to be effected, trusting partly to their wealth, and partly to their strength, arising as well from the natural situation of the place, as from their works and fortifications about it; see ch. 17.3. & 21.13. God further here tells them, that though their land were as wealthy as Gilead, and their structures as strong and impregnable, as if they were situate on the highest part of Mount Lebanon; yet he would reduce their whole land and head city to a wild wilderness; and make the other cities about it like a vast desert.
{Thou art Gilead unto me} Or, Though thou beest as Gilead to me: the particle both of concession and similitude is wanting; as Job 13.15. the one; and ch. 5.8. the other: as Gilead; that is, like to it for wealth: for the land of Gilead was not only a fat and rich soil of itself, but a region abounding with such precious commodities of balm and spicery, as did, by trade and traffic in those kind of merchandise, much enrich her inhabitants. See Gen. 37.25. Numb. 32.1. of the ground of the name see Gen. 31.47. unto me; that is, as some, in my esteem and account: though I well know and grant you so to be. Others, unto me; that is, before me, or in my sight: whereof more anon. Others, by me, (as some render the particle, ch. 15.8,15.) through my blessing upon you; whereby you have been enriched, and are grown up to this height of wealth and strength, Deut. 8.18. Prov. 10.22. Ezek. 16.14. but I suppose the form here used to be only an elegant redundancy; not unlike the same, ch. 5.7. and 12.9.
{the head of Lebanon} This some join to the former, as spoken, not of Jerusalem, or the king's court, but of Gilead; and of the king's court only as by Gilead resembled: and they say that Gilead is called the head of Lebanon, near unto which it lay, because it was esteemed a principal part of the land thereabout: whereunto the Jewish doctors add, that as the city of Gilead was the head city of those parts, so Jerusalem was the head city of the kingdom of Judah; and the king's court, or Sion, the head of Jerusalem; sometime termed Lebanon, Zach. 11.1. head for chief: as Exod. 30.23. Others again say, that Gilead is called the head of Lebanon, because at the south end of it does mount Lebanon begin. So head should be used here for beginning; as Esa. 51.20. Lam. 2.19. but these things are overforcibly stretched unto Gilead; nor is the head of a mountain anywhere used for the first rise, but for the top of it rather, Isa. 2.2. Amos 9.3. I rather therefore concur with those who conceive in these words another resemblance to be used, distinct from the former, wherein the king's house, or Sion, whereon it stood, is said to be for loftiness and stateliness, as the head, that is, the top of Lebanon; that goodly high mountain, stored with abundance of fair and tall cedars, and other the like choice timber trees, Isa. 14.8. & 37.24. see v. 23. Nor can I assent to those who expound both this and the former; as if it were said, Thou Jerusalem art in my sight, as Gilead, as some waste place; as respecting the present estate of Gilead, by the Assyrians laid waste, 2 King. 15.29. or as the top of Lebanon: as a parcel of some wild forest, inhabited, not by men, but by wild beasts: supposing the meaning to be, either that God no more than so regarded it for the present, Amos 9.7. or that God would make it like unto those two places, by laying it waste, and dispeopling of it: and so it should be as that, which they parallel with this, ch. 7.12,14.
{yet surely I will make thee a wilderness,} Heb. if I make thee not a wilderness: the usual form of an oath. See Isa. 5.9. & 22.14. and the like menaces, ch. 9.10,12. Some insert the note of similitude both here and in the next member; as a wilderness; and as cities: expressed also, ch. 9.11. Hos. 2.5.
{and cities which are not inhabited} Like such cities: and then there is a defect, both of the note of similitude, as before; and of the relative also; as ch. 15.14,18. Howbeit, some render it, and thy cities shall not be inhabited; the cities round about you shall be dispeopled: but the former seems the more familiar.
Verse 7. {And I will prepare destroyers against thee,} Or, For (as Isa. 9.11.) I have prepared (Heb. sanctified, as Esa. 13.3. chap. 6.4.) destroyers (the Chaldeans, ch. 4.7.) against thee: to come against you and destroy you, ch. 44.18. & 6.20.
{every one with his weapons} Heb. a man (for each one; as ch. 18.11.) and his instruments, for with his instruments: as Isa. 5.14. ch. 1.13. So v. 14. and so rather than weapons, to keep to the similitude of fellers or hewers with axes and hatchets, such as trees are wont to be felled and hewn down with, Psal. 74.5,6. See ch. 46.23.
{and they shall cut down thy choice cedars, and cast them into the fire.} Heb. the choice of thy cedars; as Isa. 37.24. Your fair buildings made of the choicest cedars, ch. 21.14. v. 13. and he speaks of them, as if they were felling some part of Lebanon. So Isa. 10.34.
Verse 8. {And many nations shall pass by this city, and they shall say, every man to his neighbour,} Or, And when many nations (men of divers nations) passing by this city, (or the place where it stood) shall say one to another. Heb. a man to his friend, or familiar; as ch. 9.4. So Gen. 11.3,7. Mal. 3.16.
{Wherefore hath the LORD done thus unto this great City?} So Deu. 29.24. 1 King. 9.8. See Lam. 4.12.
Verse 9. {Then they shall answer,} Or, They shall answer; or, It shall be answered: for the verb is indefinite. This answer shall be returned them that make the demand, v. 8. Heb. And they shall say, for It shall be said: as Ezek. 36.35. See the like syntax, Lev. 9.24. ch. 13.12,13. & 16.10,11.
{Because they have forsaken the Covenant of the LORD their God, and worshipped other gods, and served them.} So Deut. 28.25. 1 King. 9.9. cha. 1.16. & 9.13,14. & 16.11.
Verse 10. {Weep not for the dead, neither bemoan him; but weep sore for him that goeth away; for he shall return no more, nor see his native country.} These words some take as spoken in general of the persons of those times; to wit, that there was little cause to mourn for those that should then die, whether by some natural or violent death; more cause to bewail those that surviving them should go into captivity, where they should live in continual slavery, and much misery, without hope of ever seeing their own country again, ch. 8.3. & 16.6,7. Ezek. 24.16,17,21,22. Rev. 9.6. & 14.13. not unlike that of our Savior, Luk. 23.28. Others, and so the most understand it, as having reference to some particular person and prince, or persons and princes: the former whereof, the words next ensuing, v. 11. do sufficiently confirm: and of these, some understand the former branch of Josiah, slain in fight by Pharao-Nechoh; for the loss of whom, grievous lamentation not without good and great ground, was generally made, 2 Chr. 35.24,25. Zach. 10.12. but the prophet here tells them, that howsoever in regard of their own interest, they had cause to bewail the loss of so worthy and godly a governor; yet in regard of him there was no such cause of mourning; for that he died with honor, was departed to peace, and taken away from the sight of such evils as were to ensue, 2 King. 22.20. Esay 57.1,2. the latter they conceive to be meant of Jehoachaz, whom the people set up upon his father's decease, but having sat little above three months, was by Pharao-Nechoh deposed, and carried captive into Egypt, where he died, 2 King. 22.30,34. 2 Chr. 36.1,4. v. 11. Ezek. 19.4. and this way, as the most probable, the greater part of these go. Some only swerve a little from the rest; expounding the whole passage of Jehoachaz, as more to be lamented in regard of his captivity, than of his decease: but this seems not so probable as the former; which some also of the Jewish commenters approve. Howbeit, a learned chronologer, departing herein from both, supposes Jehoiakim in this latter branch intended, who was carried away captive, towards, at least, if not unto, Babylon; nor was to return unto Jerusalem again. See further on v. 1,18. And again, some of the Jewish doctors would have Jehoiakim deciphered in the former branch, who died by the way, being drawn out of Jerusalem, but never carried to Babylon, 2 Chr. 36.6. whereof see more on v. 18. Jeconiah; and as some, also, Zedekiah in the latter branch; because both carried captive to Babylon, where they both died. 2 King. 24.15. & 25.7. But the current of the context, with the consent of the best interpreters, leads rather the way before mentioned.
{weep not} That is, not so much: as, I spake not, ch. 7.22.
{for the dead} As if his state were worthy lamentation, 1 Thess. 4.13.
{neither bewail him} Or, nor condole with others for him. See ch. 16.7.
{but} A defect of the adversative: as ch. 5.3.
{weep sore} Or, weep seriously, or sadly: weep to the purpose. Heb. weeping weep, as Esa. 30.19.
{for him that is gone away} Heb. that goeth for is gone; to wit, into captivity: as v. 11.
{he shall return no more, nor see} Heb. he shall not return any more, and shall see; that is, he shall no more return to see: as Josh. 24.9. cha. 10.4. & 14.19. or he shall never see again: as Gen. 26.18. Zach. 4.1.
{his native country.} Heb. the land of his nativity: as Gen. 11.28. & 24.7.
Verse 11. {For thus saith the LORD touching Shallum the son of Josiah King of Judah, which reigned instead of Josiah his father, which went forth out of this place; He shall not return thither any more:} There is no small dispute and debate about this Shallum, who he should be. The most suppose him to be Jehoachaz: one of the Jewish doctors, to confirm this opinion, produces that place of the Chronicles, 1 Chron. 3.15. where Josiah is said to have had four sons, Johanan, or Jochanan, Joakim, or Jehoiakim, Zedekiah, and Shallum; and this Shallum, says he, must needs be Jehoachaz; for one of Josiah his sons was Jehoachaz, and there is no other left to be this Shallum but he. But against this is objected, that Shallum here mentioned is said to be Josiah's fourth son; whereas Jehoachaz was his second son at least, the next to Jehoiakim, who appears to have been the eldest, being born two years before Jehoachaz. See 2 King. 23.31,36. Others therefore acknowledging this Shallum to be Jehoachaz, suppose him to be the same with Johanan, Jochanan, or John (for these names are all one. See chap. 40.8.) whom they suppose to have had two several names, (as divers others in Scripture; whereof, see on Isa. 1.1. Uzziah) Jehoachaz and Jochanan; and as they imagine a third also in this place, Shallum. So the same person is called Shelomoh, and Jedidiah, and Lemuel, 2 Sam. 12.24,25. Prov. 31.1. Howbeit, they suppose him to be here called Shallum; not from his birth, but afterward in regard of the shortness of his reign, continuing not above ten days more than three months, 2 King. 23.11. partly, from another of that name king of Israel, who reigned but a month, 2 King. 15.13. and partly, from his younger son, who bore also the same name, and deceased it may be before him, as more worthy to bear that name than he, and to succeed him in the same. Besides, they hold him to be termed Josiah's first-born, 1 Chron. 3.15. not in regard of priority of birth, (for Jehoiakim, as has been said, was the elder of the twain) but in regard of his primacy in the royal succession, being through the favor of the people preferred to the crown before his elder brother, 2 King. 23.30. And this way the most and best of ours go. But of the Jewish interpreters, the most run other ways: and some of them would have this Shallum to be Zedekiah, said to be, both the third of Josiah's sons in regard of his birth, and again the fourth of them in regard of his reign: for of Josiah's issue Jehoachaz reigned first, then Jehoiakim, then Jehoiachin, or Jeconiah; and in the fourth place Zedekiah: and they add that therefore he was called Shallum, because the kingdom of Judah ended and expired in him, at his downfall seeming to give out its last breath, Lam. 4.20. But the text in the genealogy expressly mentions them as two several persons; sons of Josiah, the third Zedekiah, the fourth Shallum. Some other of them therefore justly rejecting this, would have this Shallum to be Jehoiachin, or Jeconiah; for both names he bears in Scripture; called, say they, the son of Josiah, here termed his father; and reckoned among his issue, because he was his son's son; as Belshazzar, or Baltasar, is said to be the son of Nebuchadnezzar, and Nebuchadnezzar is called his father, Dan. 5.18,22. But this also is very improbable; for in the next place there follows, the sons of Joakim, Jeconiah his son, Zedekiah his son. So that Jeconiah therefore and Shallum are two several persons there; the nephew the one, the uncle the other. In the last place therefore, that learned chronologer before mentioned, by Shallum understands here that fourth son of Josiah; by the party here said to be gone into captivity, Jehoiakim: and he thus renders the text; For thus saith the Lord (not, touching, or concerning, Shallum; though the particle be sometime so used; as Psal. 2.7. & 69.27. v. 18. but as it is most commonly taken) unto Shallum, the son of Josiah King of Judah, who reigneth in the room of Josiah his father; (as speaking to him of some other) He that is gone out from this place, (to wit, Jehoiakim your brother, gone in captivity to Babylon) shall return no more hither. This he thus endeavors to clear. Jehoiakim set up by Pharao-Nechoh, 2 King. 23.34. was afterward by Nebuchadnezzar, Necho's adversary invaded, and compelled to hold from him; unto whom he continued loyal some three years, but began then to rebel against him, 2 King. 24.1. whereupon Nebuchadnezzar again invaded the land, surprised the city, took him prisoner, and bound him in fetters to carry him unto Babylon, 2 Chr. 36.6. yea, in likelihood did accordingly carry him thither. See Ezek. 19.9. where during his captivity and restraint, his brother Shallum, as viceroy in the minority of his son Jeconiah, governed the kingdom; and is therefore here said to reign in the room of Josiah his father, unto Jehoiakim's decease. Now whereas the people were possessed with a strong persuasion, that Jehoiakim should at length return back from his exilement; God sends the prophet here to Shallum, who ruled in likelihood as Jehoiakim had done, as to reprove him also for his evil government, so withal to assure him, that Jehoiakim should never see Jerusalem again, but should die in the land of his captivity. Had we any record of this Shallum's viceroyship, I should somewhat incline to this learned man's opinion. As it stands, I leave it to the consideration of other learned.
Verse 12. {But he shall die in the place whither they have led him captive, and shall see this land no more.} Or, For (so the particle alone most commonly signifies; and so v. 11. but usually with an addition) he shall dye in the place unto which he hath been led captive; (for these indefinites are best rendered passively. So v. 6. Isa. 47.1. Mal. 1.4.) and shall see this land no more; and much less then this court, or this city, v. 10,11.
Verse 13. {Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong:} This reprehension ushered in with a woe, like that Isa. 5.8. & Habb. 2.9,12. is by the most deemed to concern Jehoiakim; and the main current of the context carries it that way: for they force it too much that would divert it, either unto Shallum, or any other.
{his chambers} Properly upper-chambers; and the word is therefore rendered a loft, 1 Kin. 17.19. and the Greek fitly answering it, an upper-room, Mark 14.15.
{by unrighteousness, and by wrong} Heb. by not justice, or righteousness, and by not judgment, or right; that is, without either, or contrary unto either, unjustly, wrongfully: as Prov. 16.8. Ezek. 22.29. either he that builds with money gotten by oppression and wrong dealing; or by dealing unjustly and wrongfully with those whom he employs about his buildings: the next way, either of them, not to build up a house, but to ruin and pull down the building, Habb. 2.9.13.
{that useth his neighbours service without wages, and giveth him not for his work.} The detaining, and denial much more of the workman's wages, and laborer's hire, being forbidden, and condemned as a sin that cries unto heaven for vengeance, Lev. 19.13. Deut. 24.14,15. Jam. 5.4. Heb. that serveth himself of his neighbour (as ch. 25.14. Exod. 1.14. compels him to serve or work for him) freely, (without hire or due consideration) and giveth him not his work; that is, hire or wages for his work: as Job 34.11. Esa. 49.4.
Verse 14. {That saith} Thinks with himself: as ch. 12.13.
{I will build me a wide house, and large chambers;} Or, a spacious house (Heb. an house of spaces, or measures, or dimensions: as, men of dimensions, for square and tall men, Num. 13.32. 2 Sam. 21.20. Isa. 45.14.) with wide, or windy, (well-aired, or as some render it, through-aired) chambers. Heb. widened, or winded; for the participle here used comes from a root, that has a notion sometime of dilating or widening: whence a word used for space, when applied unto place, Gen. 32.16. for respite, when applied unto time, Exod. 8.15. sometime of breathing, or, drawing breath for refreshment, rendered refresh, 1 Sam. 16.23. Job 32.20. and to this the old Greek and Latin refer it; as also the Jewish critics, expounding it of summer rooms or lodgings, fitted for fresh air: opposed to winter ones, Amos 3.15. the copulative for the relative: as chap. 11.16. vers. 7.
{and cutteth him out windows,} To let in both air and light, to make the rooms not large only and lightsome, but well aired also, as before; though some render the words, that teareth my windows; as if the word had a pronoun affixed to it: supposing that Jehoiakim had mangled and defaced the windows of God's temple, to adorn and beautify his own building therewith; as Ezekiah sometime pulled off the gold from the doors and pillars thereof, to make up the sum of money required of him to satisfy the king of Assyria, 2 Kin. 18.16. But this carries with it no great probability: to cut out windows seems no more here than to make open spaces, by cutting of the walls, wherein to set frames of windows; for the letting in as well of fresh air, as of light: and the plural, though irregular, is found in this form, as well with divers other words, as here with this. So 2 Chr. 3.11.9. Isa. 19.9. & 20.4. See the like, ch. 18.14. In the word him, or to him; as also in the word, me, or, to me, as the Hebrew has either, there seems an elegant redundancy: the like whereunto see ch. 2.21. & 5.5. & 12.8. & 16.20.
{and it is cieled with cedar} Or, and that cieled with cedar; to wit, the large house before mentioned; as was God's house that Solomon built, and his own, 1 King. 6.15,16. & 7.3. the like use of the copulative see chap. 17.4,10,11. & 20.5.
{and painted with vermilion.} Heb. anointed with Shashar; which the Jewish critics both here, and Ezek. 23.14. expound one of them minium, or vermilion; and so the Chaldee and the Greek: another sinopis, or sinopel, which come all to one; and so the old Latin: yet a late learned interpreter would have it to be indico; which colors and dyes not red, but sky color, or blue. See Pliny l. 35. c. 6. and he supposes it to have had its name, as with the Greeks and Latins, from India, out of which country it was brought into those parts: so with the Hebrews from the Sasuri, a people of that country, mentioned by Pliny, l. 6. c. 19. This may be not improbable, though the main current of interpreters go the other way: but that which the same writer adds concerning the sense of the place, as if the meaning were, that Jehoiakim having mangled and torn, not the windows only of God's temple, but some of the cedar ceiling of it also wherewith to beautify his palace, should to conceal his sacrilege, color it over with indigo; and so renders the text, that teareth away my windows and cedar-ceiling, and then coloureth them over with Indico; to me seems to carry with it no great probability.
Verse 15. {Shalt thou reign because thou closest thyself in cedar?} Do you Jehoiakim who are not reformed by God's judgment upon your brother Jehoachaz, v. 10,12. think to establish your throne and prolong your reign, by stately buildings raised from cruel oppression, and by wrongful dealing erected? v. 13,14. or do you think that a ceiling of cedar can secure you against the forcible assaults of a potent enemy, coming furnished with commission from God to execute vengeance on you for your violent and injurious carriages? for he seems to allude in the verb here used, unto a word that signifies a coat of mail, or a brigandine, Exod. 28.32. & 39.23. as speaking of one that should think himself sufficiently armed, when instead of such an armor, he had got a case of slit cedar about him. For neither can I here accord with that learned interpreter, who rendering the text; Shalt thou reign because thou minglest thy self with that cedar? to wit, says he, which you have torn from my temple, mingling yours and mine together, joining sacred and profane materials the one with the other, for the making up of your building: True it is, that the word seems to have a notion of intermingling of persons, or other things one with another, chap. 12.5. in which place and this only, it is found in the form here used: but this sense seems but harshly to be here wrung from the text. Nor is it likely, that either the priest, or people, would suffer the very ceiling of the temple to be so defaced; which in tearing or taking down, could not but be much mangled, and made very unserviceable for any exquisite employment. As far, I suppose, also do they swerve from the true sense of the place, who following the old Latin, rendering the words; Shalt thou reign, because thou comparest thy self to a cedar? Some of them conceive his haughtiness to be taxed, in deeming himself like to some tall cedar; a tree as well goodly to sight, and great of growth, as also well rooted, and of long continuance: as of Assur, Ezek. 31.3. Others, his presumption, in comparing himself with his father Josiah, a cedar of God's own planting: as Ezek. 17.21,22. and making account to do as well as he did. But these also seem as wide as the former. If any need were of swerving from the received interpretation, I should rather choose to render the words to this purpose; Shalt thou reign, that thou environest thy self with cedar? Do you expect and make account to continue your reign, that you are so busy in building yourself such a goodly, brave, and strong palace; when as God purposes, ere long, to send you packing out of this place? v. 18,19. So it might be not unlike the check given unto Shebna for his building, Isa. 22.16,19. and the places might well be paralleled. But in regard of what next follows, I adhere rather to that which was first propounded.
{did not thy father eat and drink, and do judgment and justice?} He directs the present king to another manner of foundation, for the firm grounding, and sure settling of a throne, or state: that which Solomon also suggests, when he tells us, That by justice and judgement, and truth and mercy, and beneficence, the throne is supported, and the state established, Prov. 16.12. and 20.28. and 29.4,14. and points him to a pattern and precedent of it in his father Josiah, one that was studious and careful, as of the advancement and settlement of God's service, so likewise of the due administration and execution of justice; and through God's blessing therefore upon him, and his government, enjoyed a long time of peace and prosperity, and passed the time of his reign in tranquility and quietness: the words may well be rendered; Did not thy father eat and drink, when he administered judgement and justice? did he not eat and drink; that is, live cheerfully and comfortably, free from carking cares, distracting thoughts, and distrustful fears, Eccles. 2.24. and 3.13. and 9.7. Mat. 11.18,19. See of Potiphar, Gen. 39.6. when he administered judgement and justice? So to do judgement and justice is used of David, 2 Sam. 18.15. 1 Chr. 18.14. See vers. 3. Chap. 21.12. the conjunction copulative, for the adverb of time: as 1 King. 11.25. he vexed Israel, and reigned over Syria; that is, when, or, while, he reigned over Syria. So the words would there be read. Est. 2.21. In those dayes, and Mordecai sate in the Kings gate; for, when, or, while he sate there; as it is well there rendered. See also, Esai 36.9. Chap. 17.4.
{and then it was well with him?} We need not bring this clause within compass of the demand, as our version does: Nor need we with some interpreters, who cut the demand overshort, concluding it at eat and drink; (Did not thy father eat and drink?) annex it to the former branch, rendering the words, Surely he executed judgement and justice; and then was it well with him: it contains an enunciation entire of itself; importing a ground, or reason of what was before said, he well might, as he did also, then live cheerfully and comfortably; though he had no such stately palace, as you are now building, which is but a presage of your downfall, Prov. 16.18. and 17.19. and 18.12. for it fared well with him, he was successful and prosperous in all his undertakings: as Psal. 1.3. Heb. then was good to him. So Deut. 5.33. and 19.13. Psal. 128.2. Esai 3.10. vers. 16.
Verse 16. {He judged the cause of the poor and the needy: then it was well with him.} Or, When (as vers. 21.) he judged the cause (Heb. judged the judgement; as Chap. 5.28. and 30.13.) of the poor and needy (as Psal. 72.4,12,13.) or, when the cause of the poor and needy was judged (for the verb may well be taken indefinitely, when justice was indifferently and impartially administered to all sorts, even to the meanest, Deut. 16.18,20.) then was it well: then were all things successful, it went well with the state: for by due administration of judgement doth a King establish a land, Prov. 29.4. and cause a state to flourish; and the clause here seems to reach further than before, vers. 15.
{was not this to know me? saith the LORD.} Heb. that; that was indeed to show by his deeds and carriage, by the effects and fruits of it, that his professed knowledge of God was sound and sincere, when he followed those courses that he knew God delighted in, and were pleasing in his sight, chap. 9.24. Mic. 6.8. Jam. 1.27. 1 Joh. 2.6. the contrary hereunto, see Chap. 9.3. Hos. 4.1. Tit. 1.16. 2 Tim. 3.5. 1 Joh. 2.4. The old Latin, though in effect for the matter agreeing here with this, yet swerves somewhat from the words of the text, rendering it thus, Was it not therefore because he knew me: and the Greek yet far further, rendering both this, and the foregoing branches, all in the negative: they do not thus, because they know not me. As also do they mangle the text overmuch, that make two members of this concluding clause, rendering the words thus, Is not this? the knowledge of it is with me: as if it were said, Is not that true that I charge you with? vers. 14. though you deny it, and others may be ignorant of it, yet I know and take notice of it: as Chap. 7.11. and 13.27. But the course of the context will not bear this; and it offers too much force to a familiar expression.
Verse 17. {But thine eyes and thine heart are not but for thy covetousness} Heb. upon thy lucre, or, gain, Prov. 1.19. Ezek. 33.31. You, contrary to the disposition and practice of your religious father, are wholly addicted unto, and set upon your lucre and gain, not regarding by what wrongful and cruel practices you compass it: to set the heart and eyes upon ought, in Scripture, is greedily to affect it, and eagerly to pursue it, Psalm 62.10. Prov. 23.5.
{and for to shed innocent blood,} Or, and upon shedding of innocent blood. Heb. and upon innocent blood to shed it: a defect of the pronoun; as Chap. 17.21. So in the last member, see vers. 1.
{and for oppression} Heb. upon oppression.
{and for violence to do it.} Or, upon doing of violence. Heb. upon incursion, or, contrition, to do it, as before: to act and exercise it at your pleasure: the word here used, the Jewish critics, some of them, expound incursion; from a root that signifies to run; whence it is used for a course, or race, 2 Sam. 18.27. See Chap. 8.6. and so it should signify a violent incursion, or assault, made upon a man's person. Others of them expound it, a contrition, or breaking to pieces, from a word of that notion, Psal. 74.14. applied to violent courses exercised upon the persons of the poor, Amos 4.1. and herein both agree, that the former word rendered oppression, has reference properly to men's goods, the latter rendered violence here, to their persons; especially where they are found coupled together: as Deut. 28.33. 1 Sam. 12.3,4. Hos. 5.11. where this latter seems to be made matter of greater vexation and evil usage than the former.
Verse 18. {Therefore thus saith the Lord concerning Jehoiakim the son of Josiah King of Judah} Having given in the charge against Jehoiakim, he passes now to his doom. Therefore; because you are altogether thus wickedly bent, as vers. 17. carrying yourself clean contrary to your religious father's courses, vers. 15,16. thus saith the Lord; the Lord has passed this heavy doom and sad sentence upon you: the particle commonly signifies unto: but here rather, concerning, as vers. 11. Gen. 20.2. and it is spoken in way of denunciation of a thing to come; not in way of relation of somewhat formerly denounced, and already executed, as a learned writer would have it. See on vers. 1.
{Jehoiakim} The name given him by Pharaoh-Nechoh, whereas before he was called Eliakim, 2 King. 23.34. he is also called Joakim, by an abbreviation, 1 Chronicles 3.15. as, Oshea, for, Jehoshua, Numb. 13.8. a name for signification well agreeing with the former. He was the eldest son of Josiah; howsoever the people had preferred his brother, two years younger than him to the crown before him; whereof see before on vers. 11. but Necho at his return, reversed their choice, and settled it upon the right heir, 2 Kings, 23.30,33,34.
{They shall not lament for him} For all his stately structures and buildings, he shall not have so much as any solemn funeral, or honorable sepulture: there shall no lamentation be made for him; for the verb is indefinite here; as also chap. 16.6. See the contrary promised to Zedekiah, chap. 34.5.
{saying, Ah my brother, or, Ah Sister;} as they were wont to say upon the decease, and at the burial of some near of kin of either sex; or whom they esteemed of as such, 1 Kings 13.30. Heb. and, Ah Sister: the copulative in a disjunctive notion, as v. 3. for it is a little too far fetched, which some would draw from the word sister; as if it were said, that neither he nor his queen should be lamented.
{they shall not lament for him, saying,} As before.
{Ah Lord, or, Ah his glory.} Or, his magnificence. See Esay 30.30. he shall not be lamented either by kindred, or by subjects: who were wont to use such expressions at the funerals of their kings. See Chap. 34.5.
Verse 19. {He shall be buried with the burial of an Ass; drawn and cast forth beyond the gates of Jerusalem.} with the burial of an Asse; that is, as an ass is wont to be buried: as, with the overthrow of Sodom and Gomorra, Chap. 49.18. that is, in such manner as they were overthrown. His corpse shall not come into the sepulcher of his ancestors, 1 Kings 13.22. nor shall have any stately interment, such as kings usually have, Esay 14.18. it shall not have so much as a place of ordinary burial among the graves of the common people, Chap. 26.23. but shall be cast out like some carrion, as the carcass of an ass, into some remote place, where it may not, as it lies rotting there, infect, or annoy people with its stench. So of the king of Babylon, Esai 14.19. But in what manner, or in what place this doom was executed upon the corpse of Jehoiakim is questioned. For first, to some it seems that he was buried; because it is said of him, he slept with his fathers, 2 Kings 24.6. which to reconcile, some say, that he was buried by his people; but after taken up again by the Chaldeans, and so cast forth without the city: but it is very unlikely the Chaldeans, having surprised the city, would suffer the present king's corpse being slain by them, to be buried, when as they dealt so barbarously with the corpses of their former kings, as to pull the remains of them out of their monuments, where they had long lain quiet, and lay them open to the light, ch. 8.1,2. and though the phrase of sleeping with their fathers, be commonly used of those, whose bodies are laid up in some monument among their ancestors, yet the form of itself imports no more, than to die, as his progenitors before him did, Psalm 49.19. and does not necessarily imply any communion either in sepulture, or in place of sepulture with them: whence also to sleep with one's fathers, and to be buried with them are mentioned as two distinct things, 2 Chr. 15.18. and 16.20. That Jehoiakim's corpse therefore was ever committed to the ground, there is none, either sound proof from that phrase, or probability of the thing itself. But where he died and was thrown out, is further doubted, and is more doubtful. Some suppose that he died at Jerusalem, being there slain, and that he was afterward cast forth without the walls; where his corpse lay buried, that which the words themselves may here seem to import: and Joseph the Jew in his Antiquities, lib. 10. cap. 8. accordingly, in likelihood grounding on this place, relates. But others rather suppose, that being carried away captive to Babylon he there died, and was after his decease used there in such ignominious manner, as is here foretold: for both in the sacred story it is said of him, that Nebuchadnezzar came against him, and having taken him, bound him in fetters to carry him to Babylon, 2 Chr. 36.6. nor have we any more added further of him there: in the prophecies of Ezekiel, it is further said of him, that they put him in ward chained, and brought him to the King of Babylon: and so secured him, that his voyce was no more heard on the mountains of Israel, Ezek. 19.9. as for that which they press to prove that he should be slain in Jerusalem; because it is said here that he should be cast forth without the gates of Jerusalem, as the old Latin renders it: the words should rather be read far beyond (Heb. from beyond) the gates of Jerusalem: the rather mentioned in likelihood, because by his curious buildings there, he seemed to make full account, as to live and reign long, so at length when he died, to lay his bones there: whereas the prophet from God tells him, that his corpse should be dragged out, (as chap. 49.20.) and cast forth farre beyond the gates of that city. So is the word used without the particle here prefixed, Gen. 19.9. Stand aloof off; and with it, Amos 5.27. I will carry you captive farre beyond Damascus. Hereunto may be added, that the word gates, is frequently used for cities; as Deut. 15.7. & 16.5. & 17.2. in any of thy gates, for, in any of thy cities: and so, farre beyond the the gates of Jerusalem, may be, far beyond the cities of Judah; called also the cities of Jerusalem, Chap. 34.1. and so it would be as much in effect, as far beyond all the coasts of Judea. See of the casting out of his corpse further, Chapter 36.30.
{drawn and cast forth.} The two verbs here used, are of an infinitive form: the former sometime signifying simply, to drag out, or, draw away, 2 Sam. 17.13. Chap. 49.20. sometime, to drag to and fro, as dogs use to do with a carcass, when they have seized on it, whence it is rendered to tear, Chap. 15.3. the old Latin here renders it, rotten: building I suppose on the use of the word, Chap. 38.11,12. but there also the word rather denotes castclouts, as our version renders it: or, worn, or, ragged, than rotten; though such also those there mentioned were: the latter word generally signifies to cast forth, or, cast out: and if the former word be taken in its latter notion, there should be an inversion in the terms here used; for a carcass must first be cast out, ere it can be so dragged, and torn with dogs: but it seems rather to be used here in the former notion, for dragging of a corpse forth of the place, where the party died; as they use to do among the Romans, with the bodies of malefactors executed in the prison, or elsewhere made away, into some more remote and disgraceful place, some laystall, or the like. So the words may be rendered; As an asse is buried, so shall he be buried; being dragged and cast out, far beyond the gates of Jerusalem. Heb. dragging dragged; and casting cast out. Of which form, both defective, and yet emphatical, see on Esay 59.13.
Verse 20. {Go up to Lebanon and cry, and lift up thy voice in Bashan, and cry from the passages} Whether the rest of this chapter be one continued prophecy with the former, or another distinct from it, seems somewhat doubtful. See on verse 2. Certain it is, that as the former part of it concerns Jehoiakim, and his wicked courses, together with the wretched end and issue thereof; so this latter concerns Jehoiachin or Jeconiah, his son, who succeeded him in the kingdom, 2 Kings 24.6. 2 Chron. 36.8. and the Jewish state shortly to suffer under him, whose destituted and distressed condition is here prophesied, together with the cause of it, their refusal to hearken unto wholesome advice in the time of their prosperity, verse 20–23. then Jeconiah's disgraceful exilement is denounced, with the cutting off of the royal dignity from any of his issue, verse 21–30.
Verse 21. {Go up to Lebanon and cry;} An abrupt entrance into a new discourse not unlike unto that. Open thy dores, O Lebanon. Zach. 11.1. The speech is directed unto Jerusalem, or the Jewish state, spoken to, as to a woman of some state, but in distress, verse 23. and called upon therefore to get up into some high and eminent place, whence she may be heard at distance, calling for friends and assistance to come in to her succor and relief: but withal implying, that though she turned herself every way, and made outcries on every side yet all would be in vain: for that those, from whom she expected aid, should be in as bad case as herself.
{Lebanon and Bashan} Two high hills. Psal. 68.15. from the latter whereof, the whole fat and rich soil and country about it had its name, Psal. 136.20. These two, say some, because they looked towards Assyria, from whence they expected aid against the Chaldeans. And it is true that of the Assyrians they had sometime made use against the Syrians, 2 Kings 16.7. but that they ever sought to them for help against the Chaldeans, I nowhere find; and suppose therefore that the eminency of those hills, and the vicinity of them, is alone here respected.
{lift up thy voice} Or, cry aloud. Heb. give, or, give out thy voyce; as Prov. 2.3. Chap. 2.15.
{from the passages} The old Latin, to those that pass by; not regarding the prefixed particle. The Greek, to the sea-coast, or, to beyond the sea; cutting the word in pieces. Others render it, at, or, beyond the fords; to wit, those of Sichor, or Nilus, towards Egypt, Chap. 2.18,26. But I find not where the word here found is used for fords, or, passages; though some other words springing from the same root sometime are: for sides indeed it is frequently found used, Exod. 32.15. 1 Kings 4.24. See on Esay 7.20. Besides it is not here, at, or, unto, or beyond, but, from, the place specified, whatever it be: and will not therefore so well suit with the Egyptian fords. Others therefore render it, on every side; from, or, on, all sides, as Chap. 49.32. Others, from the ends; to wit, of the land as the word is used in the Syriac, Mat. 12.42. Luke 11.31. Howbeit, all things well weighed, I concur with those, that take the word here for a proper name: the mount Abarim, a place of special note in the confines of Moab, by which the Israelites passed in their journey to Canaan, from the top whereof Moses saw that land, Numb. 27.12. & 33.47,48. Deut. 32.49. this the rather because of the other two mountains of note. For all thy lovers are destroyed: According to this version, the meaning of the words before going should be; not that she should get up into those places to call in help, as yet all interpreters generally take it; but bewail rather there with lamentable outcries, the forlorn condition both of herself, and of her friends and allies; as Chap. 3.21. & 7.29. I should therefore rather render the words; But thy lovers are all destroyed; so is the particle used, Chap. 2.27,34. & 14.12,13. thy lovers, your friends and wonted assistants, Chap. 4.30. are all ruined (Heb. broken; as 2 Chron. 14.13.) before you, by the Chaldeans already. See 2 Kings 24.7. and all your looking about you therefore and crying for help to any of them, is but in vain, Lam. 1.16,17.
Verse 21. {I spake unto thee in thy prosperity; but thou saidst, I will not hear:} Or, When I spake unto thee in the height of thy prosperity, (Heb. in thy prosperities, or tranquilities: for, these plurals have their emphasis. See on Esay 58.11. chap. 14.1.) thou saidst, I will not hear; you refused to obey. See chap. 2.31. & 6.16,17. a defect of the adverb of time, as vers. 16. and, to hear, for, to obey, as Chap. 7.23,24. See of God's gracious dispensations in this kind, a large and pithy discourse of Elihu, Job 33.14–28.
{this has been thy manner from thy youth, that thou obeyedst not my voice.} Heb. this thy way (as Prov. 1.19. & 30.20.) from thy youth that thou hast not heard, or, wouldst not hearken to, my voyce. You have been refractory and rebellious ever since I first molded you into a state, Deut. 9.7. & 31.27. Esay 48.8. Chap. 2.24,25. & 32.30. Of their youth, see Chap. 2.2.
Verse 22. {The wind shall eat up all thy pastors;} Your rulers shall all vanish or pass away, like wind, Psal. 78.39. Prov. 10.25. or, they shall be blown away like chaff before the wind, Psal. 1.4. & 83.13. Chap. 4.11,12. Hos. 13.3. or, be blasted, as grass, grain, or fruit, with such a wind as shrivels or withers it away, Psal. 103.15,16. Esay 40.6,7. alluded to Hag. 1.9. or all your hopes of help from foreign forces shall prove windy and vain, altogether uneffectual and unable to produce ought for your good, Hos. 8.7. & 12.1. and this last way the most go: but then it should rather have been; they feed upon wind; as Hos. 11.1. (which the old Latin yet seems to have intended, rendering it, wind shall feed them) than the wind feed upon them. I conceive therefore to be meant the second or third way; though both come much home to one, and the Chaldee taking after the second, gives it, the wind shall disperse them, and carry them away: that which is elegantly expressed, Hos. 4.19. where it is said, the wind hath bound them up in her wings: though I prefer rather the third; as alluding to some malignant blast, that mars and spoils all that it meets with, Gen. 41.6. Ezek. 19.12. Howsoever, the phrase here denotes both a sudden and utter destruction, as of things, so whether borne away or blasted. There is an elegant antanaclasis, or variety of notions, in the same word here twice used to a divers sense, as if it were said, All thy feeders, (so are Shepherds in Hebrew termed, as Psal. 23.1.) or all that feed thee, (as your shepherds should do, Ezek. 34.2.) shall the wind feed on: not, feed them; but feed on them: as, death shall feed upon them, Psal. 49.14. that is, devour, destroy, and consume them, as our English here well renders it. So that the word has a notion of ruling and governing in the former place: as 2 Sam. 5.2. 1 Chron. 11.2. a notion of depasturing and destroying in the latter; as the like is, Ezek. 34.10. I am coming against the shepherds, or, feeders, and, I will make them to cease feeding the flock: nor shall the feeders, or, shepherds, feed any more upon them. So it should be rendered: for it follows; for I will deliver my flock from their mouthes that they may not be meat for them; that is that they may not be devoured and destroyed by them. See also chap. 23.2. Howbeit, by Pastors, or Feeders, I conceive rather to be understood their rulers and governors, as chap. 3.15. & 10.21. & 23.2. than with the Jewish doctors, such foreign nations, as were called their lovers, verse 20. though by them they made account that they were fed, maintained and kept in life, Esay 57.10. Hos. 2.5. for of them again in the next branch apart.
{and thy lovers shall go into captivity;} Those that you and your rulers relied upon for succor and support, (see verse 20.) shall become captives and exiles as well as yourself; for of them also had the Chaldean king captives in Babylon, chap. 52.31,32.
{surely then shalt thou be ashamed and confounded for all thy wickedness.} When you shall find yourself wholly destitute of all help and relief, either from your princes at home, or your friends and confederates abroad, amidst all those evils which by your wicked courses you have brought upon yourself, Chap. 2.17,19,37. & 4.18.
Verse 23. {O Inhabitant of Lebanon, that makest thy nest in the cedars,} Heb. O Inhabitress: as chap. 10.17. & 21.13. for he speaks to the people and state of Jerusalem, as to some stately and haughty lady. See verse 20. said here to dwell in Lebanon, (so is the city itself termed, Zach. 11.1.) not so much, as some, in regard of the vicinity of that mountain, reckoned not as a boundary only, but as a part also of the promised land, Deut. 1.7. & 3.25. as of their present condition, living and carrying themselves as loftily and haughtily, as if they sat roosting on the top of Lebanon, verse 6. as also in regard of their buildings, consisting much, the great men's palaces especially, of choice cedar wood brought from Lebanon, ver. 7,14,15.
{how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travel?} Heb. as of one bringing forth. So Psal. 48.6. Esay 13.8. & 42.14. what will all your pomp and state, or all your goodly buildings with their rich and gorgeous furniture avail you? what will become of it all? or what comfort shall you have of it, when you shall be in these distresses? no more than a woman in travail full of pains and throes, unable to find ease, or to procure delivery, (see Esay 26.17,18. & 37.3.) can have any joy or comfort of any such outward ornaments or bravery, while she continues in that condition. So Chap. 6.24. & 13.21. See also the like demand, Esay 10.3. or how lovely and amiable, for all your present gallantry, will you then appear in the eyes of those, that now seem enamored with you, and whom you repute as your paramours? See Chap. 4.30.
Verse 24. {As I live, saith the LORD, though Coniah the son of Jehoiakim King of Judah, were the signet upon my right hand, yet would I pluck thee thence.} From the state in general, and the distresses thereof denounced, God by the prophet descends more specially to the person of Jehoiachin, or Jeconiah, foretelling, and that also solemnly, confirmed with an oath, the ruin and downfall of him and his, with the utter cessation of the royal power in regard of him, or any of his posterity.
{As I live} Heb. no more but, I live. So chap. 46.18. Ezek. 5.11. & 14.13. and, I live for ever, Deut. 32.40. As when men swore by the Lord one to another, they used commonly that form, The Lord liveth, Chap. 42. & 5.16. God, swearing by himself, ver. 5. uses the like defective form; yet not unfitly supplied, as our version yields it: as if it were said, As sure as I live.
{saith the LORD;} As verse 5.16. for as for that learned writer, who would have it rendered, said the Lord; as if it were a relation only of some former denunciation, enough has been said before, on verse 1.4.11.
{though Coniah} Heb. Coniahu; as Zidkijahu, Chap. 1.3. & 21.1. He is sometime called Jehojacin, 2 King. 24.8. 2 Chr. 36.8. and sometime, Jeconiah, 1 Chron. 3.16,17. and in the Gospel, according to the Greek usage, Jechonias Mat. 1.11,12. whence in this place, the first letter of his name taken off, in a kind of scorn and contempt, to note his vileness and baseness, (see on verse 28.) as nicking his name, or giving him (so we use to speak) a nickname, Coniah or, Coniahu; as names so terminated were commonly expressed. See Esay 1.1. Howbeit, that conceit of a learned commenter, that the initial letter of his name should be taken away, because it is one of the letters of God's name, which he was not worthy to bear any part of, is frivolous and unsound: for neither was that initial letter in his name, or the notation of it, any letter of God's name, being a formative only of that verb, whereof that his name in part consisted; and not that one letter of God's name alone, but the whole name of God, to wit, Jah, remains and appears still in this his name, notwithstanding, that detraction; the name still importing, one prepared, or established, by God: that which his father's names, both the one and the other, do in the latter notion also import. And as little ground has the same author's surmise, concerning the change both of the father's name, and the son's; to wit, that as whereas the father's name was at first Helioakim, Pharaoh-Necho contracted it, and made it Aeliakim; so Nebuchadnezzar in like manner when he had surprised Jeconiah, altered his name, and by paring away the first syllable of it, made it Coniah; which the prophet here uses: for neither appears it, that his father ever had such a compound name as he supposes; nor that the King of Babylon ever thus altered the name of Jeconiah: somewhat over-curious and groundless also is that of another late writer, who would have the initial letter of his name Coniahu, here mentioned, to be taken off, in token of the diminution of his estate; the latter syllable hu, being added to it, in way of contempt, as if it were said, that Coniah: for it is no more that Coniah, than that Jeshaiah, or that Ezekiah, or, that Uzziah, or, that Jeremiah, or the like, which have usually the same adjection. See Esai 1.1. & Chap. 1.1.
{were the signet on my right hand,} Though he were as near and dear to me, as a king's sealing ring, that is most carefully carried about and kept, worn commonly, yea continually, on some finger, not of the hand indifferently and indefinitely, but more specially of his right hand; the better and the more principal hand, (the right hand; as, the right eye also, Matthew 5.29,30.) yet such is his vileness and baseness that I can no longer endure him, but would pluck him off, and cast him from me; so offensive is he to me, Mat. 18.8,9. See Cant. 8.6. Hag. 2.13.
{would I pluck thee thence} A passage from person to person; as Esay 2.19. & 22.18,19. Chap. 16.12. & 21.14.
Verse 25. {And I will give thee into the hand of them that seek thy life,} An elegant antanaclasis again. I will pluck you off my hand; cast you out of my protection and custody; and I will deliver you up into the hand, that is, the power, as (Chap. 19.7. & 20.4,5.) of them that seek your life. Heb. thy soul. So Chap. 21.7. & 34.20. Howbeit, it seems that albeit he were delivered up into the power of persons so affected, yet that they did not make use of that power for the taking away of his life, God in his secret providence so disposing it, that the line of David should in his issue, though deprived of royal dignity, be continued unto the times of the Messias our Savior. See Chap. 52.31,32. 2 Kings 25.27,28. Mat. 1.12.
{and into the hand of them, whose face thou fearest,} Or, of whom thou art afraid; as it is rendered, Chap. 39.17. where is a promise to another of the contrary. (Heb. from the face of whom thou fearest) So Chap. 1.8,17.
{even into the hand of Nebuchadrezzar King of Babylon, and of the Chaldeans.} Or, into the hand, I say, Heb. and, as Esay 58.17. Chap. 19.12. See 2 Kings 24.12.
Verse 26. {And I will cast thee out, and thy mother that bare thee, into another country where ye were not born, and there shall ye die} Heb. I will throw thee out, (the same term that is used of Shebna, Esay 22.17.) and thy mother that bare thee, (Nehushta the daughter of Elnathan, 2 Kings 24.8. (of whom, see Chap. 13.18.) into another countrey, (a strange land: as, other gods, for, strange gods, verse 9. and, other tongues, for, strange tongues, Esay 28.11. See verse 28.) which ye were not born there, (to wit, into Chaldea; an elegant redundancy frequent in that language, See the like, verse 27. Chap. 23.3.) and there shall ye dye: as before of Jehoachaz, verse 12. See the complement hereof concerning the captivity of Jehoiachin and his mother, 2 Kings 24.15. 2 Chron. 36.10.
Verse 27. {But to the land that they desire to return, thither shall they not return.} Heb. And (as verse 5.) unto the land which they lift up their soul (as Exod. 32.15. Psal. 24.4.) to return there, (as verse 26.) thither shall they not return. See chap. 44.14. the same threatening delivered in the same terms: and of Jehoachaz the like, verse 10,11. a change of the person again here, as before, verse 24,25.
Verse 28. {Is this Coniah a despised broken idol? is he a vessel in which is no pleasure? Wherefore are they cast out he and his seed, and are cast into a land, which they know not?} These words some conceive to be spoken in the person of the Jewish people, complaining of the disgraceful usage of their king, as if he were some sorry picture or image fallen in pieces, or some old foul and filthy pot or pan past use, and therefore thrown out at doors, and cast into the highway or street, for every one that passes by to trample upon: and expostulating concerning it, what the reason might be, that he and his should be so contumeliously used; or, as some of them would have it, objecting it to Jeremy, thereby to disprove the truth of his prophecy concerning Jeconiah, that it could not be, that God should so meanly esteem of him, or set so light by him, as either to deal so reproachfully with him, or to permit him so to be dealt with. Others would have it to be the speech of the prophet himself, expressing his grief upon the consideration, and at the contemplation of this Jeconiah his ignominious condition, that no more account than so should be made of him. But I conceive them rather to be the words of God himself, demanding what the reason was, why he should be thus used, as he had before threatened he should be; and implying that it was for no other cause, than for his wicked courses, wherein he followed his father Jehoiakim, treading just in his steps, 2 Kings 24.9. See the very like, Chap. 2.14,17.
{this man} Spoken in way of contempt and disgrace; as we use to say, this fellow. So Tertullus of Paul, Acts 24.5. that which shows this not to be the speech, either of the prophet, who speaking in his own person, would not in likelihood use such language of him; and much less of the people.
{Coniah} Heb. Coniahu: as before, verse 24.
{a despised broken idol} An idol, which when a man discovers the vanity of it, and he now perceives it to be unable to stead him in his necessity, he then breaks and casts away, or that by casting away is broken, Esay 2.20. & 17.9. & 30.22. or, some old picture or image, that being either fallen in pieces of itself, or broken by casualty, or otherwise dashed to pieces, is now of little worth, and of as little regard.
{a vessel in which is no pleasure} Heb. a vessel, no desire, or, delight in it. So Chap. 48.8. Hos. 8.8. that is, of no use, and therefore not regarded; either because broken and cracked, or so tainted and polluted, that it is become altogether unserviceable. See the like. Psal. 31.12. Esay 30.14. Chap. 19.11.
{wherefore are they cast out?} Or, thrown out: as something, that being past use, and now good for nothing, is thrown away, or thrown out at doors, Mat. 5.13. See verse 26.
{he and his seed} Here is a question moved, how it is said, he and his seed, when as it may seem he had no issue; and is therefore entered upon record as one childless? verse 30. To which some answer, that he had issue, before he was carried away captive; but that they died in captivity, and so he became childless. So the Jewish commentators here. But against this, some of ours object; that if he had had any issue, mention would have been made of them, where relation is of those that were carried away with him, 2 King. 24.12,14. and they therefore by his seed, understand the children that he might have had, had God been pleased to bless him with issue. Others, by his seed, understand the whole race of Josiah, which, say they, he surviving Zedekiah, ended in him: but why the race of Josiah should be termed the seed of Jeconiah, is not made to appear. By his seed therefore, I conceive to be meant, the seed, or issue, which God foresaw that in captivity he should beget, and accordingly did, Mat. 1.12. said here to be thrown out, and cast into a strange land in him, because then in his loins; and by means of his deportation, bred and born in the same condition of captivity and exilement with him; as Levi is said to have been tithed in Abraham, Heb. 7.9,10. and as this people that lived in Jeremiah's days, are said, to have gone after God in the wilderness; and to have been brought by him into the land of Canaan, Chap. 2.2,7.
{and are cast into a land which they know not.} The word here used is not the same with the former: and howsoever in notion they come very near the one to the other; in regard whereof also the rabbine makes this member of the sentence no other than in divers terms the same with that before-going; yet there seems some difference here in the use of them: the former relating to the place out of which they were thrown, the latter to the place, into which they were cast; with an addition of that which contains some aggravation of their misery; that it should be into a strange place, the condition whereof, and their own there, would be the more uncertain, and where no friend, or acquaintance was like to be found. So Chap. 16.13.
Verse 29. {O earth, earth, earth, hear the word of the LORD} To give the stronger assurance of this dreadful denunciation, and to cause it to make the deeper impression in the minds of those that should hear or read this prediction; and the rather because this self-conceited, self-willed, and incredulous people could hardly be induced to believe that God would herein make his word good; God does by his prophet call with much intension and eagerness to have a solemn record made of it, as intimating that it should be as undoubtedly fulfilled, as if it were already accomplished, and the accomplishment of it entered into some public record; or that being entered upon record, it might remain there unto posterity, whereby the truth of it, upon the issue and event of it, might afterward appear: (see Job 19.23,24. Esai 30.8. Chap. 17.13.) and the earth therefore is called upon, as to take notice and bear witness of what, concerning such an instrument to be made, he here requires. vers. 30. But what is meant here by the earth, is some doubt made. Where to omit the Jewish doctors' descants upon the repetition of it; some, in regard of a distribution of the land of Israel into three parts; Judah, Galilee, and that beyond Jordan; others, of the land they were to go from, and the land they were to go to, and the land in the way thither. Whereas one of them well observes, that such threefold repetitions are not to note any divers matter, but to make the speech concerning the selfsame thing more emphatical and vigorous: as the like, Chap. 7.4. Ezek. 21.27. Some by the earth, understand the inhabitants of the world; the men of the whole earth indefinitely: as, Let all the earth fear the Lord and let all the Inhabitants of the world stand in awe of him, Psal. 33.8. others, the inhabitants of the land of Judah only; because they were the people that made doubt of it, and whom it most nearly did concern: so it should rather be rendered land, than earth: as, all lands, or countries, (that is, people inhabitants of all lands, or out of countries) came into Egypt unto Joseph to buy corn, Gen. 41.59. and so the rabbine last before-mentioned. Howbeit, others again, whom I rather go with, understand the earth itself to be spoken to, and called upon, as to hear, take notice, and be a witness of what hereafter ensues: as if he said, Let the earth itself so do, if none else will: the like compellations and contestations of heaven and earth hereunto, see Deut. 30.19. and 32.1. Esai 1.2. Chap. 2.12. as also of a stone, Josh. 24.26,27. and our Savior's speech of stones, Luke 19.40.
Verse 30. {Thus saith the LORD, Write ye this man childless,} Here follows that word which the earth was called upon to hear, vers. 29. not to write, but to hear, what is required to be written: for the word of hearing there, was feminine and singular; the word of writing here, is masculine and plural; and is indeed indefinitely here used: Write ye that is, Let this be written; that it may remain upon record to posterity. See on vers. 29. Revel. 14.13. So Esai 3.10. Say ye to the righteous, that is, To the righteous be it said: and, Say to Archippus, for, To Archippus be it said, Coloss. 4.17.
{Write ye this man childless} So is the word here used, taken, Gen. 15.2. and so is it rendered, Lev. 20.20,21. elsewhere in Scripture, save here, it is not found, the word in the original is deemed to signify, a bare and naked, or a solitary and desolate one. See on Chap. 17.6. where a word from the same root, and of the like notion, is found. The ancient Greek here renders it, a man abdicated, or proscribed. But we need not swerve from the common acception of the word. It sounds as if it were said; Enter this man in the roll, or records of the royal race, a childless man. The question is only, why he should be so termed. Some say, because he neither then had, nor was ever to have any issue; but remained childless to his dying day: as Michal, 2 Sam. 6.23. Howbeit, others rather understand it to be said of him, because none of his issue were to succeed him in the kingdom, and none therefore of his posterity to be entered as upon record in the roll of the royal succession: for that he had issue, seems apparent, by the mention made of his seed before, vers. 28. and hereafter again: as also by the genealogical relation, 1 Chr. 3.17,18. where several of his sons are expressly named; of the first whereof, to wit, Salathiel, the Evangelist also in as clear and pregnant terms as can be says, After the Babylonian deportation, or after they were brought to Babylon, Jechonias begat Salathiel, Mat. 1.12. which is the very same with that which is in the genealogical tables related, the sons of Jeconiah Assir (that is, the prisoner; implying, that the issue he had was begotten by him, and born to him in the time of his captivity.) Salathiel his son, and Malciram, &c. 1 Chr. 3.16. Nor is it unlikely, but that Jeconiah might have children in Babylon during the time of his captivity, (the captive Jews there being not restrained from the benefit of marriage. See Chap. 29.6.) if not before, yet especially, (though then well in years, about fifty and five old) when being by Evil-merodac enlarged, he lived in a freer condition than formerly; enjoying that constant portion by the Chaldee king assigned him in the court of Babylon. See 2 King. 24.27–30. which he held to his dying day. The rabbines indeed, to reconcile this prophetic, and that relation, say, that Jeconiah repented him of his evil courses, when he was in captivity, and that this sentence passed against him, was thereupon reversed. Which, though it be not altogether improbable, but that Jeconiah might do, as Manasses had done before him, and that God, as he restored Manasses then again to his kingdom, 2 Chr. 33.12–15. so he might give Jeconiah favor in the sight of Evil-Merodac, and so incline his heart to enlarge him; according to that, Psal. 106.46. But, because of this supposal, we have no sure ground, we shall not have recourse to any such uncertainty for the clearing of this doubt; neither is there any necessity at all for us so to do: since that God himself expressly here tells, why he would have such a record as is here mentioned to be entered concerning Jeconiah, to wit, not because he should die without issue; but as a man that should be successless in his reign, and with whom the royal dignity, in a manner, should die and expire.
{a man that shall not prosper in his days} For he had both a very short, and a very unprosperous reign. See 2 King. 24.8–16. in his dayes, for in his reign: as Esai 1.1. a defect of the relative, as vers. 6.
{for no man of his seed shall prosper, sitting on the Throne of David, and ruling any more in Judah.} None of all his children shall ever so thrive, or prosper, as to rise to the royal state, and attain to the kingly government of Judah; for Zedekiah his uncle succeeded him in the kingdom for a few years, 2 King. 24.27. nor did any of his posterity attain to the royal estate, which expired in Zedekiah, Lam. 4.20. See the like of Jehoiakim his father, Chap. 36.30.
CHAPTER 23
Verse 1. {Woe to the Pastors that destroy and scatter the sheep of my pasture, saith the LORD.} This whole sermon or prophecy is mainly spent in menaces denounced: against bad rulers, vers. 1.8. false prophets, vers. 9.32. and profane people, vers. 33.40. The first part of it concerning bad rulers, consists of a threatening of the removal of them, vers. 1,2. and a promise of the restitution of God's people, principally to be accomplished in Christ, vers. 3–8. A learned writer supposes it to be a continuation of the prophet's relation of what had been before delivered by him in the reign of Jeconiah, concerning the abuses and corruptions that reigned among all sorts in his time; but of this his conceit, there is no great probability. See on Chap. 22.1.
{Woe} As Esai 5.8. Ezek. 34.2.
{Pastors} That is, Rulers; whether civil, or ecclesiastical; princes, or priests: for both ruled, Chap. 5.31. and 20.1. Heb. feeders. So Chap. 3.15. and 10.21. and 22.22. and 25.34. Ezek. 34.2.
{that destroy} See Ezek. 22.27. and 34.3. Zach. 11.4,5.
{scatter} By their cruel dealing and oppressions, Ezek. 34.4,21. Chap. 50.6.
{the sheep of my pasture.} Or, my pasture-sheep; as Psalm 100.3. those whom I take special care for; and had not turned out to graze on some bare common, in the wild waste, but had procured good pasture for, Psal. 23.1,2. Chap. 3.7. Ezek. 34.14.
Verse 2. {Therefore thus saith the LORD God of Israel,} Whose pasture-sheep the people of Israel are, Ezek. 34.30,31.
{against the pastors that feed my people} Or, concerning (as Chap. 12.14. and 22.6.) those Shepherds, (Heb. feeders; as verse 1.) that rule, (Heb. feed. as Ezek. 34.16. Mic. 5.4.) or, that should feed, (as, learn, for, should learn, Esai 26.9. but do nothing less, Ezek. 34.2,3,8.) or that feed upon, my people; that feed upon those whom they should feed, Ezek. 34.3.8,10. See on Chap. 22.22.
{ye have scattered my flock, and driven them away, and have not visited them:} Or, but (as chap. 22.27.) have not visited them; you expel them, and drive them out of their dwellings; but you look not after them, nor take any course for their welfare, Ezek. 34.4,6,8,21. vers. 1.
{behold I will visit upon you the evil of your doings, saith the LORD.} Or, I will punish you for your evil doings as Exod. 31.34. there is an elegant antanaclasis in the various notion of the word, visit; which in Hebrew signifies sometime to take care of, and provide for, Ruth 1.6. Job 7.17,18. sometime, to punish, Exod. 20.5. & 34.7. Psal. 89.32. I will visit you, says God, for your not visiting them. I will visit you in wrath and indignation by taking of vengeance upon you, for your not visiting of them by taking care of them, making provision for them, and procuring their welfare, according to your duty, Ezek. 34.8,10.
Verse 3. {And I will gather the remnant of my flock, out of all Countries, whither I have driven them,} To the foregoing commination denounced against those bad rulers is subjoined, for the comfort of the faithful, a promise of recollection, and restitution of a remnant, after such dispersions as had been made of the main body of God's people, partly through the iniquity of those their rulers, and partly also in way of castigation by God himself for their sins. See the like, Esay 1.9. and 4.3. and 6.13. and 10.20,22. and 11.11,12. Ch. 3.14. and 12.14. & 16.15. & 31.7. Ezek. 20.40,41. & 34.11,12. Mic. 2.12. Zac. 10.3. see Deut. 30.1–5. Of the redundancy here, see Ch. 22.26.
{and will bring them again to their folds;} Or, pasture; for the word is singular; and it is used for pasture. Ezek. 34.14. to the places of their former abode in their own: and for a dwelling also the word signifies. Esay 32.18. and 33.20. Josh. 24.6.
{and they shall be fruitful and increase} Or, multiply. as Gen. 8.17. Exod. 1.7. Ezek. 36.11. See the like promises, Esay 44.3,4. Chap. 31.27. Zach. 2.4.
Verse 4. {And I will set up shepherds over them, which shall feed them} Heb. feeders; as before, ver. 1. and they shall feed them: not feed upon them as the former did, ver. 2. the copulative for the relative; as Chap. 17.6. fulfilled in Nehemiah, Zerobabel, and other faithful governors of the Jewish people, after the captivity, that sought not themselves, but the good and welfare of God's people, Neh. 2.10. & 5.14–19. Hag. 2.23. Zach. 4.9. & 6.10,14. as also in Christian princes and rulers under the Gospel. See Ch. 3.15. So Ezek. 34.11,12.
{and they shall fear no more nor be dismayed} They shall dwell in safety, and good security; free from fear of any adversary, So ver. 6. Chap. 28.25,26.26. & 34.30. See the same terms, 2 Chr. 20.15,17. and 32.7.
{neither shall they be lacking, saith the LORD.} None of them shall be missing, whom God will have saved and reserved for a remnant. See Esai 27.12,13. So is the word used, Numb. 31.49. 1 Sam. 25.7,15,21. 2 King. 10.19. Esai 34.16.
Verse 5. {Behold the days come, saith the LORD, that I will raise to David a righteous branch,} Heb. behold (so are the prophecies concerning Christ usually ushered in, to stir up unto attention and due consideration. See Esai 7.14.) the dayes coming (as vers. 7. Chap. 16.14,18.) and (as Chap. 9.25.) I will raise, or set up, (as vers. 4. for the term is the same) or, settle, (and establish; for so also the word may signify, as Gen. 6.17.) to David, or for David, (of his issue to succeed him in the government of my people, Psal. 132.11. Chap. 33.16.) a righteous branch, or bud, or sprout; for the Hebrew word signifies no other: and that great learned man therefore, who requires to have it here rendered with the Septuagint, the Sun-rising; and with much confidence condemns them all that render it so as we do after some of the Greek, the old Latin, and other later versions in several languages, of unskillfulness, and going against the word of God, should have had better grounds, than any that he has produced, for so severe and peremptory a censure: sure it is, that they go besides Scripture, if not against it, that otherwise expound it; the word itself being nowhere found therein used but of plants, or with reference unto them, the root also that it springs from never applied but to plants, or to hair, that sprouts out from the body, as plants and herbage from the ground, and in metaphorical forms, with allusion to the one, or the other. Now this passage another learned late writer expounds of Zerobabel: and we deny him not to be of the shepherds, or rulers before-mentioned, vers. 4. but the party here described is distinguished from them, nor can be any other than our Lord and Savior Jesus Christ. Yea, the Jewish doctors themselves, both on the place, and elsewhere, acknowledge, that by the bud or branch, or sprout, here spoken of, is meant the Messias. Though they add withal some vain devices of their own, to confirm the same to wit because, say they, the letters of the word Menachem that signifies a Comforter, and is the name of the Messias, Lam. 1.16. and the letters of the word Semach here used, do both make up the very same number to wit, 138. But this is but a frivolous fancy of theirs; nor does the truth of God need such sandy supports. Thus is he styled, as here, so also Zach. 3.8. because he was to spring up, as a Bud, Branch, or Sprout, from the root of Jesse, and of David, Esai 11.1,10. Rev. 5.5. and 22.16. though in regard of his meanness and weakness to outward appearance, like some young bud, or tender shoot, at its first sprouting out, Esai 53.2. yet that should, in process of time, bud, sprout and branch out, like some such plant, as retains its verdure perpetually, flowing and flourishing unto all eternity, Psal. 132.11,18.
{a righteous branch} As Chap. 33.15. a branch, bud, or sprout of righteousness; so termed, not only, because he is perfectly righteous in himself, that righteous one, Act. 7.14. that holy and righteous one, Act. 3.14. the Holy of Holies, Dan. 9.24. but also because he maketh multitudes righteous; he makes all his people righteous like himself, Psal. 27.7. Esai 53.11. and 60.21. Rom. 5.18,19. 1 John 3.3,7. And it is as if the prophet had said, Be you not dismayed, when you see so many wicked rulers of David's posterity for their wickedness removed, so many of them, as degenerate and rotten buds, or branches, cut off and cast away, without hope of recovery, Chap. 22.10,11,18,19,24,30. Lam. 4.20. God in the room of them will raise up a bud, or branch of the same stock, that shall be therein altogether unlike unto them, shall not only be most just and righteous himself, but shall administer justice equally unto all, and make others also therein like unto himself. See the like prophecies and predictions of Christ and his kingdom, Esai 4.2. and 40.11. and 45.8. Chap. 33.14,15.
{and a King shall reign and prosper,} Jesus Christ, the King of Israel, Joh. 1.49. the true Melchisedek, the King of righteousness. Heb. 7.1,3. yea, the King of Kings, 1 Tim. 6.15. Rev. 19.16. he shall reign and prosper; that is, reign prosperously, or prosper in his reign: unlike therein to Jeconiah and his seed, Chap. 22.30. he shall be successful in all his undertakings, Psal. 45.4. Esai 52.13. and 53.10. Rev. 6.2.
{and shall execute judgment and justice in the earth.} Or upon the earth, as Chap. 31.22. Mat. 6.20. he shall execute judgment throughout the whole world, Psal. 96.13. and 98.9. Esai 2.4. or in the land; as Esai 5.8. Ezek. 9.9. vers. 8. among his people: as is said of David, 2 Sam. 8.15. 1 Chr. 18.14. a type of Christ; therefore also called David, Ezek. 34.23,25.
Verse 6. {In his days Judah shall be saved,} For he shall save his people from their sins, and rescue them out of the hands of their enemies, spiritual especially, and deliver them from this wicked world, Esai 33.22. and 63.1. Mat. 1.21. Luke 1.74. Gal. 1.4.
{and Israel shall dwell safely,} Heb. in, or unto confidence; that is, securely, confidently; as Judg. 18.7. Lev. 26.5. So Deut. 33.12,28. Ezek. 34.25,27,28. Judah and Israel here, one and the same, God's people. So Chap. 33.16. where the same thing is repeated.
{and this is his name whereby he shall be called, The LORD our righteousness.} Heb. this is his name whereby he shall call him, Jehovah tsidkenu: he shall call him; that is, say some, God shall call him. Others, Israel shall call him. Others again, each one shall call him: and the word is here indefinite; and it therefore, as in our version, best rendered by the passive; he shall be called. But some question is made, whom this title is here said to be given unto: and some would have it given to God's people, to Israel. So it should be rendered, Jehovah, or the Lord is our righteousness: as, the name of the new Jerusalem, Jehovah-hammah; the Lord, or Jehovah is there, Ezek. 48.35. and it may not unfitly be given unto Israel, whose righteousness Christ is, 1 Cor. 1.30. being made one with him, 1 Cor. 6.17. and 12.12,13. and professing to have their righteousness in and from him, in whom all the seed of Israel are justified, and do glory, Esai 45.24,25. that which by this title they should acknowledge. But others rather, and so the most and best conceive it to be the name of Jesus Christ the Messias, as Immanuel, God with us, Esai 7.14. So, Jehovah Tsidkenu; Jehovah, or the Lord, our righteousness: who, as he came to bring in everlasting righteousness, Dan. 4.24. So. he is by God made unto us righteousness, 1 Cor. 1.30,31. while by his being made by God sin (that is, a sin-sacrifice, as Heb. 9.28.) for us, who had no sin himself, we become the righteousness of God in him, 2 Cor. 5.21.
Verse 7. {Therefore, behold the days come, saith the LORD, that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt:} Or, Furthermore, or, Moreover: for so the coherence of this with the former, (and the subject matter of either being duly considered) requires the particle here to be rendered, which Chap. 16.14. (where the very same thing was before recorded) is upon the like ground, another way rendered: for these terms of connection do frequently alter their notion according to the relations, that the members, or passages of the discourse, which they come between, have one to another.
{they shall no more say} Or, it shall no more be said; as it is, Chap. 16.14.
Verse 8. {But the LORD liveth, that brought up, and which led the seed of the house of Israel, out of the North Country, and from all countries, whither I had driven them, and they shall dwell in their own land.} See the same in effect, Chap. 16.15.
{which led} Or, brought Heb. made to come as Chap. 2.7.
{the seed of the house of Israel} A remnant of them, v. 3. that should be as a seed, Esai 1.9. and 6.13. and 65.9. Rom. 9.29.
{I had driven them} As vers. 3.
{and they shall dwell in their own land} Or, that they might dwell (as John 2.4,9.) in their own land. Heb. on (as Esai 24.22.) their land. So, their own heart, v. 16.
Verse 9. {My heart within me is broken because of the Prophets} Here, from the princes and rulers before dealt with, ver. 1,2. the prophet passes to the priests and prophets, whom he taxes as the principal authors of that general corruption that was so rife among the people: and threatens them therefore with some dreadful judgment to be inflicted upon them for the same.
{My heart within me is broken} Heb. As for, or Concerning the Prophets, (as Esay 32.1. See there) my heart in the midst of me (as Psal. 22.14. and 39.3. and 55.4.) is broken: as Psalm 51.17. Esay 65.14. Thus the prophet expresses his extreme grief of heart, to consider how the false Prophets (for such he here means, as c. 4.9.) did deceive, delude, and mislead the people, to the utter ruin of them both. See c. 14.13,16.
{all my bones shake} With extremity of fear and trembling, to think what will befall them. See the like, Hab. 3.16. the word signifies properly to hover or flutter, as a fowl does over her young, Gen. 1.2. Deut. 32.11. in which places, and here, it is only found, and so is the heart wont oft to do, to flutter as a bird, in fainting qualms, or sudden vehement fears. See Psalm 38.10. Chapter 4.19.
{I am like a drunken man, and like a man whom wine hath overcome} Not able to stand on my legs, so astonished; or as one at his wit's end, not knowing what to do: as Psalm 107.27. Esay 24.20.
{and like a man} Or, even; as Chapter, 15.13. and 19.12.
{whom wine hath overcome} Heb. passed over him, as we use to say, one that is in drink, or that is drowned in drink; as overwhelmed with it: in like manner as waves and billows are said to pass over one, that is not on, but in the sea, Psalm 42.8. Jon. 2.3. and the pronoun demonstrative in place of the relative, as Esay 42.1. and 46.4.
{because of the LORD, and because of the words of his holiness.} Or, his words of holiness: his holy, or most holy words: as Psalm 105.42. that which the Jewish commenter expounds of the words of the false prophets, who had the name of God, and the word of God, continually in their mouth, as if whatsoever they delivered, were no other than God's oracles, verse 17.31. So the prophet's meaning should be, that he was affected and transported with grief and dread, to hear God's name so horribly abused by them, fathering their lies upon him, and strengthening men thereby in their rebellions against him, verse 17. Ezekiel 13.19,22. But the most rather understand it of God himself, his wrath hereby incensed, and words of dreadful menaces thence proceeding, and expressing the same by denunciation of such hideous effects of it, as were shortly to ensue, So Hab. 3.16. Heb. from the face, or wrath of the Lord, as Psalm 34.16. or, simply, because of the Lord; as in the next member and ver. 10.
Verse 10. {For the land is full of adulterers,} So Chap. 5.8. and 9.2. either while the false prophets connive at them, and preach nothing but peace to them, verse 22.30. or because by promising of peace unto them, they encourage them to loose and licentious living, v. 17. Ezek. 13.22.
{for because of swearing the land mourneth} Because of oaths and perjuries that are so rife in it. So the Chaldee, whom the Jewish doctors follow; and so the ancient Greek seems to have had it. It is word for word, from the face, or, because, (as verse 9.) of the curse, which they therefore so render; because oath and curse, swearing and cursing go commonly together, Levit. 5.1. Judges 17.2. 1 Kings 19.2. Neh. 10.29. Ezek. 17.18. Howbeit the old Latin, and divers others of the best note, retaining the express term render the text: for because of a curse the land mourneth; that is, by reason of the curse of God upon our land, in such manner as follows, the land mourns, as Chapter 12.4. and 14.2. So, the curse hath devoured the land, Esay 24.6. and I suppose it to be as well the genuine, as the plainer sense; only I should render it, though by reason of a curse the land mourn: as if he had said though manifest expressions of God's displeasure be already upon us, and the land by means thereof seems to wear a mourning weed, as is apparent to the eye, yet it is full of abominable filthiness; and these wicked wretches still tell them, that all shall go well with them, Chap. 6.14. and 8.11. and 14.13. There is an elegancy in the sound of the words of malediction and mourning; and between it again, and the term of filling in the former member, neither of which, our English can fitly express: the use of the particle in this discretive notion, is very frequent, as Gen. 8.26. Josh. 17.18. Psalm 23.4.
{the pleasant places of the wilderness are dried up.} This seems to be a knitting of things repugnant together, for what pleasantness can be looked for in a wild waste, or a wilderness? Some therefore render it, the habitations, or, habitable places of the wilderness; that is, of the wilder, and less peopled part of the land, called the wilderness of Judea, Matth. 3.1. But the words would rather be rendered, the pastures of the wilderness, or, of the plain; for so the word rendered wilderness oft-times signifies, See Esay 63.13. Lamentations 4.19. and the former word here joined with it, is rendered pastures, Psalm 65.12. & Joel 2.22. and so should be rather than habitations, Chapter 9.9. And this is that wherein the curse before mentioned did consist, to wit, in a great drought that had dried up their pastures; that is, say the Jewish commenters, the places where beasts feed. See Chapter, 14.1,2.
{and their course is evil} Word for word, their race, See Chapter, 22.17. from whence some also render it, violence here: but I rather take it as our version renders it, their course (by that very word, one of the rabbines here expounds it) is naught; only I should otherwise render the prefixed particle in a notion of reddition, as reflecting upon, or having reference unto the words before-going; yet (as Chapter 14.9,15.) their course is naught, or, evil; though God's curse be upon the land, and his hand thus upon them, yet they will not learn to amend their ways, Esay 26.9,11. Chapter 5.3. but run on still in a wicked course, and refuse to be reclaimed, Esay 59.7. c. 8.6.
{and their force is not right} Heb. their might, or valour, (as Esay 3.25. and 63.15. c. 49.35.) is unlike. So the old Latin, following the Greek, that renders it such, to wit, evil and naught, as their course before; or, as they expound the Latin, unlike to God's prescript, not such as it should be, because the word sometimes signifies so. or, such, Psalm 1.4. Prov. 1.19. the Chaldee renders it, they shall not prosper by their might; having an eye, I suppose, to a speech used of Moab to that effect, where this word is used, Esay 16.6. Chap. 48.30. but I conceive that our version is here in the right, and has approbation from the Jewish commenters, who for the exposition of it, point us to that in Moses, Num. 27.7. the daughters of Zelophehad speak right, to which may be added, Prov. 15.7. the heart of the foolish casts abroad (supplied from the former branch) that which is not right. But we need not go far, to find out the prophet's meaning here, two places of his put together will fully explain him; the one, chap. 8.6. no man spake aright, or, what was right; the other, chap. 9.3. they bend their tongues like their bows for falsehood, but have no courage, or, are not valiant at all for truth, or right; that which is said here; their courses are stark naught, nor is their courage or valor shown for ought that is right, but rather employed wholly the contrary way; they run on in a violent course unto evil; and bend themselves with all their might thereunto, Psalm 36.4. Chapter 9.3.
Verse 11. {For both Prophet and Priest are profane} Heb. Prophet also, Priest also, or even Prophet, even Priest, are both profane, or, deal profanely; for though the nouns are singular, (but collectively taken: as, from the Prophet to the Priest, Chap. 6.13.) yet is the verb plural, to include both; and is here aright rendered, having in it a notion of profaneness; not of hypocrisy, as is too oft given it; and as some of prime note render it here, play the hypocrites, See on Esay 9.17. and 32.6. It is as if he had said, No marvel, if the corruption be so general in the land, when the teachers, as well those that are set over them by God to instruct the people, Mal. 2.7. as those also that profess and pretend to be sent by him on messages to them, do both by their bad lives, and false relations, lead them into loose courses, and confirm them therein. See ver. 14,15.
{yea, in my house have I found their wickedness, saith the LORD.} Heb. also, or, even. (as before) in my house. My very temple itself is not free from, but full of their abominable superstitions and idolatries, and horribly profaned with their lewd and loose practices, which they forbear not to perpetrate even there in my presence, 2 Chronicles 36.14. Chap. 7.10,11. Ezek. 7.20. and 8.5,17. See verse 14.
Verse 12. {Wherefore their ways shall be unto them as slippery ways in the darkness, and they shall be driven on, and fall therein.} Heb. Therefore their way shall be unto them as a way of slipperinesses in the dark, or, in a mist. It shall fare with them, as with one that is constrained to travel in the dark, or in a thick mist, where he cannot discern his way, and in some slippery way, where though he could see it, yet he should find no sure or firm footing; and withal so put forward, and driven on by those that either push him on; or pursue him close at his heels, that he can neither make any stay and stand still, nor slacken his pace, nor take time with his foot to feel and try his way before him; but must of necessity, being so put upon with all these disadvantages, run on headlong, until he fall and miscarry: an emblem, to the life, of unavoidable miscarrying. See the very like, Psalm 35.6.
{their way shall be unto them} An elegant redundancy: as, my deliverer unto me, Psalm 144.2. and, their pathes they have made crooked to them, Esay 59.8.
{as slippery ways} Or, as a very slippery way. Heb. slipperinesses: the word signifies sometime, smoothnesses, (for in the singular it is not read) and so it is used for flatteries, Dan. 11.21,34. And because smooth things are commonly slippery; hence it is that it comes also to signify slipperinesses; and so here otherwise a smooth or even way is a matter desirable, Esay 26.7. and 40.3,4. and slipperinesses, for, a way of slipperinesses, (the word way, supplied from the former member; as Deut. 32.4. all his wayes are judgement, that is, ways of judgement) that is a most slippery way. So Psalm 35.6. as also slipperinesses, for most slippery places, Psalm 73.18. for these plurals are in Hebrew much used to enhance and improve. See Esay 58.11. and 59.9. c. 14.1.
{in the darkness} Or, in the dark; as Deut. 28.29. Prov. 7.9. or in a mist; as Exod. 10.22. See Esai 8.22. so that they cannot see to choose their way, nor discern ought that may lie to endanger them in their way, nor know which way to turn themselves, Esai 8.22. and 59.9. Prov. 4.18. Chap. 13.16. John 11.10. 1 John 2.11. Some render the words, not, in a mist; but, as a mist; and these two particles, in Hebrew, are for shape much alike; but the originals exhibit that, not this; and the Jewish commenters so read it.
{driven on} So Esai 8.22. Psal. 35.6.
{and fall} Or, untill they fall; being pushed forward (Ps. 118.13.) until they do fall. So is the copulative used, Dan. 12.12.
{for I will bring evil upon them} So Chap. 6.19. and 11.11. and 19.3,15.
{even the year of their visitation, saith the LORD.} Or, in the year of their visitation; as Chap. 46.21. When in wrath I come on visiting of them, vers. 2. So Chap. 11.13. and 48.44. and 50.27.
Verse 13. {And I have seen folly in the Prophets of Samaria:} Or, as some render it, I saw indeed (when time was) folly; so it is rendered, Job 1.22. and 24.12. or, as some render it, absurdity, or, an absurd thing. Heb. properly, insulsity, or, unsavoriness: a metaphor taken from meats, that for want of salt, being unsavory, are offensive to the palate, Job 6.6. See the like metaphor, Ephes. 4.29. compared with Col. 4.6. it is applied to the false prophets' fictions, Lam. 2.14. and to their ill-tempered daubings, Ezek. 13.10,11,14,15. and 22.28. in the Prophets of Samaria: those of the ten tribes, whereof Samaria was the head city, Esai 7.9.
{they prophesied in Baal, and caused my people Israel to err.} They delivered their prophecies not in my name, but in the name of Baal; and so caused my people to go after Baal. See 1 King 18.18,21. and 22.6,7. Israel, those of the ten tribes; as Chap. 3.6.
Verse 14. {I have seen also in the Prophets of Jerusalem an horrible thing:} Or, But (Heb. And; as Chap. 22.5,27.) in the Prophets of Jerusalem I see fedity, or fetidity; filthiness, or stench; most vile and abominable practices, far worse in some kind, than in those of Samaria. See Chap. 5.30. and 29.17. Hos. 6.18.
{they commit adultery} Do as Eli's sons did, 1 Sam. 2.17,22. whence adultery became so rife in the land, vers. 10.
{and walk in lies} Or, walk up and down with lies. Heb. with falsehood, or a ly; as Esai 28.15. they utter their lies not in Baal's name, but in mine, and so father their lies upon me, Chap. 14.14. See vers. 26. Heb. committing adultery, and walking with a lie; that is, at full, committing they commit adultery; and walking, they walk about with lies; they make a common trade and practice of either: a form, though defective, yet very significant. See on Esai 59.11,13. See these two vile practices joined together in the false prophets again, Chap. 29.23. For those that here restrain the term of adultery to idolatry, spiritual adultery, seem therein to wrong the text.
{they strengthen also the hands of evil doers, that none doth return from his wickedness:} Heb. and they strengthen the hands of evil doers, that they may not return, a man (that is, each one; as Ch. 22.7. or any one; as Chap. 5.1.) from his wickedness. They confirm them in their wickedness, and so keep them from repentance, by bearing them in hand that they shall do well enough, whatsoever God's messengers tell them, though they do continue in their sins. See Ezek. 13.22.
{they all are become to me as Sodom, and the inhabitants thereof as Gomorrah.} By their means it is come to pass, that this city of Jerusalem is become as another Sodom, and the inhabitants thereof as the inhabitants of Gomorrah: for so it is to be supplied; as way, vers. 12. See Deut. 32.32. Esai 1.10. to me: either an elegant redundancy; as Chap. 12.8. See there, and before, vers. 12. or to me; that is, in my account: as Amos 9.7. I make no other reckoning of them, than as of those abominable cities, Ezek. 16.46.
Verse 15. {Therefore thus saith the LORD of hosts concerning the Prophets;} Or, these Prophets: for the article is here restrictive, and demonstrative; as Chap. 27.7. the prophets before deciphered.
{I will feed them with wormwood, and make them drink the wine of gall:} Or rather, I will feed them with poyson, and drench them with juice of hemlock, or wolfs-bane. See of the terms here used on Chap. 8.14. and 9.15.
{for from the Prophets of Jerusalem is profaneness gone forth into all the land.} See before, ver. 11. for hypocrisy, put in the margin, has no place at all here.
Verse 16. {Thus saith the LORD of hosts, Hearken not unto the words of the Prophets that prophesy unto you:} So Chap. 27.9,14,16,17.
{they make you vain:} Or, beguile you. Heb. they are making you vain: it is their practice to delude you; while they feed you with vanities, and make you trust in vain things that will fail you in the end, and so make you vain, as all such are, that follow after, and rely upon ought that is vain. So 2 King. 17.15. Psal. 62.10. Chap. 2.5. Rom. 1.21.
{they speak a vision of their own heart and not out of the mouth of the LORD.} They vent the devices of their own heads and hearts, not ought that comes from God, Chap. 14.14.
{a vision} Alluding to the title given to God's messages, Esai 1.1. So Chap. 14.14.
{of their own hearts} As, their own land, vers. 8.
{out of the mouth} Or, from the mouth, of the Lord; as 2 Chr. 35.22. and 36.12.
Verse 17. {They say still to them that despise me, The LORD hath said, Ye shall have peace, and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you} See Chap. 6.14. and 8.11. vers. 14. Ezek. 13.10,22. Zach. 10.2.
{They say still:} Or, Saying still: or In saying, saying; as, in slaying slay, Exod. 21.16. see Chap. 3.1.
{that despise me} Or, provoke, or reproach me. See on Esai 1.8.
{that walketh after the imagination of his own heart.} See Chap. 7.24. and 16.12. and 18.12. his own heart; as his own way, Esai 53.6.
{No evil shall come upon you.} See Chap. 14.13. directly contrary to what God had threatened, Deut. 29.19,20.
Verse 18. {For who hath stood in the counsel of the LORD, and hath perceived and heard his word? Who hath marked his word, and heard it?} The speech either of the prophet himself, as the most, concerning these counterfeit prophets, demanding which of them God had acquainted with any such secret purpose of his, as they pretended to have received from him, as if they came like angels dropped down from heaven, and sent by God to reveal his will and pleasure to his people. See vers. 22. or, as some other, of the false prophets, moving the question, how Jeremy, or any other beside themselves, should come to know any such thing from God, as they delivered in his name; as if they were the only men that were acquainted with God's privy counsels, and none could know them, but from them: and so heartening the people against the menaces of God's prophets. See the like, 1 King. 22.24. And the text thus taken, it would be read with a supply, For who, say they, &c. as Esai 22.13. Act. 15.5. Some suppose that the words of the Apostle, Rom. 11.34. were taken from hence; but they are much mistaken; for they were taken from Esai 40.13,14. and are of a far other notion than this passage is: they speak of God's taking counsel from others, this of understanding God's counsel from himself.
{who} Who but we, or besides us; which some also thrust into the text, So Esai 40.16. and 44.7.
{hath stood} Waiting or attending upon God, as servants do upon their masters great personages especially, ministers and officers upon kings and princes, 1 King 10.8. Prov. 22.29. and as, on God, the angels do in heaven, 1 King 22.19. Esai 6.2. Dan. 7.10. Mat. 18.10. his ministers and messengers here upon earth, expecting his pleasure, 1 King. 17.1. Habb. 2.1.
{in the counsel of the LORD} Heb. secret. Psal. 25.14. Prov. 3.32. and 11.13. and 20.19. and 25.9. but sometime it is used for counsel, as Prov. 15.22. Amos 3.7. because counsel oft requires secrecy: and sometime again for an assembly in general, Chap. 6.11. though properly and primarily of such as meet to consult about ought, Gen. 49.6. and it seems to allude unto the manner of such ministers, or officers, who attending on kings when they sit in council, do by means thereof, many times, come to the notice of such things, as are wont to be concealed from others. So Job 15.8.
{and hath perceived} Heb. and shall see; or, that he might see, (as Chap. 10.4. and 22.10.) to wit, in some vision; as Esai 2.1. and 6.1.
{and heard} Or, (as Chap. 22.3,18.) hear; as Psal. 85.8.
{marked} Or, attended, or, hearkened; as 2 Chr. 23.10. Esai 21.7. Chap. 8.6.
Verse 19. {Behold, a whirlwind of the LORD is gone forth in fury,} Behold, mark what I say, and assure yourselves of it, (as Esai 10.30.) whatsoever these false prophets preach to you, as from God, of peace and safety, there is a grievous tempest in coming, that will fall heavily on the heads of those whom they promise peace to, vers. 14. and you will find to your grief, when it will be too late, that what is now told you, was true, vers. 20. See the same Chap. 30.23,24.
{a whirlwind} Or, a storm, or, tempest, as it is rendered, Ps. 83.15. Amos 1.14. Jon. 1.4. for the allusion is not to wind alone; but to a storm of rain, or hail, that lights on men's heads; as in the words ensuing.
{of the LORD} That is, from the Lord; a storm, or, tempest, coming from him, sent by him; as Jon. 1.4. So, an evil spirit of God, 1 Sam. 16.15,16. for, an evil spirit from God: as it is there expounded, v. 14. or, a tempest of the Lord, for, a mighty tempest: as, mountains of God, for, great mountains, Psal. 36.6. and, the trees of the Lord, for, great, and tall trees, Psal. 104.16. So, a sleep of God, that may be taken either way, 1 Sam. 26.12. The former way goes the Chaldee, which the Jewish commentators concur with.
{is gone forth in fury} Or, with fury, or, in wrath: a defect of the particle; as Esai 52.8. and 56.11. and so the Jewish doctors after the Chaldee: or, wrath is gone forth; as Num. 16.46. as an explication of the former.
{even a grievous whirlwind} Or, even (Heb. and; as vers. 9.) a grievous tempest. Heb. grievously paining: from a root that signifies, to be in pain, Job 15.20. Esai 53.5. or, as some lighting or, falling because the word is after here so rendered. Others, continuing; as the word seems to signify, Lam. 4.6. Hosea 11.6. see Chap. 30.23.
{it shall fall grievously upon the head of the wicked.} Or, that shall fall grievously: the relative supplied; as Chap. 22.6,30. the word here used signifies sometime, to be in pain, Chap. 5.3. Ezek. 30.16. sometime, to light, or fall upon; or, as some, to stay and abide. 2 Sam. 3.29. let them fall or, rest upon the head of Joab: and Hos. 11.6. the sword shall light, or abide upon their cities: our version has joined both together, and it may well be deemed a complexive form of speech, (of which kind see on Esai 38.17,21.) as if it were said, it shall with pain light and rest (as Damascus shall be its rest, Zach. 9.1.) upon the head (whereby it appears that some such kind of storm, or tempest is alluded unto, as is wont to light upon men's heads, as Psalm 11.6.) of the wicked: either the false prophets themselves, vers. 15,30. or those that are confirmed in their wicked courses by them, vers. 14. or both, Ezek. 14.9,10. See Chap. 14.15,16.
Verse 20. {The anger of the LORD shall not return, until he have executed, and till he have performed the thoughts of his heart:} So Chap. 30.24. Heb. done, and established. This storm of God's wrath will not be laid, till what he has purposed be fully accomplished. See Esai 55.11. 1 Sam. 3.12.
{in the latter days ye shall consider it perfectly.} Or, hereafter. Heb. in postering of dayes, (as Num. 24.5.) consider of it with understanding, or consideration: for the verb in this form is applyable to either signification, Esai 1.3. and 52.15. Chap. 2.10. and 9.16. a defect of the particle; as vers. 19. When these days are once over, after a while, you will fully understand and seriously consider, what you will not believe at present. See the like, Ezek. 2.5. and 6.10. For there is little reason to refer this with the Jewish master, to the days of Messias, when, says he, the wicked shall at once be destroyed; though of those times this form be found oft used, Esai 2.2. Chap. 48.47. and 49.39. Joel 2.18. Mic. 4.1. Nor is there any necessity of carrying on this clause, by knitting the words of the next verse to it; as if it were said, That when the evils now denounced overtook them, then they should come to know that these false prophets were never sent on any such message from God as they pretended: true indeed; but seems not the sense of the prophet in this place.
Verse 21. {I have not sent these Prophets, yet they ran: I have not spoken to them, yet they prophesied.} They do on their own heads all they do, vers. 16. they have neither mission nor message from me. So Chap. 14.14. and 17.15. and 28.8,9. yet. Heb. and; or, and yet: so Chap. 14.9,15.
Verse 22. {But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.} Or, For (as rendering this as a reason, to prove, that they came with no message from him. Heb. And; as Chap. 14.15. and 16.15.) if they had stood in my counsel (as they pretended, and professed to have done, vers. 18. if they had been admitted into so near attendance upon me, as to be made acquainted with my counsels and purposes) they would then (as Gen. 28.21,22. but misplaced there, as here, and Chap. 4.1,2. and 15.19.) have declared my words to my people. (Heb. made to hear, as Chap. 4.5,15,16. they would have told them nothing, but what I have spoken, vers. 28. acquainted them with my will) and would have turned them from their evil way, and from the evil of their doings: they would have endeavored to withdraw and reclaim them from their wicked courses, as other my faithful prophets and messengers do, Chap. 25.3–5. and not have confirmed and strengthened them, as now they do in them, vers. 17. So rather, than as some others following the old Latin, which our version concurs with, if they had faithfully declared God's word to his people, the people then had been converted; for that is not always the lot of God's true prophets, and faithful ministers, Esai 49.4. and 53.1. was not of Christ himself, when he was here upon earth, Mat. 11.20. John 12.37,38.
Verse 23. {Am I a God at hand, saith the LORD, and not a God afar off?} Some of the ancient Greeks read these words, not by way of interrogation, but by way of enunciation, I am a God at hand, and not a God afar off; I am alike near you everywhere, Psal. 139.1–12. Prov. 15.3. the sense is good, but not proper to this place: for the interrogative, though oft suppressed, as Hos. 4.14. Mal. 1.8. is in the Hebrew here expressed: the meaning is, Am I not a God here upon earth, that seems farther from me, Job 22.12–14. Ps. 103.11. and 138.6. and 139.15. as well as in heaven, that seems nearer to me, as being the place of my special residence, Psal. 33.13,14. and 115.3. do you think, because my place is in heaven, Ps. 11.14. that I take no notice of what is done upon earth? Psal. 113.5,6. See Ezek. 8.12.
Verse 24. {Can any man hide himself in secret places, that I shall not see him? saith the LORD.} Heb. Shall a man be hid in hidnesses, or, hiding places? the indicative potentially, as Chap. 13.23. and 15.22. and the passive reciprocally; as Chap. 4.4. and 36.19. and man, for, any man; as Chap. 5.1. and hidnesses, or secrecies, for, hiding, or secret places; as Psalm 10.8. and 64.4. and secret, or hiding places, for, any secret, or hiding place; as, our sepulchres, for, any of our sepulchres, Gen. 23.6.
{that I shall not see him} Heb. and I shall not see him: the copulative for the infinitive; as Psalm 119.73. Chap. 14.19. vers. 18. or where I shall not see him: the copulative for the relative; as Gen. 6.13. and they shall serve, for, where they shall serve them, or rather, serve themselves of them. See on Chap. 25.14. See Psal. 139.7–12. Amos 9.2,3.
{Do I not fill heaven and earth? saith the LORD.} Not by my powerful and efficacious providence only, 2 Chr. 16.9. Psal. 33.12. and 139.6. Prov. 15.3. Zach. 4.10. but with my essential presence, Psal. 139.3,5,7–10. Am I not everywhere present? do the heavens so confine, or enclose me, that I am not present on earth, as well as in heaven? 1 King. 8.27. Is not the earth my footstool, as well as heaven my throne? Esai 66.1. Act. 7.49.
Verse 25. {I have heard what the Prophets say, that prophesy lies in my name, saying, I have dreamed, I have dreamed.} Or, I hear what these Prophets (as vers. 15.) say, &c. whatsoever these wicked and wretched counterfeits and impostors imagine of me, as if I kept aloof, were pent up in heaven, and had no place of presence, or residence here upon earth, nor took notice of ought that were spoken and done here; yet I hear their lying, and see their doings. So, I see, Chap. 7.11. and 13.27. vers. 14. and, I know, Esai 37.28. Hosea 5.3.
{lies in my name} Heb. a ly, or falsehood; as vers. 14. so vers. 26. see vers. 17.
{I have dreamed} Or I have a prophecy, or message from God, revealed to me by dream, one of the ways, whereby God, in ancient times, imparted his mind to his messengers the prophets, Num. 12.6.
Verse 26. {How long shall this be in the heart of the Prophets that prophesy lies? yea, they are Prophets of the deceit of their own heart} Or, How long? an abrupt, but very passionate form: like that, Psal. 6.3. but thou, O Lord, how long? and, How long, O Lord? wilt thou forget me for ever? Psal. 13.1. as also that, Chap. 13.27. after how long yet? as if he had said, How long will it be ere they leave this course? are they resolved to make a perpetual practice of it? So I read the next words; Is it in the heart of these Prophets to be ever prophesying of lies, and prophesying the deceit of their own heart? Is it in the heart (that is, is it their desire and delight? as, the Law of God is in his heart; that is, he desires and delights in it, Psal. 40.8. and 112.1. or are they desperately bent upon it? as, the day of vengeance is in my heart; that is, I am fully resolved upon it, Esai 63.4.) of these Prophets (as vers. 15.25.) to be ever (a defect of the verb substantive: as, give Jerusalem a praise, for, make her to be matter of praise, Esai 62.7. and Rom. 8.29. be predestinated conformable, for, to be conformable: and, he hath chosen rich in faith, and heirs, for, to be rich in faith, and to be heirs, Jam. 2.5. that, for ever, is supplied, as implied in the former how long? expressed, Psal. 13.1.) prophesying lies; Heb. Prophets, or propheciers of a ly, or falsehood; as vers. 25. Chap. 14.14.) and prophesying (as before) the deceit of their own heart; as Chap. 14.14. their own fancies and devices, wherewith they deceive and delude people vers. 16. Thus rather, in my mind; than as some great ones; Should there be a dream (to wit, a divine one sent from God) in the heart, of these Prophets that Prophesie falsehoods? that prophesie the deceit of their own heart? Or, yea, they prophesie the deceit of their own heart. But I leave this to the judgment of others. Some continue these words with those ensuing; Is it in the heart of these Prophets that prophesie lies, &c. Do they think, I say, to cause my people to forget my name, &c. so, to have in the heart, and, to think, should be all one: as 1 Chr. 28.2. and this seems not improbable.
Verse 27. {Which think to cause my people to forget my name, by their dreams, which they tell every one to his neighbour, as their fathers have forgotten my name for Baal.} Or, That devise (as the word is very frequently used, Psal. 21.11. and 140.2,4. Chap. 11.19. Amos 6.5.) how to make my people forget my name (forget me and their duty to me, and all regard to my prophets that come in my name, and with messages from me) by their dreams (their vain dotages, and lying devices, which they term dreams, vers. 25. as indeed they are no better, vers. 27.28.) which they tell one to another (so Chap. 22.8. the false Prophets to the people, as one from another, the false Prophets from the people, vers. 30. as men use to do their dreams, Judg. 7.13.) as their fathers (either their ancestors, or those false prophets of Samaria, vers. 13. whom herein they imitate) forgat my name (as before, so Chap. 2.32.) by Baal; by joining themselves to him, and serving him, instead of me, the true God, and their God, Chap. 2.5,13. Judge 2.11. So that those counterfeit prophets, though they would not be counted Baal's prophets, as those Samaritans; but would be deemed the prophets of the true God, yet carried men away from God, as well as those prophets of Baal did. Thus those that pretend revelations from God, may prove no less dangerous in making men forgetful of God, neglectful of God's word and regardless of their duty unto God; from whom yet either being deluded themselves, or on purpose to delude others they would be deemed to speak, than those that profess to deliver oracles from idols.
Verse 28. {The Prophet that hath a dream, let him tell a dream,} A learned scholiast, by dream, here understands a divine dream: but the word of God in the opposite member, does evidently show, that those dreams of theirs are here intended wherewith these impostors cheated and deluded God's people, vers. 25,27. The words may very well be rendered, The Prophet that hath a dream (Heb. with whom a dream is with: an elegant redundancy, as in the next member also, in that language very rife) let him tell it as a dream; which are usually full of vanity, Eccles. 5.7. as were these dreamers' relations, Zachary, 10.2. not as a divine revelation: for such defects of it, and as are frequent. See the former, Chapter 17.21. and 22.17, the latter, Psalm 11.1. and 21.2. Esay 13.8. and 21.8.
{and he that hath my word let him speak my word faithfully.} Heb. let him with whom my word is, as Chapter 27.18. speak my word truth, that is, either in truth, truly, faithfully: as Judges 9.15,16,19. without addition of ought to it, or mixture of ought with it, Chap. 2.7. 2 Cor. 2.17. 1 Pet. 2.2. and 4.10,11. a defect of the particle in, as Esay 33.7. and 34.2. or as a truth: such as indeed it is, Psal. 119.142,151,160. John 17.17. a defect of the note of similitude, as before.
{what is the Chaff to the Wheat? saith the LORD.} According to this version the meaning should be; what is the chaffe in comparison of the Wheat? Or, what comparison is there between Chaffe and Wheat? or what use or worth is the one of, in regard of the other? But the Hebrew form (which the Greeks and Latins also very frequently imitate) here used, what to the Chaffe with the wheat? seems to have another notion: and that not so much as a learned late writer, What similitude is there between the one and the other: but, what should the one doe with the other? or what hath the one to doe with the other? as the like, 2 Samuel 16.10. what have I to doe with you? Hosh. 14.9. what have I to doe with idols? and what have I to doe with thee? John 2.4. to what end should lies and fancies that are no better than chaff, light stuff, and useless for man's food, be mingled with my word, the bread of life, and the only wholesome food of men's souls, John 6.27. 1 Tim. 6.3. Tit. 2.1. the form is not unlike to that of the Apostles, 2 Cor. 6.14,15,16. and it seems to have been a proverbial kind of speech.
Verse 29. {Is not my Word like as a fire? saith the LORD.} Heb. so as the fire: God's word is not like these men's vain and idle dreams, void of life and spirit; but such as has a powerful and efficacious work upon men's souls, to confirm and comfort some, and to affright and disturb others, to mollify men's hearts, and to eat out their corruptions: in regard thereof like unto fire that warms, and heats, and enflames, melts metal, and burns out dross, and burns up chaff and stubble, and other like light combustible matter, Chapter 5.14. and 20.9. Luke 24.32. 1 Corinthians 3.12,13. 2 Corinthians 2.16. Hebrews 4.12.
{and like an hammer that breaketh the rock in pieces} Or (as ver. 28.) is it not (supplied from the former branch) as an hammer, (as, Chapter 50.23.) that (supplied, as Chapter 22.6,30.) will breake a rocke to pieces; or, or. will it not (the negative supplied from the former, as Psalm 9.18.) breake a rocke to pieces as an hammer? Is it not able to break the stoutest and strongest heart, Chapter 5.3. Zeph. 7.12.) and to beat and bear down any opposition that is, or can be made against it? 2 Chronicles 10.4.
Verse 30. {Therefore behold, I am against the Prophets, saith the LORD, that steal my word every one from his neighbour.} Or, Behold, I am coming against (Chap. 21.15.) those Prophets (as verse 15.) that steal, or filch, my words (for the word is here plural) one from another, as Genesis 31.49. So verse 27. one to another. Many strange expositions are given of these words which I forbear to relate, confining myself to those alone, that seem to carry some show of probability with them: the Jewish doctors whom some of ours also follow, understand of such of them, as did make use of those prophecies, which they heard from God's messengers, but turned them another way, and applied them to other purposes: they instance in Hananiah, (who say they) hearing Jeremiah say, I will breake the bow of Elam, Chapter 49.37. made use thereof, and applied to Babylon, what he had said of Elam, saying, I will breake the yoke of the King of Babel Chapter 28.2. and the better to back this abusive application, should add, if God would thus break the might of the Elamites, then of the Chaldees also under whom they served, Esay 22.6. Others, going also much the same way, expound it of the terms borrowed from God's prophets; which were so rife with them, Thus saith the Lord, and the Lord hath said it, verse 17.31. Others, that by their wiles and delusions, they withdrew the people from giving any credit to God's messages, brought to them by his prophets, and so stole away the authority of God's word, and people's affections thereunto. As Absolom by his fawning flatteries did the hearts of David's subjects from him and his government; 2 Samuel 15.6. Others, of their conspiring together to back one another, in their false prophecies, which yet they pretended to be God's words, and such messages as they had received from him: those that propound and assert this sense, reject those former expositions that have reference to God's prophets, whom they should either imitate or undermine, because it is said, each one from his friend, fellow, or familiar; in which manner the Holy Ghost would not speak of the true prophets: as if any such relation and communion were between them and these counterfeits: but not to insist on that, which might be hereunto returned, that a man and his neighbour, brother, friend, fellow, or familiar, is in the Holy language no more than one and another: and one from another, here may well be no other than the false prophets from the people; as one to another, the false prophets to the people their followers, verse 27. against this exposition may well be objected, that my words here, answerable to what went before, where they are opposed to the dreams, dotages, devices and deceits of the counterfeit prophets, v. 28,29. cannot so fitly be understood of them, or applied unto them, as by this interpretation they are. Others therefore understand them of concealing from God's people such necessary truths, as they ought to have delivered unto them, and have acquainted them withal: to which purpose they are charged not to have endeavored, as they should have done, to reclaim people from their wicked courses, v. 22. that which the Scribes seem charged with, Luk. 11.52. and the Apostle purges himself of, Acts 20.27. But I conceive rather the meaning to be, that by their cunning fetches and flatteries, they filched out of people's hearts those words or messages of God, which by his prophets had been delivered unto them, and they had sometime seemed to heed and regard, yea, to put in execution as our Savior says, that the Devil comes and stealeth the seed of the word out of the hearts of some, with whom it has been sown, Matt. 13.19. Luke 8.12. that which comes somewhat near to that before, of infringing of the credit and authority of God's word. An instance whereof we may see in that revolt, in likelihood by the delusions of these false prophets procured, from that which by Jeremiah's sermons they had been formerly wrought unto, c. 34.8–11.
Verse 31. {Behold I am against the Prophets, saith the LORD} See before, ver. 30.
{that use their tongues} The word here used is by divers diversely taken, and that among the Jewish critics themselves. Some of them expound it, as the word in its native, proper, and most usual acception sounds, that take their tongue, that is, as our version gives it, that use it, or make use of it. But this others of them deeming too slender, would have it rendered, that teach, or learn, or enure, (for the word of teaching, or learning, is oft so taken. See Chapter 13.23.) their tongue. See Chapter 9.4. they have taught, or learned their tongue to tell lies: the word is singular, though collectively taken both here and there) for the word of taking, say they, is used of teaching or learning: and we use indeed the term of learning sometime promiscuously, of teaching, as well as of being taught: but whether the word of taking (which we use also of learning, strictly and properly so termed) be ever used in Hebrew for teaching, I much doubt: though Doctrine, or that which is taught, has thence a denomination in use: so termed, because taken and received by the scholar. Some of them keeping the same root and notion, but with some restriction, render it, that sweeten their tongue: for, say they, the word of doctrine thence derived, signifies properly, a sweet, pleasant, plausible, or delightful doctrine, Prov. 4.2. and 16.21. So it should signify that which the Greeks call, an acceptable speech, or a speech worthy of acceptance, Luke 4.19. 1 Tim. 1.15. and 2.3. but in a more general sense seems Doctrine so termed; because as it is given out, or delivered by the teacher: Prov. 4.2. and 9.9. so it is taken and received from him by the learner: and the same exception that was taken to the former interpretation, is of force against this also. Others therefore render it, that stroke or smooth their tongue: fetching the word from another root that so signifies, by transposition of the radical letters; that speak nothing but smooth, pleasing, and plausible things, such as the people desired and delighted to hear, Esay 30.10. See Chapter 6.14. and 8.11. vers. 17. So is that word used, Psalm 5.9. they smooth their tongue, or make smooth work with their tongue. And Proverbs 28.23. one that smootheth his Tongue or, that smoother, that is, flatters with his tongue: thence David also of the dissembler, the words of his mouth were smoother than butter, Psalm 55.21. and Solomon of the strumpet, the roof of her mouth is smoother than Oyle, Proverbs 5.3. and, a smooth tongue, for, a flattering tongue Proverbs 26.28. and smoothnesses of tongue, Proverbs 6.24. and lips of smoothnesses, Psalm 12.2,3. for, a flattering tongue, and flattering lips. And to this I incline, both because it suits so fitly with the smooth carriage of these counterfeits; and because such transposition of letters is not unfrequent in Scriptures: lakach, for chalak; as Ecclesiastes 9.4. bachar, which signifies to choose; for, chabar, which has a notion of conjunction, or association, as the Massorites there observe. So chedel. Esay 38.11. for cheled, the world, Psalm 49.1. taphel, Psalm 18.26. for patal. 2 Samuel 22.27. to be perverse. alwah, Hosea 10.9. for awlah, Psalm 43.1. iniquity. Zewwaah, Esay 29.18. and Ze-awah, Deuteronomy 28.25. commotion, or a removal. simlah, and salmah, Exodus 22.9,27. a garment: cebes, and ceseb, Levit. 4.32,35. a sheep. cesel, Chap. 10.8. and celes, Chap. 4.22. and 5.21. folly. shachis. Esay 37.30. for, sachish, 2 Kings 19.29. self-growth. almuggim, 1 Kings 10.11. and algummim, 2 Chronicles 9.10. the same kind of trees or timber; and more of the like stamp: these the rather I recite, that this here may appear the less uncouth; as to some peradventure it may. For as for those that expound it of taking their tongues to themselves and using them at their pleasure, like those that say, our lips are our own Psal. 12.4. whereas God's prophets give up their tongues to be moved and guided wholly by him; and his Spirit, 2 Pet. 1.20,21. as also those that by their tongues, understand not their own tongues, but the tongues of the true prophets, whose words and terms they imitated, see on verse 30. they seem to warp too much from the text.
{and say, He saith.} That is, the Lord saith, as before, Saith the Lord, Heb. Said: and so there, Said of the Lord, or, That which the Lord hath said: for that is the proper notion of the term, so used, Chap. 18.15,19. verse 29,30. that father that lying flatteries upon me, verse 17.
Verse 32. {Behold I am against the Prophets} Or, I am coming against these prophets. See on verse 3. Now because here is a threefold denunciation, some of the rabbines would have three several sorts of false prophets here designed; some that filched forms from the true prophets, but misapplied them, verse 29. some that were men of smooth and eloquent language, ver. 30. and some that pretended visions and dreams, in this verse. But this seems groundless; they may rather be deemed several attributes of the same parties, who counterfeited revelations and visions, and those of such matter, as was pleasing to the people; whereby pretending to have received them from God, they withdrew the people from the belief and liking of those truths that from God were brought to them by his prophets. The denunciation is thrice inculcated, to confirm the truth of it, and cause it to make the deeper impression, if not on the prophets, yet in the hearts and minds of the people. See Chap. 22.29. and the like threefold Behold but in a divers argument, Esay 62.11.
{that prophesy false dreams, saith the LORD, and do tell them:} Heb. dreams of falsehood: as, words of falsehood, for, lying word, Esay 32.7. not such dreams, as God appeared in sometime to his prophets and people, 1 Sam. 28.6. though they pretended them to be such, ver. 25. and told them to the people as such, see ver. 27.
{and cause my people to err by their lies,} See verse 13–16,26,27.
{and by their lightness,} Or, Looseness or, lewdness. So Zeph. 3.4. her Prophets are light, or loose, or, lewd ones: as we use the word light, when we say, a light woman: the word is used by Jacob of Reuben, light as water. Gen. 49.4. and what his carriage was, in regard whereof his father gave him that title, is in the same place expressed: not unlike that which these false prophets are also charged with in the first place, verse 14. It is used also of those lewd wretches that Abimelech hired to be assistant to him in the prosecution of his wicked designs. Judg. 9.4. where by the Chaldee according to some copies it is rendered by a word that signifies persons debauched: for that seems overlight that the Jewish critic here gives it, either lightness of tongue, that is, quickness, (which some of ours also follow) or, hastiness, not smoothness, (as some amiss render him) of speech, or, lightness of knowledge; that is, shallowness, want of solidity or sound knowledge: for these are not so much the faults or defects charged upon them, as their lies and loose lives. The Chaldee renders it here by a word that signifies rashness, or presumptuousness: the Greek, errors: the Latin, miracles: but both much out of the way; the latter especially.
{yet I sent them not, nor commanded them:} Or, whereas I had not sent them, or given them ought in charge. See Chapter 14.14. So ver. 21.
{therefore they shall not profit this people at all, saith the LORD.} Heb. and (as Chap. 16.13. which yet may well be here retained) they shall not profiting profit; or, nor do they profiting profit this people, nor do they profit this people at all: a form of speech expressed in terms of extenuation, but closely importing matter of aggravation: they do this people no good at all, but much hurt, by their false prophecies, and their flatteries, Lam. 2.14. So, the treasures of wickedness: ill gotten goods, profit not, Prov. 10.2. they will do a man no good, but much hurt, Mat. 16.26. 1 Tim. 6.9,10. and, the father of a fool shall have no joy, Prov. 17.21. but abundance of grief, Prov. 17.25. and, he that shall break the least of these precepts, and teach others so to do, shall be called the least in the Kingdom of heaven; that is, shall have no part at all there, Mat. 5.19.
Verse 33. {And when this people, or the Prophet, or a Priest, shall ask thee, saying, What is the burden of the LORD? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD.} God by the prophet, having before dealt, and that somewhat roundly, with the bad rulers, verse 1,2. and the false prophets, verse 9,32. proceeds now to the profane people also, who because the prophets of God used to begin their sermons with The burden of the Lord, or the like. See Esay 13.1. & 15.1. & 22.1. & 30.6. Zach. 9.1. Mal. 1.1. would in mockery demand of them, what burden they had from God for them: or as some would have it, when they intended in serious manner to ask one of another, or of some of God's prophets, what word was come, or they had from God, they used to say what is the burden of the Lord? as if word of God, and burden, were all one, and nothing but menaces came or could be expected from him. But the former seems the more probable.
{And} Or, Moreover; as Chap. 11.12. & 14.11. because he enters here upon a new matter.
{when this people} The profane sort of them; whom those false prophets seduce, ver. 14.17.32.
{or the Prophet, or a Priest,} One of those prophets that thus delude them, or some one of the priests that are combined with them, ch. 5.31. and he joins prophet and priest with the profane of the people; because the priests and the prophets were no less profane than the people, verse 11. and from them profaneness issued forth unto the people, verse 15.
{burden} See on Esay 13.1.
{of the LORD} That is, from him. as ver. 19.
{then shalt thou say} Or, say then, as Chap. 7.27,28. & 16.11. Heb. and. as Chap. 22.4.
{what burden?} As if he had said in way of indignation, Do you ask what burden?
{I will even forsake you, saith the LORD.} A burden heavy enough, as you are like to feel, when you shall undergo it, ere long. See Chap. 12.7. Howbeit, some understand it, as if the meaning should be, that God would rid them of those burdens, as they esteemed them, and it was no small mercy that he hitherto vouchsafed to continue with them; he would withdraw himself away from them, and the gift of prophecy by which he had been present among them. See Psal. 84.9. Others, that they themselves were the Lord's burden, such a burden to him, as he intended shortly to remove and ease himself of, Esay 1.24. Ezek. 6.9. Amos 2.13. But these things seem somewhat over-curious. Heb. and I will forsake you. and so verse 34. Chap. 14.14.
Verse 34. {And as for the Prophet, and the Priest, and the people, that shall say, The burden of the LORD, I will even punish that man and his house.} Or, And as for the Prophet, or the Priest, or the people: the copulative for the disjunctive; as verse 18. See verse 33. the words put absolutely, as Esay 65.11. that shall say, the burden of the Lord; in contempt and derision, as these now do: for otherwise the term was afterward used by God's own prophets who so entitled their prophecies, Zach. 9.1. Mal. 1.1.
{I will even punish that man and his house.} Heb. and (as ver. 33.) I will visit upon (as ver. 2.) that man; (be he priest, pretended prophet, or private man) and upon his house: not he alone, but his whole family, or issue, (for the word is used of either, Chap. 21.11,12.) shall smart for it; as Josh. 7.24,25. Zach. 5.4.
Verse 35. {Thus shall ye say every one to his neighbour, and every one to his brother,} Heb. a man to his neighbour; or, friend, or, familiar, and a man to his brother; that is, say you thus (as Chap. 21.8. verse 33.) one to another. as verse 27,28. Chap. 31.34.
{what hath the LORD answered? and what hath the LORD spoken?} Speak you in more reverent and religious manner, when you come to enquire of ought from me by my prophet. So ver. 35.
{and what hath the LORD spoken?} Or, or what, &c. as it is well rendered, ver. 37.
Verse 36. {And the burden of the LORD ye shall mention no more} Or, But (as ver. 14.) mention ye the burden of the Lord no more. This term being grown into such gross abuse with them, God would have to be forborne, and more reverent and respective language used to his messengers, and of his messages. See the like, Hos. 2.16.
{for every man's word shall be his burden} That which they thus deride and jeer shall befall them; and a burden indeed then shall they find and feel it to be. See Chap. 5.13,14. or this your mockery of God's messengers and messages, shall bring burden enough upon you, you shall pay dearly for it. See Esay 28.22. Heb. a burden to a man shall his word be: a man, for, every one; as ver. 35. or, as some; because his word is a burden to every one of you; because you count God's word as a burden, Chap. 6.10.
{for ye have perverted the words of the living God, of the LORD of hosts our God.} Or, because ye have perverted, (Heb. and, as Esay 64.5.) or, pervert; as Chap. 3.21,25. Some render it, if ye pervert (as Chap. 18.8. either by deriding, or misconstruing) the words of the living God, (the only true God, Chap. 10.10. and sensible therefore of the wrong you therein do him) the Lord of hosts (and able to take vengeance upon you for it) our God: from whom we speak, and who speaks by us and in us, Esay 1.2. Chap. 15.19. 2 Cor. 5.20. & 13.3. for that of the rabbine seems somewhat curious: ours: not yours, because you have rejected and forsaken him, Esay 1.4. Chap. 1.16.
Verse 37. {Thus shalt thou say to the Prophet, what hath the LORD answered thee? or, What hath the LORD spoken?} Heb. And what, &c. the copulative is a disjunctive notion, as ver. 35. See the same with this there, save that here that is delivered in the singular, as speaking to each particular person, as ver. 34. that was there spoken as to the main body of them, in the plural.
Verse 38. {But sith ye say, The burden of the LORD: Therefore thus saith the LORD; because ye say this word, The burden of the LORD; and I have sent unto you, saying, Ye shall not say, The burden of the LORD.} Or And if (so is the Hebrew term) ye will say, The burden of the Lord: (if you will still persist in using this scoffing language, as v. 36.) for this cause thus saith the Lord; because ye say this word, The burden of the Lord: (since that you still use this term) albeit, (so is the copulative used, Esay 10.5. & 40.5.) I have sent unto you, saying. Ye shall not say, The burden of the Lord; notwithstanding this my strict prohibition to the contrary.
Verse 39. {Therefore behold I, even I will utterly forget you} Heb. And (as verse 34.) I will forgetting forget you; as Deuteronomy 8.19. I will look no more after, take no more care of you, regard you no more for your good, than as if I had clean forgotten you. So Hos. 4.6.
{and I will forsake you, and the City that I gave you and your fathers} So verse 34. nor need we, with that Jewish critic, alter the word by change of a letter, to make it signify, I will pluck you up; of which change, see also on Chapter 18.14.
{I gave to you and your fathers} So Chap. 25.5.
{and cast you out of my presence} As heavy and unuseful burdens, says one, are wont to be cast away: or, rather, as things loathsome and abominable are wont to be cast out of sight, chap. 15.1. the word of casting is not in the text: there is no more, than I will forsake you—out of my presence, or, from, being before my face: but it is not amiss supplied: see the like defective, or complexive forms of speech, Psalm 89.39, with 44. Esay 14.12. and 38.17.
Verse 40. {And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.} Heb. I will give, or, put (as Ezek. 37.7.) upon you a reproach of perpetuity, and a shame perpetuity; that is, such as shall stick to them, and abide by them forever. See the like, Chapter 20.11.
CHAPTER 24
Verse 1. {The LORD shewed me} Heb. Made me to see; as Amos 7.1,4,8. and 8.1. to wit, in a vision, as Esay 6.1.
{and behold, two baskets of figs were set before the Temple of the LORD} The word dud here after used ver. 2. whereof this questionless is the plural: and in the Chaldee duda with aleph, 2 Kings 4.38. signifies sometime, a pot, or, caldron, 1 Sam. 2.14. 1 Chron. 35.13. and so some of the Jewish doctors here render it: sometime, a basket, or, a maund, 2 Kings 10.7. and so the Chaldee, whom other of them rather follow, here expresses it: agreeable to that in the Law, Deut. 26.2. hence the plural dudae in a contracted form in regard of its regiment. which in his entire shape would be dudaim, a word of signification very uncertain, used Cant. 7.14. and contracted as this here, Genesis 30.14,15,16. but such as seems to have no affinity at all with this no more than sir, for a pot, Exod. 16.3. with sir, for a thorn, Esay 34.13. or then tsir, for a messenger, Prov. 13.17. and tsir, for, pain, or, torment, Esay 21.7. and tsir, for an hinge, Prov. 26.14. and tsir, for an image, Esay 45.16. for it is absurd to imagine, that wheresoever the letters are found the same, the word must of necessity be the same, as well for sense, as for sound. As for the redundancy of aleph, in this dudaim, and dudae, from dud: the Jewish critic upon the place directs us for the like unto lulaoth, for loops, Exodus 26.5. from lul whence lulim, for winding stairs, 1 Kings 6.8. and the like superfluity of aleph may be observed, in chalaim, for jewels, Cant. 7.1. as also in tachaluim, and tachalue, for diseases, and diseased, chapter 14.18. and 16.4. and in betsaoth, for meeres, or miry places, Ezek. 47.11. though our English manner of pronunciation express it not: as also in some verbs; as in heeznichu, they have driven away, Esay 19.6. and in egalti, I have polluted, Esay 63.3. and as aleph is, beside the common analogy found added in these; so is it in like manner found wanting in others; as in sherith, for a remnant, 1 Chr. 11.38. in maccolet, for meat, 1 Kings 5.11. in maleph, a teacher, Job 35.11. and many other the like: And though it should be objected (as I see not why it should) that none of these are in all respects parallel to this, it might well be answered, that some irregularities have no match; as beside divers of those before pointed to, so that of baitim or battim, for houses from bait, for an house, and banim, for sons from ben, for a son: and the like therefore may be here: yea, whether it have any match or no, certain it is, that the two dudae here mentioned are no other than those, whereof it is immediately after subjoined, the one dud, and the other dud: and this word dud having a plain and known sense, it is but a needless work to hunt after any other far-fetched notion for it, when we have already one at hand.
{were set} Heb. only set. Behold two baskets of Figs set, or standing: for the word is a participle, not a verb; as Ezekiel 21.16.
{before the Temple of the LORD} As presented unto him for first fruits or the like, Deut. 26.2.
{after that Nebuchadrezzar the King of Babylon had carried away captive Jeconiah, the son of Jehoiakim King of Judah, with the Carpenters and Smiths from Jerusalem, and had brought them to Babylon} The date of this prophecy, and time of the apparition which from hence appears to have been about the beginning of the reign of Zedekiah. See 2 Kings 24.12,14–16. 2 Chr. 36.10. Chap. 29.2.
{Nebuchadrezzar} See Chap. 29.2.
{Jeconiah} Called also Coniah, Chap. 22.24,25. and elsewhere, Jehojacin, 2 Kings 24.8.
{with the Carpenters} The word here used is rendered crafts-men, 2 Kings 24.14,16. and it comprehends as well as Carpenters, Masons also and Smiths. See on Esay 3.3. & 40.19. & 41.7. Heb. and the crafts-men: nor need the particle be altered; but the noun is taken collectively, as also the next is.
{Smiths} About this word more doubt is made, because in the notion wherein it is here used, it is not oft found and but in this story: in the rest of the Scripture not at all: it signifies properly an inclosure; (whence it is used for a prison, Psalm 142.7. Esay 24.22. & 42.7.) or an incloser: and so both the ancient Greek and old Latin render it: and from some such notion the Chaldee constantly reads it doore-keepers, or Porters, such as shut the doors, Mal. 1.10. yet some of the Jewish critics, noblemen, men of price, or worth: as from a word that is used for gold Job 28.15. or another, not much differing from that, that signifies, purified, or refined, and is never found used but of gold, 1 Kings 6.20,21. & 7.49,50. & 10.21. 2 Chronicles 4.20,22. & 9.20. but why noblemen and crafts-men should be in this story yoked together, I suppose little reason can be rendered; and as little for that which some other would have, that these should by these be meant wise men and counsellours: or, as others, men skilful in the Law: either so termed by the former title, because all others are silent, when they speak Job 29.9,10. or by the latter, because what they shut, none can open or assoil, Esay 22.22. but these seem trifling niceties, though delivered by such as are deemed to be of the greatest among the Jewish masters. And as far from the truth may that well be deemed, which a late writer has of military men, men skillful in entrenching and raising of works, either to secure besiegers, and to straiten the besieged, or to strengthen the besieged against the besiegers: to which purpose he tells us, that those who are so termed here, are in the Book of the Kings termed, valiant men and warriours; but he was herein much mistaken; for these are there in the same terms mentioned and those other after them. Others therefore would have the word to signify workmen of special note and reckoning, in regard of their skill and cunning, such as those called the skilful artificers, the word before used Esay 3.3. I suppose with some of the ancients, that this latter word signifies properly gold-smiths, or such as enclose, that is, set stones in gold, or other metal. Though that be not improbable, which one of the middle age suggests, who by the former word seems to understand Smiths, by the other masons; so called, because their employment is in raising of walls for enclosing of cities and other places of habitation, or special use otherwise, Cant. 4.12. The Chaldeans, says he, dealt with them as the Philistines formerly, that left not a smith in Israel, 1 Sam. 13.19. So in like manner the Chaldeans carried away from them, as the Smiths, that they might not furnish them with weapons, Esay 54.16. so the Masons also, that they might not repair again those breaches which they had made in the walls of the city: though it may be questionable whether they made any at all then, Jehojacin yielding himself to him, as under Zedekiah they did afterward, 2 Kings 25.19.
Verse 2. {One basket had very good figs, even like the figs that are first ripe:} Heb. The one basket of figs very good, as figs of the rath ripe ones; that is, says the Jewish commenter, as the figs of such fig trees, as bring rath ripe figs; which are usually for their forwardness, much esteemed and desired. See Esai 28.4. Hos. 9.10.
{and} Or, but; as Chap. 23.14. Mal. 1.3.
{the other basket had very naughty figs, which could not be eaten they were so bad.} Heb. the other of figs very bad (as before) which shall not be eaten (the indicative potentially; as Job 6.7. so also verse 3.8.) for badness; as for fear, Job 22.4. So verse 3.8. See Chapter 29.37. where the same, in effect, is found.
Verse 3. {Then said the LORD unto me} Heb. And the Lord said, as Chapter 23.33.
{what seest thou Jeremiah?} See Chapter 1.11.
{and I said, figs, the good figs, very good; and the evil figs very evil, they cannot be eaten they are so evil.} Or, the bad figs very bad, that cannot be eaten, they are so bad: for of such things we use not the word evil: and the word is, first and last, the same, both here, and verse 2.
Verse 4. {Again, the word of the LORD came unto me, saying,} Heb. And (as Hosea 11.6.) the Word of the Lord was to me: as Chapter 1.1,11.
Verse 5. {Thus saith the LORD, the God of Israel,} That has not yet so cast off all care of the seed of Jacob, or regard to them, as that he should cease wholly to be their God, Esay 41.9. and 44.21. Chapter 31.36,37. and 34.26.
{Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the Land of the Chaldeans for their good.} Here God begins to inform the prophet what by this apparition was meant, and what by those two maunds of figs, so diversely conditioned, was intended.
{will I acknowledge} Or, do I own, or take special notice of, Heb. know; and so the word is used, Psalm 1.6. and 37.18. Math. 7.23. Joh. 10.14.
{them that are carried away captive of Judah,} Those that were carried away captive with Jeconiah, vers. 1. Heb. the captivity of Judah; as Chap. 28.4. and 29.22. and 40.1. So, the captivity of Sion, Psal. 126.1.
{whom I have sent out of this place} Whom I have, using Nebuchadnezzar as my instrument, sent out of this city, as Chap. 29.20.
{for their good.} So the words read, should import the truth of that, which is indeed an undoubted truth, that afflictions, deportations, and the worst of things, work for the good of the godly, Psal. 119.67,71. Rom. 8.28. 1 Cor. 11.30,32. Phil. 1.12,19. and so this clause should have reference to God's sending of them out, in these words, I have sent out; yet it may rather have reference to the foregoing words, of God's owning, or taking notice of them, in those words, I will own, or take notice of them, whom I have so sent out for good: for the Hebrew has no more. So Chap. 21.10. I will set my face against them for evil, and not for good: the former seems to have some strength from that which follows, vers. 9. the latter from what immediately is subjoined, vers. 6. As for that which some hence gather, that God should approve of Jeconiah's yielding himself to Nebuchadnezzar, as done in obedience to the like command with that, Chap. 21.8,9. and 38.17,18. neither is it very probable, nor has it place here.
Verse 6. {For} Heb. And; which need not here be altered.
{I will set mine eyes upon them} Heb. eye; as Psalm 33.18. for which eyes, Psalm 34.15.
{for good} As Neh. 5.19. and 13.31. So ver. 5.
{and I will bring them again to this land} So Chapter 12.16. and 15.16.
{and I will build them, and not pull them down, and I will plant them, and not pluck them up.} So Chap. 42.10. See more of these metaphors, Chap. 1.10. and 18.7,9. a defect of the pronoun in the latter member, is supplied from the former; as Chapter 8.10. and 9.10.
Verse 7. {And I will give them an heart to know me, that I am the LORD;} So to know me, as to acknowledge me for their God, and to carry themselves accordingly for matter of obedience towards me. So Deut. 30.6. Chap. 32.39. Ezek. 11.19. and 36.27. 1 Timothy 5.20.
{and they shall be my people, and I will be their God,} Heb. And they shall be to me for people, and I will be unto them for God. Such a mutual relation, and entire communion, shall be between me and them, that it shall appear that I regard them as their God, and they carry themselves toward me, as my people. So Chap. 7.23. and 30.22. and 31.33. and 32.38. the ancient covenant being between me and them renewed, Gen. 17.7,19. Exod. 20.3,5,6. Deut. 26.17,18.
{for they shall return unto me with their whole heart.} Or, when (as Chap. 10.2. & 11.23.) they shall return unto me (by repentance and amendment of their ways, Esay 55.6.) with their whole heart: not feignedly, as in former times, Chap. 3.10. Psal. 78.36,37. but sincerely, Psal. 119.2,10. Chap. 29.13.
Verse 8. {And as the evil figs which cannot be eaten they are so evil} Or, But as the bad figs which are so bad, that they cannot be eaten, as verse 2,3.
{(surely thus saith the LORD)} So is the particle ci used Chapter 22.22.
{so will I give Zedekiah the King, and his Princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt} Or, So will I give up, or, deliver; as v. 9.
{the residue of Jerusalem} That remained still there left behind by Nebuchadnezzar, when he carried Jeconiah with those other away, v. 1.
{that dwell in the land of Egypt} Whither many in likelihood, had fled for succor and protection, upon the Babylonian invasion as before times they had done the like, Esay 30.2. and 31.1. and as others also did afterward, against God's express charge to the contrary, Chap. 42.15.18. 2 Kings 25.26.
Verse 9. {And I will deliver them} Or, I will, I say (as Esay 55.1. and 58.10. and 59.17.) give them up, or deliver them; as verse 8.
{to be removed into all the Kingdoms of the earth for their evil.} Heb. I will give them for a removal (or, make them a removal; make a removal of them) for evil (as Chap. 21.10. and as, for good, v. 5,6.) unto all the Kingdomes of the earth: to be driven to and fro from place to place, or dispersed into all places, Chap. 15.4. and 29.18. and 34.17. of old threatened, Deut. 28.25. fulfilled, Lam. 1.8. yet some render the word here used, vexation; to be vexed and molested, 2 Chr. 29.8. Esay 29.18. Hab. 2.7. But the word here used, and elsewhere in this prophecy, seems the same in notion with that in Moses, though the letters be transposed: whereof, see on Ch. 23.31.
{to be a reproach and a proverb} Heb. for a reproach, and for a proverb, or, by-word. So Deut. 28.37. 1 King. 9.7.
{a taunt and a curse} Heb. for a taunt, and for a curse: as Chap. 26.6. and 29.22. See on Esai 65.15.
{in all places whither I shall drive them.} Heb. which I shall drive them there, or thither. So Chap. 8.3. and 16.15. and 23.23. and 29.18. and 32.37.
Verse 10. {And I will send the sword, the famine, and the pestilence among them,} These come not by chance, but by mission, commission, or permission from God. So Chap. 14.11. & 34.17. Ezek. 14.21.
{till they be consumed} So is the word used, Josh. 10.20. Ch. 27.8. and 44.12.
{from off the land,} As Deut. 4.26. 2 Chr. 33.8.
{that I gave unto them, and to their fathers} So Chap. 7.14. and 23.39.
CHAPTER 25
Verse 1. {The word that came to Jeremiah} Heb. The word (to wit, of the Lord) which was to Jeremiah; as Chap. 1.1. Or, The word that was to Jeremiah; to wit, from the Lord: as Chap. 11.1.
{concerning all the people of Judah,} As Esai 1.1.
{in the fourth year of Jehoiakim, the son of Josiah King of Judah,} By the date of this prophecy, compared together with that next before, Chap. 24. and the next following, Chap. 26. that appears, which formerly has been observed, Chap. 22. that the prophecies, or sermons, in this book recorded are not disposed, or ranked, according to the precise order of time wherein they were delivered, that foregoing, in time coming after this; and that following, some time before it.
{that was the first year of Nebuchadrezzar King of Babylon.} Or, which was: the demonstrative for the relative. But hence some doubt arises concerning the composure of the first year of Nebuchadnezzar with the fourth of Jehoiakim: whereas Dan. 1.1. it is said that in the third year of Jehoiakims reign Nebuchadnezzar came to Jerusalem, besieged and took it. To which answer is given by some, that the third year mentioned in Daniel, is not the third year of Jehoiakim's reign, but the third year of the Sabbatical course; the like whereunto they suppose to be found, Chap. 28.1. But whatsoever may be said of this latter place, whereof further when we come to it, that of Daniel seems too express for the year of Jehoiakim's reign, that it cannot be so avoided. And others rather answer, that the first year of Nebuchadnezzar's absolute reign, wherein he reigned after his father's decease, concurred (as it oft falls out) partly with the latter part of Jehoiakim's third year, and partly with the former part of his fourth, and that it may well be therefore, that in the latter part of Jehoiakim's third year, he might advance toward Jerusalem, or arrive and sit down there, and surprise it in the beginning of his fourth. So Don Joseph upon Daniel. For Jehoiakim was set up by Pharaoh-Nechoh in the room of Jehoachaz his brother, 2 King. 23.34. but Nebuchadnezzar having abandoned the power of Pharaoh in those parts, 2 King. 25.7. about this third and fourth of Jehoiakim's reign came to Jerusalem, took the city, and took away divers choice youths of the blood royal to be trained up for attendance on him in his court at Babylon. Dan. 1.3. yet left Jehoiakim enjoying the crown and kingdom still, only holding now from him, as from Nechoh he did formerly; until about three years after, when finding disloyalty in him, he returned again, took him captive and carried him to Babylon, 2 King. 25.1,2. 2 Chr. 36.6. Ezek. 19.9. See the like to this, Chap. 52.28. For Joseph the Jew, with those that follow him are far out of the way, who in his Jewish antiquities, l. 10, c. 7. writes, that this first invasion of Judea by Nebuchadnezzar, was in the fourth year of his reign, and the eighth of Jehoiakim's; which the calculations of the sacred records do evidently refel. Nor shall we need to have recourse to that which a learned writer suggests, to wit, that in Daniel the words may be rendered, After the third year of Jehoiakims reign; because the particle there used does so signify, Exod. 2.23. and Num. 28.26. Since that such use of it in these computations is unusual: and the other way is familiar.
Verse 2. {The word which Jeremiah the Prophet spake unto all the people of Judah, and unto all the inhabitants of Jerusalem, saying,} Unto all those, that out of all parts of the land, repaired to Jerusalem, (for it is not to be imagined that he went up and down to publish it from town to town, or from city to city) as well as unto those that had their places of abode there, because it concerned all of them, as well the one as the other, vers. 1. and the former part of this prophecy is concerning them in particular; denouncing their destruction, vers. 8–11. for their obstinacy in their wicked courses, notwithstanding the manifold admonitions and warnings from time to time given them, both by Jeremy, and other God's messengers, vers. 3–7. and yet promising a restitution at seventy years end, vers. 12–14. for the latter part is more general, containing a denunciation of the like judgment against sundry several nations at large reckoned, the King of Babylon himself, by whom they were to suffer, not excepted, vers. 15.38.
Verse 3. {From the thirteenth year of Josiah the son of Amon King of Judah, even unto this day,} (that is, the three and twentieth year) {the word of the LORD hath come unto me;} To convince them of their obstinacy, he relates how assiduous and sedulous God himself by his prophets, and his prophets from him, for a long time had been, in admonishing them of their wicked courses, and endeavoring to reclaim them from the same; but all to no purpose, without any fruit, or good effect.
{From the thirteenth year of Josiah} So is the time of his calling to the prophetical function precisely fixed, Chap. 1.2.
{the son of Ammon} So Chap. 1.2.
{this is the three and twentieth year} Heb. this three and twentieth year; which need not be altered, nor put into any parenthesis: for twelve entire years being taken from the thirty and one of Josiah, 2 Kings 22.1. there will eighteen (with some advantage in likelihood) remain; whereunto if we add six months, 2 Kings 23.31. together with the third, near expiring, or fourth beginning of Jehoiakim's reign, the sum of twenty and three will arise. So this prophecy seems to have been delivered much about the time of Nebuchadnezzar's first invasion of Judea, and surprising of Jerusalem, or very shortly after it; and to be of the same date with that recorded, Chap. 36.1.
{and I have spoken unto you rising early, and speaking} I have not failed to deliver faithfully to you, what I received from God; and that with all sedulity, assiduity and diligence, for so much this form of speech imports. See Chap. 7.13,25. withal alluding, as some think, to the time of the morning meeting for God's solemn service, Numb. 28.4. 2 Kings 3.20. Luke 21.36. Acts 2.15. at which time it is not unlikely that the prophet usually preached, there being then the greatest concourse of people in the temple: but the allusion seems more general unto all sorts of diligent and industrious persons, that rise early to attend and follow their several employments in their several places: magistrates, to sit in judgment, merchants to attend their trade, workmen and laboring men to follow their day's work, Psal. 101.8. & 104.23. & 127.2. Chap. 21.12.
{but ye have not hearkened} Heb. and (as chap. 23.14.) ye heard not: you would not hear; that is, be admonished and obey, Psal. 81.11. Chap. 7.23,24.
Verse 4. {And the LORD hath sent unto you all his servants the Prophets, rising early and sending them,} See chap. 7.25. So also, chap. 29.19.
{but ye have not hearkened nor inclined your ear to hear} See chap. 7.24,26.
Verse 5. {They said} Heb. Saying; as chap. 18.1. God saying by them whom he sent, verse 4. for the speech runs as spoken by him, verse 7.
{Turn ye again now every one from his evil way, and from the evil of your doings} I labored by them to reduce you to repentance, and to amendment of life, 2 Kings 17.13. chap. 18.11. & 35.15. to reclaim you especially from your idolatrous courses, which you have always been much addicted unto, verse 6.
{and dwell in the land} Or, so shall ye dwell in the land, as Psal. 37.3. and be fed: and dwell, for, so shalt thou be fed, and, so shalt thou dwell.
{that the LORD hath given unto you, and to your fathers} As Chapter 23.9.
{for ever and ever} Heb. to from age and unto age: but the first particle, as in the like forms, (as Chap. 2.25.) is redundant: as also is the copulative before the latter, as Chap. 7.7. and this clause may have reference both here and there, either to their continuance in the land, as Psal. 37.27. or to the extent of God's gift and grant: as Gen. 17.8.
Verse 6. {And go not after other gods to serve them, and to worship them,} As both you and your fathers have from time to time done, Chapter 16.11.
{and provoke me not to anger with the works of your hands,} Heb. and anger me not. So Chapter 7.18,89. with the works of your hands; your idols, Psal. 78.40,58. & 106.29. Chap. 32.30. & 44.8. or your wicked courses in general; as verse 14. Psal. 28.4. Hag. 2.14.
{and I will do you no hurt.} Heb. I will not do evil to you. As 1 Sam. 26.11. Those evils that I have threatened to bring upon you, shall be reversed and withheld, Chap. 1.6. & 6.19. & 11.11. & 19.3,15. See Chap. 18.8.
Verse 7. {Yet ye have not hearkened unto me, saith the LORD;} Heb. And (as chap. 23.21.) or, But; as verse 4. see there.
{that ye might provoke me to anger} Heb. anger me. as verse 6. See Chap. 7.18.
{with the works of your hands} See verse 6.
{to your own hurt} Not to mine; whom no evil of yours can reach unto, nor do the least harm, Job 35.6,8. Chap. 7.19. Heb. for evil to you; that is, to yourselves: as Prov. 9.12. chap. 5.19. & 23.8.
Verse 8. {Therefore thus saith the LORD of hosts; Because ye have not heard my words,} That is not hearkened to him, and yielded obedience to them; but refused and rejected them, as Chap. 7.19. for had they not heard? yes undoubtedly. See verse 3,4. heard they had, (which aggravated their guilt) but obeyed they had not. See Rom. 10.16,18,19.
Verse 9. {Behold, I will send and take all the families of the North} What is termed sending and taking here, is expressed by calling, Chap. 1.15. and those here called the families of the North, are called the kingdoms of the North there: family, for, kindred: as Chap. 8.3. those of the several kingdoms and nations subject to the Chaldean monarch (whose country lay to the north of Judea, Chap. 1.14. & 6.22.) and serving under him; whom by a secret instinct, God would cause to come as readily and unanimously unto this service, as if he had sent some messengers to them to invite them thereto, or some leaders to bring them on. See the like Esay 13.2,4. Heb. I am sending and will take; that is, I am sending to take, as Josh. 24.5. to take them up for this service, and bring them thereunto.
{and Nebuchadnezzar the King of Babylon my servant;} Heb. and to Nebuchadnezzar. I will send to him as well as to them; to bring them to him, (whom I intend to employ as my commander in chief for this expedition, to do me special service therein: as Chap. 27.6. & 43.10. Ezek. 29.18,20.) and to bring him and them together against this land, and the neighboring countries. Thus does the Lord show himself to be the Lord of hosts, verse 8. and that he has all the creatures even wicked men, and the devils themselves, at command, Psal. 119.91. & 148.8. making use of them, even without their privity, and beside their purposes, Esay 10.5,7. and 45.4,5. for his own glory, the correction and dejection of some, and the restitution and advancement of others, Prov. 16.4,5. Esay 40.5. & 45.4.
{and will bring them against this land, and against the Inhabitants thereof,} He speaks as if he himself were coming in the head of Nebuchadnezzar's forces against them. See chap. 15.8. & 21.5,13.
{and against all these nations round about,} That you may not in vain expect or hope for any help against him from them. Whence it appears that Nebuchadnezzar had not as yet made entire conquest of those neighboring nations, when this prophecy was delivered; whom yet having subdued, he made use of afterward against Judah and Jerusalem, when Jehoiachim proved disloyal to him, 2 Kings 24.1,2. he having at that time taken away from the Egyptian all the power and interest that he had in those parts, and the regions thereabout as far as to Euphrates, 2 Kings 24.7.
{and will utterly destroy them} Heb. make a cherem, or anathema, of them; as Esay 37.11. So Chap. 50.16.
{and make them an astonishment, and an hissing,} See chap. 19.8. So verse 18.
{and perpetual desolations} Heb. desolations of perpetuity; that is, of long continuance: as Esay 58.12. So verse 18.
Verse 10. {Moreover, I will take from them} Or, I will also take from them. Heb. And (which may well here be retained) I will cause to perish from them; as Obad. 8.
{the voice of mirth, and the voice of gladness,} All such mirth as they had wont to have, and to make by music instrumental or vocal, at their feasts, and merry meetings, Amos 6.5. See the like threatening, Chap. 7.34. Ezek. 26.13. Hos. 2.11. Rev. 18.22.
{the voice of the bridegroom, and the voice of the bride,} Such songs and solemn speeches as virgins and others, were wont to entertain the bridegroom and bride with, Psal. 45.1. Mat. 25.1. or wherewith they used mutually to solace themselves one with another, Cant. 2.8,14. See also chap. 7.34. Rev. 18.23. See also Chap. 33.11.
{the sound of the millstones} Heb. the voyce of the mill: and so also Rev. 18.22. that which some understand, simply of the noise that the millstones in grinding are wont to make: alluded to Eccles. 12.4. implying that bread corn, and bread itself consequently, (see Zach. 9.16.) and together with it, whatsoever supply they had of means, wherewith to maintain, not jollity alone, but life and subsistence, should be taken away: as Esay 3.1. But some others understand it of such songs as women use to sing, to pass the time away, while they wrought at the handmill, Exod. 11.5. Mat. 24.41. Luke 17.35. of which kind of ditties, we have some yet extant in the monuments of the ancient Greeks. And some again going also this way, restrain to the songs used by such at the grinding of corn for flour to make bride cakes and spiced bread with for weddings; because it is joined here with such wedding solemnities: but that seems of little weight, since that in that parallel place of John where all these particulars are recited, it is subjoined not to weddings, but to artificers; nor is it adjoined to the former place. I concur rather with the first. Of the word here rendered mill-stones see on Esay 57.2.
{and the light of the candle} Heb. light of candle, or, candle-light; and so Rev. 18.24. a note of desolation, and of a place desolate, and utterly abandoned, where no candlelight at all is to be seen: and its needlessly therefore restrained, to the enervating of the text, unto such torches, tapers or lamps, and other like lights, as they had wont to accompany the bridegroom with, brought to the bridal house by night, Mat. 25.1.
Verse 11. {And this whole land shall be a desolation, and an astonishment;} Heb. all this land (to wit, Judea) shall be unto devastation, unto astonishment, or desolation; as it is also commonly taken, and rendered, chap. 2.15. & 4.7. & 18.16. and so would rather here: and though the root it comes of, have sometime also a notion of astonishment, Lev. 26.32. Chap. 2.12. Ezek. 26.16. where it may seem to be not amiss so rendered, vers. 9. yet I suppose that but a groundless nicety of a learned writer, who would have the noun here used, and thence deduced, to be not a simple, but a compound term, and to signify, there what? or what is there? as taken from the usual speech of folk, who seeing a place strangely defaced and wasted, are wont to say, what is there here? or what have we here?
{and these nations} Neighboring upon you round about, to wit, the Philistines, Edomites, Moabites, Ammonites, and Aramites, or Syrians, vers. 9.
{shall serve the King of Babylon} Not some one king of Babylon alone, but three of them successively, one after another. See Chap. 27.7.
{seventy years} The term and time of the Jewish captivity, together with the servitude of those other neighboring nations, under the Chaldean monarchy, is here precisely set down, as for the further confirmation of the truth of this prophecy, so more especially, for the better support of the faithful during the time of their captivity, and nourishing in them an hopeful expectation of their undoubted deliverance, when that term of years should be expired, Dan. 9.3. Concerning the determination whereof, the agreement seems to be more general, the Holy Ghost having in the sacred records expressly fixed it upon the first year of Cyrus his absolute reign, 2 Chr. 36.22. Ezr. 1.1. But about the time, or term from which those years commence is doubt made by divers. For some begin them at the date of this present prophecy, from the fourth year of Jehoiakim's reign, vers. 1. about which time Nebuchadnezzar having given a great overthrow unto Pharaoh-Necho king of Egypt, Chap. 46.2. did afterward also upon this occasion invade Judea; Pharaoh Necho had gone to recover Carchemish from the King of Assyria, 2 King. 23.29. and 2 Chr. 35.20. and having by the way slain Josiah in fight; upon his return from thence entering upon Judea, he put down Jehoachaz, whom the people had made king in his father's room, and set up Jehoiakim, his brother, in his stead, 2 King. 33.29,30,33,34. but Nebuchadnezzar having met with the Egyptian, and given him the fore-mentioned overthrow, struck into Judea, came to Jerusalem, took it, as may seem, without any notable resistance, and compelled Jehoiakim to renounce his tenure from the crown of Egypt, and to hold it, which Jehoiakim was content to do, from him, 2 King. 24.1. And from this surprisal of Jerusalem, in Jehoiakim's third and fourth year, vers. 1. Dan. 1.1. do divers writers make these seventy years to commence. But howsoever it be true indeed that at that time the Chaldean gave order to some of his ministers to bring with him unto Babylon some young striplings of the blood royal and princely alliance; to be trained up for his service and attendance in his court there, whereof Daniel was one, Dan. 1.3,4. yet neither did he then either carry away captive, or depose Jehoiakim, who continued his reign seven years after that, 2 Kings 23.36. 2 Chr. 36.5. neither is there mention in the sacred records, either of any great devastation at that time made in the land, or of any considerable number, that should then be carried away captive. Others therefore choose rather to fix it at the eleventh year of Zedekiah; at which time that kingdom and state seemed to draw its last breath, Lam. 4.20. for then was the city not only surprised and sacked, but together with the temple, and the king's palace, a great part of it burnt down, the state royal dissolved, and a more general deportation of the people of the land than had at any time been before, 2 King. 25.4.21. 2 Chr. 36.17–20. Chap. 52.5–30. This further to confirm, they allege that saying, 2 Chr. 36.20,21. that those which had escaped the sword, were carried away to Babylon, where they were servants to him (to wit, Nebuchadnezzar) and his sons, untill the reign of the Kingdom of Persia: to fulfill the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her Sabbaths: for so long as she lay desolate, she kept Sabbath, untill the seventy years were fulfilled. But hereunto is answer given, the end, or uttermost term of the land's sabbatizing after it began to lie waste is there specified, and it is said only to have sabbatized so long as it so lay waste: but neither is mention made of the beginning of those seventy years, nor that the land lay in that manner waste that whole seventy years time, from that year commencing: and the like they find in the same chapter, where it is said of Jehojacin, that he reigned three months and ten dayes, and when the year came about, or expired, Nebuchadnezzar sent and brought him to Babylon, 2 Chr. 36.9,10. yet is not the meaning, that he reigned an entire year; but that when that year went out, the three last months whereof only with a few days over he reigned, this his surprisal fell out. Others therefore lastly, with whom I concur, begin them at the captivity of Jeconiah, or Jehojacin, Chap. 22.24–[reference ending unclear]. at what time Nebuchadnezzar in the eighth year of his reign took him prisoner, having sat little above three months in the royal seat, together with his mother, his Princes, and his officers, and carried them away with him to Babylon: and besides them all the Inhabitants of Jerusalem, and all the men of might or valour in the land, some seven thousand in number, and all the artificers, and smiths, or masons, a thousand, and all that were strong and fit for war, ten thousand in all; leaving none save of the poorest sort of people behind, 2 King. 24.8–16. And this beginning of the seventy years captivity we have both from Jeremy and Ezekiel: for Jeremy himself, the fittest and best able to fix the head of this account, writing unto those that were in captivity at Babylon, being carried thither with Jeconiah, in the time of Zedekiah's reign, Chap. 29.1,2,3. tells them expressly, that when as seventy years should be accomplished, God would visit them, and bring them back to their own countrey again, Chap. 29.10. as also, Ezek. 4.1. the captivity is said to have begun eleven years before the sacking of the city under Zedekiah: for the fourteenth year after the sacking of the citie, is said expressly to be the twenty and fifth year of their captivity: And again, the first tidings are said to have been brought unto him abiding among the captives at Babylon, of the surprisal of the city, by one that had escaped thence, in the twelfth year of their captivity, Chap. 33.21. which comes up just to Jeconiah's deportation, the eleven years of Zedekiah's reign coming between, 2 King. 24.18. and 25.2–4. whereby it evidently appears, that the years of their captivity were reckoned, neither from the fourth of Jehoiakim, nor from the eleventh of Zedekiah, but between them both, from the deportation of the people together with Jehojacin, or Jeconiah.
Verse 12. {And it shall come to pass when seventy years are accomplished, that I will punish the King of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans:} Thus the destruction of Babylon, and the deliverance of God's people out of that captivity, Chap. 29.10. do concur in time exactly the one with the other. See Esai 1.1.
{it shall come to pass} Heb. it shall be; as Chap. 17.24.
{when seventy years are accomplished} Of these seventy, six and thirty complete, are of Nebuchadnezzar's reign; for so we find that the first year of Evil-Merodac his son's reign concurred with the seven and thirtieth year of Jehojacin's captivity, 2 King. 25.27. Chap. 52.31. the other thirty and four are to be divided between Evil-Merodac, and Belshazzar, (the latter of which reigned two, at least, complete; for of his third is mention made, Dan. 8.1.) unless some vexation, or usurpation, as some deem, came between their two reigns. See Chap. 27.7. and out of Berosus his Chaldean storie, Joseph the Jew in his fifth book against Apion. For as for the Jewish doctors that will give Evil-Merodac only twenty three, and to make up the sum reckon from the first of Nebuchadnezzar, and the fourth of Jehoiakim, taking in the whole forty five of Nebuchadnezzar's reign; they seem to go but on mere surmise for the former, and to cross the prophet's own computation in the latter, see on vers. 11.
{that} Supplied, as Esai 4.7.
{I will punish for their iniquity} Heb. I will visit upon them their iniquitie; as Exod. 34.7. Chap. 23.2,34. as he will visit his people then in mercy, Chap. 29.10. so he will visit their oppressors then in wrath for the wrong done by them to his people. See Esai 47.6. and 51.22,23. Chap. 27.18. and 51.35,36. So Gen. 15.13,14. Esai 10.12.
{the King of Babylon} Not Nebuchadnezzar, but one of his issue and successors in that empire, Belshazzar. See on Esai 14.4–19.
{that nation} The Chaldeans, Chap. 6.22. and 24.5. together with their land; by destruction the one, by devastation the other.
{and will make it perpetual desolations.} Heb. put it unto desolations, or devastations of perpetuity, or diuturnity; as vers. 9. See Esai 13.19. and 14.23. Chap. 50.40. and 51.26.
Verse 13. {And I will bring upon that land all my words that I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations.} Hence some gather, that those ensuing prophecies from chap. 46. to 51. the two last whereof do at large foretell and describe the ruin of Babylon, were preached before this: and the ancient Greek therefore does here, after these words, insert them, in a confused way. But hereof there is no necessity.
{And} Or, So; as Chap. 11.18. vers. 14.
{against all the nations} See the title prefixed at Chap. 45.1.
Verse 14. {For many nations, and great Kings, shall serve themselves of them also:} As many nations with their kings shall for a time serve them; so after the term of that monarchy run out, they shall serve themselves of them. Whence some observe, that these seventy years are to commence, not so much from the utter desolation of the land of Judea, and those other countries hereafter mentioned, as from their servitude, see on v. 11.
{many nations} The Medes and Persians with others subject to them, and serving under them, Esai 13.4. Dan. 5.28,31. yet the word in the original is ambiguous to many, or great. So Psal. 25.11.
{great Kings} Darius and Cyrus: under whose conduct those forces consisting of divers nations against Babylon, see Esai 21.7,9. and 43.14. and 45.1.
{shall serve themselves of them} Heb. have served upon them; which the old Latin following, renders the words; because they served them when they were many nations, and great Kings: and this some expound, as if the reason were here rendered, why the nations before-mentioned, vers. 13. should so suffer, to wit, because they had served against God's people under the Chaldeans: which though true of some of them hereafter mentioned, 2 King. 24.2. Psal. 137.7. yet of some of them, the Egyptians especially, is not true, Chap. 37.5. and others therefore say, because that God's people had served them, and they had dealt rigorously and cruelly with them: to which purpose, a learned writer cites one of the Jewish doctors, who should so expound the place; but the Jewish commenter, whom he cites, says no such matter: he rather directly controls it; for first he observes, that the verb of the time past is put here for the future, as our version well renders it; then that the word of service (which this author also in part admits) in the syntax here used signifies, not to serve one, but to exact service of one, or to serve oneself upon one, (of which see on Chap. 30.8. and 34.10. as also, see Ezek. 34.27.) and lastly, that the words are meant of the kings of Media and Persia, with their people, who should have the Chaldeans to serve them, as they had done with others before: and this exposition is confirmed by that parallel place, Chap. 37.7.
{of them also.} Heb. upon them: upon them also, as they have done upon others: or, even upon them; as Esai 57.6,7. howsoever it may seem a matter very unlikely at present.
{and I will recompence them according to their deeds, according to the works of their own hands.} Or, so: as vers. 13. or, thus, as Chap. 7.34. will I repay them, or, render unto them; as the word is rendered, Chap. 51.24.
Verse 15. {For thus saith the LORD God of Israel unto me;} Or, For thus said the Lord, the God of Israel unto me; to wit, at that time when he delivered me the foregoing message, vers. 1.
{Take the wine cup of this fury at mine hand} Or rather, Take this wine-cup of wrath. Heb. heat, or fervour: whence some render it, this smoaking wine-cup; an argument of anger, Esai 6.4. See Rev. 14.10,11. Esai 51.17,22. from my hand. Those judgments and afflictions that God allots, especially out of anger and wrath to any, are in Scripture frequently compared to a cup of some hot, or heady drink that does exceedingly distemper. See Psalm 11.6. and 60.3. and 75.8. Job 21.20. Lam. 4.21. Ezek. 23.32–34. Such a cup in a vision is reached out to Jeremy, and he enjoined taking it out of God's hand, to go with it unto the nations hereafter mentioned, and to render it unto them.
{and cause all the nations to whom I send thee to drink it} Heb. make to drink it all the nations whom I am sending thee unto them: an elegant redundancy, very common in this language: so 1 King. 21.11.
Verse 16. {And they shall drink it, and be moved, and be mad: because of the sword that I will send among them.} The effects of this drink, together with an explication of it, what it is: see further, vers. 27,29.
{they shall drink it} They shall be enforced to drink of it, whether they will, or no, vers. 28. or, that they may drink it; as Chap. 22.10. and 23.18,21. Mal. 1.9.
{and be moved;} None of them being so strong, as to be able to bear it; but shall be overcome with it: as Chap. 23.9. the word may well be rendered, They shall be tossed, or, shall toss themselves to and fro. See Chap. 5.22. as men unquiet and restless by occasion of drink that disturbs their brains, or being in a distemper of frenzy, are wont to do, Prov. 23.34.
{and be mad} As men that are mad drunk. So Ezek. 23.34. chap. 51.7.
{because of the sword} Heb. from before, or, from the face of; that is, by reason of; as Chap. 23.9.
{the sword} That is, hostile invasion with fire and sword: so is the term sword, commonly taken, Lev. 26.25. Esai 1.20. Ezek. 30.4. and that is the cup, or wine of God's wrath, the smoking liquor, before-mentioned. So vers. 27,29.
{I shall send} For by his appointment, and with his commission, it comes, Chap. 47.6,7. Ezek. 14.17.
Verse 17. {Then took I the cup at the Lords hand} Or, So (as v. 14. Heb. And; So Chap. 43.2,5.) I took the cup from the Lords hand: being by his hand, in vision, reached out to me, vers. 15.
{and made all them to drink, unto whom the LORD had sent me} As vers. 15. either in vision, or by denunciation. See Chap. 27.4. vers. 30. For that conceit of a learned writer seems to me nothing probable, that the prophet should go up and down with a cup in his hand, and travel to so many several nations, and so far remote one from another with it; enough to have taken up a main part of his life.
Verse 18. {To wit, Jerusalem, and the cities of Judah} Thus judgment usually begins at God's own house, with God's own people, Ezek. 9.6. 1 Pet. 4.27.
{and the Kings thereof, and the Princes thereof} The kings thereof successively, Jehoiakim, Jehojacin, and Zedekiah, Ch. 22.18,19,24,25. and 21.7. See chap. 27. vers. 19.20,25.
{to make them a desolation, and astonishment, an hissing, and a curse.} Heb. to give them unto desolation, &c. See on Chap. 24.9. vers. 9.
{(as it is this day)} Or, as appeareth this day. So chap. 4.20,38. and 8.18. 1 King. 8.24. whence some gather, that this prophecy was delivered after the captivity of Jehojacin: but the date of it, vers. 1. directly controls this. Nor can I accord with those, who would have this prophecy to be of a diverse date from the former: the series of the context, vers. 15. it seeming not well to admit it: and with those much less, who would have it spoken in a prophetical strain, in the time present, as of a thing to come, but as sure to be, as if it were already done, and to be seen, even at present; because I nowhere meet with this form so used. Others suppose that this clause has relation not to the time when the prophecy was first uttered; but the time when it was afterward penned and published in writing, being made up in one volume together with the rest of his prophecies; which yet to me seems no more probable than the former. I suppose it was shortly after the Chaldean irruption in the third and fourth of Jehoiakim, ver. 1. Dan. 1.1. when the land being questionless of necessity much plundered by so great an army as Nebuchadnezzar in all likelihood brought with him, after it had not long before by Pharaoh Nechoh been so pillaged, the city surprised, the crown tossed from one head to another, and enforced to hold from the Egyptian one while, and the Chaldean another while; that dismal work began then to break forth and discover itself, that afterward grew to its higher growth in Jehojacin's captivity; and to its full height in the expiring reign of Zedekiah. See 2 King. 23.32,37. and 24.15,16. and 25.1,21.
Verse 19. {Pharaoh King of Egypt, and his servants, and his Princes, and all his people.} Pharaoh-Nechoh, ch. 46.2. & Pharaoh-Hophra, ch. 44.30. his successor. Egypt comes in the first place because the Jewish people relied principally upon them, presuming much upon succors and safeguards, which they promised unto themselves from them, ch. 37.5. Ezek. 29.6,7,16. and the prophet may seem the rather therefore to insist upon particulars concerning them, their Princes, servants and people; (because though their king might miscarry, yet the state might stand, managed by the peers and officers of state and their strength consisting in the multitude of their people, might not be much impaired) to put them out of all hope of support, or shelter from thence. See Chap. 40. Ezek. 29. and 30. and 31.
Verse 20. {And all the mingled people;} Concerning the term here used, interpreters much differ; the word is used sometime for a mixture of persons, or people, a promiscuous multitude, Chap. 50.37. and with the r only lengthened in the same notion, Exod. 12.38. Neh. 13.3. to which purpose some understand it here. So some of the Jewish doctors, affirming hereby to be understood a mixture of people, consisting of divers nations, that were embodied together: but who in particular, or where abiding, they tell us not. But some others deem it to have reference to the nations ensuing, as generally comprehending the people, in this verse and the next, by name more particularly there recited; and here so termed, because, say they, their borders and confines were intermixed the one with the other. Others, going the same way for notion of the term, understand it as having reference to the verse before-going; of such people as were mingled in their places of habitation with the Egyptians, or bordered near upon them, and were in confederacy with them: to which purpose the Chaldee paraphrast expresses it by a term, that is deemed to import auxiliaries; which may seem therefore to take in the Cushites, who are oft mentioned as borderers upon Egypt. See Esai 18.1. confederates with it, and assistants to it, Esai 20.4. Ezek. 30.4,6. where in the 5. verse, also the word here used is found: and this the rather may carry some probability with it, because the Cushites in all this catalogue are not at all mentioned. Howbeit, others take the word here to signify Arabia, as sometime in this very form it does (though for the most part, with a very small variation, as vers. 24. but sometime also without any such variation; as appears by 1 King. 10.19. compared with 2 Chr. 9.14. and whereas it might be objected, that Arabic is expressly mentioned apart vers. 24. it is answered, that there is mention made of those that lived under some royal government, either in Arabia the fertile; or in Arabia the desart; here such of them are intended, as were under no settled government, but lived wildly, wandering from place to place; and withal, which has some hint of the former notion, were a mixture of divers nations. To which purpose, also, some draw in here that of Tidal, called King of nations, Gen. 14.1. In a matter so ambiguous, I shall forbear to determine ought, leaving it to the decision of the learned.
{and all the Kings of the land of Uz} Or Uts: of which name there are three several parties mentioned in Scripture; and accordingly three several places deemed to have borne that name. The first and ancientest of them was the son of Aram, Genes. 10.23. whose posterity are supposed to have dwelt in that part of Syria, wherein Damascus is situated, 2 Sam. 8.5. Esai 7.8. the large valley bordering upon it, retaining still in the Arabic language the name of Gauta, by a change of letters not unusual: as Gaza, for, Azzah, Act. 8.26. Gomorra, for, Ammirah, Esai 1.9. and Tyre for, Tsor, Esai 23.1. Tanes for, Tsoan, Esai 30.4. The second was the son of Nachor, Abraham's brother, whose posterity are deemed to have taken up their abode in some part of Arabia the desert, near to Chaldea, the place of Job's habitation, Job 1.1. where he had such bad neighbors, the Chaldeans on the one side, and the Sabeans on the other, Job 1.15,17. the region by the Greeks termed Ausitis, and the inhabitants thereof, by Ptolemy, Æsitæ; or as some rather think Ausitæ. The third was by Dishan the issue of Seir, Gen. 36.28. those of his posterity seated themselves, as some think, in some part of Arabia the stony; either within, or very near unto the land of Idumea, Lam. 4.21. and of these I conceive that the Prophet here speaks.
{and all the kings of the land of the Philistines} See Chap. 47.1. These were of the race of Cham, by Mitsraim his son, the Egyptians’ progenitor. Gen. 10.6,13,14. 1 Chr. 1.8,11,12. those of his posterity in succeeding ages bordered to the west upon the land of Judea. See Esay 2.6. and 9.12.
{and Ashkelon, and Azza, and Ekron, and the remnant of Ashdod} Or, even of Ashkelon and Azza, etc. as Chap. 19.12. and 23.9. for these were all several Princes in the Philistines’ country, See 1 Sam. 6.17. where these four are reckoned up among the five, which Gath here omitted, makes up there. the reason whereof may be, because that albeit, it had a King in former times, 1 Sam. 21.10. yet it may seem, in progress of time, before Jeremiah’s days, either to have been swallowed up in some one of the other four, or to have been utterly ruined by some foreign force. See Amos 6.2. of Ashkelon, see chap. 47.5,7.
{Azzah} Rendered Gaza, after the Greek pronunciation of it, 1 Sam. 6.17. and chap. 47.5. See on the words foregoing.
{the remnant of Ashdod} By the Greeks, and Latins, termed Azotus, Act. 8.40. And it is here said the remnant of it, as some suppose, because it had been much impaired and wasted by Psammetichus, father to Pharaoh-Nechoh, who a long time besieged it. See Herodote, lib. 2. or as it may well be, by Tartan, a Commander under Sargon King of Assyria, who seems not to have besieged it only, as Psammetichus did, but to have surprised also, and sacked it, Esay 20.1.
V. 21. {Edom, and Moab, and the children of Ammon.} These, the posterity of Esau, the first of them, Gen. 36.1. of Lot the other two, Gen. 19.37,38. did border near upon one another, Deut. 2.8,9. and they were as near borderers, so bad neighbors also from time to time unto God’s people. See Psal. 83.6,7,8. Of the ruin of Edom, see further, Chap. 49.7. Moab, Chap. 48. of Ammon, Chap. 49.1.
V. 22. {And all the kings of Tyrus,} Heb. Tsor. see Esay 23.1. and on v. 10. either Kings of several colonies from thence sent abroad, and countries thence peopled; of which sort Carthage is generally acknowledged to have been one; or petty Kings, that held from, and were as vassals unto the hereditary crown of that State; or, Kings, for, Princes, and Rulers, as chap. 17.20. and 19.3. and 22.5. the rather here so termed for their great state and wealth, Esay 23.8. See chap. 47.4. Ezek. 26.17,18.
{and all the kings of Sidon} Heb. Tsidon. Greek, Sidon, Mat. 11.21. A neighboring city to Tyrus: whereof see on Esay 23.2,12. they are found oft joined together, in regard of their vicinity, Mat. 11.21. and 15.21.
{and all the kings of the Isles which are beyond the Sea} Or, of the lands, or countries, or regions (as Esay 20.6. and 24.1. and 42.4. and 49.1.) or the coast (for the Hebrew term is singular) that are, or that is (and this rather) besides the Sea, or by the Sea-side; as the word is used, Deut. 1.1. whereby some (taking the words according to our Version) suppose Greece & Italy to be meant, divided from Judah by the midland Sea. Others, Rhodes and Cyprus, and those other Islands toward the bottom of that Sea, which they tell us were surprised and subdued by Nebuchadnezzar, but no record is produced for either of these; nor is there any great probability of either; and less yet of the former. I conceive therefore rather to be hereby meant those Parts of Syria that coasted all along upon the midland sea. See chap. 49.23.
V. 23. {Dedan} Of this name we find two persons in Scripture: the one Cham’s issue by Chush, and Raamah, Gen. 10.7. the other of Abraham’s posterity by Jokshan, Gen. 25.3. of whom, see Esay 21.13. This present passage seems to concern the place where the posterity of the latter was seated; which is deemed to have been part of Idumea. See chap. 49.28.
{and Tema} Tema was one of Ishmael’s race, Gen. 25.15. the land that his posterity inhabited in some part of Arabia, was from him so termed: whereof see Job 6.19. Esay 21.14. where the Dedanites, and the Temaites, are together mentioned.
{and Buz} The name of one of Nachor’s posterity, Gen. 22.21. of which Family Elihu, one of Job’s friends was, Job 32.1,6.
{and all that are in the utmost corners} Heb. cutted off of a corner: whereof see on chap. 9.26. as also, chap. 49.32. where they seem to be placed either within, or near upon Idumea, and the Kingdom of Hazor.
Ver. 24. {And all the kings of Arabia} Reckoned among those that brought gold and silver to Solomon. So 2 Chr. 9.14. See on Esay 21.13.
{and all the kings of the mingled people that dwell in the desert} Or, of Arabia; as well those that inhabit Arabia the fertile, as those, that abide under kingly government in Arabia the waste. See on vers. 20. which some conceive to be the Kedarens, mentioned, Chap. 49.28. said there to dwell without gates, or bars; that is, without walled towns, or fenced cities, in tents removable from place to place, Chap. 49.31. Esay 13.20. The old Latin renders it, of the West; and the word indeed commonly signifies the evening, Gen. 5.8. and one derived from it, the West, or evening coast: because the Sun setting in the West, produces the evening, Psalm 103.12. Esay 59.19. But where the word itself is so used, I find not.
V. 25. {And all the kings of Zimri} The posterity of Zimram, the son of Abraham by Keturah, Genes. 25.2. m being lost, as in Maria, for, Miriam, or Mariam, Math. 1.16,18. with Luke 1.27. and Gehenna, for Gehinnom, Math. 5.22,30. they seem to have been those Zamarens, a people of Arabia, mentioned by Pliny, lib. 6. cap. 28.
{and all the kings of Elam} The Persians descended of Sem, Gen. 10.22. See on Esay 22.6. and afterward, chap. 49.34.
{and all the kings of the Medes} Heb. of Madai: the son of Japhet, Gen. 10.2. from whom the Medes are descended, joined with the Persians, Dan. 5.28. and 6.8,12.
V. 26. {And all the kings of the North far and near one with another:} Under the present Chaldean Government, chap. 1.15. v. 9. Heb. a man to his brother: as Gen. 26.31. 2 King. 7.6. chap. 13.14. but to here for, with; as Lam. 3.41.
{and all the Kingdoms of the world, which are upon the face of the earth.} In those regions and countries commonly known in those times unto parts, and with whom any ordinary commerce then was; as Esay 34.2. Act. 2.5.
{and the king of Sheshach shall drink after them} That by Sheshach is meant Babylon, appears plainly from chap. 51.41. the King whereof is said to drink last; because the rest were to drink; as before him, so by him, and he afterward by some of them, vers. 9,12,14. But why Babylon should be thus termed, or how it should come to have this name given it, is questioned. Whereunto the Jewish Masters answer, that Sheshac and Babel, the letters of the Alphabet, being traversed and transposed, are all one. For of this trick, or device, they have two sorts; one, that they call Albam; whereof see on Esay 7.6. another, which they call Athbash, or Atbas, in which two whole sets of letters being placed, the one in a direct order above; the other under backward, beneath on this wise,
אבגדהוזחטיכלמנסעפצקרשת
תשרקצפעסנמלכיטחזוהדגבא
they interchange them, as they stand in order, the upper for the lower, and the lower for the upper: and thus shin being put for beth, and caph for lamed, for Babel you have sheshac; and this trick some suppose, that the Prophet should use on purpose to darken the Prophecy, for fear lest if he should have expressly named Babylon, the King of Babylon, then being set down before the city, should use more rigor and violence against it. But neither was this Prophet afraid freely to deliver God’s message, and that in plain terms also, as afterward he did again and again, chap. 27.6,7. and 29.10. and 50.1. and 51.1,41,64. nor does this prophecy seem to have been delivered until Jehoiakim had yielded himself unto Nebuchadnezzar, content now to hold the crown from him. See on vers. 18. nor are the penmen of Scripture acquainted with such tricks as these, being but late (to speak of) Talmudical devices. Others therefore suppose, that there might be some other great and famous city in Chaldea so termed from the first founder of it, because they find a King of Egypt to have been of the like name, 2 Chr. 12.2. But this seems to be a very groundless conjecture. Others therefore think rather, and with more probability, that Babylon is thus termed from an idol, called Sheshac, or Shak, from which Mishael was by the King of Babylon’s Chamberlain termed Meshac, Dan. 1.7. which they worshiped, and whose festival they were celebrating what time the city was by Cyrus surprised. Whereof see more on chap. 51.41. though what a learned Writer has here, that Sheshac in the Babylonian language signifies to feast; & share, feastivals, I find not by any author asserted. True it is, that Atheneus in his Supper-sophisters, l. 14. relates from Berosus, in his Babylonian, and Ctesius in his Persian story, that a feast called the Sacean-festival, was wont to be held at Babylon for eleven days together: not unlike to the Greeks and Romans Saturnalia: and it is not improbable, that in the time of this festival, Babylon was taken: of which more hereafter. But that the word Sheshac in that language has any such general signification, is neither by the relator, nor by the Authors whom he cites, averred.
{shall drink} In this phrase is deemed to be some allusion to that fatal banquet, at which Belshazzar was slain, Dan. 5.1,30. there is in more likelihood an allusion thereunto, chap. 51.39,57. where God says, that he will make their feast for them, and make them so drunk, that they shall sleep an everlasting sleep: but here the same term is used promiscuously of them all, and of him no more than of the rest with him.
V. 27. {Therefore shalt thou say unto them,} Or, Say thou unto them; as Chap. 19.3,11. to wit, in the public delivery of this prophecy.
{Thus saith the LORD of hosts, the God of Israel.} As Chap. 19.15.
{Drink ye, and be drunken, and spew, and fall, and rise no more.} Heb. and ye shall not rise. Drink till you be so drunk that you spew again (as Esay 19. 14. & 28. 8. Habb. 2. 16.) and so stagger as (as Psal. 107. 27.) that you fall, and so fall, that you be not able to rise and recover yourselves again, Esay 26. 19. chap. 51. 61. as, Sleep and not wake again, chap. 51. 39, 57. the imperative in way of prediction, save in the last word, where yet it is to run in the same tenor with the rest. See the like, ver. 34. compared with ver. 36. as the future enunciative in way of injunction in the words before-going.
{because of the sword that I will send among you} As ver. 6.
Verse 28. {And it shall be, if so be they shall refuse to take the cup at thine hand to drink} Assure them from me, that according to your denunciation, drink it they all shall, as well one as another, though they be never so loath and unwilling to come to it; or conceive themselves free enough, and safe enough from being forced thereunto.
{If so be} Or, when; as chap. 13. 21. or, that if: with a defect of the conditional: as 2 Sam. 19. 7. chap. 12. 5. but the former here rather.
{at thine hand} Heb. from; as verse 17.
{then shalt thou say unto them;} Or, that thou shalt say unto them; as chap. 1. 9. & 16. 11.
{Thus saith the LORD of hosts, ye shall certainly drink.} Heb. Drinking ye shall drink; as chap. 49. 12. So, dying thou shalt dye, for, thou shalt surely dye, Gen. 2. 17.
Verse 29. {For lo, I begin to bring evil upon the city that is called by my name, and should ye be utterly unpunished? ye shall not be unpunished.} What reason have any of you, whom I own not, to expect, or hope to escape, when as I have in part already begun with my own people, and intend to go thorough with them, as well as with you, if not before some of you.
{I begin to bring evil} Heb. I am beginning to do evil, or inflict evil: either I am inflicting evil; by a circumlocution in Hebrew very frequent: as also in the Greek of the New Testament from thence, (See Gen. 6. 1. Deut. 3. 24. Jon. 3. 4. Acts 1. 1. & 11. 15. with 10. 44.) or in the term of beginning, (if any emphasis be in it) having an hint of their precedency in regard of some others, verse 18. or to what God had already begun to do in the first surprisal of Jerusalem by Nebuchadnezzar: whereof also see there.
{upon the city that is called by my name} On Jerusalem, which is called and accounted in a more special and peculiar manner, my own city. Heb. upon which my name is called: as Chap. 7. 10. & 15, 16. & 32. 34.
{and should ye be utterly unpunished?} Heb. being acquitted be acquitted; as Chap. 38. 11. Exod. 34. 7. for if God begin so severely, and proceed too so roughly with his own people, others must look as surely and sorely to suffer at last, Luke 23. 31. 1 Pet. 4. 17, 18.
{for I will call for a sword upon all the inhabitants of the earth, saith the LORD of Hosts.} Heb. I am calling. I am going presently about it. So Chap. 1. 19. and it cannot but come and go at his call, who, being Lord of hosts, has all creatures at command, Psal. 119. 91. & 148. 8. Esay 7. 18, 19. & 13. 3. & 40. 26. Ezek. 14. 17. Amos 5. 8. & 9. 6.
{a sword upon all the inhabitants of the earth.} See verse 26, 27.
Verse 30. {Therefore prophesy thou against them all these words} Or, all these things: the subject matter of the words; as verse 1. Chap. 21. 1. & 26. 2. The manner how he was to tender the cup to them, verse 15. to wit, by way of denunciation: as Chap. 1. 10. See ver. 15, 17.
{and say unto them} Add these further to the former what now follows.
{The LORD shall roar from on high, and shall utter his voice from his holy habitation;} God is here said to roar as a lion enraged, when he is about to execute some hideous work of vengeance, or punishment, to inflict some dreadful judgment, Joel 3. 16. Amos 1. 2. & 3. 8.
{from on high} From heaven the place of his glorious residence, Psal. 76. 8. Esay 63. 15. Rom. 1. 18.
{utter his voice} Heb. give, or, give out, his voice: to call together, say some of the Jewish doctors, and others from them, those whom he purposes to employ: as Esay 13. 20, 3. but it seems rather to be here a further addition to the former: and it is used to imply the fierceness and dreadfulness of his wrath, when he comes with it unto judgment, with allusion unto loud and hideous cracks of thunder accompanied with fearful and frightful flashes of fire. See Psal. 18. 13. & 68. 33. So also, Joel 3. 16. & Amos 1. 2.
{from his holy habitation} Heb. habitation of holiness; as Psal. 68. 5. So his Temple, or, Palace of holiness: that is, heaven, Psal. 11. 4.
{he will mightily roar upon his habitation,} Heb. he will roaring roar; that is, roar exceeding loud: for these ingeminations imply, as certainty sometime, verse 28. so otherwhile a vehemency or excess: as Esay 24. 16. upon his habitation. So the word does commonly signify, Job 5. 3. & 18. 15. Psal. 79. 7. Esay 27. 10. & 33. 20. Chap. 10, 25. For the old Latin the word mistranslates it, rendering the word beauty, which those that follow descant much on to small purpose: it is applied sometime to God's sanctuary, temple or tabernacle: as Exod. 15. 2. 2 Sam. 15. 25. and so here, both Jewish, and ours, generally expound it, understanding the text, as intimating the place which God threatens, in particular, to execute judgment upon: which to me seems nothing probable; because all the following discourse is bent in general against the whole set of those, whom God intended thus to deal with: and I choose therefore to go rather with those interpreters, though very few, yet of good note, who expound this, as the former, of the place, where, or from whence; God would thus roar: and render the text, not, upon, but, in his habitation, or dwelling. So is the particle oft used, Neh. 9. 33, 36. Psal. 143. 4. Esay 24. 22. in prison, Dan. 11. 20. in his place, Esay 38, 20. in the house of the Lord: and so here, in his habitation: whereunto may be added, that with this particle there is oft a defect of the other particle from: as Psal. 81. 6. when he came from off, or, out of Egypt: and Dan. 2. 1. his sleep was broken, or departed from off him, or from him; as our Version renders it: and accordingly it may be here from, or, out of his habitation, or dwelling, for variety's sake, because this word, and the former, though in notion the same are in sound and original diverse: and though by and from his sanctuary he is said sometime, in the like case, to roar, and utter his voice, Joel 3. 16. Amos 1. 2. yet I suppose here is heaven rather meant, as before, because the temple then was demolished, and lay desolate, when God roared thus on some of the rest here before specified.
{he shall give a shout as they that tread the grapes against all the inhabitants of the earth.} Heb. he will answer a shout: whence some suppose it to allude to such songs as the workmen that were employed in the wine press used to answer one another withal, to make their work go the lighter and more merrily away with them: it is true, that the word here used signifies properly to answer; but sometime also, to answer one another in singing, or to sing by course; as they did, Exod. 15. 21. 1 Sam. 18. 7. & 21. 11. & 29. 5. Ezr. 3. 11. and simply also to sing; as Esay 27. 2. yea as to speak simply; which is very common in both the books of the Old and New Testament, where no question at all goes before; so more specially to make a loud noise, shout, or outcry, So Exod. 32. 17, 18. when Joshua heard the voice, or, noise of the people, as they shouted he said, there is a noise of war in the camp. But (Moses) said, It is not the voice, or noise, of shouting for mastery; (valor, or victory) nor is it the voice of crying out (of outcry) for discomfiture; (by reason of being surprised and vanquished) a voice, or noise, of chanting, (singing by course, or singing aloud simply) do I hear: by which place, where the word is thrice several times repeated; in the light, or single form, as here, twice; in the weighty form, wherein the middle radical is doubled, once; it appears that it is used to signify any such loud shout, or outcry, as either assailants in war, or persons suddenly assailed, and overpowered by an assailant enemy, are wont to make. And I conceive the shout here mentioned to be an alarm, or shout rather, of assailants, such as they are wont to make, either at the joining of battle in the field; or at the assault of some fort or city, Josh. 6. 16, 20. Chap. 51. 14. withal compare to that shout that country people are wont to make at the bringing in of their vintage and harvest; and more especially when they have their feet in the winepress, and the new liquor in their heads. See Esay 16. 9, 10. Jer. 48. 32, 33.
{those that tread the grapes} Heb. treaders, So the treader, Esay 6. 10. and, he that treadeth (to wit, grapes) in the wine-presse, or, the presse, Esay 63. 2. whereunto some allusion is here; the rather, in regard of that store of blood that should be shed by the executioners of God's wrath, to such treaders out of wine in this place compared. So Esay 63. 3. Rev. 14. 19, 20. to tread, for, to tread grapes: as, to tread out, for, to tread out corn, Hosh. 10. 11.
{against all the inhabitants of the earth.} Heb. unto: which if we retain, the meaning may be, that the shout shall be so loud, that it should be heard in all parts and places, though never so remote and distant one from another. See verse 31. the former part whereof the old Latin joins to this: but the particle is sometime also used for against; as Chap. 1. 19. & 13. 14, & 15. 20. of the other terms here, see ver. 26, 29. Esay 34. 1, 2.
Verse 31. {A noise shall come even to the ends of the earth} Heb. A tumultuous noise is gone unto the lands end; that is, say some, from the Red Sea, unto the Caspian Sea; they might as well say, from the Persian Gulf, unto the Midland Sea: but to the lands end is a form used indefinitely, or so far, as the lands intended reach, Psal. 72. 8. See Esay 15. 4—8. Chap. 48, 34. & 49. 21.
{for the LORD hath a controversy with the nations:} Heb. for a controversie, or a quarrel is to the Lord with the nations. See the same form, Hos. 4. 1. & Mich. 6. 2.
{he will plead with all flesh} Heb. he will be judged, or, enter into judgement; as Esay 3. 14. making it to appear, that he does most justly, what in this kind he does, with all flesh: all people; as before, verse 26. So Chap. 45. 5.
{he will give them which are wicked to the sword; saith the LORD} Heb, the wicked, or, as for the wicked, he hath given them to the sword: an elegant form of speech: the like whereunto, see Gen. 49. 19. Psal. 12. 5, 2. & Esay 65. 11, 12. and a change of the person also here, as there: he hath designed them thereunto, or he hath given them up to it, in the prophetical phrase: for, he will do it, it is as sure to be done, as if it were done already, Chap. 15. 2, 3. the sword: of which before, verse 16.
Verse 32. {Thus saith the LORD of Hosts: Behold evil shall go forth from nation to nation.} From one nation to another: as Psal. 105. 13. to each one, as his turn comes. See Lam. 4. 21.
{a great whirlwind shall be raised from the coasts of the earth} Or, a great storm, or, tempest, (as Chap. 23. 19.) shall be raised from the uttermost parts of the earth. Heb. sides: as Chap. 6. 22. from the Chaldeans, first on the one side, and from the Medes, and Persians next on the other side.
Verse 33. {And the slain of the LORD shall be at that day from the one end of the earth, even to the other end of the earth:} The slain of the Lord: the slain by his purpose, and at his appointment, verse 29. Zeph. 2. 12. at that day: that is, at that time, when he comes to take vengeance, and do justice upon the wicked (verse 31.) shall be and abound in all parts and places, from the one end of the earth to the other. Heb. from the end of the earth, and unto the end of the earth: as Chap. 12. 12. So Mat. 24. 31.
{they shall not be lamented, neither gathered, nor buried: they shall be dung upon the earth} So great shall the multitude of the corpses of the slain men be, that they shall lie without exequies or burial, without any manner of interment, unburied, until they rot upon the ground: See Chap. 8. 2.
Verse 34. {Howle ye shepherds and cry} Or, cry out: make an outcry, chap. 4. 6. & 6. 26. See verse 36. You rulers, and governors, kings and princes: for against them principally are these evils denounced, verse 8. 26. So is the word taken, Chap. 22. 22. & 23. 1.
{wallow yourselves in the ashes} Supplied from Mich. 1. 10. for in ashes they used to lay themselves down, in times of solemn mourning and humiliation, Job 42. 6. Esay 58. 5. Mat. 11. 21.
{ye principal of the flock} Either you master-shepherds, grandees, and chief governors; or, you the greatest and wealthiest among the people, Ezek. 34. 16, 18. for in public calamities, the meaner and poorer sort of people usually escape best: the corks swim, when the plummets sink: See 2 King. 24. 14. & 25. 12.
{for the days of your slaughter, and of your dispersions, are accomplished;} Heb. your dayes for slaughter, and your dispersions: the time designed for the slaughtering and dispersing of you is fully come: as Luke 2. 6. Acts 2. 1. nor past and gone: as the word in our Version might seem to import.
{and ye shall fall like a pleasant vessell} Or, as a precious dish. Heb. as a vessel, or, dish, of desire, or delight: So Hosh. 13. 15. Nah. 2. 9. the opposite See chap. 22. 28. a vessell, or dish, unto which there is no desire, or, in which no delight: Some such curious utensils, as Venice glasses, and China dishes, that by reason of their fineness are with the least fall, or casualty, soon dashed to pieces, and being once broken, cannot be cemented, or set together again, or, that are of much esteem while they are whole, but of no worth when once broken. So Psal. 31. 12. chap. 22. 28.
Verse 35. {And the shepherds shall have no way to flee, nor the principal of the flock to escape.} Heb. Flight shall perish from the Shepherds, and escape from the principall of the flock; as Amos 2. 14.
Verse 36. {A voice of the cry of the shepherds, and an howling of the principal of the flock shall be heard} Or, There shall be an out-cry of the shepherds, and an howling of the principal of the flock. Heb. a voyce of cry, for, a loud, or clamorous voyce: as chap. 51. 54. a grievous outcry; as we term it: See verse 34.
{For the LORD hath spoiled their pastures} Because the Lord has destroyed and laid waste their pastures, that is, their kingdoms and states: or, dispersed and destroyed their flocks, that is, the people that lived under their charge, chap. 13. 20. as the word is used, chap. 10. 21.
Verse 37. {And the peaceable habitations are cut down,} The stately structures, and goodly buildings, wherein formerly you lived and dwelt quietly, as in places of rest and repose, are through the fierce wrath of God ruined and demolished. Heb. The habitations, or folds, (2 Sam. 7. 8. the rather, because the allegory runs on, as taken from shepherds, and their sheep-cotes) of peace; as Esay 33. 20. Sion is said to be a quiet habitation: though I cannot accord to them, who think in the word Shalom here, an allusion to be unto Salem, or Jerusalem, Psal. 76. 2. because that sounds much to the same, Heb. 7. 2. for the scope and sense of this place is far more general. See on verse 30.
{because of the fierce anger of the LORD} Or, through the fierce anger of the Lord. See chap. 4. 8, 26.
Verse 38. {He hath forsaken his covert, as a lion} Or, as some not amiss, Who (the relative supplied; as chap. 22. 30. & 23. 29.) hath left, as a young lion, (as chap. 2. 16.) his covert; as chap. 4. 7. He is come abroad as a young lion, to range about for prey. So chap. 49. 19. & 50. 44. For I cannot assent unto that learned interpreter, who expounds these words of God's leaving his place among his people, whom he had wont to dwell with, and so exposing them, dismantled of his protection, unto ruin and destruction, chap. 12. 7. the words seem more general, than to be restrained unto God's peculiar; and the resemblance to look overfull another way.
{for their land is desolate} He proceeds to show the cause and ground of their howling, verse 34, 36. they are in straits unavoidable and inextricable themselves, verse 35. their states ruined, verse 36. their dwellings demolished, verse 37. and their lands laid waste and desolate, Heb. their land is unto desolation. See verse 11. 18.
{because of the fierceness of the oppressor} Heb. heat, or, fervour, (as Esay 13.) of the oppressing sword: as some supply it not amiss from chap. 46. 16. where it is applied to the Babylonians: and chap. 50. 16. where it is spoken of the Medes, and Persians: and so the rather, because the word here used is feminine: the sword that God threatens to send among them, to make havoc of them, verse 16, 27. a defect of the substantive: as standing, for, standing corn, Esay 17. 5. ill-tempered, for, ill-tempered mortar, Ezek. 13. 13. beloved, for, beloved friend, Hosh. 9. 16.
{and because of his fierce anger.} God's, verse 37. who sends that sword, verse 16.
CHAPTER 26
Verse 1. {In the beginning of the reign of Jehoiakim the son of Josiah King of Judah,} This prophecy seems to be of a former date than that before-going was, chap. 25.
{came this word from the LORD, saying,} Heb. was this word, or charge; as chap. 1. 1. & 21. 1.
Verse 2. {Thus saith the LORD, Stand in the court of the Lords house} In the great court, 1 Kings 7. 9, 12. in which the people from all parts assembled to worship, chap. 19. 14.
{and speak unto all the cities of Judah} The inhabitants of them, chap. 7. 2. Psal. 122. 4.
{which come up to worship in the Lords house} Chap. 7. 2. Psalm 122. 4.
{all the words that I command thee to speak unto them;} All those things, or, matters (as Esth. 9. 31.) that I give you in charge; that neither they may plead ignorance, nor you fail in your duty, chap. 1. 7. & 7. 27. & 11. 6. Act. 20. 27.
{diminish not a word} Or, detract not (Deut. 4. 2. & 12. 32.) ought; as Josh. 23. 14. chap. 42. 4.
Verse 3. {If so be they will hearken, and turn every one from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings} So loath is God to proceed in rigor against his people, if by any admonition or warning given they might be reclaimed, 2 Chron. 36. 15, 16. Lam. 3. 33. Ezek. 18. 31, 32. & 33. 11. See the same in effect, chap. 36. 3.
{If so be,} Or, It may be; as Gen. 18. 24, 28.
{hearken} Chap. 22. 2, 5.
{turn every one} Heb. a man; as chap. 18. 11.
{that I may repent me of the evil.} Heb. and I will, or, shall repent: the copulative for the finitive; as Josh. 24. 9. chap. 14. 19. Mal. 1. 9. See chap. 18. 8. Jon. 3. 10.
{which I purpose to do unto them} Heb. which I am thinking, or devising to do unto them. So chap. 36. 3.
{because of the evil of their doings} Thus evil begets evil: a just retaliation of evil for evil: evil of iniquity, and evil of penalty, are as needle, or bristle, and thread, the one goes before, and makes way for the other; and where the one has found passage, it draws on the other: So Chap. 4. 4, 6.
Verse 4. {And thou shalt say unto them,} Or, And say unto them; as chap. 19. 3. 11.
{Thus saith the LORD, If ye will hearken to me, to walk in my Law which I have set before you;} Walk in my law; that is, live according to it: as Psal. 119. 1. chap. 44. 10. which I have set before you. Heb. given before you: as Deut. 30. 1, 15, 19. acquainted you with, and delivered to you for a rule of direction, to order your lives and courses by: a borrowed speech from artificers, novices especially in some art, that have models, and patterns set before them, whereby to frame and carry on their work: So chap. 9. 13. & 44. 10.
Verse 5. {To hearken unto the words of my servants the Prophets,} Or, In hearkening unto (as Esay 50. 10.) the words of my servants the Prophets: by whom, and in whom, I speak, 2 Chron. 36. 12. Jer. 15. 19. 2 Chron. 5. 20. & 13. 3. and whom therefore when you hear, you hear me; and hearkening to them, you hearken to me, Luke 10. 16. Thus is the form here found frequently used, Gen. 3. 22. Exod. 14. 11. Deut. 9. 28. 1 Sam. 12. 17.
{whom I sent} Heb. whom I am sending (or, send daily from time to come) both have sent, and do still send, 2 Chron. 36. 17.
{both rising early and sending them.} Sending them early; sedulously and diligently, So chap. 7. 13, 25. & 11. 7. & 25. 3. 4. the pronoun them is not in the text, nor is needful here.
{(but ye have not hearkened} Or, yet ye would not heare. Heb. and (as chapter 25. 2.) ye have not heard, as chapter 25. 3. 4, 7, 8.
Verse 6. {Then will I make this house like Shiloh} Heb. And (as chap. 4. 2. & 15. 19. I will give (as chap. 9. 11.) and so in the next branch) this house as Shiloh: see chap. 7. 14.
{and will make this city a curse to all the nations of the earth.} Heb. this city will I give for a curse: that men in cursing one another may say; God do to thee, and to thine house, as he did to Jerusalem, and to the men of that city: So Esay 65. 15. chap. 24. 9. & 29. 18, 22. & 42. 18. & 44. 8.
Verse 7. {So the Priests, and the Prophets, and all the people, heard Jeremiah speak in these words in the house of the LORD.} Heb. And; as Esay 8. 7. chap. 18. 3, 4. which here may be thus rendered with connection of this verse, to the next. Now when the Priests and the Prophets (the false ones, chap. 23. 9.) and all the people heard Jeremiah speaking these words; So it was, that as soon as he had made an end of speaking: the like syntax, see chap. 8. 6. & 12. 5. and hereafter, verse 10.
{in the house of the LORD} In the court where he preached it, verse 2.
Verse 8. {And it came to passe} Heb. It was; as Chap. 20. 3.
{when Jeremiah had made an end of speaking all that the LORD commanded him to speak,} According to the charge given him, verse 2. See on verse 7.
{that the Priests, and the Prophets, and all the people took him,} As Pashur had before done, chap. 20. 1, 2. Heb. and; as chapter 20. 3.
{saying, Thou shalt surely die} Heb. Dying thou shalt die; as Gen. 2. 17. & 20. 7. Exod. 21. 12, 16, 17.
Verse 9. {Why hast thou prophesied in the name of the LORD, saying, This house shall be like Shiloh,} verse 6.
{and this city shall be desolate without an inhabitant} Or, for want of inhabitants. Heb. from no inhabitant; as chap. 2. 14. & 47. & 9. 10. & 33. 10. & 34. 22. & 51, 37.
{and all the people were gathered against Jeremiah in the house of the LORD.} See verse 7. The rude multitude incited by the priests and false prophets against him, ver. 8. 11. so the particle is used, ver. 12. chap. 1. 19. & 15. 20. Yet some take it here in its most usual notion, rendering it, unto Jeremy, as intimating the flocking of the people about him, to hear what he delivered: that which vexed the priests and the false prophets: for the people are said afterward to have stood for him with the princes: see ver. 16.
Verse 10. {When the Princes of Judah heard these things, they came up from the Kings house, unto the house of the LORD,} Or, Now when the Princes of Judah heard these things, they came from the Kings house into the house of the Lord. Heb. And they heard those words (words, for things; as Gen. 40. 1. chap. 7. 22. ver. 2.) and they came up: of which term, see on chap. 37. 5. for otherwhile the palace is deemed to have stood on higher ground than the temple: of this manner of syntax, see chap. 2. 7, 20. & 7. 27. and above on verse 7.
{and sat down in the entry of the new gate of the Lords house} In the entry, or, in the porch. Heb. in the opening, or, at the door. chap. 36. 10. Ezek. 8. 14. & 18. 19. of the new gate. So called, because by Jotham repaired, 2 Kings 15. 35. 2 Chron. 27. 3. This new gate, the Chaldee, whom some of the Jewish commenters here follow, say was the east gate of the temple; in the porch whereof those of the great consistory (of which some conceive these princes to have been) used to meet and to sit. Howbeit, their great doctor, of whom they have a saying, that from Moses to Moses he had no mate, is reported to affirm, that it was the western gate, in which the great assembly used to sit: Which to reconcile, some suppose that under the second temple that court might be translated from the one gate to the other.
Verse 11. {Then spake the Priests and the Prophets unto the Princes and to all the people,} To enrage against the prophet, as well the one as the other: see verse 9.
{Then} Heb. And; Which may well be here retained.
{saying, This man is worthy to die,} Heb. the judgement of death is for, or, belongs to, this man, or is this mans; as Deut. 21. 22. So verse 16.
{For he hath prophesied against this city.} Thus they arraign God's prophet, as guilty of sedition, for prophesying against the state: So chap. 38. 4. Amos 7. 10. Acts 6. 11, 12. & 24. 5.
{as ye have heard with your ears} As you of the people, that heard him speak, are able to witness: to hear with the eares: an emphatic elegance; as Psalm 44. 1. 2 Sam. 7. 27. 1 Chron. 17. 20.
Verse 12. {Then spake Jeremiah unto all the Princes, and to all the People:} Before whom the priests and false prophets had thus accused him, and clamoring against him, required to have sentence of death passed upon him, verse 11.
{Then} Heb. And; as verse 6.
{saying, The LORD sent me to prophesy against this house, and against this city, all the words that ye have heard.} I have delivered nothing but what I had in charge given me by God, verse 2, 3. So the apostle, 1 Cor. 11. 23.
Verse 13. {Therefore now amend your ways and your doings.} Heb. And now (as chap. 23. 12.) make good: So chap. 7. 3.
{and obey the voice of the LORD your God} Heb. hear; or, hearken to; as Psal. 95. 7. ver. 3.
{and the LORD will repent him of the evil, that he hath pronounced against you.} As chap. 18. 8. or, that he may repent him; as verse 3.
Verse 14. {As for me} Or, And as for me. Heb. And I: as Esay 65. 11. And ye, 1 Chron. 28. 2. And I; a nominative absolute: the like whereunto, see on chap. 25. 31.
{Behold, I am in your hand,} In your power at present, hand, for, power, as chap. 20. 4, 5.
{do with me as seemeth good and meet unto you:} Heb. as is good and right in your eyes; as 2 Sam. 15. 26. chap. 40. 4.
Verse 15. {But know ye for certain,} Heb. Knowing know; as chap. 13, 12.
{That if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof.} You shall be so far from averting and escaping the evil by me from God denounced against you and this city, by taking my life away from me; (See Zach. 1. 5, 6.) that you shall, by murdering of God's messenger, bring a further guilt and evil of a crying nature, both upon yourselves, and upon the state. Num. 35. 33, 34. 2 Kings 24. 4. 2 Chron. 24. 23, 28. Matth. 23. 34, 38.
{bring} Heb. give, as Deut. 21. 8.
{blood} The guilt of it, as Psal. 51. 14.
{for of a truth the LORD hath sent me unto you to speak all these words in your ears.} Or, to utter all these things, (as verse 2. 10.) in your hearing; as Esay 5. 9. & 22. 14.
Verse 16. {Then said the Princes and all the people, unto the Priests and the Prophets;} Then; having heard the prophet's apology for himself. Heb. And, (as verse 6.) the princes, that came from the king's court, hearing of the tumult raised about the prophet by the false prophets and the priests, verse 10. as the Roman colonel about Paul. Acts 21. 31, 32. & 23. 10. and all the people before incited, and incensed against the prophet, by the priests and false prophets, but now pacified by his apology, and the princes' inclination to equity in favor of the prophet, being in likelihood by their carriage and countenance discovered by them. Thus the promiscuous multitude are like waves and billows, moving this way and that way, as some blast of wind blows upon them; crying Hosanna this day, and, Crucifie him, the next: Matth. 21. 9. & 27. 20, 22, 23.
{This man is not worthy to die:} Or, is not guilty of death, does not deserve death: ought not to be put to death. Heb. judgement of death, is not for, or, to this man, as verse 11.
{for he hath spoken to us in the name of the LORD our God.} He has delivered nothing but God's message to us. Thus they pronounce a sentence of absolution in behalf of Jeremy, as being no counterfeit, but a true prophet; the cognizance whereof the Jewish masters tell us belonged to this supreme court, the great consistory.
Verse 17. {Then rose up certain of the Elders of the land, and spake to all the assembly of the people, saying,} Heb. And (as verse 16.) there rose up, or, stood up (as men use to do when they are either to plead as advocates, or to advise as counselors, or to give sentence, as judges, Esay 3. 13, 14. Acts 5. 34.) men of the Elders of the land, the same, as some, that were before styled princes, or, as others, some others by their example encouraged; who plead in the prophet's behalf. 1. The like matter before prophesied by Micah, verse 18. 2. The practice of a pious king, Ezekiah upon that occasion; who was not incensed against the prophet: but by earnest supplication and serious humiliation, obtained at God's hand a respite of that judgment for his days: and the peril they might procure to themselves by taking away his life, verse 19.
Verse 18. {Micah the Morashite prophesied in the days of Ezekiah king of Judah} See Mich. 1.
{and spake to all the people of Judah, saying: Thus saith the LORD of hosts, Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house, the high places of a forest} Jerusalem and Zion with that part of it, whereon the temple stands, shall all become a wild waste. See Mic. 3. 12.
{plowed like a field} A defect of the note of similitude, as Psal. 11. 1. Esay 21. 8. & 12. 13. or, of the verb substantives participle, being, or, becoming, a field; being made a field, converted to tillage: the like defect See John 15. 5. being without me (or, severed from me) ye can do nothing: and Rom. 1. 29. being whisperers, and unto whom ye come being a living stone, 1 Pet. 2. 4. and, being, or, as being a pillar and shore of the truth, 1 Tim. 4. 15. spoken of Timothy, as divers of the ancient Greek writers expound it.
{shall become heaps} Being utterly ruined, Psal. 79. 1.
{the mountain of the house} Or, of his house, the article used in a demonstrative notion as pointing to the temple, and the mountain or part of it, on which the temple stood, Esay 2. 2. & 14. 13.
{the high places of a forest:} Heb. high-places of a wood; a woody high place, overgrown with trees and shrubs; See Esay 37. 26.
Verse 19. {Did Hezekiah King of Judah and all Judah put him at all to death.} Though he spoke as much as Jeremy now speaks; and that which he then spoke did as much concern, and as nearly touch Ezekiah, and the men of Judah that then lived, as that which Jeremy has delivered concerns Jehoiakim and the people that now are, yet neither did the king, nor the people, that then were, attempt aught against him touching his life, or call him in question for the same.
{Did Hezekiah} He did not: he did nothing less than seek his life.
{and all Judah} Banding together against him; as you incite the people now to do against Jeremiah, verse 6. or, any of Judah, and, for, or; as chap. 23. 18, 34. and all, for, any; as Job 8. 12.
{put him at all to death} Either do, or attempt aught in that kind, or to that purpose; as if he had been guilty of sedition for so prophesying. Heb. slaying slay; as chap. 38. 15. but here the gemination in a diminishing or extenuating notion: as such forms, which few observe, are sometime used: So Gen. 3. 4. ye shall not dying die, for, ye shall not at all die; and Gen. 43. 7. could we knowing know? for, could we at all, or, by any means, know? could we so much as surmise, or suspect? in which places for want of this observation, the words are slenderly rendered by interpreters of great note, besides the mind and drift of those that spoke them.
{did he not fear the LORD, and besought the LORD; and the LORD repented him of the evil, which he had pronounced against them?} See 2 Chron. 32. 25, 26. Some interpreters render the words, Did he not fear the Lord; and when he besought the Lord, the Lord repented, &c. Of which syntax, see before on verse 17. and the like again, verse 21.
{did not he} To wit, Ezekiah.
{fear the LORD} Humbled himself, 2 Chron. 32. 28.
{besought the LORD} Sought to him by prayer; as at other times also on the like occasions, Esay 37. 1.—4, 15.—20. & 38. 2. 2 Chron. 32. 20, 24. Heb. besought the face of the Lord; as Zach. 8. 2. Mal. 1. 9.
{and the LORD repented} Not bringing that judgment upon the land in Ezekiah's days, Esay 38. 6. & 39. 8. So did he also with Josiah, 2 Kings 22. 19, 20. See on verse 3. 13.
{thus might we procure great evil against our soules} Heb. and we doing (for, we should do; the enunciative in a potential notion; as chap. 16. 20.) great evill against our soules; that is, against our selves: as chap. 17. 21. & 44. 7. We by taking this course, that the priests and prophets would put us upon, contrary to the practice of that religious prince, should, instead of averting the evil denounced, hasten the execution of it, and bring further evil upon ourselves.
Verse 20. {And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kiriath-jearim, who prophesied against this city, and against this land, according to all the words of Jeremiah.} Some would have these words to be part of the elders' speech before mentioned, who spoke in Jeremy's behalf, verse 17. But that is nothing likely: for by this latter instance they should rather cross, than back, what before they had delivered: but they seem rather to be the words of the penman (whether the prophet himself, or any other, peradventure Baruc his scribe) of this story concerning the present business, relating the issue of it; and to illustrate God's providence in the preservation of Jeremy, reporting another story of the same subject, much about the same time, but diversely managed, and with divers event. This to clear, the text might well be thus rendered; Now though there were also, &c. (the copulative used; as Esay 8. 7. the other supplied, as chap. 5. 22.) and so the context carried on unto, verse 24.
{according to all the words of Jeremiah} The same things in effect and substance with him: So chap. 27. 11.
{Urijah} Heb. Urijahu; as Jirmijahu, here also, and elsewhere, Chap. 1. 1. of this name was one of David's worthies, 2 Sam. 23. 39. and the high priest under Ahaz, Esay 8. 2. and some other. But of this prophet, save here, we find no mention in the sacred records.
{of Kiriath-jearim} A city in the lot of Judah, Josh. 18. 14. where the ark returned by the Philistines, remained a long time, 1 Sam. 7. 2.
Verse 21. {And when Jehoiakim, with all his mighty men, and all the Princes heard his words, the King sought to put him to death:} As he would have done also with Jeremy and Baruc, Chapter 36. 26. Heb. And Jehojakim heard——and sought: See the like, ver. 17, 19.
{with all} Heb. And all; as Chap. 22. 7, 14.
{heard his words} By relation in likelihood from others; as chapter 36. 16.
{but when Urijah heard it, he was afraid, and fled, and went into Egypt} Heb. And Urijah heard it, and feared and fled: the same syntax with that before. This man's distrustful fear cast him into a snare; when as he that trusts in the Lord is safe, Prov. 29. 25.
Verse 22. {And Jehojakim the King sent men into Egypt:} From whose king he held, with whom also he had correspondence to his own ruin, 2 King. 23. 34. & 24. 1, 2. and who therefore he knew would deny him nothing, were it never so unequal.
{namely Elnathan the son of Achbor} Mentioned among the princes in Jehoiakim's reign, Chap. 36. 12.
{and certain men with him} Heb. only, men: So Chapter 41. 5.
{into Egypt} Or, even into Egypt: as, God will come, even God, Esay 35. 4. The repetition is of force: implying, as the king's malicious disposition; who would send so far after God's prophet to slay him; so that no far flight can secure any, when they once pass the verge of God's protection: see Jon. 1. 3, 4.
Verse 23. {And they fet forth Urijah out of Egypt:} Or, Who (as chap. 15. 19. & 17. 7.) fetched, or, brought away Urijah out of Egypt. Heb. made to come out; as Deut. 6. 21.
{and brought him unto Jehojakim the King, who slew him with the sword;} Caused him to be put to death: yet gained thereby no more, than he did by the burning of Jeremy's book, Chapter 36. 28.—31.
{and cast his dead body into the graves of the common people.} Heb. sons of the people; the promiscuous multitude, men of the meanest condition: Not permitting him to have so much as an honest sepulture, such as persons of the better rank had, who had burial places usually in their private possessions, 2 Sam. 19. 37. 1 Kings 13. 22, 30, 31. such an extreme spite had he against God's messenger, in regard of his message, both living and dead: by this his cruelty exercised on him, supposing that he should affright any from coming again on the like errand: which yet with Jeremy he could not do.
Verse 24. {Nevertheless the hand of Ahikam, the son of Shapan, was with Jeremiah, that they should not give him into the hand of the people to put him to death.} This has a manifest reference to that which this relation began with ver. 20. Though it fared so with Urijah, who, out of fear, thus deserted his employment; yet it fared better with Jeremy, that stayed by it, and stuck close to his tackle: for albeit, the king himself were so cruelly minded, and had those about him ready enough to put his cruel designs in execution, ver. 22, 23. yet God stirred up the spirit of some of his princes, and one of them more especially, to stand by him, and deal so effectually for him, that he was not delivered unto the power of those that would have taken his life from him, according to promise for protection made to him, chap. 15. 20, 21.
{the hand of Ahikam was with Jeremiah} Hand, for, authority, power, help, assistance; as Deut. 7. 8. 2 Sam. 14. 19. and so afterward again. This Ahikam was one of Josiah's princes and counselors, 2 Kings 22. 12. whose name God would have to be left here upon record, for an honor to him unto all posterity, as having been the principal agent among them that were instruments here of the prophet's delivery: and he seems to have been the father of that Gedaliah, whom Nebuchadnezzar made governor of those whom he left in Judea, 2 Kings 25. 22. chap. 39. 14. God, as may well be conjectured, for this pious act of his father, in patronizing and rescuing his prophet, causing his son to find favor in that heathen king's eyes: howsoever by his folly, and fond credulity, he made it afterward unuseful both to others and himself, chap. 40. 13.—16. & 41. 1, 2.
{that they should not give him into the hand of the people to put him to death} Heb. to make him die; to slay him; as verse 19. hand, for, power, as before; and chap. 22. 25. It may be objected, that the people spoke in the prophet's behalf, as not deserving to die, ver. 16. But the tickle and fickle disposition of the multitude hence appears, who though partly by the prophet's own speech, and partly by the pleading of the princes for him, were satisfied at present concerning his innocency; yet had not this worthy prince stuck close to him, would by the wicked priests, and false prophets, soon again have been drawn to seek his destruction. See ver. 16.
CHAPTER 27
Verse 1. {In the beginning of the reign of Jehojakim, the son of Josiah king of Judah} This prophecy, by the date of it, may seem to have gone before that recorded, Chap. 25. and to have been near of the same time with the story related, chap. 26. for that the several prophecies, or sermons are not in this book entered and ranked according to the exact order of time, wherein they were delivered, has been before showed on chap. 22. 11. And about the date of this there is among interpreters some disagreement: the ground whereof does from hence arise. There is a charge here said to come to the prophet in the beginning of the reign of Jehoiakim, for the making of bonds and yokes to be rendered to the ambassadors of foreign states in the reign of Zedekiah: there being eleven years between the beginning of the reign of the one, and of the other; for so many years did Jehoiakim reign, and Jehoiachin his son some few months after him before Zedekiah, 2 Kings 23. 36. & 24. 8, 17. This difficulty to assoil, some, both of the Jewish writers, and other, say, that this prophecy was revealed to Jeremy in the first year of Jehoiakim's reign, three year before Nebuchadnezzar came to the Chaldean crown upon his father's decease, Dan. 1. 1. but that he was to conceal it, and not to publish it, nor put in execution the thing itself enjoined, until eleven year after in the reign of Zedekiah. Others, that he was presently to make these bonds, and to wear them for eleven year, at least, together, and then to send them, as hereafter abroad. But neither do the former seem to give any good reason why a prophecy of this nature should be so long concealed and smothered: nor does that seem to carry any show of probability with it, which the latter have, that the prophet should go up and down yoked in that manner for so long a time together. Those therefore who take this prophecy to be of a lower date, and to have been delivered in the beginning, not of Jehoiakim's, but of Zedekiah's reign; do some of them conceive, that this verse does not belong to this chapter, but to that before-going; and to be the close of it, shut up with the same words, wherewith it began; somewhat like that Hagg. 1. 1, 15. where the last verse formerly in most versions, for want of such observation, was rent from the foregoing chapter, and prefixed amiss to the next: and so many of our Hebrew Bibles, indeed, divide the chapters, both here, and there. But neither show they how this passage can be fixed handsomely to the forepassed relation: nor do those instances they bring from Exod. 6. 10, 29. help any whit to clear the context from an abrupt tearing of this verse, concluded with saying, from the next verse, wherein the charge, or injunction is expressed, because they are not the express words of God, but of the prophet rather, speaking from God; and yet why not of God himself, putting words into the prophet's mouth, or speaking of himself in the third person, as he oft does? See chap. 25. 31, 33. some place would be produced, where the word, saying, shuts up a sentence, without any speech, or charge at all ensuing. Other therefore of those that go this latter way, say that Zedekiah is here called Jehoiakim, and that Jehojakim was a name common to the sons of King Josiah. But of this there is neither any proof, nor good probability. And others therefore suppose, that through the scribe's negligence, who having his eye on the title of the chapter next foregoing, wrote Jehojakim, for Zedekiah; an error was by oversight at first committed, which afterward being not regarded, bred that general mistake, that all commonly known copies now have. And this their conjecture, they suppose, to receive further strength, from the repetition of Zedekiah's name again, verse 12. and the date of the next prophecy, Chap. 28. 1. said to have been delivered in the same year with this, and that in the beginning, not of the reign of Jehoiakim, but of the reign of Zedekiah.
{came this word unto Jeremiah from the LORD, saying,} Heb. was this word; as verse 26.
Verse 2. {Thus saith the LORD to me:} Or, Thus hath the Lord said unto me; as ch. 3. 6. God suggesting to the prophet by a kind of intimation, the terms wherein he should deliver his message.
{Make thee bonds and yokes} Make thee; as Buy thee; or, Get thee, Chap. 13. 1. & 19. 1. an elegant redundancy; whereof see there: bonds and yokes, that is, yokes with bonds; (as chariots and wheels, for, chariots with wheels, Ezek. 23. 24.) such as they are wont to be fastened with for slipping and falling off from the neck of the beast that wears them, and draws in them: See on Esai 58. 6.
{and put them upon thy neck} Them, for, some one of them; as Judg. 12. 7. Psal. 1. 3. Joh. 6. 45. wear of them first yourself, (which accordingly he did, chap. 28. 10.) and after dispose of them, as I shall further direct.
Verse 3. {And send them to the King of Edom, and to the King of Moab, and to the King of the Ammonites, and to the King of Tyrus, and to the King of Zidon,} All neighboring states: of which before see chap. 25. 21, 22.
{by the hand of the messengers which come to Jerusalem unto Zedekiah King of Judah} Tender them to the ambassadors of these states; by their hand that is, by their ministry; as Mal. 1. 1. or, by the hand of their messengers; that is, by their messengers, simply; as Esai 37. 24. See chap. 29. 3. which come, or are come, or shall come; and the reason of this their repairing, some render; because Nebuchadnezzar, say they, who made Zedekiah king, 2 King. 24. 17. had given him some power of jurisdiction over these neighboring kingdoms: But others rather with more probability, to solicit him to join with them in rebellion against Nebuchadnezzar, and endeavor to shake off the Babylonian yoke: that which his false prophets also enticed him unto, Chap. 28. 12. and he, in vain, to his own ruin, attempted, 2 King. 24. 20. 2 Chron. 36. 13. but why not to congratulate with him, for the honor, newly conferred upon him, and to pretend, at least, a desire of compliance, and continuance of amity, with him? as foreign princes, neighboring especially, are wont to do one with another: However it may well be not unlikely, that by occasion of such their convening, matters of other nature might withal begin to be hinted and agitated with them.
Verse 4. {And command them to say to their Masters, Thus saith the LORD of Hosts the God of Israel, Thus shall ye say unto your Masters} Or, say; as before, command. Heb. Thou shalt command; as Numb. 27. 19.
{The LORD of hosts} Whose, and at whose disposal, all the creatures are, vers. 6. Gen. 2. 1. Esai 1. 9.
{the God of Israel} The only true God, Chap. 10. 10, 16. who though he be in a more peculiar manner the God of Israel, yet rules and reigns, not in Israel only, but in your lands also, and to the world's end, Psal. 99. 13. and 103, 19.
Verse 5. {I have made the earth,} Gen. 1. 1. Chap. 10. 12.
{the man and the beast:} Both the men, and the beasts: for the words are taken collectively, as Psal. 36. 6. and 40. 11, 12.
{that are upon the ground} Upon the habitable part of the earth, Gen. 1. 9, 24—27.
{by my great power, and by my outstretched arm;} Chap. 10. 12. arm out-stretched, for, power exercised in a remarkable and conspicuous manner; as Deut. 4. 34. and 5. 15. Psal. 136. 12.
{and have given it unto whom it seemed meet unto me.} Or, do give it, Dan. 4. 17, 25. Heb. unto whom it is in mine eyes to give it; as Chap. 18. 4. having an absolute right and interest, therefore, as the maker and author of all, both in it, and in all things therein contained, Psal. 24. 1. and 95. 5.
Verse 6. {And now have I given all these lands into the hand of Nebuchadnezzar the King of Babylon my servant,} I am resolved to put them under his power, as by these yokes now rendered to be brought unto you, I would have you take notice: See chap. 25. 9.
{and the beast of the field have I given him also to serve him.} I have given him power over both the nations, and all that they have, or possess, goods, chattels, or cattle: So chap. 28. 14. Dan. 2. 38.
Verse 7. {And all nations shall serve him,} Or, all these nations; as vers. 6. all these lands; for the article seems here demonstrative; as chap. 23. 15. See chap. 25. 11.
{and his son} Evil Merodac chap. 52. 31.
{and his sons son} Belshashar, Dan. 5. 1, 11.
{until the very time of his land come:} Heb. the time, even it. The set time prefixed by God, for the visitation, and dissolution of that state, chap. 25. 11, 12. and 50. 27, 31.
{and then many nations, and great Kings, shall serve themselves of him} Such as before served that state, shall then subdue it: See the same before, Chap. 25. 14. and the like, Zach. 2. 9.
Verse 8. {And it shall come to passe} Heb. It shall be: as Chap. 25. 12, 18.
{that the Nation and Kingdom that will not serve the same Nebuchadnezzar the King of Babylon, and that will not put their neck under the yoke of the King of Babylon, that nation will I punish, saith the LORD, with the sword and with the famine, and with the pestilence, until I have consumed them by his hand} So of those that refuse to drink of the cup of wrath, Chap. 25. 18. and of Jerusalem in particular, and the inhabitants thereof, Chap. 21. 9. and 38. 1.
{that the nation that will not serve,——that nation will I punish} Heb. the nation that will not serve,——and that nation will I punish: and, for, that; as chap. 25. 28.
{the same Nebuchadnezzar} Heb. him: as Psalm 102. 27. So Chap. 28. 1.
{put their neck under the yoke} Their subjection intimated by those yokes before mentioned, vers. 2, 3. See the like metaphorical use of the word yoke, Esai 9. 4. and 58. 6. Lam. 1. 14.
{punish} Heb. visit upon: as chap. 21. 14. and 23. 2.
{until I have consumed them} As chap. 24. 10.
{by his hand.} By his power and force: or simply, by his means. See vers. 2. 6.
Verse 9. {Therefore hearken not ye to your Prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, that speak unto you, saying, Ye shall not serve the King of Babylon,} Give no heed nor belief unto any, that tell you the contrary. So Chap. 23. 16. vers. 14, 17.
{Therefore} Heb. And: as chap. 26. 13.
{Prophets} False prophets, chap. 23. 9, 15.
{diviners} See Deut. 18. 10. Esai 44. 5.
{dreamers} Heb. dreams; for men of dreams, dreamers: as enchantments, for, men of enchantments, enchanters; Esai 47. 12. See chap. 23. 25, 28. and 29. 8.
{enchanters} Of this term, see on Esai 2. 6.
{sorcerers} See on Esai 47. 9.
Verse 10. {For they prophesy a lye unto you, to remove you far from your land, and that I should drive you out, and ye should perish:} Heb. from of your land: as 2 Chr. 33. 8. Nor that these false prophets and wizards properly intended what is here said; but that this would undoubtedly and unavoidably be the issue of that which they animated them unto. See on Chap. 7. 18. So vers. 15. See also Lam. 2. 14.
Verse 11. {But the nations,} Heb. And (as chap. 25. 3.) the nation: or as some render it, as for the nation: as chap. 26. 14.
{that bring their neck under the yoke of the King of Babylon, and serve him} or, that put their neck under, to wit, willingly, on their own accord, as verse 8. before by violence and hostile force they be constrained so to do.
{those will I let remain still in their own land,} Heb. that (nation) will I leave: or it shall be that (as vers. 8.) I will let it remain on its own land: as chap. 20. 23.
{saith the LORD, and they shall till it, and dwell therein.} Or, that they may till it, and dwell therein: as chap. 11. 19, 21. and 29. 5.
Verse 12. {I spake also to Zedekiah King of Judah,} They seem to go here out of the way, who would have the ensuing part of this chapter, to be another prophecy from the former delivered at another time. See on vers. 1, 2. I spoke thus to him, though not to him alone, but to his princes and people too; as appears by the tenor of his words.
{according to all these words;} The same things in sum and substance: as Chap. 26. 20.
{saying, Bring your necks under the yoke of the King of Babylon, and serve him and his people} The Chaldeans, Chap. 28. 2. Bring, or, Put: as verse 8. Think not much to stoop so low, for the saving of your lives, Esay 10. 4.
{and live} For, that ye may live: as Chapter 29. 5. dwell, for, that ye may dwell; or, ye shall live: You shall save your lives: as, Doe thou and live, Genesis 20. 7. and 42. 18. that is, ye shall live: as it is expressly, Chapter, 38. 2. Luke 10. 28. So verse 17.
Verse 13. {Why will ye die?} A compassionate and affectionate expostulation: Why will you needs wilfully work your own ruin, when you may save yourselves, if you will? See the like, Ezek. 18. 31. & 33. 11.
{thou and thy people} Regard the safety of your people, if you regard not your own: so he pleads with them, and him, also for the saving of the state and city, verse 17. Chapter 38. 17.
{by the sword, and by the famine, and by the pestilence?} The repetition of the instrumental particle, and the copulative, makes the sentence more emphatic. So verse 8. Chapter, 14. 15.
{as the LORD hath spoken against the Nation that will not serve the King of Babylon} See ver. 8.
Verse 14. {Therefore, hearken not unto the words of the Prophets, that speak unto you, saying, Ye shall not serve the King of Babylon; for they prophesy a lie unto you.} As verse 9, 10. So Chapter, 14. 14.
Verse 15. {For I have not sent them, saith the LORD} So chap. 23. 21. & 28. 15. & 29. 8. Ezek. 13. 6.
{yet they prophesy a lie in my name,} Heb. and (as chap. 23. 21.) they prophesie in my name to a lie, or to a falshood; that is, lyingly, falsely: as Lev. 19. 12. Chap. 7. 9. See Chapter, 14. 14, 15. & 23. 25. and 29. 9.
{that I might drive you out, and that ye might perish} See on verse 10.
{Ye and the Prophets that prophesy unto you.} Being sure, if you follow them, to fare alike with them, Chapter 20. 6. Ezekiel, 14. 10.
Verse 16. {Also I spake unto the Priests, and to all this people} The Jewish people at the same time, when to the messengers of foreign nations, verse 4. and to King Zedekiah himself, verse 12.
{saying, Thus saith the LORD, Hearken not to the words of your Prophets,} Not mine, as v. 9.
{that prophesy unto you, saying, Behold, the vessels of the Lords house shall shortly be brought again from Babylon,} Those of them that were carried away under Jehoiakim and Jehoiachin his son, 2 Chr. 36. 7, 10.
{Shortly,} Within two year, ch. 28. 3.
{for they prophesy a lie unto you} As ver. 10.
Verse 17. {Hearken not unto them} verse 9. 16.
{serve the King of Babylon and live,} See verse 12.
{wherefore should this City be laid waste?} Heb. become a desolation: as Chapter 25, 38. & 44. 2. as undoubtedly it will, if you refuse to follow the advice given you by God. See Chapter 38. 17, 18.
Verse 18. {But if they be Prophets,} Prophets sent from God, as they pretend to be, Chapter, 23. 17, 31. the pronoun demonstrative for the verb substantive: as c. 10, 3, 8.
{and if the word be with them;} as c. 23, 28.
{let them make intercession to the LORD of Hosts, that the Vessels which are left in the House of the LORD, and in the house of the king of Judah, and in Jerusalem, go not to Babylon,} Let them make trial of their interest in God, whose prophets and privy counselors they pretend to be, for the stay of that goodly plate that yet remains here, either sacred or profane: it is not unlike that speech of Malachy to the wicked priests, Mal. 1. 8.
Verse 19. {For thus saith the LORD of Hosts, concerning the Sea, and concerning the pillars, and concerning the bases} Of which, see 1 King 7. 15, 23, 27.
{and concerning the residue of the Vessels, that remain in this City;}
Verse 20. {Which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah the son of Jehojakim king of Judah from Jerusalem to Babylon, and all the Nobles of Judah and Jerusalem} 2 King 24. 14, 15.
{Nobles} Heb. white ones: as Esay 34. 12. Chapter, 39. 6. such as use to go clad with white, that is, fair, and goodly garments, Ecclesiast. 9. 8. Matthew 17. 2. Mark 9. 3. Revelation 3. 4. and 7. 9.
Verse 21. {They shall be carried into Babylon;} So were they with Zedekiah, 2 Kings 25. 13. 2 Chronicles 36. 18. Chapter 52. 17. 19.
{and there shall they be} Abide and continue: as Daniel, 1. 21.
{until the day that I visit them, saith the LORD} For the space of seventy years, Chapter 25. 11. until the time that I visit the Chaldeans in wrath, subduing them by the Medes and Persians, Chapter 25. 12. and my people in mercy, by delivering them out of captivity, Chap. 29. 10. So Esay 24. 22. Chap. 15. 15. Ruth 1. 6.
{then will I bring them up, and restore them to this place} bring them up. or bring them back, (as Chapter 23, 7, 8.) to wit, from Babylon: not the people only, but the vessels also: fulfilled by Cyrus. 2 Chron. 36. 22. Ezr. 1. 1, 11. and 5. 15, 16.
CHAPTER 28
Verse 1. {And it came to pass the same year, in the beginning of the reign of Zedekiah King of Judah,} Heb. And it was (as Chapter 26. 3.) in that year, to wit, before mentioned, Chapter 27. 1. that, for, the same; as Chapter 27. 8. and so hereafter verse 17. So that this prophecy seems to bear date with the former, both by the common title, and the subject matter of either. That which much confirms the opinion of those, who suppose that Jehoiakim there named, was at first, and should be Zedekiah.
{in the fourth year,} Here we meet with a new knot, that seems near as difficult, and as hard to unloose, as that other, Chap. 27. 1. to wit, how the passage here reported and recorded should be said to have fallen out in the beginning of Zedekiah's reign, and yet in his fourth year; the one seeming to cross the other. This seeming breach to make up, some make a rent in the context: for as before, they tore off the first verse of Chapter 27. to annex it to Chapter 26. So here they rent from this chapter, the foregoing words of this verse, and annex them to Chapter 37. Expounding the words; And it came to pass (to wit, all that was before related of my speaking on this wise to the king and his princes, the priests and his people, chap. 26. 12, 16.) the same year in the beginning of the reign of Zedekiah. But this conceit of the author thereof has been deemed so uncouth, that I find not any other beside himself therein to concur with him. Howbeit, some of ours, though they tear not this branch off from the context ensuing, yet they suppose it to have reference by way of transition, unto what had been before related, thus rendering the words, Now when that (before mentioned) had been in that year, and in the beginning of the reign of Zedekiah; in the fourth year, that which now followed fell out; to wit, Hananiah spake unto me, &c. Somewhat the like conceit the same authors have of another place, though not parallel to this, 1 Sam. 13. 1. whereof elsewhere. But besides that, this gives us a strained syntax, with needless insertions, nor suits well with the stops in the text. It seems thereby presumed, that four years together the prophet did wear a yoke on his neck, which Hananiah should now break: a thing nothing probable, that either the one should so long wear it, or the other have the patience to endure the sight of it so long worn. The Jewish doctors out of their Talmudists tell us, that Nebuchadnezzar, when Zedekiah went to Babylon in the fourth year after the captivity of Jeconiah, chap. 51. 59. gave him a kind of lieutenancy under him over those five kingdoms mentioned, chap. 27. 3. and that this therefore is here termed the beginning of his kingdom: but of that place before, and of the other when we come to it: for of the story itself there is no record produced, nor seems it to carry with it any great probability; though some of ours seem to warp somewhat this way. Others passing by these improbable relations, not admitting such forced breaches as the former sort seem to make in the context, suppose that the words, as they be simply conceived, may well stand together, without any such disagreement as they are supposed to import. The fourth year of Zedekiah, say they, may not unfitly be termed the beginning of his reign: for dividing his reign, being eleven years in all, 2 Kings 24. 18. as we use to do other things into three parts, the beginning, the middle, and the end; of those eleven years, the four first, or these first with the part of the fourth, may well go for the beginning; the six following for the middle; and the two last, in which his state was invaded and ruined, may well be reckoned for the end. But this, though carrying better show of probability with it, than any of the former, yet is not deemed satisfactory by divers: Nor indeed will the like I suppose be easily produced, where somewhat that fell out in the fourth year, of a reign of not above eleven, if so much entire in all, should be said to be done, in the beginning of it. And some other therefore lastly, both of the Jewish writers and ours, suppose the fourth year here mentioned to be not the fourth year of Zedekiah's reign; neither is it so said, but the fourth year of the sabbatical course or circle; or the fourth year after the seventh year's rest, Leviticus 25. 4. and the first of his reign. This some of ours seek to back with the like, Daniel 1. 1. as they there expound the third. But the places are not parallel. See before on chapter 25. 1. Howbeit, to this I here incline; because the Jewish writers, and our best chronologers do herein agree, that the year wherein the city was taken, the temple burnt, and Zedekiah captived, being the eleventh and last of his reign, was a sabbatical year; some hints whereof they suppose to be given, 2 Chronicles 36. 21. and chap. 34. 9, 15. whereof when we come to it: but they ground this their assertion principally upon the jubilee calculations: and some of those who are deemed most exact in the computation of times, affirm that year to be the fourth sabbatical year of the eighteenth jubilee. Now his first year being the fourth of the seventh, the seventh will begin in his third, and the seventh after that in his tenth, and expire with his reign in the eleventh: and this also some confirm from Ezekiel 29. 17. where the twenty and seventh year mentioned, can hardly be deemed any other, than of the jubilee then current; and that being the tenth year of Jechoniah's captivity, and Zedekiah's reign; as from the first verse of that chapter is observed: the next after it being Zedekiah's last, must of necessity be the twenty eighth and consequently the sabbatical year.
{and in the fifth month} Consisting of half July, and half August, by the Jews called Ab.
{that Hananiah the son of Azur the Prophet, which was of Gibeon spake unto me in the House of the LORD, in the presence of the priests, and of all the people saying,} This Hananiah, a pretended prophet, so called, because he took upon himself so to be, is by some fondly conceived to have been the high priest; but neither did any of that name about those times hold that place; and his parentage also here recited refels it. Yet a priest he might be: for Gibeon, the place of his abode, was a city assigned to the priests and Levites in Benjamin's lot, Josh. 21. 13, 17. See c. 27. 16.
{that} This particle is not expressed in the text. Which some therefore omit, to begin a new relation here. Whereof see before. But the suppression of it requiring a necessary supply, is so frequent, as nothing more. See Esay 4. 3. & 7. 1. 21. & 10. 20. & 11. 11.
{Azur} Or, Azzur; as another of that name also, Nehemiah 10. 17.
{in the House of the LORD} In the court where Jeremy used to preach and deliver God's messages to the people. See Chapter 26. 2.
{in the presence} Or, to the face. Heb. to the eyes: as 1 Chron. 29. 10. Chap. 19. 10.
Verse 2. {Thus speaketh the LORD of Hosts the God of Israel} Thus this wicked and wretched counterfeit imitates the style of God's true prophets chap. 24. 5. & 27. 4. in God's name publishing his own lies, chap. 23. 25, 31. & 27. 15.
{saying, I have broken the yoke of the King of Babylon} Thus again in a prophetical strain he would speak to gain the more credit to his lies. See verse 4. of the form of speech, see Gen. 27. 4. Esay 9. 4. verse 11.
Verse 3. {Within full two years I will bring again into this place all the vessels of the Lords house, that Nebuchadnezzar King of Babylon took away from this place, & carried unto Babylon} That which Jeremy tells you shall be seventy years hence, I know not when, chap. 25. 11, 12. & 27. 22. shall be accomplished before two years be fully expired. See chap. 27. 16. whence it appears, that either this false prophet, or some other of his complices had been delivering the like before.
{two full years} Heb. two years of dayes: as Gen. 41. 1. and a month of dayes, Gen. 29. 14. So again verse 11.
Verse 4. {And I will bring again to this place Jeconiah the son of Jehojakim king of Judah, with all the captives of Judah, that went into Babylon, saith the LORD} See 2 Kings 24. 12, 16. Heb. and all the captivity of Judah: as chap. 26. 21. & 4. 5. and 29. 1.
{for I will break the yoke of the King of Babylon.} What he spoke before in the time past, to imitate the manner of God's prophets, verse 2.
Verse 5. {Then the Prophet Jeremiah said to the Prophet Hananiah,} The true prophet to the false one, though so professing himself, and so esteemed, verse 1. chap. 27. 16. & 29. 15.
{Then} Heb. And: as chap. 26. 6, 12.
{in the presence of the Priests, and in the presence of all the people,} Heb. to the eyes; as ver. 1.
{that stood in the House of the LORD} See v. 1.
Verse 6. {Even the Prophet Jeremiah, said,} Heb. And: as Chapter 23. 9.
{Amen; the LORD so do, the LORD perform the words which thou hast prophesied to bring again the vessels of the Lords House, and all that is carried away captive, from Babylon unto this place.} This the prophet spoke, not as confirming the truth of his prophecy which he knew to be most false, but expressing his own earnest, and hearty wish and desire, that, if God pleased, it might be so.
{Amen} A particle in Hebrew commonly used, either to signify our assurance of the certain truth of somewhat related; and then usually it is prefixed to the words of him that speaks; as Matthew 5. 18, 26. or our desire of something to be performed: and so it is subjoined to the speech of some other commonly, as Numb. 5. 22. Deut. 27. 15, 26. 1 Kings 1. 36. 1 Chr. 16. 36.
{the words} Or, those things: as chap. 26. 2. and 27. 12.
{to bring again} Or, in bringing backe. See on Chapter 18. 15.
{all that is carried away captive} Or, that have been carried away captive. Heb. all the captivity: as Chapter 29. 4. 20, 31. this concerning the persons, as the former, the vessels, verse 4.
Verse 7. {Nevertheless, hear thou now this word that I speak, in thine ears, and in the ears of all the people.} Hear and consider well this thing that I speak, (as v. 6. c. 22. 1.) in your hearing, because it principally concerns you; and in the hearing of the people here present, because it also concerns them: ears for hearing: as chap. 2. 2. and 26. 14. & 29. 29. & 36. 6, 15. So eyes for face or sight, verse 1, 5.
Verse 8. {The Prophets that have been before me and before thee of old, Prophesied both against many countries, and against great Kingdoms; of war, and of evil, and of pestilence.} The prophet admonishes this counterfeit, and the people together with him, of what other prophets had before time prophesied in such manner, and of such evils as himself now did, which could not therefore be any good ground to detract aught from the truth of his present prophecy, since that he prophesied no other things than they had formerly done. See Chap. 26. 18.
{of old} Heb. from age; in time past, so Joel 2. 2.
{prophesied} Or even prophesied: or they, I say, prophesied. Heb. and: as chap. 24. 9. & 27. 5.
{against many countries} Heb. unto: as chap. 27. 12. yet the particle is used also for against c. 15. 20.
{many} Or, great, ample, ones: as some here render it: for the word is in the use of it indifferent to either. See Chapter, 27. 7.
{of war} Heb. unto war: but so also is the particle used, c. 14. 10. So in the rest here.
{of evil} Or affliction: as Esay 45. 7. Chapter 18. 11. Howbeit, some conceive, not without some good probability, that some particular evil or affliction, should here be intimated; because it is on either side clasped in with such; in regard whereof they suppose that by a letter miswritten, it is raah, evil, or affliction for raab; that is, famine: the rather because these three are so frequently found conjoined in this prophet: as Chapter 21. 9. & 24. 10. & 27. 13. & 38. 2. & 39. 18. & 44. 12, 13. 18, 27. and elsewhere, Ezekiel 5. 11, 13. & 7. 11, 12. & 7. 15. & 12. 16. & 14. 21. The same surmise some good authors of note have concerning that place, Heb. 11. 37. where in the midst of many particular executions done upon the faithful, comes in, they were tried or tempted; supposing that for ἐπειράσθησαν, as we now have it, it was at first, ἐπυρώθησαν: but there is no such word as that found: and I suppose therefore it was rather ἐπρήσθησαν, they were burnt: and there is an elegant consonancy (such as the apostle oft uses in his epistles) between that and the word next before going, ἐπρίσθησαν, ἐπρήσθησαν, which differ but in a letter: nor is there much difference in writing between this and that which the copies now exhibit.
Verse 9. {The Prophet which prophesieth of peace} Or, As for the Prophet (for the word is here put absolutely, as the like, Psalm 125. 2. Chapter 26. 4.) that prophesieth of peace, or prosperity: as ch. 29. 7. as you Hananiah now do, verse 3, 4. Heb. that shall prophesie unto, or of peace, as v. 8.
{when the word of the Prophet} Or, that Prophet: as Chapter 25. 15.
{shall come to pass, then shall the Prophet be known, that the LORD hath truly sent him} Whether a prophet prophesy of good or evil, the event of that which they foretold was that whereby they were to be tried, Deut. 18. 22. albeit God sometime extraordinarily to try his people, suffer such things, as false prophets also foretell, to fall out, Deut. 13. 1, 3. but then have God's people another rule given them, whereby they may be discovered, to wit, by their doctrine brought to the touchstone of God's written word, and thereby examined, Esay 8. 20. But the prophet here the rather applies the rule, to the prophets of peace, such as this counterfeit; because people are wont more to give credit to such as prophesy what they desire.
{then} Heb. and as v. 5.
{truly} Or, of a truth: as it is well rendered c. 26. 15. Heb. in truth as there also.
Verse 10. {Then Hananiah the Prophet} As v. 1. Heb. And: as verse 9.
{took the yoke from off the Prophet Jeremiahs neck, and brake it.} The yoke which by God's appointment he had made, and did then wear. See Chapter 27. 2. whence it appears that this was done about the time of that command by God there given unto the prophets. Thus this wicked wretch, led away with ambition and covetise, and desirous to please the people, breaks forth into this height of impiety and extremity of outrage, to pluck from the prophet's neck that yoke, which God had enjoined him to put on, and to break that asunder, that he had commanded to be made; as one desperately bent to act directly contrary unto God himself in either; thereby as by a visible sign to justify and confirm such lies, as against knowledge and conscience he had vented and to maintain his own credit and repute with those whose favor he affected. So the like, 1 Kings 22. 11, 24.
Verse 11. {And Hananiah spake in the presence of all the people,} Heb. to the eyes; as v. 1, 5. {saying, thus saith the LORD, Even so will I break the yoke of Nebuchadnezzar King of Babylon from the neck of all nations within the space of two full years} Even as I now break this wooden yoke: see v. 3, 4.
{all nations} Before mentioned, Chapter 25. 15, 17.—26. & 27. 7.
{and the Prophet went his way} Or So: as Chap. 13. 2, 5. As not not enduring longer to hear him vent such gross falsehood and lies in God's name: as those, Esay 36. 20. having no further errand then to deliver to them from God; which yet afterward he had, verse 12.
Verse 12. {Then} Or, Moreover, Heb. And; as Esay 8. 1. for it, it was not at the present.
{the Word of the LORD came to Jeremiah the Prophet} Heb. was to him; as chap. 27. 1.
{(after that Hananiah had broken the yoke from off the neck of the Prophet Jeremiah) saying,} See v. 10.
Verse 13. {Go and tell Hananiah, saying,} Heb. Going go, (as chap. 13. 1.) and thou shalt say to Hananiah, that is, say you to him; as Chap. 22. 2.
{Thus saith the LORD, Thou hast broken the yoke of wood, but thou shalt make for them yokes of iron.} Heb. and (as chap. 27, 11.) thou shalt make (or do you make, as before, say, you Jeremy: for they seem out of the way, that apply it to Hananiah) instead of them (those wooden yokes, one of which he has broken) yokes of iron; such as shall not so easily be broken: a type of a cruel, hard, and strong bondage; and such as cannot be shaken off, Deuteronomy 28. 48. this was all that he and they that gave credit to him should gain by that presumptuous and impious act of his, an improvement of their bonds. So Esay 28. 82. See also, Chapter, 36. 27, 28, 32.
Verse 14. {For thus saith the LORD of Hosts the God of Israel} As Chap. 28. 4.
{I have put a yoke of iron upon the neck of these Nations, that they may serve Nebuchadnezzar King of Babylon;} Heb. I have given (as Esay 42. 1. I am resolved to do it) or I will put (as Chapter 31. 33.) a yoke of iron, or an iron-yoke (as verse 13.) upon the neck of these Nations (of which v. 11.) to serve Nebuchadnezzar; as Psalm 102. 22.
{and they shall serve him} Chap. 27. 7.
{and I have given him the beasts of the field also.} Thereby implying, that all shall be his, and at his service: see Chap. 27. 6. Daniel 2. 48.
Verse 15. {Then said the Prophet Jeremiah unto Hananiah the Prophet} Or, Furthermore, as Chapter 14. 11. or, Also: The Prophet Jeremiah also said; as Chapter 27. 12. Heb. And.
{Hear now Hananiah, The LORD hath not sent thee, but thou makest this people to trust in a lie.} See Chapter 27. 15. and 29. 9.
Verse 16. {Therefore thus saith the LORD, Behold, I will cast thee from off the face of the Earth,} Heb. Behold, I am casting thee from off the face of the Earth; as Gen. 6. 7. I will without any long delay, take you away by death: the form of speech is thence taken, because the living keep above ground. Gen. 1. 9. & 6. 1. whereas the dead usually are laid up in the earth, and lie under ground, Gen. 23. 4. Psalm 115. 17.
{this year shalt thou die} You that tell lies of things that shall be within two years complete, shall not live so long yourself, v. 10. Heb. the year, for this year; as Esay 37. 30. so the day, for this day, chap. 2. 10, 18.
{because thou hast taught rebellion against the LORD;} Heb. thou hast spoken (as Deut. 13. 5. Chap. 29. 32.) revolt (as Chap. 5. 23, 29. unto, or against, the Lord; as verse 8. because by your lying tales you have heartened and encouraged men to stand out against God's word, and against his admonitions and menaces by his prophets. See chap. 23. 27.
Verse 17. {So Hananiah the Prophet died the same year in the seventh month:} Heb. And; as Chap. 13. 2, 5. the same year. Heb. that year; as v. 1. in the seventh moneth; containing part of September, and part of October: whereby it appears that he survived not this presumptuous act of his, and the prophet's denunciation thereupon, full two months to an end. See v. 1. that which might yet have been to this people, both a sufficient conviction of his false and wicked dealing with them: and a strong confirmation of the truth of those things that by Jeremy had been delivered. But nothing could avail, or prevail with them, to bring them to repentance: (Such is the obstinacy of man's hard heart,) until by some gracious work upon it, it be altered and renewed: See Numb. 16. 41. Deut. 29. 3, 4. Ezek. 11. 13, 15. John 12. 37. The Jewish doctors here tie us needless knots, and untie them again with groundless tales. They make question, how Hananiah died that year, when as the seventh month began the next year according to the civil account: and this difficulty, indeed none, to take away, they tell us, (the Chaldee paraphrast hinting to them somewhat to that purpose) that he died indeed on the last day on the sixth month at even, but gave in charge to his people, to conceal his death till the beginning of the seventh month, to make Jeremy a liar. But what need these fictions, when as the prophet's words are plain enough, and were true, what month soever he should die in, if he died within a twelvemonth after that denunciation: and much more, if he died ere the year then running were expired, according to either account, civil or sacred: this latter the rather; because the date of prophecies, and of this among the rest, were usually reckoned according to it. Besides, that this fabulous relation directly crosses the text, which says, expressly, that he died in the seventh month.
CHAPTER 29
Verse 1. {Now, these are the words of the letter, that Jeremiah sent from Jerusalem unto the residue of the Elders, which were carried away captive, and to the Priests, and to the Prophets, and to all the people, which Nebuchadnezzar had carried away captive from Jerusalem to Babylon.} In this chapter, as by the inscription of it, verse 1.—3. may appear, is related the sum and substance of a letter sent by Jeremy to the Jews that abode then in captivity in Babylon, wherein he persuades them to rest contented with their present estate there, until God's time set for their deliverance should come, v. 4.—7. and not to hearken unto such prophets, as should tell them of a more speedy enlargement, verse 8, 9. promises restitution of them upon their sincere return to God, when seventy years are expired, vers. 10.—14. and denounces judgments from God both upon the residue of that nation, who remained yet behind, v. 15—20. and against two of the false prophets that abode with them at Babylon, ver. 20.—23. together with a relation of a letter upon the receipt of this, written back by one Shemaiah, enticing some of the priests to call Jeremy in question for it, with a denunciation of God's vengeance upon him for the same, verse 24.—32.
{Now} Heb. And; The copulative here used, not for connection of this with any foregoing relation; but to make introduction only into the discourse here ensuing; as Ezra 1. 1. Jon. 1. 1.
{the words} Matter or tenour; as Est. 9. 31.
{the letter} Heb. booke; as 2 Kings 5. 5, 6. So ver. 25.
{the residue of the Elders} So he speaks, because some of them, in likelihood, died by the way; and others of them, shortly after their access thither.
{which were carried away captive} Heb. of the captivity; as Chapter 28. 4.
Verse 2. {(After that Jeconiah the King and Queen, and the Eunuchs, and the Princes of Judah and Jerusalem, and the Carpenters, and the Smiths were departed from Jerusalem)} See the like parenthesis, chap. 28. 12. and the very same for the most part of it, Chap. 24. 1. to which relation this also has some reference: See v. 17. whereby it appears that this relation is of somewhat a later date than that.
{the Queen} His mother, Chapter 13. 18. & 22. 26. 2 Kings 24. 12.
{Eunuchs} Or, Officers, or, Chamberlains: See Gen. 39. 1. Esay 39. 7.
Verse 3. {By the hand of Elasah the son of Saphan, and Gemariah the son of Hilkiah, whom Zedekiah King of Judah sent unto Babylon to Nebuchadnezzar King of Babylon, saying,} In what year of Zedekiah's reign, or upon what occasion these messengers were sent to Babylon, is not expressed. Some surmise, that judgment of God manifested in the hastened decease of that false prophet, Hananiah, related chap. 28. 16, 17. Zedekiah being somewhat disheartened, sent these men shortly after with his yearly tribute unto Babylon, the rather to remove all suspicion of having any compliance with the Egyptian, or thoughts tending to the least disloyal carriage towards him, unto whom, having raised him unto the crown, he had by oath obliged himself, Ezek. 17. 13.
{by the hand of Elasah} Or, by Elasah; as Esay 37. 24. Chapter, 27. 3.
{Elasah the son of Saphan} Of this name we find divers, 1 Chronicles, 2. 39, 40. & 8. 37. & 9. 43. Ezr. 10. 22. but all divers from this Elasah the son of Saphan: who whether he were brother to Ahikam before mentioned, chap. 26. 24. is uncertain: there seeming to be sundry Saphans living in some place of note in those days.
{Gemariah the son of Hilkiah} So described to distinguish him from another Gemariah the son of Saphan the scribe, Chap. 36. 10.—12. nor is it certain what Hilkiah this was, whose son this Gemariah is said to have been; divers about that time being of the same name: see chap. 1. 1.
{saying} This word has not reference to their message, but to Jeremy's letter mentioned, ver. 1.
Verse 4. {Thus saith the LORD of Hosts the God of Israel,} As Chapter 27. 4.
{unto all that are carried away captive} Heb. unto all the captivity; as ver. 1.
{whom I have caused to be carried away from Jerusalem unto Babylon.} I the Lord whose work this was, Chap. 24. 5. Ezek. 11. 16. though effected by Nebuchadnezzar, chap. 25. 9. and procured by their sins, chap. 1. 15, 16. & 4. 18.
Verse 5. {Build ye houses and dwell in them:} Or, that ye may dwell in them; as Genesis 35. 1. chap. 27. 12. a defect of the pronoun; as Chapter 6. 16. & 9. 10. or, to dwell in; and so there needs no supply.
{and plant gardens, and eat the fruit of them} Or, that ye may eat the fruit of them; as 1 Sam. 28. 22. 1 Kings 13. 15. and as before: or, the fruit thereof you may eat: the copulative with the demonstrative, for the relative; as chapter 17. 7. & 26. 23. & 28. 7. See verse 6.
Verse 6. {Take ye wives, and beget sons and daughters;} Or, that ye may beget sons and daughters; or on whom ye may beget such; contrary to the advice given to those that abide at Jerusalem, Chap. 16. 2.
{and take wives for your sons, and give your daughters to husbands,} The power of parents intimated in this form of speech: as also, Deut. 7. 3.
{that they may bear sons and daughters} Heb. and they shall bear as chap. 4. 4. and 26. 3. Mal. 1. 9.
{that ye may be increased there, and not diminished.} Heb. and multiply (as before, dwell and eat, vers. 5.) there (to wit, at Babylon) and be not diminished.
Verse 7. {And seek the peace of the city whither I have caused you to be carried captive, and pray unto God for it.} Or, Seek the welfare; as it is rendered, chap. 38. 4. Heb. seek after, or seek to God (for it is the same word that is used, Esai 55. 6. Ezek. 36. 37.) and pray to God for her: to wit, for Babylon; for the affix is feminine; howbeit they are willed and advised thus to do, not out of any special affection to that place, or state, as they are willed and said to seek the welfare of Jerusalem, Psal. 122. 6—9. but in regard of their own interest and share in the common rest and quietness, during the time of their abode there, that they might with less molestation and distraction patiently expect the time of deliverance. For otherwhile they were to pray for the downfall of Babylon, when the time by God thereunto designed should come, Psal. 137. 8, 9. ch. 51. 35. as for that, whereat not they alone, but the whole world should rejoice. See Esai 14. 4.
{for in the peace thereof shall ye have peace.} Your own welfare while you abide there is enwrapped in the rest, quiet, and welfare of that state, as of passengers in the welfare of the vessel, wherein they are embarked.
Verse 8. {For thus saith the LORD of Hosts, the God of Israel,} As verse 4.
{Let not your Prophets and your diviners that are in the midst of you, deceive you,} in the midst of you, or, among you: as chap. 39. 14. to wit, at Babylon: as verse 15. 1. See chap. 27. 9, 15. and 23. 26.
{neither hearken to your dreams, which ye cause to be dreamed} Or, which ye dream: those fancies which you conceive within yourselves, of some speedy delivery, which are indeed no better than dreams: or, which ye make (your dreamers) to dream, (a form, though irregular, yet whereof a parallel is found, 2 Chron. 28. 23.) by giving heed to them; which if you did not, they would not dream them. Yet the words may well be rendered, as some do, neither hearken to your dreamers (your men of dreams, your dreamwrights) whom (by listening unto) ye make to dream; you give occasion and encouragement to devise dreams, wherewith to delude you. See Chap. 27. 9. Of these dreams also, Chap. 23. 25–28.
Verse 9. {For they prophesy falsely unto you in my name} Heb. they prophesie in a lie: as chap. 27. 15.
{I have not sent them, saith the LORD,} So chap. 14. 14. and 23. 21. and 27. 15. and 28. 15.
Verse 10. {For thus saith the LORD, that after seventy years be accomplished at Babylon,} Or, But (as Chap. 14. 12, 13. thus hath the Lord said, (as opposing what God himself had indeed said to their lying relations fathered on him) that after seventy years accomplished at Babylon nor before, nor sooner, as your prophets bear you in hand, and diviners and dreamers falsely inform you, chap. 28. 3. vers. 8, 15. those seventy years, which by this place appear to commence from the time of their deportation whom the prophet wrote this letter to, see on chap. 25. 12. Heb. says the learned scholiast, according to, or at the mouth filling, of seventy years: but the term that he renders mouth, is nothing but a syllabical adjection, joined frequently, both with this, as Exod. 16. 21. Num. 6. 21. and 7. 56. and with other prepositions of the like nature with it; as 1 King. 17. 1. Prov. 27. 21. than which also in the rabbines' commentaries nothing is more rife.
{I will visit you} In mercy and for good: as Ruth 1. 6. chap. 27. 12. Luke 1. 68.
{and perform my good word toward you, in causing you to return to this place} Heb. to cause you to return, or to bring you back. See the like, chap. 18. 15. and 28. 6.
Verse 11. {For I know the thoughts that I think towards you saith the LORD, thoughts of peace, and not of evil;} I well know what my purposes are concerning you: not such as concern your evil, but your welfare and prosperity; peace: as before, vers. 7. See Esai 55. 8. Act. 15. 18.
{not of evil} Heb. not to evil: such as may tend to your hurt; as chap. 38. 4.
{to give you an expected end} Or, in giving you (as before v. 9.) an expected end: in not failing your expectation. Heb. an end and expectation. Such an end as yourselves hope for, desire, and expect. Of the form of speech, see on Esai 4. 5. Some render it, an end and an end of expectation; which comes much up to the former. Howbeit, whereas by end they would have understood a reward; (because the word is so used Prov. 23. 18.) and so also expound that 1 Pet. 1. 9. receiving the end (that is, the reward) of your faith: end, for, reward; because the reward comes usually at the end. I suppose overnice, and unnecessary, either in the one place, or in the other; though of reward some mention be made in this argument, Chap. 31. 16. but I conceive the end, or issue only to be here intended. See Psal. 9. 18. and 37. 37.
Verse 12. {Then shall ye call upon me, and go and pray unto me, and I will hearken unto you.} Then. Heb. And: as chap. 28. 5, 9. go and pray; or go to pray: address and set yourselves seriously thereunto; as did Daniel, Dan. 3. 9. See the like promise made, Esai 65. 24. pressed by Daniel, and performed by God, Dan. 9. 17. 19, 23. and 10. 2.
Verse 13. {And ye shall seek me and find me,} A defect of the pronoun in the latter sprig, supplied from the former; as Psalm 139. 1. Chap. 15. 16. but it may well be rendered without the supply; Ye shall seek me and finde: not miss, or fail of what you seek for, Esai 45. 19. Mat. 7. 7, 8.
{when ye shall search for me with all your heart,} Or, because you shall seek unto me (as Ezek. 36. 37.) with all your heart: Psal. 119. 2. that is, sincerely and entirely. See Chap. 24. 7. Deut. 4. 29. being thoroughly humbled by your forepassed afflictions, for all your former transgressions and rebellions against me, Levit. 26. 40, 41. Ezek. 6. 9. and 36. 31.
Verse 14. {And I will be found of you, saith the LORD} As Psal. 32. 6. Esai 55. 6. and 56. 1. A speech borrowed from those that are willing to be spoken with by those that repair to them for advice, aid, or relief.
{and I will turn away your captivity,} Or, bring back, or turn again; as Psal. 14. 7. and 126. 1. captivity, for, captives: those of you, that are in captivity. So ver. 1, 4. See chap. 32. 3.
{and I will gather you from all the nations, and from all the places, whither I have driven you, saith the LORD} Heb. which I have driven you there, or thither: as chap. 13. 7. See the like promise, Deut. 30. 3. Esai 11. 11, 12. Ezek. 11. 16, 17. and 20. 34, 41.
{and I will bring you again into the place, whence I have caused you to be carried away captive} Or, from whence I had transported you. Heb. which from there; as before. See Chap. 24. 6. and 32. 37.
Verse 15. {Because ye have said,} Or, Because ye say. The prophet here turns his speech from them, at least, from the well affected among them, and the gracious promises of good intended by God to them, unto those that listened unto the false prophets among them, whom he had given them warning of before, verse 8. and unto those more especially, that remained yet at Jerusalem; foretelling how God intended to deal with them, howsoever their false prophets gave them assurance of the contrary, ver. 16—19. and withal what should befall those false prophets abiding with them at Babylon, ver. 20—23.
{The LORD hath raised up Prophets in Babylon} Some interpreters here depart from the received both reading and interpretation of this verse, rendering the words on this wise, as depending upon ver. 14. without reference to what ensues; Then will I deal thus with you, when you shall say, (that is, acknowledge) The Lord did indeed raise us up Prophets, (who told us) that we should be carried captive to Babylon: like that, Ezek. 2. 5. and 33. 33. But this forced exposition they seem to have pitched upon, in regard of that word, the termination whereof commonly imports motion to a place, rather than of abode in it: but that scruple may easily be removed, for divers places may be produced, wherein words so formed, are used in this latter notion: as here, to Babylon, for, in Babylon: so, to reach the earth, for, on the earth, Gen. 28. 12. and, to the altar, for, on the altar, Exod. 29. 13, 16. Lev. 16. 5. and, to the North, for, in the North, Chap. 46. 6, 10. as it is afterward there expounded: and this cleared there is nothing left, that may persuade much less enforce us, to depart from the received interpretation of the place. See further on ver. 16. Because some among you are overprone to heed these counterfeits, to wit, Ahab, Zedekiah, and Shemaiah the dreamer, ver. 21, 24. hear how far it shall be from that which they would make you believe concerning the dissolution of your captivity, and your speedy return into your country; that those who remain yet there at liberty, shall within a short time be transported and brought over unto you, after they have sustained much misery at home, ver. 17, 18.
Verse 16. {Know that thus saith the LORD,} This supply, I suppose, is needless. The particle that begins the verse is in the original of various use, and the old Latin, which many herein follow, renders it, Because, or, For: which some thus knit on to the former relation; as if the prophet had said, I have told you what God says, but you listen to other prophets who have brought you to Babylon, and are so far from furthering your delivery thence, that they would rather help to bring you thither, if you were at liberty in your own country; for thus saith the Lord concerning those that yet remain there: And this coherence would do very well, if the words of the foregoing verse would admit the sense here given them; which I see not how it can, even by any force, be wrung from them: and for that which seems to have put these also upon such tentering and torturing of the text, enough has been said before. The particle being rendered, Therefore; Therefore thus saith the Lord; as answering to that, Because ye say, verse 15. the context will run on fairly and clearly, without need of help from any either superfluous supply, or overstrained coherence. So an interpreter of prime note renders it: and so is the particle used, Psal. 116. 10. compared with 2 Cor. 4. 13. and in this prophecy, Chap. 16. 5. and 20. 9.
{of the King that sitteth upon the throne of David,} Of Zedekiah, verse 3. whom David's throne shall not secure. See Chap. 22. 2.
{and of all the people that dwelleth in this city, and of your brethren that are not gone forth with you into captivity} dwelleth, or abide, remain: as Chap. 39. 14. and, even (as Esai 35. 4.) your brethren that went not forth with you into captivity; but were left behind with Zedekiah, Chap. 24. 8.
Verse 17. {Thus saith the LORD of hosts,} This attribute is added to give the more emphasis to the menace subjoined.
{Behold, I will send upon them the sword, the famine, and the pestilence,} Chap. 24. 10. and 27. 8. so that they shall be in worse case at Jerusalem, than you are in Babylon.
{and will make them like vile figs that cannot be eaten, they are so evil} Or, so bad, so naught. See Chap. 24. 8. and hence it seems to appear, that this prophecy, or epistle was penned and delivered some space of time after that there related.
{make them} Heb. give them: as Chap. 9. 10. or I will deal with them: as Hosea 11. 8. How should I deal with thee. So the words would there be rendered; and so here: for God made them not so vile and bad; but they by their wickedness having made themselves such, God justly resolves to deal with them, as men are wont to do with such vile fruit, and rotten stuff, as is good for nothing but the dunghill: the word rendered vile, is nowhere else in the concrete, or adjective, but in the abstract, or substantive Chap. 5. 30. and 18. 11. and 25. 14. See there.
Verse 18. {And I will persecute them,} Or, pursue them: the fitter term here: and so Psal. 35. 6. and 83. 15.
{with the sword, and with the famine, and with the pestilence.} As verse 17. with these evils will I follow them, whithersoever they go, and wheresoever they become. See Chap. 42. 16, 17. and 44. 12, 13.
{and will deliver them to be removed to all the Kingdoms of the earth,} So Deut. 28. 25. 2 Chr. 29. 8. See Chap. 15. 4. and 24. 9.
{to be a curse and an astonishment, and an hissing, and a reproach} Heb. for a curse, &c. as Chap. 24. 9. and 25. 4. and 34. 17.
{among all the nations whither I have driven them} As verse 14. or whither I shall drive them: as chap. 24. 9.
Verse 19. {Because they have not hearkened unto my voice, saith the LORD, which I sent unto them, by my servants the Prophets, rising early and sending them, but ye would not hear, saith the LORD} See chap. 7. 23–26. and 11. 7, 8. and 13. 11. and 17. 23. and 25. 4. a passage from person to person: as chap. 22. 24, 25, 27.
Verse 20. {Hear ye therefore the word of the LORD all ye of the captivity, whom I have sent from Jerusalem to Babylon.} Or, Hear ye also. Unto you of the captivity I now turn my speech again, to let you know from God, what will shortly befall those your prophets, unto whom some among you give too much credit, through the just judgment of God upon them. Heb. And hear ye (and, for, also; as verse 24. chap. 1. 3. and 14. 6.) all the captivity, or the whole captivity: captivity, for, captives; as vers. 1, 4.
{I have sent} See chap. 24. 5. vers. 4, 7, 14.
Verse 21. {Thus saith the LORD of Hosts, the God of Israel,} As verse 4.
{of Ahab the son of Koliab,} Or, Achab; as the Greek renders it: and so Achaz. See Esai 1. 1. Of this man and his parentage there is no mention elsewhere. Some ridiculous stories the Talmudists tell us of loose pranks played by him and his companion here mentioned, not worthy the recital.
{and of Zedekiah the son of Maaseiah,} Such another as he of the same name among Ahab's prophets, 1 King. 22. 11.
{which prophesy a lye unto you in my name,} See chap. 14. 14. and 27. 15. vers. 8, 9.
{Behold, I will deliver them into the hand of Nebuchadrezzar King of Babylon,} I will give them up into his power: as chap. 27. 6, 8. and 34. 21.
{and he shall slay them before your eyes.} That yourselves may be eyewitness of God's just judgment upon them, in that cruel death that the king of Babylon shall put them to, as from God's mouth I now foretell you.
Verse 22. {And of them,} Or, From them.
{shall be taken up a curse} This shall they leave their names for a curse, Esai 65. 15.
{by all the captivity that are in Babylon} Or, captives: as vers. 20. those of their own nation.
{saying, The LORD make thee like Zedekiah, and like Ahab, whom the King of Babylon roasted in the fire.} Or, burnt with fire: but it may seem by the use of the participle and verbals of it, applied to green corn parched with the fire. Lev. 2. 14. (for the verb itself is found only in this place) that it imports a putting of men to torment, and so to death, by a slow roasting or scorching of them with fire, so as they are not suddenly consumed, or slain with it, but endure much extremity of pain therewith ere they die: and such a kind of death, it is very probable that these two wicked wretches did by that heathen king's appointment endure; being a kind of death not unusual among the Chaldeans, Dan. 3. 6, 21. for venting such things as might cause disturbance in the state. Heb. whom he rosted them: an elegant redundancy very frequent in Heb. as Psalm 1. 4.
Verse 23. {Because they have committed villany in Israel,} The reason is here rendered, not so much, wherefore the king of Babylon burnt them as for which God in his secret providence, and by his just judgment so disposed of them that they should fall into his hands, and be so handled by him: villany, or folly: the form is used commonly of corporal filthiness and uncleanness. See Genes. 34. 7. Deut. 22. 21. 2 Sam. 13. 11, 12.
{and have committed adultery with their neighbours wives,} Or, in committing adultery with their neighbours wives: herein concurring with those of the same stamp with them at Jerusalem, Chap. 23. 14. where another word is used instead of that rendered villany here, that signifies vileness; whereof those vile figs; verse 17. The like syntax, see Esai 31. 5. Chap. 6. 23. and 8. 6. and 9. 18.
{and have spoken lying words in my name, which I have not commanded them,} Chap. 14. 14. and 23. 21, 32. vers. 9, 21. Heb. a word of falshood, or a false thing: as Prov. 13. 5.
{even, I know and am a witness, saith the LORD} Heb. and I am the knower, and witnesse, to wit, of these their vile practices, how closely and covertly soever they commit them, and how smoothly soever they demean themselves in the sight of others, that know them not so inwardly. So chap. 7. 11. and 13. 27. and 23. 13, 14. See those generals, Job 24. 15. with 34. 21, 22. Prov. 5. 20, 21. and 15. 3, 11. chap. 17. 9, 10.
{I know} Or, am the knower: one that takes notice and cognizance of these things as a judge.
{a witness} Both judge and witness: no other shall need both to convict and condemn them for these their carriages. See Mal. 3. 5.
Verse 24. {Thus shalt thou also speak to Shemaiah the Nehelamite, saying,} Or, Say thus also. Heb. And thus shalt thou say; as verse 20. Chap. 27. 4. This latter part of the chapter contains a relation of a later date than the former: in likelihood after the return of those messengers, mentioned verse 3. back from Babylon, concerning Shemaiah, who had given information by letters from thence, of that which Jeremy had written unto his countrymen at Babylon; with an heavy doom by God passed upon him for the same.
{Shemaiah the Nehelamite} Or, dreamer: for such a notion the word has in it. Which whether it have any reference to some place of his birth, or abode in time past, or to his parentage and descent, is uncertain; though it bear the name of such a kind of appellation, whereby men are usually described from their country, city, descent, parentage, kindred, and the like: but it may seem to have been a term coined of purpose to intimate his profession and practice: as if we would say, one of dream-land: one of the house, or lineage of dream-wrights: for he was one of those in likelihood that professed and practiced that special kind of imposture, whereof, see verse 8. Chap. 23. 25, 32. and 27. 9. yet seems there not to be any probability of that, which a writer of special note has, that he should be a Nahamite, one of the stock and lineage of that Naham, mentioned 1 Chronicles 4. 19. and by insertion of a letter, so termed as here, for some glance at this his practice.
Verse 25. {Thus speaketh the LORD of Hosts, the God of Israel,} As verse 21.
{saying, Because thou hast sent letters in thy name unto all the people that are in Jerusalem, and to Zephaniah the son of Maaseiah the Priest, and to all the Priests, saying,} Letters. Heb. bookes. So verse 1. books, for, letters: and it may seem that he wrote, and sent more than one: though the sum of that one to Zephaniah be here only related, verse 26–28. which yet seems to have been directed by name indeed to him, but withal, to the rest of the priests together with him. See vers. 26.
{in thy name} Or, thine own name, (as, thine own way, chap. 4. 18.) of your own head; without warrant, or commission from me. So Joh. 5. 43. if another come in his own name.
{Zephaniah} The second under Serajah, who was then high priest, chap. 52. 24.
{the son of Maaseiah} Not the immediate son of this Maaseiah; as it is not unlikely that Zedekiah the false prophet was to one of that name verse 21. but of the issue and family of Maaseiah, and a priest of that course, whereof Maaseiah was at first the head. See chap. 21. 1.
Verse 26. {The LORD hath made thee Priest in the stead of Jehoiada the Priest, that ye should be officers in the house of the LORD, for every one that is mad and maketh himself a Prophet, that thou shouldst put him in prison and in the stocks.} Of this Jehoiada, by whose example this flattering parasite would entice Zephaniah, as one endued with his spirit of zeal for God's glory and the good of his house, to proceed with all severity and rigor against God's own minister and messenger for no other matter than the free and faithful delivery of his master's message, see 2 Kings 11. and 12. Thus there is no act so injurious, or impious, but that wicked wretches and false prophets will not only attempt it against such as out of conscience and duty to God either cross and oppose them, or refuse to comply with them in their corrupt courses and carriages; but color it also with some specious pretense of piety and zeal for God's glory. See Esai 66. 5. Joh. 16. 2. and 19. 7.
{made thee Priest} Heb. given thee to be Priest: as chap. 1. 5. and 6. 27.
{instead of Jehoiada} Hence does one of the Jewish commenters gather, that Zephaniah was high priest, as Jehoiada was: but the contrary was before showed from chap. 52. 24. So also, 2 King. 25. 18. nor was that therefore the reason why he mentions Jehoiada; but as pretending Zephaniah to be for spirit and zeal such another as he: as John Baptist is said to have had the spirit and power of Elias; and has his name therefore given him, Mal. 4. 5. Mat. 11. 10, 14. Luke 1. 17. and 7. 27.
{ye shall be officers} Or, overseers. See chap. 20. 1. you and the rest of the priests unto whom also together with him this letter seems to have been directed, vers. 25. So the Jewish doctor here. Howbeit, the text may rather be rendered, that there might be officers; for that ye is not in the text: you being at present the second under the chief priest, who it may be is either through infirmity of body, or some other employment, restrained from looking after these matters as he should, ought to take care that there be not a fail of such officers as may be assistant to you for the restraining and punishing of such counterfeits as this Jeremy: to which purpose he may seem also to make mention of Jehoiada, who disposed and appointed officers in several places to be assistant to him in the settling of the state, 2 King. 11. 4.
{in the house of the LORD,} A defect of the particle in, as 2 King. 18. 15.
{that is mad and maketh himself a Prophet} Or, every madman (so have God's messengers been from time to time deemed, 2 King. 9. 11. Act. 26. 24.) that feigneth himself a Prophet; that in a mad fit, or a frantic humor acts the part of a prophet, when as indeed he is not: for these reciprocal forms in Hebrew have oft times a notion of counterfeiting in them: to make thy self sick, for, feign thy self to be sick, 2 Sam. 13. 5. and, make thy self mourn, for, feign thy self to be a mourner, 2 Sam. 14. 2. and making, that is, feigning her self to be a stranger, or some other, 1 King. 14. 2. and be made, that is, feigned himself mad, 1 Sam. 21. 13. The like the captains charged Jeremy with, when he crossed them in their design, chap. 43. 2.
{that thou shouldest put him} Heb. and (as vers. 6.) thou shalt give him; as chap. 20. 2.
{in Prison;} As Pashur had before done, chap. 20. 2. of the word here also used, see there: nor was there any ground to render it stocks there, and prison here.
{and in the stocks} Thus this beast, not content to have God's prophet imprisoned, or so dealt with as Pashur had formerly done; but would have him yet more contumeliously abused, and further extremity to be exercised on him. That the term here used, signifies some engine used for stricter restraint, or painful torture is generally agreed: but of what kind, or in what manner, is not easily determined. One of the Jewish doctors expounds it by a word that signifies in the first place the stock of a tree, and from thence the stocks: which we commonly so term; as our Version here renders it; so used by them in that common proverb with them, The workman sitteth in the stocks of his own making: but another of them tells us that it is an engine of iron for the hands: whence some render it manicles: adding withal, that the term comes from an Arabic word, that signifies to straiten, or pinch in. A learned interpreter renders it in the skif, and would have it to be a word compounded of two terms; the one signifying a skif, or boat; the other having a notion of sucking: supposing by it to be understood such a kind of engine invented to put men to cruel pains, as Plutarch in the life of Artaxerxes reports to have been in use among the Persians: this he describes to have consisted of two hollow frames made boatwise, of equal size, between which the whole body of man being close shut up, his head, hands, and legs only extant, at places fitted and left open for that purpose: the party so enclosed, to prolong his pains, and increase his misery, through that nasty plight, and that he must of necessity be in, they enforced to eat; and instead of drink, to take in milk mixed with honey: which, says this his learned interpreter, the Hebrews termed, the suckling-skif: and because it might be objected, that this savage and cruel course of torment is not found to have been in use among the Jews, (though another late writer affirms, that it was at least known to them) to prevent this, he subjoins, that the Jews used this term for any the strictest and painfulest course of restraint. But to me the notation of the term seems overfar-fetched: nor is any proof brought of the word so used: it is nowhere found in Scripture save in this place: nor do I find any place produced save the Chaldee here, wherein mention is made thereof in the writings of their rabbines: nor are themselves, as you see, agreed upon the signification of it in particular; which cannot therefore, I suppose, with any certainty be determined.
Verse 27. {Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a Prophet to you?} Heb. And now (as chap. 27. 9.) why hast thou not rebuked? as it is commonly rendered; that is, taken him up, and restrained him: for the word is used most commonly, of an active, as well as of a verbal rebuke, Ruth 2. 16. Psal. 9. 5. and 68. 30. and 76. 6. and 105. 9.
{Jeremiah of Anathoth} See Chap. 1. 1.
{maketh himself a Prophet} See on vers. 26.
{to you} Or, with you. as Neh. 2. 12. or among you: as Esth. 4. 3. and 10. 3.
Verse 28. {For therefore he sent to us in Babylon, saying,} Or, For to this purpose, or accordingly, (as the like form, Chap. 5. 2.) he hath sent, vers. 1.
{This captivity is long} Heb. long it, for, long is it; that is all the Hebrew has: the word is found; 2 Sam. 3. 1. Job 11. 9. the pronoun demonstrative for the verb substantive: as Psal. 25. 11. and 99. 3. So Chap. 30. 7.
{build ye houses and dwell in them; and plant gardens, and eat the fruit of them.} See verse 5.
Verse 29. {And Zephaniah the Priest read this letter} Or, For (as Esai 9. 11.) Zephaniah had read (as Gen. 12. 1.) this letter. Heb. book: as vers. 1. written to him by Shemaiah, vers. 25.
{in the ears of Jeremiah the Prophet} In his hearing: as Chap. 28. 7. whether out of any good affection to him, (for he was more than once employed in messages to the prophet, Chap. 21. 1. and 37. 3.) or for some other end and purpose uncertain.
Verse 30. {Then came the word of the LORD unto Jeremiah, saying,} Or, Therefore (as vers. 27.) came (Heb. was: as Chap. 28. 12.) the word of the Lord unto Jeremy: for these words have reference unto the beginning of this relation, vers. 25.
Verse 31. {Send to all them of the captivity,} Heb. to all the captivity: as vers. 20. send the second time to them.
{saying, Thus saith the LORD concerning Shemaiah the Nehelamite,} See on vers. 24.
{Because Shemaiah hath prophesied unto you, and I sent him not; and he caused you to trust in a lye} Or, when I sent him not, and hath caused you to trust in a lye. See Chap. 28. 15. vers. 9.
Verse 32. {Therefore thus saith the LORD, Behold, I will punish Shemaiah the Nehelamite} Heb. visit upon him: as Chap. 25. 12.
{and his seed} Thus God's vengeance often pursues even the race of the wicked, Exod. 20. 6. and 34. 7. See on Lam. 5. 7.
{he shall not have a man to dwell among this people, neither shall he behold the good that I will do for my people, saith the LORD;} Both he and his posterity shall be clean rooted out: (as Psalm 34. 16. and 109. 13, 15.) nor shall he, or any of his issue survive to see and enjoy the promised deliverance and restitution of my people. See the like judgment denounced on the like occasion, Amos 7. 17.
{a man to dwell among} Heb. a man (that is, any one; as Chap. 5. 1.) dwelling, or remaining in the midst of; as Chap. 39. 24. and 40. 16.
{neither shall he see the good} Or, or that shall enjoy the good. Heb. and shall not see in the good: the copulative for the disjunctive, as Chap. 23. 18, 34. and a defect of the relative; as Chap. 23. 29. and, to see, for, to enjoy: as Chap. 17. 8. especially with the particle here subjoined, as Psalm 27. 12. and 106. 5. and 128. 5. and I suppose that this latter branch is to be extended as well to his issue, as to himself; because it might seem but a slight matter, to tell him that he should not survive to have any share in that good that God would do for his people some seventy years hence.
{because he hath taught rebellion against the LORD.} Heb. spoken revolt, or departure. See the same clause, Chap. 28. 16. and of it more there.
CHAPTER 30
Verse 1. {The word that came to Jeremiah from the LORD, saying,} This inscription (the like whereunto see Chap. 18. 1.) extends itself unto that entire sermon, or prophecy laid down in this chapter and the next, consisting both mainly of gracious promises concerning the restitution of God's people.
Verse 2. {Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken to thee in a book,} In these words is a special charge given by God to the prophet, either to gather together those prophecies that he had formerly delivered unto him, or to enter those upon record that he should at present acquaint him with, being of the same subject, and to engross them, and make them up in a book; those of them especially which concerned the future welfare of God's people that they might not be lost, but remain to posterity, and that the faithful might have them wherewith to support their faith, and keep up their spirits in an hopeful expectation of God's goodness intended to them, during the time of their long captivity. So Habb. 2. 2.
{Write thee} Heb. to thee; an elegant redundancy: the like whereunto, see Exod. 37. 27. Ezek. 24. 2. as also, Chap. 36. 2.
{all the words} Or, things; as Chap. 26. 2. and 29. 1.
{that I have spoken unto thee} Or, as some, that I shall speak unto thee: and so the Jewish commenters understand it. See verse 4.
{in a book} Not in loose papers; lest some of them be lost; but made up together in a book. See the like charge; but that more specially concerning the denunciation of judgments, Chap. 36. 2. Heb. unto a book, for, in a book: as, unto the Ark, for, in it, Exod. 25. 21.
Verse 3. {For lo the days come, saith the LORD, that I will bring again the captivity of Israel, and Judah, saith the LORD:} The reason for which he would have this book written, to wit, to mind his people from time to time of his mercy intended to them: which he takes occasion also thereby at large here to relate.
{lo the days come,} Heb. Behold, the dayes coming: as chap. 23. 5. to be seen with the eye of faith, Joh. 8. 56. 2 Cor. 4. 18. Heb. 11. 13. and as sure to come, as if coming, yea, or come already, Hab. 2. 3. Heb. 10. 37, 38.
{bring again the captivity} So Chap. 22. 27. and 29. 10, 14. there is an elegant consonancy and vicinity of sound between the verb and the noun here used: that which occasioned a mistake in the old Latin, rendering the words as if both belonged to one root, I will convert your conversion: which albeit, it be a palpable mistake, and the same version elsewhere render it aright; yet divers popish, even learned interpreters admire, and descant upon, as sound and genuine. The word most commonly in its first form here used is intransitive, and signifies to return: but in this frame of speech seems rather to be used for to reduce, as here, so vers. 18. and Psal. 85. 1, 4. See on Esai 52. 9.
{of Israel and Judah} The remainder of his, as well among the ten tribes, as with the other two, Chap. 3. 12, 14. and 23. 6. and 31. 1–6. Ezek. 37. 21, 22.
{and I will cause them to return to the land which I gave to their fathers, and they shall possess it.} Or, that they may possesse it: as Chap. 29. 6, 26. See Chap. 12. 16. and 16. 15. and 24. 6.
Verse 4. {And these are the words, that the LORD spake concerning Israel, and concerning Judah.} Or, Now (as Chap. 29. 1.) these are those things (as vers. 1.) that the Lord had spoken: as Gen. 12. 1. if we suppose it to have reference to former prophecies: otherwise it seems to relate to what at present was delivered; as the Jewish doctor understands the words of the charge before related, vers. 2. which to reconcile, we may with good ground say, that what here follows is the main matter, sum, and substance of all that God had formerly revealed at several times unto Jeremy concerning the deliverance and restitution of his people: for by words in the charge seems to be imported, as Chap. 29. 1. not so much the precise terms themselves, as the matter therein comprised.
Verse 5. {For thus saith the LORD,} Or, Thus then, or, Therefore, (as Chap. 19. 16.) hath the Lord said: for there is no reason here rendered of aught foregoing, but a passage only unto the relation of that matter, that was to be recorded.
{we have heard a voice of trembling, of fear; and not of peace.} Or, as some render it, (which the Hebrew pauses favor, and which way the ancient Greek goes) fear here is, but peace is not, or, there is no peace: as Chap. 8. 11. This some of the Jewish doctors, whom not a few of ours concur with, understand of the days of the Messiah, and those of the expedition of Gog and Magog, Ezek. 38. these of the troubles raised in the world in way of opposition to Christian profession, Mat. 10. 30, 34. Luke 12. 49, 51. But the sounder sort of ours and theirs conceive the times intended of the Babylonian invasion, when the Chaldeans by their approach to Jerusalem, and the assault thereof much more, filled all places thereabout with terror and dread, Chap. 4. 9. and 6. 4. beforehand mentioned, to show how they should then be roused up out of that sense of security, wherewith the false prophets at present by preaching and promising nothing but peace to them, had so deeply possessed them, that God's prophets could hardly wake them out of it, Chap. 14. 13. for those seem to stray farthest from the scope of the place, who expound it of the Medes and Persians invading the Babylonian state, and striking a grievous terror into the Chaldeans, Esai 13. 8.
Verse 6. {Ask ye now and see whether a man doth travel with child:} The old Latin here renders the words senselessly, Ask and see, if a man beget: whereas the Jewish doctor notes aright upon the place, that the man begets, the woman bears, or brings forth: and so the text is word for word here, Demand, or Enquire now and see, if, or whether, (as Chap. 2. 28.) a male bear, or bring forth: or as it may well be rendered, Enquire now and see; doth a male bear? or bring forth? make enquiry and try, whether it were ever seen, or known, that a man, or male, (so Esai 66. 7.) brought forth.
{wherefore do I see every man with his hands on his loins, as a woman in travel?} Why do men generally, even the stoutest and hardiest, seem to be affected, as if like women, they were in travail? See the like demand, chap. 46. 5.
{every man} The word here used, signifies according to the notation of it, a strong, or mighty man. See Esai 22. 17. chap. 31. 22. not the feeble and the fainthearted only, but the strong and stouthearted ones.
{with their hands on their loins} The wonted posture and gesture of women in travail, striving and straining themselves to get ease of their pains.
{as a woman in travel} Heb. as one bearing, or bringing forth: See chap. 4. 31. and 49. 22, 24.
{and all faces are turned into paleness?} As is wont to be in extremity of fear, Joel 2. 6. the word properly implies the color of corn blasted, Deut. 28. 22. the old Latin renders it by a word that signifies the disease commonly termed the yellow jaundise.
Verse 7. {Alas, for that day is great, so that none is like it:} Or, Surely, (as chap. 22. 22. and 24. 8.) that day will be so great a day, (to wit, for calamity and misery: as Joel 2. 31.) as none has been like unto it; or as the like unto it hath not been. Heb. from not being as it: as ch. 10. 6. See the like expressions, Joel 2. 11. Amos 5. 18. Zeph. 1. 14, 15. day, for, time; as it is expounded in the next clause.
{it is even the time of Jacobs trouble;} Or, even (Heb. and: as chap. 29. 16.) a time it is (as chap. 29. 28.) of straits, or distresse, (as Esai 29. 2.) to Jacob; God's people, Jacob's posterity: as chap. 10. 16, 25. which some extend unto the whole time, not of the siege only, or sack of the city, but of their captivity also that ensued thereupon: the rather to be admitted in regard of what follows.
{but he shall be saved out of it.} Or, yet. Heb. and (as chap. 27. 15.) he shall be saved: not saved, by way of prevention, from it, but saved, by way of deliverance, by bringing them in safety out of it. See vers. 10.
Verse 8. {For it shall come to passe in that day, saith the LORD of hosts,} Heb. it shall be, as chap. 3. 16. in that day, for, at that time: as Esai 26. 1. so, day, for, time, vers. 7. to wit, when I shall visit Babylon, chap. 27. 7.
{that I will break his yoke from off thy neck,} This confirms the former exposition concerning the extent of the time of distress, mentioned verse 7. for from yokes and bonds they could not be loosed and freed, unless they were first under and in them: the particle that, is here wanting; as Esai 7. 21.
{his yoke} The king of Babylon's; which God would break and loose them from: not when the false prophets told them he would, but at the time that God had himself set and assigned. See chap. 27. 26. and 28. 4, 11. Many interpret it of Christ's freeing the faithful from the bondage of legal rites, and the servitude of sin and Satan, John 8. 32, 34, 36. Act. 15. 10. Rom. 6. 16, 22. and 8. 2. Gal. 5. 1. 2 Tim. 2. 26. and that was indeed by this temporal deliverance typified: but the former seems here the literal sense.
{and will burst thy bonds;} Either those thongs, wherewith the yoke was fastened to, or upon your neck, (see chap. 27. 2.) or bands, wherewith captives, prisoners and bondmen are wont to be bound, Psal. 107. 14. 2 Chr. 36. 6. chap. 40. 4. See chap. 2. 20.
{and strangers shall no more serve themselves of him.} Or, serve him, as some render it; that is, the king of Babylon, chap. 27. 7. but rather, as our Version, serve themselves of him, or on him; to wit, Jacob vers. 7. the Chaldeans and other people among whom they were captives, shall no longer make servants of them, detain them in servitude and slavery under them, as formerly they had done. See the use of the word on chap. 25. 14. and 27. 7. a passage from one person to another: as chap. 29. 19.
Verse 9. {But they shall serve the LORD their God,} More freely and more cheerfully than formerly, they did, or could, when such strange lords and masters domineered over them, under whom they were captives. See Deut. 28. 47, 48. Psalm 137. 4. Esai 26. 13. a blessed alteration; whereby they should make such an exchange, instead of harsh and cruel masters, Esai 19. 4. to serve a most mild, merciful, kind, bountiful, Lord, in a most free, holy, honest, and honorable service. See 2 Chr. 12. 8. Hos. 3. 5. Luke 1. 74, 75. Rom. 6. 19, 23. 1 Cor. 7. 22. But. Heb. And. as chap. 28. 12.
{and David their King, whom I will raise up to them.} Such of David's lineage as I shall from time to time set over them: the name of David, say some, used of such as succeeded him in the government of Judah, called the Throne of David, chap. 22. 2. and 29. 16. as the title of Pharaoh of the Egyptian kings anciently, of Ptolemy in later times: fulfilled in Zorobabel and others after the captivity, Hag. 2. 23. but most absolutely accomplished in the Messiah, of whom they were types, who came of the stock of David, Esai 11. 1, 10. Math. 1. 1. Rom. 1. 3. and was forever to sit on the throne of David, Luke 1. 32, 33. See Ezek. 34. 23. and 37. 24. And of him both the Chaldee and Jewish doctors expound it. See Hosea 3. 5.
{raise up} The term used, as of the judges and deliverers of that people after Joshua's days, Judg. 2. 16. and 3. 9. so of Christ more specially, Luke 1. 69. Act. 2. 30. and 13. 23, 33.
Verse 10. {Therefore fear thou not, O my servant Jacob, saith the LORD; neither be dismayed, O Israel.} Be not utterly discouraged and disheartened in regard of your present dejected and distressed estate: for he speaks unto them now as under captivity. See the like speeches of encouragement, Esai 41. 8, 10, 13. and 43. 5. and 44. 2. chap. 46. 27. Jacob and Israel here, one and the same; as in the places cited.
{for lo, I will save thee from afar, and thy seed from the land of their captivity;} Heb. lo I am saving thee; I intend and promise in due time to save thee; that is, to bring thee safe from afar: out of the farthest parts whereunto you have been, or shall be driven and dispersed. So Zach. 8. 7. I will save my people (that is, bring them safe) from the East lands, and from the West: and Act. 24. 44. they were all saved (that is, came all safe) to land.
{thee and thy seed} Them and their children; or you, Jacob, (as if he spoke to him as one yet surviving) and your seed, or posterity: which in effect will be one and the same. See the like, Esai 44. 2, 3.
{from the land of their captivity} From Chaldea, where most of them remained captives, said to be a far country, Esai 39. 3. or land, put collectively, for, lands; wheresoever they should be in captivity: the land of ones captivity; as 2 Chr. 6. 36, 38. chap. 46. 27. wherein one is captive: as, the land of his nativity; where he was born, Gen. 11. 28. and 24. 7. and 31. 13.
{and Jacob shall return, and shall rest and be quiet} The posterity of Jacob, as before, shall return to their own land again: as verse 3. and enjoy it quietly; or shall again rest and be quiet: to return and rest, for, to rest again: as, to return and dig, for, to dig again, Genes. 26. 18. to return and tempt, for, to tempt again, Psalm 78. 41.
{and none shall make him afraid} Heb. and there shall be no frightner: as Lev. 26. 6. Ezek. 34. 18. none that shall invade them, or disturb their quiet and peaceable possession.
Verse 11. {For I am with thee, saith the LORD, to save thee:} As Chap. 15. 20. to preserve and support you in your present difficulties, and to give a good issue to them, and deliver you out of them in due time. So Esai 41. 10, 12. and 43. 1, 2. Ezek. 11. 16, 17.
{though I make a full end of all nations whither I have scattered thee; yet will I not make a full end of thee:} See on Chap. 5. 10, 18. So Amos 9. 8.
{but I will correct thee in measure,} Heb. and: (as verse 9.) I will chastise thee to judgement, or according to judgement: with discretion and moderation. So is the word used, Psalm 6. 1. and 112. 5. chap. 10. 24. I will deal by way of chastisement, in another sort, in a milder and more temperate manner with you, than with others; so far for measure beneath that, which I intend to do unto your enemies. See Esai 26. 14, 19. and 27. 7, 8.
{and will not leave thee altogether unpunished.} Heb. acquitting acquit thee: as Exod. 34. 7. Num. 14. 18. Nah. 1. 3. Chap. 25. 29. The old Latin renders it, that thou mayest not deem thy self guiltlesse; but I see not how the words can yield it. And whereas a learned writer would have it rendered, I will not cutting off cut thee off, I suppose the word is nowhere found so used; though he affirm it: but producing no clear place for such use of it: for that Zach. 5. 3. elsewhere produced by him, is questionable, and by divers of good note otherwise rendered. One of the Jewish critics would have it here taken in a notion of sweeping away, and destroying; because by sweeping away and casting out of dust and dirt, a house is said to be cleansed and purged: of which use of the word, see on Esai 3. 26. But this also seems too far fetched; the use of the form so oft used elsewhere, carrying it strongly the other and plainer way. See this whole passage again repeated, chap. 46. 28.
Verse 12. {For thus saith the LORD, Thy bruise is incurable} Heb. Mortal, or desperate to thy breach, or rupture; but the particle seems vacant here; as chap. 18. 19. and 40. 2. deadly, or desperate. See Chap. 15. 18. in regard of human hopes, or helps; such as God alone is able to help and heal, Hos. 5. 13. and 6. 1. Mic. 1. 9. Their condition by reason of their long captivity, Chap. 29. 18. seemed desperate and past all hope of cure, Ezek. 37. 11.
{and thy wound is grievous.} Heb. thy stroke (wherewith I have stricken you) grievous. See chap. 14. 17. and yet nothing like so grievous as that wherewith he had struck, or intended to strike those, by whom he had stricken them, Esai 27. 7.
Verse 13. {There is none to plead thy cause,} Heb. There is none judging, or deciding, thy judgement, or controversie: that offers to debate, and decide your cause aright, that justice may be done you, and reparations made for the wrong that has been offered you. See Esai 40. 27. vers. 15.
{that thou mayest be bound up;} Or, for binding up: as the margin renders it: so it should be a term borrowed from the binding up of wounds, for the closing of them: as the like is Esai 1. 6. and 3. 7. but the word rather may seem to signify unto compression, or crushing out: and so it should be a metaphor, taken from the crushing out of such corrupt matter, as festered sores are pestered with, and must be voided, ere any sound cure can be had; whereunto therefore way is wont to be made by the crushing of it out: that which seems alluded unto in another word used also, Esai 1. 6. and because either of these actions tend to cure, most so render it, unto cure, or healing. Howbeit, because the word seems elsewhere used for an ulcer, or sore, that needs and requires such compression, or crushing, Hosea 5. 13. Obad. 7. some render the text, there is none that judgeth thy cause, concerning thy sore. And one of the Jewish doctors seems to go somewhat this way, though rendering the word rather for healing, or cure, yet thus expounding the text, There is none that can give any judgement, or passe any doom, concerning help, or healing that may be had for thine hurt; they say all, there is no cure, no help for it: for he supposes the words following to be conceived as the speech of those that had considered of her estate, as not unwilling to have freed her, and recovered her, if they could; not unlike that of Babel's friends and assistants, chap. 51. 9. But for the word itself, I incline still to the former sense of compression, or crushing. But because there is a twofold crushing; there is a crushing of the flesh, to put to pain, and to vex; and there is a crushing of it, to get out somewhat that annoys, and hinders healing: I suppose that in the other places produced, the word may signify rather a bruise, that comes by an excessive pressure, or overhard compression of the flesh, rather than a wound, or ulcer, as most inconstantly render it, sometime the one, and sometime the other; but here a crushing in the latter notion, as tending to help an healing. Howsoever we take it, There is in the text, a passage from one sort of cure, or help to another; from a judiciary to a chirurgical course; some kind of cure being intended in either, of a man's body in the one, of his state in the other. Yet an interpreter of prime note here distinguishes the terms, as containing several notions, thus distinctly delivered; There is none that decideth the cause; there is no medicine, or cure unto healing for thee: which might be admitted, if the pauses in the original were not directly against it. I rather accord with another learned writer, who thus paraphrases this passage; Your wound is so great, and your sore so grievous, that it passes the skill of any physician to tell what may be done to it, or to prescribe any course for the managing and handling of it, whereby any hope of cure may be had: one way of dealing with an hurt being put for all; closing up, as he supposes; crushing out, as I conceive.
{thou hast no healing medicines} For the sense of this place in general, there is no great disagreement, to wit, that there is in this passage an intimation of some incurable hurt, of an irrecoverable condition: But about both the right construction of the text, and the genuine notion of the words here used, there is no small difference, not without some difficulty; the former word coming from a root that signifies to cut, or heal; (whence also one that comes very near to it; for healing, or health, Prov. 3. 8.) is by some rendered medicines, as here, so chap. 46. 11. though by others there also, curing, courses of cure; for the word is plural: yea some so render it, Ezek. 30. 21. who yet render it the other way here; and as I conceive, should rather have so done there: for the words are, speaking of a broken arm, it shall not be bound up to give curings, or healings; that is, any degree, or help, of cure, or healing at all; as those plurals are also in an extenuating notion used; whereof see on Esai 27. 11. for to render it, as they there do, it shall not be bound up with medicines put in, to me seems a version of those words overharsh. But the old Latin (for the Greek runs here at random, and the Chaldee is as ambiguous as the Hebrew) renders it curings or courses of cure: which though it may seem not to differ much from medicines; yet it is of a larger extent than that term, as we commonly use it: and I suppose this to be the proper sense. But the latter word has more difficulty in it; it comes of a word that signifies to ascend, or go up: and it is used sometime for a trench, or a watercourse; whereof see on Esai 7. 3. but being applied, as here, and chap. 46. 11. to matter of cure, what it should signify is questionable. Some render it a plaister, both here and there; which should be so called, because it goeth up upon, and is applied unto, the hurt, or ill-affected place for its ease, or cure: but other render it much after the same manner with the former term, health, or healing; supposing it, some of them, to be so termed from a word that signifies to profit, or avail; because where cure is efficacious, it is available for healing: but the form of the word will hardly admit that deduction; though one of the Jewish masters there seem to allow of it. But others rather therefore from the root before mentioned, because in curing, or healing of a wound, or sore, where the course used takes effect, the flesh groweth up, and either the skin, or some scar is drawn over the place, where the wound, or sore, before was: whence that phrase frequently used in cases of that kind, cure, or healing, is gone up: as Chap. 8. 22. and I will make cure, or healing, to go up, or to come unto thee, vers. 17. and chap. 33. 6. whereof more hereafter: though cure, or healing may be so termed, either in regard of the imposition of plasters, or the like upon the place ill affected; or from the procuration and bringing of ease and recovery thereunto: and this latter more general sense the word seems to have. But concerning the construction of the two words here used, a new controversy arises; for some join them in regiment together, as the one governing the other; and they render them curings, or curing courses, of ascension, to wit, of flesh, or skin; that is, say they, courses of cure contracting a skar. Others, curings, or curing courses of utility; that is, available for recovery: and so after one of the Jewish critics, the old Latin renders it. But others render the words apart; some in way of apposition, courses of cure, plaister there is none at all for thee: or none at all shall avail thee: some in way of conjunction supplying the copulative, oft wanting as Esai 32. 13. Hab. 3. 11. rendering the words, curings (that is, courses of cure) and healing (or, means used for recovery) there is none for thee. So one of the Jewish commenters, who also affirms both words in effect to signify the same; and that the same thing is in divers terms expressed to make the sentence the more vigorous: whom the rather I concur with; because I find the very like, in some sort the same, the copulative being there supplied, in a parallel place, where God promises to do that for his people, which by human help is here intimated not to have been feasible, I will cause to ascend, or, bring, to her (this city and state) healing, or health, (a word answering to the latter here) and cure: a word from the same root with the former; and the verb, or participle rather, that, from whence the latter here arises.
Verse 14. {All thy lovers have forgotten thee, they seek thee not:} Your pretended friends and confederates, the Assyrians and Egyptians, whom you had wont to entertain with presents, 2 Chron. 28. 21. Chap. 2. 18. Hos. 12. 1. are now fallen off from you, and fail you in your present affliction, Chap. 4. 30. Lam. 1. 2, 17, 19.
{thy lovers} So Hos. 2. 7, 8, 12.
{have forgotten thee:} Neglect you; regard you no more, than as if they had clean forgotten you. So is the word used, Psal. 31. 12. & 45. 10. & 105. 21.
{they seek thee not} They seek not to thee; or, enquire not after thee: as in times past they had wont to do. See Chapter 15. 5.
{for I have wounded thee with the wound of an enemy} Or, because; (as Eth. 64. 5. as rendering a reason, and showing the cause why they had withdrawn themselves from her; to wit, because they saw in what case she was by reason of God's heavy hand upon her, Lam. 1. 19, 21.) or, when (as chap. 10. 2.) God shall have stricken, or smitten thee (So is the Hebrew; as Esay 1. 5. & 27. 7. 1 King. 20. 37.) with the stroke, or, blow, (as chap. 10. 19. & 14. 17. verse 12.) of an enemy: a sore and grievous one; not such as friends sometime in displeasure and anger give to those whom they yet love and affect dearly, Prov. 27. 6. but such as enemies are wont to strike enemies with, Job 13. 24. & 16. 9. & 19. 11. Esay 63. 10. For the phrase, see the like, but in a divers subject, Esay 62. 5. and if we take the particle here for an adverb of time, then the former branch is to be rendered in the future; All thy lovers will forget thee, they will seek, or, look, no more after thee, when I have thus smitten thee.
{with the chastisement of a cruell one;} Such stripes, as cruel and hardhearted persons are wont to inflict. So Job complains, that God was become cruel to him, Job 30. 21.
{for the multitude of thine iniquities; because thy sins are increased} Or, are many: See of the word on chap. 5. 6. & 15. 8. It is sin alone that enforces God to these harsh and enemy-like carriages toward his people; chap. 4. 18. the causal is wanting: so verse 15. see the like defect of it, chap. 36. 29.
Verse 15. {Why cryest thou for thine affliction? thy sorrow is incurable, for the multitude of thine iniquity; because thy sins were increased, I have done these things unto thee} Or, Why dost thou cry out of thine hurt (the breach, or rupture, as verse 12.) and (a defect of the copulative; as verse 13.) of thy deadly, or, desperate grief; or, that thy grief, or, disease, is deadly, or, desperate: a defect of the particle that: as chap. 27. 8. See chap. 15. 18. verse 12. what reason have you so much to complain of your present pressures, and desperate condition when as you suffer nothing, but what by your manifold sins and excesses you have procured to yourself, chap. 2. 17. & 4. 18. See ver. 14. and the like argument, Lam. 3. 39.
Verse 16. {Therefore all they that devour thee shall be devoured} Those that thus render the compound particle here used, are compelled to give the words thereafter following a reference unto what went before, ver. 10, 11. and to enclose all that lies between that and this within the compass of a parenthesis: and yet with all their contrivance the context cannot easily be brought to hang handsomely together. And one of the rabbines would have it taken in the nature of an oath. But it would rather be rendered, Notwithstanding; or, Neverthelesse; or, Yet: as taken, not in an illative, as most commonly it is, but in a discretive notion, as in many places of necessity it must: that which having not been by any, that I can hitherto find, observed, has in divers passages of Scripture produced very uncouth connections, and needless hyperbatons, to the puzzling of the reader, and disjoining of the context: whereas, being duly regarded, it would much conduce to the clearing of it in places not a few, See Esay 7. 14. & 30. 18. & 51. 21. a place not unlike to this: as also, chap. 16. 14. Ezek. 39. 15. Hos. 2. 14. let the places be well weighed: and this here admitted, the coherence of this passage with the very next before-going will be clear: to wit, that albeit, they had no just cause to complain of what they had suffered; sustaining nothing but what they had brought upon themselves by their sins, and deserved therefore to be left still in that calamitous condition: yet notwithstanding all this, God would out of his mere mercy take a course for their delivery, and for the effecting thereof, inflict the like heavy and harsh things upon those, at whose hands they had sustained the same. Those, says he, that have devoured you, or, eaten upon you (see chap. 50. 17.) shall be devoured. Heb. eaten on, or, eaten up. That shall be renewed, and made good again that formerly had been, when Israel was a thing consecrated to God at his first fruits, when all that did eat upon him contracted guilt, and some evil or other befell them for it, chap. 2. 3. See Esay 41. 11. & 49. 26.
{And all thine adversaries shall every one of them go into captivity,} They that captived you, shall themselves be captived. Thus will God show himself to be an enemy unto those that have been adversaries to his people, Exod. 23. 22. See Esay 14. 2.
{And they that spoil thee, shall be a spoil,} Some render it, they that tread on thee shall be for a treading on to others: as Esay 42. 22. & 51. 22. but the general use of the word confirms the received Version. See Zach. 2. 9.
{and all that prey upon thee will I give for a prey.} See Esay 33. 1.
Verse 17. {For I will restore health unto thee} Heb. I will cause health, or, healing to come up to thee, or, come unto thee. The word here used some render a plaister; and, say some of them, properly a long plaister, so called from the length of it; because the word originally has a notion of length, or, prolongation, rendered long chap. 29. 28. and lengthening, Dan. 4. 27. and so the form should have reference to the putting of a plaster on or over the hurt, or pained part, fully proportionable to the wound or sore. Some other would have it to signify a skar: and so should it have relation to the skinning of a wound, or ulcer, which, where it has been deep, is seldom done without some scar. So they say it is used in the Chaldee tongue, and in the writings of the rabbines: for which yet I see no clear place produced out of either: for that of the Chaldee, Psal. 147. 3. to this purpose alleged by more than one of them, is altogether as ambiguous, as the word itself is in the Hebrew. Thus taken here, it should be as if he had said, I will bring a skar upon, or, over thy wound: and such a notion of it here would rather blemish, than commend God's works, who in healing is not wont to leave scars behind, but to make a full and fair cure of what he undertakes to heal, and in that tenor his promises of restitution are wont to run. See Esay 54. 4.—14. & 60. Besides that, in Esay 58. 8. to render the word either of these ways, thy plaister, or, thy skar, shall speedily spring forth, were palpably to wrong the text. I see no reason, therefore, why we should recede from the signification of the word, as having a notion of health, and healing, in it, and being so commonly received: which if it be supposed to arise from that root, as it signifies to lengthen or, to be long: health; or, healing, may be so termed; because it is oftentimes long in coming, and long looked for, before it come. We have a proverb, that sicknesse comes on horseback, but goes away on foot; intimating the suddenness of falling into maladies, together with the slowness of recovery out of them: but it may rather have its ground from another notion, that the same root has in the Chaldee, to wit, of expectation, and hope; Psal. 147. 11. Lam. 3. 18. health being a usual subject matter as well of hope, as of expectation and desire, chap. 8. 15. now this health, or, healing, is said to come up, chap. 8. 22. or, to be made to come up, as here, and chap. 33. 6. as I conceive, not so much in regard of the coming up, or bringing up of flesh and skin to cover the parts, that were bare of either before: as Ezek. 37. 6. as of accrewing, or coming unto the part or party healed: for the word that properly signifies to go up, is very commonly also used in a larger notion, for to passe from place to place, to come to, or, to go from, without any special reference unto ascent, or descent: as Numb. 16. 24, 27. chap. 4. 7. Joel 1. 6. and so I conceive it to be taken in these and the like forms, wherein health, or healing, is laid to come, or to be brought unto one: as diseases are said to come and go at God's command, Mat. 8. 8, 9. and health consequently being the removal of them, as in the same place is implied. So that the meaning is no more than this, I will bring health, or, healing to thee; or, cause it to come home unto thee: and it is not unworthy our observation, that the same form is used also of walls, that healing is brought, or caused to come to them, when they are repaired, Neh. 4. 7. and healing, or, health, is said to come to a businesse, when it is brought to a good issue, or to a full end, 2 Chron. 24. 13.
{and I will heal thee of thy wounds, saith the LORD;} Or, of thy hurts, Heb. from thy strokes, or, blowes; as verse 12. a word of larger extent than wounds. God's restitution of his people, being as a recovery of life and health unto them, is very fitly called an healing of them. See Esay 6. 10. & 19. 22. & 57. 18, 19. chapter 3. 22. & 17. 14.
{because they called thee an out-cast,} The particle thus rendered, the words should import a reason, why God would the rather be induced to help and heal his Sion, to wit, thereby really to check and control that conceit, that her adversaries had of her, that she was a mean, abject and outcast, one that God had utterly cast off and abandoned, one that neither God, nor man, regarded. And it is true, indeed, that the insolent insultations of profane wretches over God's people in times of their dejection and distress, is a motive sometime to induce God the rather to show mercy unto them: in delivering and raising them up again. But I suppose the particle has rather here a discretive, or adversative notion, and would be rendered although: as Gen. 8. 21. Josh. 17. 18. Psal. 23. 4. chap. 12. 1. & 30. 11. though they so deem of you, yet I will, by the delivery and restitution of you, show it to be otherwise with you, than they imagine. Heb. they called an out-cast to thee; that is, you have been called and accounted (as Mal. 1. 4.) an out-cast, Mic. 4. 6. Zeph. 3. 19. So Esay 62. 4. Forsaken shall not be said any more to thee: that is you shall no longer be so accounted. See the like form, Esay 1. 26. & 64. 12.
{saying} Supplied: as Psal. 105. 15. Chap. 4. 31. and 11. 19.
{This is Zion, whom no man seeketh after} Heb. Zion is, or, it is: the pronoun demonstrative, for the verb substantive: as chap. 29. 28. verse 7. and they seem in way of derision to have played upon her name: the term Tsija, signifying originally a dry, or, waste place, Psal. 63. 1. & 107. 35. chap. 2. 6. & 50. 12. as if it were in regard of its desolation, for drynesse, and wastnesse, a place not worthy the looking after. Heb. Seeker, or, seeking to her none is: she is utterly disregarded both of God and man: for the speech is of her, as of some goodly and beautiful person, that in time past, living in a rich and honorable estate, had been much sought unto by many, but now fallen into misery, was utterly abandoned by those that had sought unto her before. See ver. 14.
Verse 18. {Thus saith the LORD, Behold, I will bring away the captivity of Jacobs tents, and have mercy on his dwelling places;} A further gracious promise of the restauration of their decayed and ruined cities, and dwellings, and constitution of their state.
{Behold, I will bring again the captivity} Heb. Lo I am bringing again the captivity. See ver. 3.
{the captivity of Jacobs tents} In these and the like forms of speech, the term captivity is commonly used for captives. See on ver. 3. but here it has reference not so much to persons, as to places, which cannot be properly said to be captived, especially in the Hebrew, where the word has a notion of transmigration and deportation. But it may be observed, that the term of captivity is in Scripture sometime used to denote any calamitous condition in general: as where it is said, that the Lord turned the captivity of Job. Job 42. 10. though Job was never in proper sense a captive: which may be here admitted here, because this desolation, either with, or by reason of the people's captivity, befell the places of their wonted abode.
{Jacobs tents} As, Israels tents, 2 Sam. 20. 1. 1 Kings 12. 16. and Davids Tabernacle, Amos 9. 12. an allusion to the ancient patriarchs dwelling in tents, Heb. 11. 9. and the Israelites in the wilderness, Num. 24. 5.
{have mercy on his dwelling places} Or, dwellings, or, tabernacles; as it is rendered, Numb. 24. 5. Psal. 43. 3. & 84. 1. on them for him, Esay 14. 1. See the like phrase, Psal. 102. 14.
{and the city shall be builded upon her own heap,} Or, her heap; where before was nothing but a ruinous heap of stones and rubbish, Psal. 79. 1. Esay 25. 2. & 37. 26. so is the word used, Deut. 13. 16. Josh. 8. 28. Chap. 49. 2. or: as others, upon her little hill: which the margin of our Bibles exhibits: as if the word signified an hillock, or, a knole; such as Jerusalem stood upon, though situate in a plain. See chap. 17. 3. But this the Jewish doctor not content with, would have it, an high hill: for Jerusalem, says he, is the highest ground in all the land of Israel: (though therein we need not believe him) and a participle or participial from this root has a notion of height, and is rendered eminent, Ezek. 17. 22. on a mountain lofty and eminent. Howbeit, others take it more generally, as the Chaldee, who here renders it, upon her place; that is, upon her seat or bottom: upon her former foundation: as the theme seems to be taken without special regard to hill, or dale: Josh. 11. 13. the cities that stood still upon their seat, or soil: and had not been ruinated in the surprisal. Though that term seem used both there and here; because cities were usually built on some rising, or the ground at least raised for the founding and rearing of them: and from hence divers towns and cities had their appellations, as Telmilach, Ezr. 2. 59. Telabar, Esay 37. 12. Telebib, Ezek. 3. 15. But see Zach. 22. 6. & 14. 10.
{and the palace shall remain after the manner thereof.} By the palace, here some understand the king's house, or court; others, and so the Chaldee, God's house, the Sanctuary, the temple which was God's palace, Psal. 11. 4. & 68. 29. Others, both: the middle seems best.
{remain} Heb. sit, that is, be founded, and seated, and settled, Esay 13. 20. Chap. 50. 39. abide; as Numb. 35. 28. Psal. 9. 7. & 29. 10.
{after the manner thereof.} Heb. upon its right, or, judgement; that is, say some, seated in its former or wonted place: or, as others, so built, so used and so frequented, as formerly it had been: the word is of a very large extent. See 1 Sam. 2. 13. & 27. 11. 2 Kings 1. 7. & 17. 26.
Verse 19. {And out of them shall proceed thanksgiving, and the voice of them that make merry:} The comfortable effect of this restitution, cheerfulness of heart, and thankfulness to God for his goodness therein towards them, Chap. 31. 12.
{out of them} That is, from the tents of Jacob and his dwellings, ver. 18. and the people restored to them.
{shall proceed thanksgiving} That is, because the noun and the verb are of different genders; sacrifice of confession, or, praise, or, thanksgiving: so called, Lev. 7. 12, 13. Chap. 17. 26. & 38. 13. as some; or, as others, both Jews, and ours, the voice of praise, or thanksgiving, supplied from the next branch: as 1 Chron. 1. 15. Esay 18. 7. & 30. 17. so Psal. 28. 7. & 42. 4. John 2. 10. See Esay 22. 1. & 26. 1. & 35. 10. & 51. 11.
{the voice of them that make merry} Heb. that laugh. See on chap. 15. 77. and it seems, as some not amiss deem, to allude to the wonted mirth, music, and jollity, that was exercised by God's people, at their solemn festivals, and repairs to God's house, Psal. 42. 4. & 118. 15. Esay 30. 9. Chap. 31. 12. Esay 30. 29. but it may well be taken in a larger extent: as Chap. 31. 13. & 33. 11. See there, Zach. 8. 4. & 9. 15, 17.
{and I will multiply them, and they shall not be few} Or, they shall not be diminished, as Psal. 107. 39. Prov. 13. 11. Esay 21. 17. See Chap. 31. 27. Ezek. 36. 11. & 36. 26. Zach. 10. 8, 9.
{and I will glorify them, and they shall not be small.} Or, mean, or, of small account, Psal. 119. 141. and so is the word also used in the Syriac Mat. 13. 57. & 22. 7. Mar. 12. for they straiten the text too much, (which yet many, both Jewish, and others do) that make this branch no other than the same, though in other terms delivered, with the former.
Verse 20. {Their children also shall as aforetime,} Their issue (Heb. his; to wit, Jacob's, verse 18.) shall be settled in as good and fair an estate and condition as they were before the time of their captivity, Esay 44. 3, 4. chap. 33. 11. Lam. 5. 21.
{and their congregation shall be established before me} There shall be a constant succession of them, either protected by me, or attending upon me, Esay 66. 22. Chap. 31. 36. and 35. 19.
{and I will punish all that oppress them} Heb. visit upon (as chapter 29. 32.) all his oppressors: as Judg. 2. 18. & 6. 9. see verse 16.
Verse 21. {And their Nobles shall be of themselves, and their governors shall proceed from the midst of them.} Heb. his noble, or, magnificent, or, honourable one: as Esay 10. 34. 2 Chron. 23. 20. and, his ruler, or, governour, from the midst of him; that is, from among them: as Num. 14. 13. Josh. 7. 12, 13. This some restrain to Christ, the king and ruler of God's church, Psal. 2. 6. Esay 11. 1. Mic. 5. 2. Acts 2. 36. and some of the Jews themselves expound them of the Messiah. Howbeit, the words seem collective; and to imply that strangers should no more rule over them, and keep them in subjection; but they should have rulers and governors of their own, Deut. 17. 15. fulfilled in Zorobabel and others in those times, Zach. 4. 4. & 6. 11. 14. but principally indeed in Christ, of whom he was a type, chap. 23. 6. & 33. 16.
{and I will cause him draw near, and he shall approach unto me,} This some understand of the ruler, or rulers, before mentioned, that God would take them to be near unto him, in regard of his favor toward them, and protection of them, whereupon the safety and prosperity of the people under them would very much depend, 2 Sam. 7. 14. Psal. 20. 4. & 89. 24, 28. See Hagg. 2. 23. Others, of Jacob or Israel, God's people in general; a people near unto God, and received into favor again with God as before. Exod. 19. 5. Deut. 4. 20. Psal. 148. 14. Zach. 10. 6. Others, of Christ who as a priest makes his approaches unto God for us and by whom we have also access unto God, Joh. 4. 6. Eph. 2. 13. Heb. 4. 15, 16. & 9. 11, 12. & 10. 21, 22. 1 Pet. 3. 18. in whom without question this was most consummately made good: and the order of the context is not amiss by divers observed: as implying, say those that go the first way, that no man may intrude himself into any office of government without call from God; Deut. 10. 8. & 17. 14. Prov. 8. 15. those that go the second, that come unto God, unless God convert them, and work them to himself by his Spirit, chap. 10. 23. & 31. 18. Lam. 5. 21. John 6. 44, 65. those that go the last way, that Christ was by his Father designed unto his office, before he undertook it, Psal. 2. 6. & 110. 1, 4. Joh. 6. 27. & 10. 36. Heb. 5. 4, 5, 9. 1 Pet. 1. 20.
{for who is this that engaged his heart to approach unto me? saith the LORD.} This clause is very difficult, and interpreters are much divided about it: those, I mean, that take notice of it; for many of them let it pass without any regard had of it. Those that take special notice of it, some of them expound it of Christ; but diversely: some in way of admiration of his dignity and excellency, For who is this (that is, how excellent a person is he (that hath given his heart (that is, his soul) for a pawn, or, pledge, or, engagement, to procure accesse to me? Esay 53. 7, 10. Heb. 7. 22. Others in way of appropriation and exclusion of all others; who but he hath engaged, or can engage? who can engage his heart to approach unto God, in that manner, as Christ did? 1 Tim. 2. 5. or, as others, who dare in that manner offer to approach unto God, or, take upon him the office of mediating between God and man; unless he be by God himself called and assigned thereunto? Heb. 5. 4. But others, not a few, apply it to God's people; whom I rather concur with: and these go again two ways. For some would have it spoken in way of admiration as intimating the paucity of those at present, that did apply themselves to draw near unto God; and they render the words, For who is he that engageth his heart to approach unto me? So it should be like that Esay 53. 1. Who believeth our report? that is few or none: and Esay 64. 7. there is none that stirreth up himself to take hold on thee. Others in way of confirmation as rendering a reason, why he had said he would make them approach, that they might come near to him: to wit, because none could do it of himself, Cant. 1. 4. John 6. 44. & 15. 3. Others again, in way of stipulation; like that, Psal. 25. 12. and that Esay 50. 10. and one of those that goes this way, gives a twofold syntax of the terms here used; the words may, says he, be rendered, either; who is he that hath engaged, or, undertaken for his heart to draw near unto me? as thy servant hath engaged himself for the lad, Gen. 44. 32. or, that hath made a covenant, or, agreement with his heart (that is, has sincerely obliged himself and made a covenant with his heart) to approach unto me? as he says, Make a covenant, or, agreement, with my Lord; Esay 36. 8. and as Job, I have made a covenant with mine eyes. Job 31. 1. though this word be not there used: and he supposes that the words may have reference either to what went before, of taking near to him, such as had any hearty desire and resolution thus to approach and come home to him, c. 24. 7. & 50. 4, 5. Joh. 6. 37. or to that which follows, that if any such were found, whosoever they were that should be so affected, they should be his people, and he would be their God, ver. 22. unto which one of the rabbines, going also this way, adds, that this is adjoined to intimate, that not those of that nation, whom God formerly had taken to be near him, but such Gentiles also as dwelt among them, and were in this manner affected, should be taken in together with them, to enjoy the like communion and inwardness with him. Deut. 29. 11, 12. & 31. 12, 23. Esay 56. 5, 8. And this last seems very probable, though the rabbies' additional seem a little overcurious and needless. For as for that of a learned writer, who because the word here used has sometime a notion of sweetnesse, chap. 6. 20. & 31. 26. Psal. 104. 34. Prov. 3. 24. & 13. 19. Hos. 9. 4. Mal. 3. 4. would have it rendered, who is he that hath sweetened his heart to draw near to me? beside the uncouthness of the phrase, it cannot have place here; because the word in all the places pointed to, where alone it is certainly found in that notion, is constantly used in a passive, not an active sense for, to be sweet, or, pleasant; not for to make such. Howsoever there is here either a defect of the relative, as chap. 23. 29. or the demonstrative put for it; and the other for the verb substantive: as Psal. 25. 12. & 44. 4. Esay 66. 1.
Verse 22. {And ye shall be my people, and I will be your God.} A stipulation renewed between God and his people. So chap. 24. 7. & 31. 33. & 32. 38. A passage from person to person: as chap. 29. 19. ver. 8. and from number to number: as Psal. 127. 5. & 140. 7.
{ye} Both Judah and Israel ver. 3. all the families of Israel, Chap. 31. 1.
Verse 23. {Behold the whirlwind of the LORD goeth forth with fury} See before on chap. 23. 19. where the same denunciation in effect is found: the only matter of doubt is here concerning the persons against whom it is denounced. It was there denounced against the wicked among God's people, and the false prophets by whom they were seduced: and so would some have it to be here; as foretelling what shall befall the obstinate wicked among them, that kept aloof from God either in heart, or in life, or in both, Chap. 12. 2. notwithstanding the gracious goodness of God exhibited and made good unto those that sincerely drew near unto him, verse 21. which they should have no share in, but should taste deeply of his wrath. So Esay 65. 20. Chap. 17. 5, 6. But others rather, the most and best, conceive it to concern here the heathen people, the enemies of God and his church, before pointed at, ver. 16. 20. the destruction of the one being usually joined with, and making way to the deliverance of the other. See Esay 14. 1.
{a continuing whirlwind} Because the old Latin has two several terms here, a whirl-wind, and a tempest, or storm; some popish writers stand descanting upon and distinguishing of them; but to no purpose: for the Hebrew word is in either member the same, save that it is of a masculine form in this latter, of a feminine in the former: (as the like, Esay 3. 1. Jon. 2. 1, 10.) But of the attribute given to it, there is some question; for some render it, grievously cutting, as with a saw; which from hence is deemed to have its name, 1 Kings 7. 9. which seems to receive some strength from that in the parallel place, chap. 23. 19. where the word is grievously paining, or, putting to grievous pain: for these reciprocal forms, where they have no reciprocal signification, carry a notion of aggravation and vehemency with them: and this I take to be the genuine sense of the word. Howbeit, some other, referring it to another root, render it, some, an affrighting, or, terrifying, one; because that root has sometime a notion of terrour, Job 19. 29. some, a whirling, or, involving one; such an one as gathering itself together, should so wheel about them, and environ them, that they should not be able any way to get out of it, because the word has sometime a notion of gathering together, Esay 54. 15. Hos. 7. 14. some, a continuing one, whom our Version follows; or, a sojourning one; that is, says one of them, one that shall as an unwelcome guest take up his guests and lodgings with them, and so pass in progress incessantly from place to place, until it have gone thorough their whole land, and made an utter riddance of them; because the same root has also otherwhile a notion of sojourning, Lam. 4. 15. and the term is used for a sojourner, 1 King. 17. 20. But I adhere to the first.
Verse 24. {The fierce anger of the LORD shall not return until he have done it, and until he have performed the intents of his heart} See Chap. 23. 20. the pronoun it, needed not here more than there.
{in the latter days ye shall consider it.} See likewise on chap. 23. 20. where only the phrase of considering, or, understanding, is by a gemination made more emphatic.
CHAPTER 31
Verse 1. {At the same time, saith the LORD,} This introduction evidently shows that the foregoing chapter, and this do jointly make up one sermon or prophecy. For in it the prophet after a close of that, with a denunciation of destruction to the enemies of God's people; does in this return again to the prosecution of God's gracious promises to his people; in the reduction of them into their own land again, restitution of their state, multiplication of their issue, collation of peace and plenty upon them in abundance, ver. 1—28. renovation and amplification of his covenant with them, ver. 29—34. and the continuation of these his favors with them to their posterity forever, verse 35—40.
{At the same time} In the latter times pointed to, Chap. 30. 24. (for where that chapter ended, this begins) that is, after the return from the Babylonian captivity in part, but more completely, and principally, under the Messiah, Chap. 30. 9. of whose times the Jewish doctors themselves observe, that the prophets use to speak in those terms, Esay 20. 2. Chap. 48. 47. & 49. 39. Hos. 3. 5. Mich. 4. 1.
{will I be the God of all the families of Israel, and they shall be my people} Not of Judah alone, but of Israel also, of all the twelve tribes, and of all other that shall be called and adjoined unto them, Chap. 3. 18. & 30. 3, 4, 22. for to that last this has reference. See to the same purpose, Ezek. 37. 19, 22. Hos. 1. 10. & 2. 24. Acts 2. 39. Rom. 11. 26.
Verse 2. {Thus saith the LORD, The people that were left of the sword found grace in the wilderness,} God, to put them in hope of further favors, minds them here of his former mercies, So chap. 2. 2. The words most read, as we have them here, in the time past; by the people left of the sword, understanding, either those that escaped the sword of Pharaoh, who pursued them with a full purpose to cut them off and destroy them, Exod. 14. 9, 10. & 15. 9. or, as some, that survived the execution done by the Levites among them for their idolatry, about the golden calf, Exod. 32. 27, 28. Or, as others, the sword of the Amalekites and Amorites that sought to intercept them, and cut them off in their way, Exod. 17. 8. Numb. 21. 22, 33. Deut. 25. 17, 18. (but the former rather here intended) found favor with God, being by him supplied with all necessary accommodations, in their passage thorough the vast and waste wilderness into the land of Canaan, Deut. 2. 7, & 8. 2.—4, 15, 16. & 32. 10—12. or, as those that go the latter way, they were for all that their horrible idolatry, at Moses' intercession and entreaty for them, reconciled to God, and brought into favor again with him, Exod. 33. 17. Deut. 9. 19. But some read and render the words in the future; The people that are left of the sword shall find favour as in the wildernesse; that is, say they, those that have escaped the sword of the Chaldeans, shall after the dissolution of that captivity, in their return home again, find the same favor with me, for matter, both of protection and provision, that their forefathers did in their journeying thorough those dismal deserts. Now true it is, that God does oftentimes parallel the deliverance out of Babylon, with the bringing of them out of Egypt, and describes the passages of his providence concerning their return home in the latter, by those dispensations exhibited to them in the former, Esay 11. 15, 16. & 43. 19, 20. as also that the note of similitude is oft wanting, where of necessity it is to be supplied: Esay 11. 8. & 22. 18. & 66. 3. But where there is no necessity, and the sense is plain and clear of itself without it; there to force it in, and force a Scripture to farther-fetched strains, seems neither fair, safe, nor fit.
{even Israel, when I went to bring him to rest.} Heb. in going to rest him, or, to bring him to rest Israel. So the words lie in the text: which most, both of the Jewish writers, and others, understand of God's going to procure rest to his people: and some of the Jewish expound of God's conducting them, and going before them to seek out fit resting places for them as they traveled along, or to and fro, in the wilderness, Exod. 13. 22. Num. 10. 33. Deut. 1. 33. Others; of the bringing of them unto a settled place of constant rest in the land of Canaan, Deut. 12. 9. Psal. 95. 11. and the word may then well be rendered; to settle him. See Esay 51. 4. & 63. 14. So the word Israel must by way of apposition, be referred to the people before mentioned, as our Version conceives it: or if we put off Israel to the end of the verse, rendering the words, to settle him, even Israel; then there is a redundancy, but elegant and vehement, like that: Prov. 5. 21. his iniquities shall take him, the wicked one; and the end of his mirth, is grief, Prov. 14. 13. Howbeit, some refer all this to Israel, reading the words, some, in the future, Israel shall go to his rest. So the old Latin. Others, in the time present, Israel going unto his rest. So some of the Greeks. Others, in the time past, when Israel went, or was going, to his rest: or, in Israels going to his rest. So a learned writer; who to strengthen this exposition, further observes; first, that the verb infinitive is used sometime for the preter tense, wherein the Jewish doctor here concurred with him, pointing us to the like, Chapter 14. 5. Whereof see there: and as leaving, for left there; so going, for, went, here. And secondly, that the verb of resting, in the form here used, does as often signify to rest, as to cause to rest: and so indeed it seems to be taken, Deut. 28. 64. Esay 34. 14. Chapter 47. 6. and lastly, that the infinitive is in Hebrew, as well as in other languages, used frequently as a noun: as Psal. 139. 2. my down-sittings and mine up-risings: and, thy sitting, for, thine abode, chap. 9. 6. The words may well bear either sense; but I incline rather to the first, understood of the promised land.
Verse 3. {The LORD hath appeared of old unto me;} Heb. from a farre: as Psalm 139. 2. Esay 5. 26. but it is used as well of time, as of place; and so here. Howbeit, some refer it to the time to come; as if the meaning were, it is far off that the Lord appeareth unto us. You tell us, that God will appear for our deliverance, Esay 60. 2. and 66. 5. but his appearance to that purpose is long a coming. So it should be the speech of the people complaining of the delay of their deliverance. But this interpretation the words will not bear. Others, and so the most read them, in the time past, as the word is used, Esay 22. 11. and well rendered here, as there also, of old, in times long past and gone. That they are the words of the people in captivity is generally agreed; but some would have them the words of the profane party among them, as scoffing at God's prophets, when they tell them of God's acts done in former times for his people, as if they said, You tell us of things long ago done; but what is that to us, what was then done: if any such things were then done, that was in the old time: show us somewhat in our days. But the most rather of the main body of the people, acknowledging that God had indeed so appeared unto their forefathers as was before intimated verse 2. but withal implying, that he had now withdrawn himself and his gracious presence from them, and did not manifest his affection to them, or might for them, as in times past he had done. See the like complaints Judg. 6. 13. Psalm 44. 1.—3. and 74. 12.—14. Est. 49. 14. and 63. 11. 16.
{appeared} Heb. been seen in the manifestation of his providence for his people's good and safety; as Genesis 22. 14. Psalm 102. 16. Zach. 9. 14.
{saying, yea, I have loved thee with an everlasting love;} That these are the Lord's words, is generally received: but according to our Version, inserting the word saying between this and the former branch of the context, it may be deemed that they should be the words of God uttered long ago, at what time he so appeared to his people. Whereas indeed they are, as most interpreters also take them, returned from God, as an answer to the people's complaint covertly included in their aforementioned speech; assuring them of the continuance of that affection to them, that in former times he had borne toward them, and manifested unto them: and instead of saying, therefore, say they, might be supplied; as Esay 58. 3. but referring to the speech foregoing and annexing it to the close of the former branch, as also the words here following, might better be rendered, yea. (Heb. and as Chapter 18. 23.) I love thee with a perpetual or, everlasting love, Heb. love of perpetuity, or eternitie; as kindnesse of perpetuity, Esay 54. 8. and joy of perpetuity: Esay 61. 7. My love and affection continues still the same to you, and so shall do forever: or, as some other, with reference to the time past, I love thee with an ancient, or a love of antiquity: I love you still with the same affection that in former ages I bore towards you: and both the terms of the text, and the drift of the context will bear it; for the word here used has oft respect to the time past, as well as to the future, Esay 58. 12. and 63. 9, 11. See Malachi 1. 3. and 3. 6. John 12. 1. Romans 11. 29.
{therefore with loving kindness have I drawn thee.} Or I drew thee, as some I wooed you to win you and bind and engage you to me with many benefits, as with cords and bands of love, Hosea 10. 4. or as others, I will draw thee; to wit, after me, Canticles 1. 4. John 6. 44. or unto repentance, Romans 2. 4. But others rather, both of the Jewish writers and ours conceive the term here used, to be taken in a notion, not of attraction, but of extension: and some of the Jewish doctors render the words in the time past, therefore did I extend kindnesse to thee; to wit, say they, at Mount Sinai, when I took you to be a people in covenant with me, Exodus 19. 5, 6. an effect of his love and affection to them, Deuteronomy 7. 7, 8. But ours rather in the future, therefore will I extend kindnesse to thee. So Psalm 36. 10. extend thy kindnesse; and none to extend kindnesse, Psalm 109. 12. Heb. word for word, extend thee kindnesse, for extend it unto thee: the particle swallowed up, between the verb and the pronoun affixed: as Esay 65. 5. See instances of the like there: Wherein he would extend kindness to her, see in the words next following.
Verse 4. {Again I will build thee, and thou shalt be built,} You shall be restored and settled again; a metaphor taken from architecture: for, says the rabbin, as timber and stones and other materials are dissipated and dispersed, when a building is dissolved and pulled down; so in re-edifying of it, they are gathered and brought together again, and the fabric is raised by the conjunction of them in due manner one with another: and in like manner was it with this people; who when they were dispersed by deportation had their state dissolved, which God by the collection and reduction of them unto their own land, and settling of them therein, promises as to re-edify and build up again, Psalm 51. 18. & 102. 16. & 147. 2. c. 24. 6.
{O virgin of Israel} Or O Damsel, See Esay 47. 1. and Damsel of Israel: as, daughter of Sion, Esay 1. 8. and, the city of Jerusalem, it is put here for the whole state of Israel v. 1.
{thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry} You shall return again to a comfortable and cheerful condition, such as in times of peace and plenty, people generally, the younger sort especially, are wont to enjoy, Zach. 3. 10. & 8. 5. & 9. 17.
{be adorned with thy tabrets} Or, adorn, or furnish, yourself with your tabrets, or timbrels. So the verb is rendered, as in a reciprocal notion, Chapter 4. 30. Ezek. 16. 13. & 23. 40. you shall make use again of your tabrets or timbrels, which they were wont to play upon in their solemn feastings; and at times of extraordinary rejoicing, Genesis 31. 27. Esay 30. 32. and these the rather he here mentions, because he had compared the state of Israel to a young damsel; and at times of solemnities such used to play on them, Exodus 15. 20. Judges 11. 34. 1 Samuel 18. 6. Psalm 68. 25. and the use of these, says the rabbin, should then be an ornament to them, because they should use them in seemly manner and seasonably; not as those that made use of them formerly, when occasion was of mourning and grief rather than of mirth, Esay 4. 12. Amos 5. 5, 6. but the meaning may be simply, you shall furnish yourself with them, and with other your ornaments, put them on about you: for some scarf or silk ribbon, it is not unlikely they hung them on, when they made use of them. Howbeit, a learned writer would rather have the words rendered, thou shalt adorn thy tabrets: and the word is applied, as sometime to that wherewith one is adorned, Esay 61. 10. Hosea 2. 13. so otherwhile to the party or thing adorned: as Ezekiel 16. 11. and says he, in times of public jollity, the timbrels were wont to be adorned and set out with garlands: and I suppose indeed, that the meaning may well be, (whether any such garlands were used about them, and be aimed at, or no) that they should furbish over and trim up their tabrets again, which had been cast aside and neglected before.
{go forth in the dances of them that make merry} As the damsels also used at such times to do, Judges 11. 34. and 21. 21. 1 Samuel 18. 6. So verse 13. Of the latter word, see on Chapter 15. 17.
Verse 5. {Thou shalt yet plant Vines upon the mountains of Samaria;} Another note of times of public peace and security, when men apply themselves unto tilling and planting, which in times of war or dread and danger they are wont to neglect: as uncertain to enjoy, reap, or receive any fruit of their labors, Judges 6. 3, 4, 11.
{upon the mountains} Deemed fittest for vines, as affording the best grapes, and such as yield the strongest wines. So Ezek. 36. 8, 9. Joel 3. 18.
{of Samaria} The head city and royal seat of the ten tribes, 1 Kings 16. 24. put sometime, as Israel, for that whole state and the land possessed by them, Chapter 23. 13. Ezekiel 16. 46. Hosea 7. 1. & 8. 5. Amos 3. 9. hence those that are here called, the mountains of Samaria, are called the mountains of Israel, Ezekiel 36. 8. and 37. 22. This is deemed to have been in part fulfilled, after the return from the Babylonian captivity; and that partly in many of the ten tribes that returned back with their brethren the Jews, repossessing some part of their land again, and partly in the Jews, who regained at sometimes much of that country; to which purpose are produced out of Josephus' Antiquities, lib. 13. chap. 5, 8. the letters of two Demetrii, the father and the son, unto Jonathan the then Jewish ruler, wherein upon their conquests made on those parts, they assign the land of Samaria with some other regions thereabout unto the Jews; but was to be more fully accomplished spiritually in the restauration of the church under the Messiah. See Ezekiel 37. 21, 22.
{the planter, shall plant them, and shall eat them as common things} Heb. shall prophane them: a defect of the pronoun; as Chapter 24. 6. After the time both of the uncircumcision of them, which continued three years after the first planting of them completed, and of the sanctification of them, which lasted unto the fourth year's end now expired, those that planted them, shall in the fifth year eat freely of the fruit of them. See the law to this purpose, Leviticus 19. 13, 15. and Deuteronomy 20. 6. Those that plant them, shall in due time enjoy them, not being deprived of the fruit of their labors, nor that which they had taken pains for being either destroyed or devoured by strangers, Esay 65. 21, 23. of the use of the word, see 1 Sam. 21. 5.
Verse 6. {For there shall be a day} Heb. there is a day. A time is set, and shall surely come; as Esay 11. 10. Zach. 14. 7.
{that the watchmen upon the mount Ephraim} Heb. the watchers or keepers on mount Ephraim; for there is no article in the text: and, mount Ephraim, sounds better with us: as also it is rendered, Judges, 19. 1. 1 Samuel 1. 1. Ephraim; as, Samaria, for that whole land or state: the reason whereof, see on Esay 7. 2. there is a defect of the particle that, as Chapter 25. 12.
{watchmen} Such, say most, as are described, Ezekiel 33. 2. persons set on purpose on work by the state, to watch as sentinels on public places, to descry and give warning of any enemies' approach, Esay 21. 6. and the word here used seems so to be taken, 2 Kings 17. 9. and 18. 8. that which therefore most apply unto the ministers of the gospel; as Esay 52. 8. and 62. 6. Howbeit, I conceive rather that the allusion is to the keepers of the vineyards, whereof mention was before made, verse 5. as such are designed and alluded to under this term, Chapter 4. 16, 17. (for of those in times of public peace and security there is not so much use) that they should be inciting and calling one to another, to go to worship God in the places of his public and solemn service. Which albeit it was to be in its chief and highest degree, and accomplished under the Messiah, when the faith of him should by those of that nation be embraced, John 4. 43, 41. Acts 8. 1, 25. Yet I suppose that conceit of a great man a little too curious, who would have the term of Nazarens in the term here found alluded to, sometime given by some to the Christians, Acts 24. 5. See Esay 11. 1.
{shall cry, Arise ye, and let us go up to Zion unto the LORD our God.} See the like invitations and compellations of people calling one upon another to go together to God's house, Esay 2. 3. Mic. 4. 2. Zach. 8. 21.
{shall cry} As Esay 21. 8. or call; in way of invitation; as Deut. 33. 19.
{Arise ye} See Chap. 18. 2.
{go up} Or go repair; as Psalm 122. 1, 4.
{to Zion} Where the temple stood: a type of the church, Psal. 84. 7. from access whereunto by Jeroboam they had been debarred, 1 Kings 12. 27, 28.
{unto the LORD our God} From whom they seemed to be excluded before, as having no part or portion in him among his people, Ezr. 4. 2, 3. Matthew 10. 5. Luke 9. 52, 53. John 4. 9, 22. See the like prophecy of the conjunction and reuniting of these two, Ezek. 37. 16–20.
Verse 7. {For thus saith the LORD, Sing for gladness with Jacob,} An exhortation follows, wherein the people of Israel are called upon to acknowledge and publish with much joy God's gracious goodness towards them in their deliverance. And this branch most take as directed to the church's friends, or foreign nations, as called upon to rejoice for her, or with her, (for so is the particle also used in the former way, Gen. 21. 6. & 25. 42. in the latter, Genesis 46. 25. Chapter 19. 13.) so it should be like that, Deut. 32. 43. the Gentiles being invited to rejoice with God's people, and in the next clause mentioned, as some, because they were also to be brought unto Christ, c. 16. 19. Ro. 15. 10. Es. 66. 10. Howbeit, one of the Jewish commenters, (whom the ancient Greek herein follows) taking the particle in its most usual notion, and supposing a trajection to be in these words, renders it, Thus saith the Lord to Jacob, Sing or Exult ye, for, or with joy: and so it is an incitement of God's people themselves to rejoice; like that, Zach. 9. 9.
{and shout among the chief of the Nations} Heb. cry aloud, or shrill, (as it is rendered, Esay 10. 30. the word signifies properly to neigh, c. 5. 8. & 50. 11. and it is used most in a notion of exultation and alacrity. Esther 8. 15. Esay 12. 6. & 24. 14. & 54. 1.) in the head of the nations; which our Version renders chief: and so the word is sometime used; as Exodus 30. 23. Esay 9. 10. Now this some expound as insulting over the nations; that being before as the head, had made them as the tail, Deut. 28. 24. and they urge the term of neighing, as to that purpose here used: and this way both the ancient Greek and Latin seem to go, rendering the words, neigh against the head of the Gentiles: and so is the particle used, Exod. 14. 25. Numbers 12. 1. But the most rather understand it, as the Chaldee renders it, openly, in, or unto the face of the nations; (the head, for the face: as Job 10. 15. Chapter 14. 3. 1 Cor. 11. 7, 10.) as implying only a free and open profession and publication of what God had done for them: as Esay 12. 4. and this also the words following confirm. One of the Jewish commenters renders it, on the Towers: and Head, for Top is usual: as Exodus, 17. 9, 10. Esay 22. but then something is added; the top whereof is said to be the Head or Top: otherwise Head, for Tower simply, is nowhere found.
{publish ye, praise ye;} Heb. make to hear (as Esay 48. 20.) praise ye; that is, with praise relate and publish it: as, went and wept, for, went weeping, Psalm 126. 6. stand and feed, for, stand feeding, Esay 61. 5.
{and say, O LORD, save thy people, the remnant of Israel.} This clause is in a manner generally thus rendered. But how to fit it to the present discourse, interpreters are somewhat troubled. For some would have them the words of the people remaining yet in captivity, entreating God to deliver them, such of them, as yet survived, having escaped the sword of the Chaldeans, verse 2. but remained still in thraldom; unto which their suit an answer should by God be returned, that he would grant their request and fulfill their desire, verse 8. but others conceiving aright by the words foregoing, that this whole passage is directed unto, and concerns the people as now delivered, and set free: as that Esay 12. 4. & 48. 20. understand it, as a petition presented to God by the Jewish people delivered in behalf of the other tribes a great part whereof remained still in captivity: Which yet with others seeming not satisfactory, they would have it to be a form not of prayer, but of praise, as Hosanna is, say they, Psalm 118. 25. Matt. 21. 9. But this suits not well with the use of the word in the Psalm, from whence that in the Gospel has it; howsoever it may there receive another exposition, from a rite used by the Jews at one of their festivals, as some learned critics have observed. Howbeit, that should be here matter of praise, than of prayer, the foregoing words imply. And the Chaldee therefore renders it in the time present, The Lord delivers, or is delivering his people, (not as some render him, thou hast delivered: for it is a participle of the present that he makes use of) and the ancient Greek in the time past, The Lord hath saved his people; and so it suits well with the parallel places, Esay 44. 23. Sing ye Heavens,——and shout ye lower parts of the Earth——for the Lord hath redeemed Jacob: and Esay 48. 20. Declare ye, tell this, utter it,——say, The Lord hath redeemed his servant Jacob: (see also verse 11.) and it may well be rendered, Thou hast saved, or saving saved thy people: for the verb seems here to be the infinitive, which is oft in this form and others the same with the imperative, and is used frequently for the indicative, whereof see on verse 2. and that as well past as there, and Eccl. 9. 10. as future, 2 Sam. 3. 18. where the indicative of this verb there wanting, as in such defective phrases, is found supplied, c. 11. 12.
{the remnant of Israel.} As Esay 10. 21, 22. Romans 11. 5.
Verse 8. {Behold, I will bring them from the North country} Heb. Lo, I am bringing (as chap. 5. 1, 5. Zach. 3. 8.) them (the remnant of my people, v. 7.) from the North; from Babylon, and the parts thereabout, c. 23. 8.
{and gather them from the Coasts of the Earth} Heb. sides Chapter 6. 22. and 25. 32. from Assyria, Media, and other parts, whither those of the ten tribes, had been transported, 2 Kings 17. 6.
{and with the blind and the lame, the woman with child, and she that travelleth with childe together.} Or the copulative cast out, among them (as Esay 65. 4. & 66. 19. Chapter 11. 9.) shall be the blind and lame, she that goeth great, (See Esay 7. 14.) and she that is near her time (Heb. bringing forth, as Chapter 6. 24.) together. Thereby intimating, that none in regard of any defect or infirmity, which usually are wont to disable persons to travel, to take long journeys especially, (Samuel 19. 26. Matt. 24. 19.) should in that regard miss or be deprived of the benefit of return into their own country: God would in his providence so dispose things, that such as were in these regards most unfit, and unable to travel, should have such means of conveyance provided them, as should with safety bring them to their journey's end: See the like in part, Esay 60. 4, 9. & 66. 20. So rather, I suppose, than as some other, implying, either the willingness and forwardness of the people to return home again, that no want or weakness would withhold from setting forward on their way, the women great with child, and near their time, refusing to stay till they were lighter: or as others, to show that none for any natural infirmity should be refused or excluded from having a part among God's people. See Esay 35. 5, 6. and 42. 16. and 56. 3, 4. Luke 14. 21. There want not that understand all these passages spiritually, the blind in mind, Acts 26. 18. and through feebleness disabled to walk heavenly, Hebrews 12. 12, 13. and heavy laden with their sins, Matthew 11. 28. and ready to faint for want of inward comfort, Esay 42. 3. and 50. 10. But these particularities I conceive to be overcurious, and leave them to the judgment of others.
{a great company shall return thither} Heb. hither; into this land again: See Ezr. 2. 47. 65. & 8. 1.—20. and of converts in the apostles' time. Acts 2. 41. & 4. 4. & 8. 6, 12.
Verse 9. {They shall come with weeping} There are tears of joy, as well as of grief: See Gen. 29. 11. & 43. 30. & 45. 2, 14. these might well be mixed, as well of grief for their sins whereby they had grieved God, Ezekiel 6. 9. Zach. 12. 10. as of joy for their deliverance out of those calamities, which they had brought upon themselves by their sins: So, going, and weeping, that is, weeping as they go along, chapter 50. 4. Nor can I assent to that learned man, who would have it rendered, They shall go out, or went out, with weeping; as Psalm 126. 6. expounding it of their going out into captivity: the current of the text goes like a strong torrent against it.
{and with supplications will I lead them} With supplications, for the remission of their sins; and the word is commonly used for supplication, Daniel 9. 3, 17, 18, 23. and weeping and it are joined together, chapter 2. 11. Zachary 2. 10. But some other say, that the word is more general, comprehending as well praise and thanksgiving, as supplication and prayer; as another of the like notion is observed to do; 1 Samuel 2. 1. for Hannah's devotion there recorded is rather tehillah, than tephillah, consisting of matter of praise, rather than of prayer. And some other again, which our margin exhibits, render it favours: and this, though the word itself be not found directly so used, yet in the original, and the notation of it, it has a notion of grace or favour; and another term rising from the same root, & being of very near affinity with it, though commonly, yea, almost generally used for prayer, properly to procure grace, yet is once or twice at least found used for favour or grace itself, Joshua 11. 20. Ezra 9. 8. and so therefore I conceive, with one of the Jewish commenters, that it is to be taken here; as being applied rather to God that led them, than to the people led by him: with graces, or favours, will I lead them: graces, or favours; as, tender mercies, and loving kindnesse, Esay 63. 7. for, great abundance, or much of either.
{I will cause them to walk by the rivers of waters,} Or, I will lead them after (for this word and the former are in notion the same; and there is in the original an elegant consonancy between them) by the water-brookes. Heb. to the brookes of water: and so it may seem to be, as some would have it taken from the manner of leading out their sheep to the water, Psalm 23. but I suppose it well rendered, as in our Version, by, or beside; (as the particle is used, Gen. 49. 29. bury me beside my fathers: and as it is aright rendered Job 29. 19. my root was spread out by, or beside the waters,) because the speech is here of journeying or traveling: the meaning of it being, that they should no more want water, (a principal and most necessary means of relief unto passengers traveling in those countries and thorough dry and waste places especially) than as if they went all the way by the side of some one or other river. See Esay 41. 18. and 43. 19, 20. and 49. 10.
{in a straight way, wherein they shall not stumble:} Or, rather, in an even way, (See Esay 26. 7.) that they may not stumble therein: as Esay 73. 14. See Esay 40. 3, 4. and 42. 16. and 62. 10.
{for I am a father to Israel,} Heb. for a father; as Gen. 17. 4. 2 Sam. 7. 14. I retain still a fatherly affection toward him as in former times I had, Deut. 8. 5. & 32. 6. Psalm 103. 13. Mal. 2. 10. & 3. 17. and we need not insert, as a learned writer would have us, the note of similitude, reading the words, as a father; that is, as Jacob was to Joseph's sons, whom he adopted, making him in regard of the double portion as his firstborn, Gen. 48. 5, 16, 22. 1 Chr. 5. 1.
{and Ephraim is my first-born} Heb. my first-born he: he, for, is: as thou he, for, thou art, Psalm 44. 4. Ephraim is as dear to me, as is any firstborn to his father. So the Chaldee, with whom the Jewish commenters do herein concur. See the same spoken of Israel in general, Exod. 4. 22. of David in particular, Psalm 89. 27. of all the faithful, Heb. 12. 23. See after also, verse 20. So rather than, as some, because Joseph had the birthright devolved to him from Reuben, 1 Chron. 5. 1. and Ephraim though his younger son preferred before Manasseh in the blessing by their grandfather Jacob, Genesis 48. 14, 19. or, with some others, as if the Jewish people (for Ephraim here comprehends the whole body of them) were so termed in regard of the Gentiles, that were afterward to be taken in to them, Acts 3. 26. Rom. 2. 10.
Verse 10. {Hear the word of the LORD, O ye Nations, and declare it in the Isles afar off, and say;} Iles, or Lands, or Countries; as Esay 41. 1. & and 66. 19. God will have his gracious promises concerning the deliverance of his people, to be beforehand published far and near, that notice may be taken of it, and it may thereby be known whose work it is, when it is done. See Esay 44. 26. & 45. 21. & 46. 10. & 48. 3, 14. So as of the thing done and effected before v. 7.
{he that scattered Israel, will gather him} God who formerly in his wrath, for their sins dispersed them, (for it was not so much the enemies' might as his purpose and pleasure that enabled them to prevail against them: and unto him therefore is the dispersion of them principally ascribed, c. 9. 6. & 15. 7. & 16. 17. Zach. 7. 14.) being now reconciled to them, will gather them together again, Psalm 147. 2. Esay 11. 12. & 56. 8.
{and keep him} Not gather them together only, and so leave them to themselves, but protect them also when he has brought them together, and keep them in safety, Esay 38. 6. & 46. 2. & 27. 3. Zach. 2. 5. called therefore the keeper of Israel, Psalm 121. 4. so of all the faithful, 1 Peter 1. 5. not called on, but kept, Jude 1. See John 10. 27, 28.
{as a shepherd doth his flock.} Who not only seeks after his sheep, when they are scattered or have strayed, Ezek. 34. 11—16. Matt. 25. 32. Luke 15. 4, 5. but keeps them also and feeds them, and tends them, and defends them when he has them together, 1 Samuel 17. 35. Ezekiel 34. 2, 3. hence David, The Lord is my Shepherd; Psalm 23. 1. and God is styled the shepherd of Israel, Psalm 80. 1. and Christ, the good Shepherd, John 10. 11—16. and the chief Shepherd, 1 Peter 5. 4. See also Esay 40. 11.
Verse 11. {For the LORD hath redeemed Jacob, and ransomed him from the hand of him that is stronger than he.} Or the Lord hath delivered (as Psalm 55. 18.) Jacob and rescued him out of the hand (as Psalm 107. 2.) of those (for the term is collective) that were stronger than he, or too strong for him. Heb. strong from him; as Psal. 18. 17. See on chap. 20. 7. of the Chaldeans and other powerful people, corporally, Esay 40. 10. of Satan and his instruments spiritually, Matth. 12. 29. Luke 11. 21, 22. Col. 1. 13. Heb. 2. 14, 15. Some render it, in the future, will deliver, will rescue; because it ran so, ver. 10. but of that there is no necessity: freedom was both effected and published before they either were, or could be gathered together, being so dispersed as they were.
Verse 12. {Therefore they shall come and sing in the height of Zion.} Heb. And. as Chap. 29. 17. Howbeit, the copulative may here be retained. Those of the ten tribes, as well as the other two shall after their return from captivity, repair to mount Sion with sacred hymns, to celebrate God's praises in his sanctuary there seated, a type of his church, Esay 2. 2. So ver. 6. the text may well be thus rendered: And they shall go singing unto the high place of Zion. To is the particle used of motion to a place, Gen. 1. 14. Lev. 16. 21. Ezr. 9. 7. Esay 9. 8. & 10. 22. go and sing, for go singing: as go and weep, for go weeping, Psalm 126. 6. and the height of Sion, for the high places there; as, the height of Israel, for the high places thereof, Ezekiel 20. 40. & 44. 14. See chap. 17. 12.
{and shall flow together} Flock thither by shoals, as waters come flowing in of themselves abundantly, where they find open and free passage: for the word, as the rabbin observes, seems to note as well the alacrity, as the numerosity of those that should repair thither. See Esay 2. 2. So Psalm 34. 5. Chapter 50. 44.
{to the goodness of the LORD, for Wheat, and for Wine, and for Oil, and for the young of the flock, and of the Herd} to the goodnesse of the Lord; that is, as some to his beneficence; or unto him as the fountain and wellspring, from which all these benefits and blessings do flow: or upon the goodnesse of God; having received these things out of his bounty bestowed on them, as Hosea 3. 5. or as others, goodnesse, for good things; as Genesis, 24. 10. and the goodnesse of the Land, for the good things of it, Genesis 45. 18. Nehemiah 9. 12. Esay 1. 19. called here the good things of the Lord, because he is the giver of them, Hosea 2. 8. Act. 14. 17. and promises to bestow such on them, verse 14. which good things what they were, is afterward more particularly expressed: and it may according to this exposition well be rendered, for the good things of the Lord, for Corn, and for Wine, (Heb. new, or sweet wine, as Esay 36. 17.) and for Oyle, and for the young or issue (Heb. sons; as Genesis 18. 7. Numbers 7. 15. Psalm 114. 4.) of herd and flocke, greater and lesser cattle; as Esay 7. 25. and howsoever the particle before the term of good in general; be not the same with that which ushers in the particulars; yet it is observed by the Jewish critics here on verse 9. that these two, el and al are oft promiscuously used: whereof see instances not a few in this prophet, Chapter 21. 11, 18. & 26. 5. & 27. 19. & 44. 1. & 46. 2. & 47. 1, 7. & 49. 19, 20, 34. & 50. 1. & 51. 12. The meaning then is, that they shall repair for these things unto Sion, not to find these things there, as Esay 55. 1. but either to seek to God for them, as Ezekiel 36. 37. or to bless and praise him for them, who has before blessed them with the same Deuteronomy 7. 13. & 8. 10. & 16. 3—15. and howsoever these temporal good things are in a generality types of better spiritual blessings, Ephes. 3. 3. Heb. 3. 5, 6. & 9. 23. Yet I suppose them somewhat overcurious, who by Corn, here understand the bread of life, Christ's body, John 6. 33, 35, 51. by Wine, his blood John 6. 53, 56. the food of our souls, Matt. 26. 26, 28. by Oyle, the Spirit of grace, wherewith Christian men are anointed, 2 Corinthians 1. 11. 1 John 2. 20, 27. or of consolation, wherewith the soul is refreshed, Acts 9. 31. 2 Corinthians 1. 3, 4. by the younglings of herd and flocke, Christ slain and sacrificed on the cross, 1 Cor. 5. 7. Heb. 9. 11, 14, 26, 28. and 10. 10, 12. But such particularities neither sort so well with the types, to which they are applied, nor agree so well among themselves.
{and their soul shall be as a watered garden;} Or for (the copulative used in a causative notion, Chap. 23. 22. rendering a reason, why they should thus bless God, Deut. 28. 11, 47.) their soul (that is, they themselves, as Psalm 22. 26. & 25. 13, 20. & 63. 5. So v. 14.) shall be as a well-watered garden, (for the word has a notion of plenty in it: as Psalm 36. 8. Prov. 5. 19. & 7. 18.) wherein everything thrives and flourishes: a lively emblem of a plentiful and prosperous estate: see Esay 58. 11.
{and they shall not sorrow any more at all.} Heb. they shall not adde to sorrow further: as, thou shalt not adde to rejoyce further, Esay 23. 12. they shall have no longer cause or occasion of grief. See Esay 35. 10. the ground of their repairing with singing to Sion.
Verse 13. {Then shall the Virgin rejoice in the dance, both young men and old together:} Or then shall the Damsels (of the word, see Esay 7. 14. it is here collective) make merry with dancing, and the young and old together. There shall be abundance of joy with all sorts of people of all ages and either sex. See the like, Zach. 8. 4, 5. & 9. 17. So are all of each age, and either sex incited unto the praising of God for his goodness, Psalm 148. 12, 13. Nor need we yet to restrain the mirth here mentioned to sacred employments, though of dancing in such also we find mention in Scripture, 2 Sam. 6. 14, 16. 1 Chr. 15. 29. Psalm 149. 3. & 150. 4. and of the dancing of Damsels in times of public and solemn rejoicing, see Judges 11. 34. and 21. 21.
{for I will turn their mourning into joy} Heb. and but so also, Chapter 23. 2. or when I shall have turned; as Chapter 14. 15. & 16. 6. So David, thou hast turned my mourning into dancing, Psalm 30. 15. and God promises to turn his people's fasts into festivals, Zach. 8. 19.
{and make them rejoice from their sorrow} Either, rejoyce and cease from their sorrow: as, thou hast freed and saved my soul from the pit, Esay 38. 17. or, rejoyce after their grief; as the particle is used, Esay 38. 15. Hos. 6. 3.
Verse 14. {And I will satiate the soul of the Priests with fatness;} I will make large and liberal provision for my ministers so as they shall have wherewith to maintain them and theirs in a plentiful manner to their fill. See 2 Chronicles 31. 10. Malachi 3. 10.
{satiate} The word used also before, v. 12. signifies more properly to water largely, and plentifully, Psalm 65. 10. Esay 55. 10. or to soake, Esay 34. 7. than to drinke largely, or to one's fill, Psalm 36. 8.
{satiate the soul} soul for desire, or appetite; as Deut. 12. 15, 21. Proverbs 6. 30. & 13. 25.
{of the Priests} God's ministers, Esay 66. 21.
{with fatness} Alluding to the offerings of fat beasts brought for sacrifice, whereof the priests had their share. So also Psalm 36. 8. Esay 25. 6.
{and my people shall be satisfied with goodness, saith the LORD.} They shall be abundantly stored with all manner of good things. See v. 12. 2 Chron. 31. 10.
Verse 15. {Thus saith the LORD, a voice was heard in Ramah, Lamentation and bitter weeping, Rachel weeping for her children refused to be comforted for her children, because they were not.} God had before promised to turn their mourning in to mirth: Now this promised mirth is here amplified by the mourning foregoing it, which is very pathetically illustrated by a twofold rhetorical introduction of persons, Rachel the mother here, and Ephraim her grandchild by Joseph, verse 18. In this place Rachel Jacob's beloved wife, as the common mother in some sort of both people, Judah and Israel, (for Ephraim, the head of the ten tribes, Esay 7. 2. verse 9. was her grandchild by Joseph her elder son, Gen. 48. 5. and the issue of Benjamin her younger son, Genesis 35. 16, 18. continued still in conjunction and consociation with the tribe of Judah, 2 Chron. 11. 12.) is brought in, as raised up out of her sepulcher, situate between Ramath and Bethlehem, in the confines of either tribes, Genesis 35. 19. Josh. 18. 25. Judges 4. 5. 1 Sam. 10. 2. lamenting the loss of her children led away into captivity, as making account never to see them, or to have them delivered again. And this some of the Jewish doctors apply unto the Jewish and Benjamitish matrons and mothers, who with weeping and wailing accompanied their children, led away captive toward Babylon by Ramah, where Nebuzaradan seems to have mustered them, and from whence Jeremy having been so far carried away from Jerusalem, was dismissed and sent back, Chap. 40. 1. and the Talmudists tell us that Jacob buried her there foreseeing by the Spirit of prophecy, that his posterity should that way be led captive, that she might, as they passed by her, intercede for them. But these are Jewish tables. The evangelist applies it to the mothers of the young ones at or about Bethlehem, that Herod had most barbarously caused to be slaughtered, Matth. 2. 18. Both the prophet and the evangelist do hereby imply what Rachel in likelihood would have done, had she been surviving at either of those calamities, which those of her issue sustained. The words may be read; In Ramah hath been heard a voice of lamentation, (a voice of lamentation, as chap. 9. 18.) a voice (supplied as chap. 3. 21. and 4. 31.) of most bitter weeping, (Heb. weeping of bitternesses. See Esay 22. 4. chap. 6. 26.) a voice (continued, as Esay 66. 6. chap. 4. 31.) of Rachel, (as Matth. 2. 18.) who weeping for her children, (Heb. her sons) refuseth to be comforted, (as Jacob, Genesis 37. 35. Asaph, Psalm 77. 2. so Esay 22. 4.) in regard of them, (Heb. her children; the noun for the pronoun: as Exodus 40. 19, 21, 25, 29. 2 Timothy 1. 18. and a defect of the relative; as Chapter 30. 21.) because they were not: as, Jacob, Genesis 42. 36. Joseph is not, and Simeon is not.
{in Ramah} Some take it for a common word, rendering it, in, or on an high place; as Chapter 3. 21. and this way goes the Chaldee, the old Latin, some of the Jewish and ours. But the ancient Greek and the evangelist take it for the proper name of a place; as in the places above pointed to.
Verse 16. {Thus saith the LORD} After Rachel's lamentation for her sons, as lost, follows God's consolation of her, putting her in hope of their return.
{Refrain thy voice from weeping} Leave, or give over weeping: but he says, Refrain thy voice; because he said before, a voice of weeping, implying not a silent weeping, but such as is accompanied with wailing and loud expressions by voice; as it is said of Esau, he lift up his voice, and wept, Gen. 27. 38. and of Joseph, he gave out his voyce in weeping (of which form, see on chapter 2. 15.) so loud, that it was heard of the Egyptians and Pharaoh's courtiers, that were without the room in his house, Genesis, 45. 2.
{and thine eyes from tears:} Heb. tear; but collectively; as Chap. 9. 2.
{for thy work shall be rewarded, saith the LORD.} Heb. there is a reward for thy work; as 2 Chron. 16. 7. This some apply unto Rachel, that God for her piety would cause her issue to fare the better at last: and the Talmudists ridiculously expound it of her patience in suffering her sister Leah to be substituted in her room, and obedience in delivering her token to her, which they tell us also that she pleaded to God in behalf of her people. See Genesis 29. 23, 25. but this is an idle fiction, as frivolous as that of Jacob before, verse 15. Others, popish especially, of the patience of the Bethlemitish women, Matth. 2. 17. The Jewish commenters understand it of the people her issue, that they should receive a reward for their constant keeping to God, during the time of their captivity, Psalm 44. 17. Our writers most of them, of that comfortable condition that God would restore them unto, and confer upon them when the time of their captivity should be accomplished. See Esay 40. 10. and 61. 7. these terms of worke and reward being used, because it should succeed their former misery and thraldom, as wages does work; and should abundantly countervail whatsoever hardship they had endured in the former. Of such spiritual compensations, see Rom. 8. 18. 2 Cor. 4. 18. ascribed here unto Rachel the mother, because as the tribulations of the children are the mother's grief; so their prosperous condition is matter of comfort and joy to her, See Matt. 15. 22.
{and they shall come again from the land of the enemy.} Your children of whose return you despair, as they themselves also did, Ezek. 33. 11.
Verse 17. {And there is hope in the end,} There is hope (and you should not therefore mourn as one that has no hope, 1 Thess. 4. 13. John 11. 18.) in thine end, (as Job 8. 7. Chap. 15. 11. when the time set for their exilement shall be expired, C. 29. verse 10.) or, for thy posterity; as the word here used signifies, Daniel 11. 4. and that seems the genuine sense of it in this place.
{that thy children shall come again to their own border} Your children, Heb. sons; as ver. 17. because the males most were captived, whom you now deem as lost: (a defect of the pronoun possessive; as Esay 60. 4.) shall return to their own possessions: border for borders; alluding to the limitation of the land of Canaan, and the setting out of it to the several tribes by borders and boundaries, Josh. 15. 1, 2. or to the general manner of bounding men's lands and possessions, Deuteronomy, 27. 17. Acts 17. 26.
Verse 18. {I have surely heard Ephraim bemoaning himself} To Rachel's lamenting for her sons is here subjoined Ephraim's bewailing of his sins; God's taking notice of it, and returning an answer full of fatherly affection to it, v. 10.
{I have surely heard} Of Rachel was said before, A voice was heard; here, as speaking in the person of God, I have heard, Heb. hearing, heard; as Exodus 22. 22. I hear attentively, so as to take notice and regard, Psal. 5. 1, 2. & 77. 1.
{Ephraim} The ten tribes, as v. 6, 9.
{bemoaning himself} The word has sometime a notion of wandring; as Gen. 4. 12. Chap. 1. 1. and so the old Latin, and some others here take it; as if it were said, being now in captivity and exilement, and thereby brought, as Manasseh sometime, 2 Chron. 33. 12. to a sight of himself and his sins: sometime, of mourning, either of condoling with others, as Job 2. 11. Chapter 15. 5. and 16. 5. or, bewailing oneself; and so here the Chaldee, Greek, and most, both Jewish interpreters, and others, take it: the verb being in a reciprocal form, wherein it is in the former notion nowhere found, nor would here well fit. See Ezek. 6. 9.
{thus} Or, and saying; as Psalm 105. 15. Esay 22. 13. speaking on this wise unto God.
{Thou hast chastised me, and I was chastised; as a bullock unaccustomed to the yoke.} Or, Thou hast chastised me and I have been chastised; I was as a bullock unaccustomed, Heb. untaught. See chap. 13. 23. to draw in the yoke. See Hos. 10. 11. I am at length amended by your chastising hand upon me. See Chap. 7. 8. Hos. 10. 10. for before I was thus chastised, I was like an unruly bullock, that will not be brought to the yoke, nor endure to draw in it, Psalm 119. 67, 71. Howbeit, the Chaldee paraphrast, and some others (whom a late learned writer follows, and would have the ancient Greek copies to be thence corrected) render the text in the negative, Thou hast chastised me, but I have not been corrected, or, I have not received instruction, as a bullock untaught, or untamed. But the negative is not in the Hebrew, nor aught from whence it may be supplied: that which that learned man perceiving, and therefore casting it out again, reads the words, I have been chastised as a bullock untamed; that is, I remain no more the better for all your chastisements, than such an unruly and untamed beast: but this construction seems overmuch forced.
{turn thou me, and I shall be turned.} A prayer either for grace and power to repent and return unto God; which without his help they cannot do, Cant. 1. 4. John 6. 44. Acts 11. 18. 2 Tim. 2. 26. or that God would reduce them, and bring them back out of thraldom; which if he undertake to do, is sure to be done, Psalm 80. 3, 7, 19. Lam. 5. 21.
{thou art the LORD my God} Or, thou who art the Lord my God: a defect of the relative, as Chap. 30. 21.
Verse 19. {Surely, after that I was turned, I repented;} After that you had wrought a gracious change upon my soul by your afflicting hand, and your Spirit working together with it, Esay 48. 10. Acts 3. 26. or after I came to myself again, as Luke 15. 17. and considered seriously with myself, how it fared with me, I was touched with repentance with sorrow and shame, for my former miscarriages, Deuteronomy 30. 1, 2. So rather than as a learned late writer, after that I return home again, then will I repent: though it be true that their repentance then also continued, Ezek. 36. 31.
{and after that I was instructed} As well as corrected, Psalm 94. 12. unlike to those, Chap. 2. 30. & 5. 3. Heb. it was made known to me; as 1 Sam. 6. 3. Neh. 4. 9. the preposition between the verb and the pronoun affixed to it being lost; as Esay 28. 15. Chap. 10. 20. so rather, than as that learned scholiast, who would have the passive here taken in a reciprocal notion, rendering it, after that I knew my self: or than as that other annotator, After that thou hast shewed me some kindness, then shall I be thus affected.
{I smote upon my thigh} In token of remorse for, detestation of, and astonishment at my former vile and lewd courses. See Ezek. 21.12.
{I was ashamed, yea, even confounded} Or, I was abashed, and ashamed also. So Ezr. 9.6.
{because I did bear the reproach of my youth} That is, such miseries, as by my excesses in former times committed, I had brought upon myself. See Job 13.26. Psalm 25.7. an allusion to the state of one, that having in his youthful days by riotous and exorbitant courses wasted both his means and himself, and in his elder years now seriously considering with himself, his own folly, and the miserable condition that he has thereby brought himself unto, is in contemplation thereof, both abashed and dejected in himself and ashamed, to be seen of any. See Job 20.11. Proverbs, 16.26. & 5.11. Esay 47.1, 5. So rather, than, as that learned man, I am so full of shame and confusion, that I cannot apply myself to any serious repentance, so long as I lie under such grievous sufferings for my former excesses.
V. 20. {Is Ephraim a dear son? is he a pleasant child?} God's gracious answer unto Ephraim's lamentation and supplication. That the words are to be read by way of interrogation, the usual notes thereof in Hebrew, one prefixed before the former member, another before the latter, do evidently show. Now because the interrogative affirmative is wont more vehemently to deny the thing spoken of; as Esay 50.2. Is my hand at all cut short, that I cannot rescue? and Is Israel a servant? is he an home-bred slave? Chapter, 2.14. interpreters therefore are much puzzled about the true notion of this passage: and some understand it as a flat denial of what is here demanded, concerning Ephraim; as if it were said, No, he is nothing less than a precious or a pleasant child: for by his cross and crooked courses he has so carried himself, that he has even enforced me to cast him off. And others again conceive it as spoken by way of reprehension: so a learned late writer, who so carries on the whole tenor of Ephraim's speech, not as a profession of his present repentance, but as excusing himself that he did not yet, nor could repent, during his captivity; he was so full of shame and misery, that he had no list or leisure thereunto: but would do it, when God had set him at liberty, and showed mercy and goodness unto him, by settling him in his own country again: and accordingly he brings in God returning answer here to this his presumed profession: Belike Ephraim deems himself such a darling child, as I cannot be without him, when he is so nice and delicate, that he cannot repent so long as he is in misery, and till all this be done for him. But those that go either of these two ways, have few I suppose, going along therein with them; and the main course of the context seems to run with full stream against them. And another learned man of great note seems to take to as solitary a walk, who instead of an interrogative, would make it enunciative and turns the interrogation into a more vehement asseveration: For says he, the former interrogative here used, is oft found to signify, surely or verily, as Genesis, 27.36. 2 Samuel 23.19. 1 Kings 18.31, Proverbs 24.28. Chapter 7.9. and the latter is by a Jewish Critic observed so also to signify, as both joined with the former, Numbers 17.13, Job 6.13. and alone by itself, Genesis 47.18. Numbers 16.30. Job 22.20. Psalm 63.7. Proverbs 3.34. Esay 4.4. and 29.16. But as for the former, there is not any one place produced, where the interrogative may not in his proper notion well stand: and for the latter it is true that it has divers other uses, nor is it an interrogative in his first and native notion but most commonly a conditional, sometime a discretive, and one of these two in most if not all, of the places produced. Besides that for the former, the author of this conceit, is not constant to himself: for in the close of his discourse where he has this, he inclines to conceive that in all those places ha may be put for he, and rendered behold; and elsewhere he goes another way for divers of them; as hereafter shall be showed. It is true, indeed, that divers interpreters render some of the forementioned places in the affirmative, and sometime with a note of asseveration prefixed: but therein they have regard not to the precise signification, and grammatical construction of the terms, but to the sense and meaning of the sentence in general, in the interrogative form implied. Another learned interpreter, whom a scholiast of note concurs with, takes the words as spoken in way of admiration or doubting; thus rendering the text, Is Ephraim my deare Sonne? Is he a child of much delight? Yes; or He is: which they put into the context: but this seems somewhat overbold. I should rather, did I suppose the words to be so conceived, render them on this wise, Is this Ephraim my deare Sonne? is it my darling childe? as if it were said, Is it he that bemoans himself in this manner? as Saul to David, Is this thy voyce, my Sonne David? not as questioning whether David were his son or no; but as with a kind of astonishment, making a doubt whether it were he that spoke to him in that manner: And so here, God is brought in, as speaking after mortal man's usage, but not making doubt whether Ephraim were his dear darling or no; but whether it were that his darling, from whom this pitiful and passionate complaint came. And this, whether it suit not better with the course of the context than any other of those already related I shall leave to the decision and sentence of others. Howbeit, I shall subjoin, what I conceive to be the genuine syntax: For the firmer grounding whereof, I shall suggest that, which I find not any of our grammarians, or critics, either Jewish, or others, to have observed, howsoever necessity puts interpreters, of force, now and then upon it, to wit, that in such interrogative form the negative particle is oft supposed, and necessarily to be supplied. So 1 Samuel, 2.27, 28. where our Geneva version, and the note before it, as also the Tigurine and Italian, and some others well render the text, Did not I plainly appear to the house of thy Father? and did not I chuse him? So Job 20.4. where besides those former, divers Latin interpreters, and our latest version also renders it, Knowest thou not this of old? See before, Chapter 3.6. Hast thou not seen what back-sliding Israel hath done? So Ezekiel 20.30. Are ye not polluted after the manner of your Fathers? and, do ye not commit whoredome, or goe on whoring, after their abominations? and Amos 6.2. Were they better than these Kingdomes? Was not their border larger than yours? The very drift and current of the context does in either necessarily exact it: And for this place, that I may not be deemed to walk alone in it: so does the Tigurine version, which Oecolampadius, and Bullinger also follow, here express it, and the Chaldee Paraphrast before them in the latter branch. As also that learned late annotator that goes here another new and strange way, yet does elsewhere come home to us contradicting what he here has in affirming, that ha, is oft put for halo, especially where it is joined with ci, which is, says he, in that form no other than an expletive particle. So he expounds, Genesis 29.15. Art thou not my brother, and shouldest thou serve me freely? though in that place himself acknowledges, that others generally expound the words there, (and that as I conceive, aright) otherwise. But so he also takes it in Genesis 27.36. Was he not justly called Jacob? wherein the Tigurine, and our three last versions exactly agree with him. Yea so he says that it is without doubt to be taken, 2 Samuel 23.19. where our version renders it, Was he not the most honourable of the three? And so Tremellius, Junius and Piscator before: and these two last places are of those, which that learned writer would above turn another way. Yea on that place, 1 Samuel 2.27. after a long discourse, much debate, many turnings and windings, having striven and struggled hard to carry it some other way: at length in the close of all he concludes, and is enforced to confess, that to take ha for halo, supplying the negative, does best agree with the sense and drift of the place: adding withal, that the like is in the Arabick very frequent, as he has, he says, in many places of the Alcoran observed. This I have the rather insisted upon, both because I suppose it brings some light to this place, and because I find divers interpreters of great note driven to forced constructions in some places for want of this observation See the like again, Chapter 40.14.
{Ephraim} The people of Israel, the ten tribes, as before, verse 9.
{my dear Son} Heb. a Sonne precious, or deare to me; for it comes from a root that signifies to be precious: and another word thence springing is for pretious in common use, Psalm 116.15. Proverbs 17.28. but the word here used, is in a form that seems to import some eminency, or excellency of the thing thereby signified, and is nowhere else found. It is somewhat like that, Proverb 4.3.
{a pleasant childe} Heb. a Childe of delight: as a Vine of Delights; Esay, 5.7. and, Delights; for, such an one as any person takes exceeding great delight in, Proverbs, 8.30.
{for since I spake against him, I doe earnestly remember him still} These words are very variously both rendered and expounded.
Those that render the former branch concerning Ephraim as delivered by way of denial; do some of them thus render them, when I have spoken with him, (that is, further sufficiently admonished him): I shall have throughly minded him of this his pertinacious carriage: but this leaves the sentence abrupt and in suspense.
Others of them, I have a long time beene talkeing with him; I have not ceased from time to time from dealing with him, to bring him to repentance, but all to no purpose: but yet I will thinke on him: I will: for all that, remember him still in mercy. But this seems not to flow anything freely from the text. As for those that go the other way; (to pass by the Chaldee, who swerves too much from the Hebrew, paraphrasing the text to this purpose: Since the time that he began to lay up the words of my Law in his heart to practise them, I am mindefull of him to doe him good,) Some of them render the words, Ever since I had speech, or, I communed with him, I am still mindefull of him; that is, Ever since at first I spoke unto him, and entered into covenant with him. Deuteronomy 4.12. and 5.2. I have not been unmindful of him; albeit he has not so carried himself towards me, as he should, but have constantly retained my first affection to him, and so still do, yet. 3. Others, Even since I spake against him (threatening to chastise them, Heb. 10.20.) I do still constantly remember, or, think upon him, in mercy, Habb. 3.2. mine heart and affection is still entire toward him, notwithstanding my sharp menaces of judgment against him. And others again lastly, So oft as I speak of him, I am mindfull still of him; that is, So oft as I have any occasion to speak or think of him, as at present I have by this lamentable complaint, I am in mercy very mindful of him. See Esay 49.14, 16. And this last I concur with.
{since I spake} So is the particle rendered also; chap. 20.8. but would rather both here and there (as the Jewish Critic on either place observes) be rendered, so oft; as also chap. 48.27. a place parallel to this; so oft as thou speakest of him, thou skippest for joy. See more instances on Chap. 20.8.
{I spake against him} As Num. 12.1. or, with him, as Deut. 6.7. or, of him; as Deut. 13.2. Chap. 38.24. & 48.27.
{I do earnestly remember him} Or, I do constantly, or, carefully remember him. Heb. remembring remember; as Deut. 7.18.
{therefore my bowels are troubled for him} Heb. sound for him; as Cant. 5.4. or, earn towards him, or, on him: as the mother's did towards her child, 1 Kings 3.26. See Esay 63.15. Hos. 11.8. for that learned annotator seems to be very wide here, who renders it, for this cause am I vehemently incensed against him, or, am very wroth with him: the form is never found so used, but the contrary way rather.
{I will surely have mercy upon him, saith the LORD} Heb. I will having mercy have mercy on him. or, I will abundantly have mercy on him or, show mercy towards him: and there is a motion or tenderness of affection in the term itself. whereof see on Esay 54.7. & 63.15. and here again that learned man seems to run counter to the text, rendering it, as in way of indignation, with an interrogative, should I shew any mercy to him? as if it were parallel to that, chap. 5.7, 9.
V. 21. {Set thee up waymarks;} God by the Prophet now turns his speech to his people in captivity, (as the term hereof being now expired) enticing them to think on and prepare for their return home to their own country; as was before promised, verse 27.
{waymarks} Heb. signes or, monuments, 2 Kings 23.17. Ezek. 39.19. such are here meant as are wont to be erected upon the highways, plains especially, where paths are not so apparent, or where many crossways meet, to direct passengers the right way to some places of note, that they may not wander by mistake.
{make thee high heaps} Or rather, pillars; as Hos. 12.4. (for so the word may there also be rendered) and as one near to it, Cant. 3.6. & Joel 2.30. and the word, as it is here used seems to be derived from a term that signifies first and properly a palm-tree, then a pillar set bolt up right and straight, like to the body of that tree. See Chap. 10.5. So it is the same in effect, though in other terms, with the former; as the Jewish commenter here observes; who yet would have this latter word derived from a verb used, Dan. 8.7. & 11.11. supposed by him to have in it a notion of lifting up; of which some doubt may justly be made. The same word, but rising from another root, was used for bitternesses, verse 15. whence the Chaldee here conceives the whole passage to be no other than as an exhortation to repentance, admonishing them to remember the practice of their religious ancestors, and to return to God pouring out prayers unto him with bitternesse for their sins: and this the old Latin seems to have followed, rendering the word bitternesses. Which howsoever the Popish writers strain their wits to make somewhat of, yet can have no place here; there is an elegant redundancy in those forms, set thee, and make thee; whereof see on chap. 5.5. and the like, Gen. 12.1,
{set thine heart toward the highway even the way which thou wentest} There is in the original a twofold reading; For some read it, the way that I went; to wit, with you, says one of the Jewish commenters. Set your heart upon the right way, the way that I directed you to, and led you in, and return to that again, chap. 2.17. But the more received reading is, the way that thou wentest. Think upon the road, (Heb. the cast-way, or, causey, See Esay 49.11. & 62.10.) the way that thou wentest; that is, the way you went, when you were carried captive into Assyria, some of you and others of you into Chaldea, and by which you are now to go back home again; as Esay 37.34. See chap. 50.4, 5. a defect of the relative, as chap. 30.21. and in the like manner with us, when we say, the way they went.
{turn again, O virgin of Israel, turn again to these thy cities} O virgin, or, damsel. See on ver. 4. and the invitation to return is doubled, to make it the more vigorous; as Ezek. 33.11. Cant. 6.13. to these thy cities, that have lain so long waste and desolate, to repair, and to people them again. Esay 58.12.
V. 22. {How long wilt thou go about, O thou backsliding daughter?} So some of the Jewish doctors render it, because of a word thence deduced, signifying a compasse, Cant. 7.1. the compasse of thy thighs; but some other both of them, and ours, How long wilt thou: or, dost thou withdraw thy self? as Cantic. 5.6. my beloved had withdrawne himselfe; though that be there in another form: and of this stock is no more found in Scripture. The Chaldee gives it, How long wilt thou harden thy self from returning: the same terms that he has, Jer. 8.5. and the Greek to the same effect, How long wilt thou avert, or, turn away? which many expound of their not returning to God by repentance, Chap. 5.3. & 8.5, 6. But the first seems the best; that which some understand of their running after idols, Chap. 2.23, 24. Others rather, of their thinking upon, and seeking after human helps and other courses, out of a diffidence and distrust of God's promises, and the performance of them. Esay 57.10. Chap. 2.17, 18, 36, 37. Howbeit, some conceive the words as spoken by way of enticement, to set themselves upon minding the way homeward to their country; as ver. 21. without fear or forecast of the length or difficulty of the way, which raises oft doubtful thoughts and debates in the minds of weak and unsettled ones, Prov. 26.13, 14. which is also not improbable. Though some of those that go this way, take their rise from an unsound ground; as also the old Latin that renders it, How long continuest thou dissolved with delights? I should rather render it with reference to their long and tedious captivity, How long shouldst thou go to and fro? as those are wont to do, who are in captivity, at the will and pleasure of those under whose command they are. See chap. 4.1. & 14.18. as if God had said, Think on your former home again, and of the way thither, v. 21. for why should you be tossed to and fro any longer, as in your present exilement you are.
{O backsliding daughter} Or, revolting. See Chap. 3.12. who by your refractory courses, have procured to yourself those evils in this kind, which at present you endure chap. 2.19. & 30.15.
{for the LORD hath created a new thing in the earth;} Or, will create a new thing on earth; as Chap. 13.5. the rather in the future, because the next clause is generally so rendered. God will do a strange thing such as is not ordinary: so both the word of creating is frequently used, Esay 45. & 65.17, 18. & new, for strange, Esay 42.6. & 43.19. Mar. 16.17. Acts 17.18, 19. For as for that great man's conceit, who reads it in the time past, as spoken of the people's uncouth carriages, I suppose few or none therein concur with him; and of it more anon.
{A woman shall compass a man} The new or strange thing that God would effect. The place is obscure; and various interpretations are therefore given of it, as well by the Jews themselves, as by others. Some conceive it, as alluding to a woman, that should woo and seek after a man: whereas men ordinarily are wont to seek after the woman. So it should be like that, Esay 4.1. Others, to a woman that having left her husband, and lived loosely with others, should at length seek to him for reconcilement. So it should be like that, Hos. 2.7, 3, 5, 1 Cor. 7.11. and either of these the words would bear: but they seem no such strange matter simply considered. And yet more probable here to be meant, than that intended, which that learned writer suggests, of this people's seeking, like a shameless and insatiable strumpet, by wanton dalliances and embracements, to procure love to her from strangers, Esay 57.8——10. Chap. 2.24, 25, 36. Ezek. 16.33, 34. Hos. 8.9. for certainly this was no work of God's creating; and it seems to me a very forced construction, to interpret the foregoing words of God's giving them up, and abandoning them thereunto; as Rom. 1.26, 27. Christian writers the most, both ancient and latter, understand it of Christ and the Virgin his mother. A woman (so is she termed, Gal. 4.4.) being a virgin, and so abiding (Esay 7.14. Matth. 1.18, 25.) shall enclose in her womb, (Luke 1.21.) a man; (that is, a male, a man-child, Joh. 16.21.) as the nut (says one of ours) encloses the kernel; not receiving ought from without, but conceiving and breeding of herself, by the power of the Almighty from within, Mat. 1.20. Luke 1.34, 35. And this indeed may well be termed a new and strange thing heretofore never the like heard of. See Esay 7.14. But because the one word seems not to be used of containing, but of compassing, and besetting, Josh. 7.3, 4, 7. 1.14, 15. Psal. 118.10——12. Eccles. 9.14. and the other, not a man simply, but a man of might, or, a mighty man. See on Esay 2.9. & 3.2, 25. Divers interpreters of prime note expound it, of the Jewish people some; of the Church of Christ, others; and a third sort of both, the one being subordinate to the other; as the thing typified to the type, or rather, as in part incohated in the one, but more fully to be effected and accomplished in the other; to wit, that the Jewish people then, and the Christian Church afterwards, though in regard of their low and dejected condition, compared to a weak and feeble woman, Lam. 1.16, Rev. 12.1, 2. yet should beset and prevail against her temporal enemies, the one, Esay 14.2. their spiritual adversaries also the other, such as or their power might well be compared to men of much might, Rom. 16.20. Eph. 6.10, 11. Joh. 4.4. & 5.4. Rev. 12.11. which I take to be the genuine sense of the place.
V. 23. {Thus saith the LORD of hosts, the God of Israel} As Chap. 7.21.
{As yet they shall use this speech in the land of Judah, and in the cities thereof, when I shall bring away their captivity, The LORD bless thee, O habitation of justice, and mountain of holiness} A further intimation of the reformation that shall be in the lives and courses of those, whom God shall preserve for a remnant, and bring home to their wonted places of abode again. See Esay 1.25——27. & 4.3, 4. & 60.21. & 62.12.
{As yet} Or, Yet again; as verse 5. for the particle here implies not a continuation of some present act; but the restoring or renewing of somewhat formerly used, which for some space of time had been since intermitted. So also, verse 4.
{they shall use this speech} Or, this speech shall be used. Heb. they shall say this word: the verb used indefinitely; as Psal. 116.2. Esay 8.19. Mat. 24.26. Luke 12.10. So ver. 19.
{in the cities thereof,} Heb. of him, or, his cities: as having reference not to the land, but to the people.
{when I shall bring again their captivity} Or, when I shall have brought back their captives; as ver. 13. Psal. 14.7.
{The LORD bless thee,} The usual form of salutation and well-wishing; Ruth 2.4. Psal. 129.8. for the exposition is over-narrow that the Jewish doctor gives it; Never may you be destroyed again.
{O habitation of justice} Or of men of justice; as Esay 1.21. & 41.2. as some, of righteous ones, Esay 60.21. So 2 Pet. 3.13. See Chap. 50.7.
{mountain of holiness} Or, holy mountain; as Psal. 15.1. Esay 11.9. in reference to mount Sion, whereon the Temple was situate, the principal seat of God's solemn service; wherein he should now be worshiped, by holy men, in holy manner, Esay 96.7. Ezek. 20.40. 1 Pet. 2.5, 6.
V. 24. {And there shall dwell in Judah it self, and in all the cities thereof together, husbandmen, and these that go out with flocks.} Or, as some, in it (to wit, the land before spoken of, ver. 23.) shall the people of Judah dwell, (Judah, for the men of Judah; as chap. 23.6.) or, rather, as I conceive, there shall dwell in it, even (supplied, as Esay 5.9. & 33.4.) in the land of Judah, and in (a defect of the preposition, but supplied from the former branch) all his, or, their cities (as before, verse 13.) together, husband-men that shall shall go out with the flock, or, and such as go out with the flock; Either such as shall both till their ground, and tend their cattle; as two several employments of the same persons: or persons employed, some in tillage, others, in tendance of cattle: the copulative for the relative, according to the latter, as verse 21. Heb. word for word, and they shall go with flock: Whence a Jewish commenter, therefore keeping close to the text, and retaining the proper use of the verb, (which signifies, not a going out, but a going, simply, or, journeying, and has reference not so much to the shepherds leading out his sheep, but his shifting with them, as his occasion for their better feeding requires) expounds it, and they shall go, or, men shall go, (for the verb is used indefinitely, as that ver. 23.) with their flock; to wit, from place to place without fear. See Gen. 37.17. Howsoever the words be taken, these employments constantly followed and exercised are here mentioned, as an argument of peaceable times, and a sign of a quiet and settled estate; so Esay 37.30. Chap. 33.12. So rather, than as some of note would have it, as a note of the most simple, harmless, and beneficial course of life, which men in those times shall generally apply themselves unto: see Gen. 25.27.
V. 25. {For I have satiated the weary soule, and I have replenished every sorrowful soule.} Or, I will abundantly refresh (as verse 14.) the hungry, or, thirsty, as Job 22.7. Psal. 63.1. or, faint, or, fainting, as 1 Sam. 14.31. 2 Sam. 21.15. Esay 29.8. See Psal. 107.5, 9.
{and I have replenished every sorrowful soul.} Or, I will replenish every mournfull soul. (see Deut. 28.65.) I will supply them with all manner of good, and matter of comfort to their fill, to the utmost of their desire, Psal. 36.8. & 37.4. & 81.10. & 107.9. Esay 41.17, 18. & 43.20. verse 12. Mat. 5.4, 6. & 11.28.
V. 26. {Upon this I awaked, and beheld, and my sleep was sweet unto me.} The Prophet's own speech relating the great comfort and refreshing that he had received upon this vision, and these gracious promises of God therein signified unto him concerning his people; being therewith so affected, as one, who after some tedious travel, or long and wearisome watching, had taken comfortable rest, had slept safely and sweetly, and was exceedingly therewith refreshed, Psal. 3.5. Prov. 3.24. or, as some, after these things revealed unto me, as one awaked out of sleep (Zach. 4.1, 2.) I stared up mine eyes, and looked about me. and considering seriously what I had seen and heard, I was so affected with the contemplation thereof, that from that time forward, I was able quietly to compose myself to rest, which before I could not do, Chap. 4.20, 21. & 8.18. But I concur rather with the former.
V. 27. {Behold, the days come, saith the LORD, that} As chapter 30.3.
{I will sow the house of Israel, and the house of Judah, with the seed of man, and with the seed of beast} I will multiply and replenish the land of either family (see verse 1.) both with people and cattle, as if the whole land were sowed with the seed of either, and it did multiply, as grain cast into the ground is wont to do in some rich and fat soil, Gen. 26.12. Mat. 13.8. See Esay 60.21. Hos. 2.23. Zach. 2.4. & 10.8, 9. Nor need we depart here from the received version to render the text, with the Chaldee, which some of the Jewish commenters follow. with the seed of man, as with the seed of beast; because the copulative is sometime so used; as Prov. 25.25. Much less to expound it with that Jewish doctor, whom some postillers follow, of multiplying and blessing the wise and the simple together; abusing to that purpose the words of the Psalmist, Psal. 36.6. or to understand with that learned scholiast, by men the Jews, by beasts the Gentiles, expounding it of spiritual regeneration.
V. 28. {And it shall come to passe, that} As chap. 25.12.
{Like as I have watched over them; to pluck up, and to break down, and to throw down, and to destroy, and to afflict;} Of the terms here used, see on chap. 1.10, 11. & 10.12. & 18.7, 9. & 44.27. Dan. 9.14. there are in them some elegant consonancies, which our English cannot so well express.
{so I will watch over them, to build and to plant, saith the LORD} I will be sedulous and assiduous (as Psal. 127.1. Prov. 8.34.) in promoting their good. See on Chap. 1.10. & 18.9. & 24.6.
V. 29. {In those days they shall say no more, The Fathers have eaten a sower grape; and the children's teeth are set on edge.} Or, It shall no more be said, as verse 23. This seems to have been a common byword in the mouth of profane wretches in those times, thereby implying that their parents or ancestors had committed faults; and they being faultless yet sustained the penalty of it, Ezek. 18.2. This proverb, or byword, God says in those times, shall no longer be used, an end being now put unto those grievous calamities, which had befallen them, God punishing thereby, as well their own sins, as their parents also in them jointly together, Esay 65.7. and they should not have occasion therefore to use that proverb any longer, as it is said, Ezek. 18.3. And this I conceive, with some of the best interpreters, to be both the genuine and full notion of the place: which they seem much to swerve from, who either with that learned annotator, who taking an hint of that his conceit from one of the Jewish commenters, would have the meaning to be, that howsoever God do justly punish children for their parents' defaults, Exod. 28.5. and with this people had so done, 1 Kings 24.3, 4. yet would in regard of the excellent parts and virtues, both of their ancient progenitors, and their own also, put an end now unto that severe carriage: that which is directly contrary unto that freeness of his mere mercy, which he constantly asserts, as the main ground of their restitution, Esay 43.25. & 48.9, 11. Ezek. 36.32. or, as another Jewish doctor, because there should be no such grand sins among them, for which God with plagues should pursue them unto posterity: or, as that learned man also, fetching in hither what follows, verse 30. that the magistrates should be so diligent in execution of justice in those times, that God should not need now to punish in that manner, as formerly he had done. As also those both Popish and ours; who restraining this passage unto the times of the Gospel, say some of the former, that the penalty of Adam's sins reached unto all his posterity, and notwithstanding their circumcision, yet they went down all into Limbo for it; until the coming of Christ, but that all penalty of that kind is in Christian baptism taken away, original sin being washed away in it: that of their Limbo being a mere fancy, and the other of baptism also, a groundless conceit: and some of the latter, who dream of God's dealing more favorably now than in former times with sinners, when some one man's sin brought a penalty upon others, and the sins of the fathers were required at the children's hands: for how they are able to make this good, that sins of particular persons have not an hand in procuring of general judgments, or that God does not punish parents at this day, as well in their issue, as in their persons, I see not: and a point of that weight requires clearer proof than from this place, that will well bear another sense: which those come near to, who would have the meaning to be, that both in the one time, and in the other, as well after their temporal restitution, as also in their conversion to the Messias; they should be hereafter convinced in conscience, that those their calamities had justly befallen them for their own sins, Ezek. 6.9. & 7.15. & 36.31. and this may well be added to the former, as a consequent to the same. The byword itself contains indeed a truth in it; for God himself avows it, and threatens it, Exod. 20.5. & 34.7. and the Prophet himself, in the person of God's people, does in plainer terms complain of it, Lam. 5.7. that they suffered for their fathers' sins; nor was it without ground from God's own words, who by him menaced to send them into captivity for the sins of Manasses, who had been long before deceased, Chap. 15.4. But their meaning was, that being innocent and faultless, they suffered only for their ancestors' excesses, which was most false; for they trod in the steps of their wicked forefathers, and were themselves as bad, if not worse, than they, Chap. 7.26. & 11.10. & 16.12.
V. 30. {But every one shall die for his own iniquity: every man that eateth the sower grape, his teeth shall be set on edge.} Heb. A man, for, every one; as Chap. 22.7. So Ezek. 18.4. So that albeit, God would by putting an end to those their former calamities, take away the occasion of this misused byword: yet he would not surcease to execute vengeance upon such wicked ones as should continue still in their wickedness, or return to it in those times. See Esay 27.4. & 65.20. For as for those who would restrain this and the former to the times of the Gospel, that no man should be excluded from God's grace in Christ, upon his return unto God, either Jew for his forefathers' obstinacy, or Gentile for his ancestors' incredulity, is no other than what has been God's constant course in all ages; no iniquity of any progenitor ever debarring any from life eternal, that returned unto God by sincere conversion, 1 Chron. 28.9. 2 Chron. 15.4. Joh. 6.37.
V. 31. {Behold, the days come, saith the LORD, that.} That this passage has special reference to the day of Messias, and the times of the Gospel, appears by the Apostle's application of it, Heb. 8. & 10.36. See chap. 23.5. and verse 27.
{I will make a new covenant} Heb. I will cut out; as Psal. 50.3. Esay 55.3. of the reason of the phrase see there, and on Chapter 34.8, 18.
{a new covenant} Not simply in regard of the substance of it: for the main matter and substance of the former was, as here verse 33. So Gen. 17.7. Deut. 26.17, 18. & 29.13. And this old covenant was ratified as well as the new, by the blood of the Messias (who was ever the same, Heb. 13.8. 2 Cor. 1.19, 20.) that blood of his being in those times as well typified by the blood of the sacrifice, as by another element it is in these days obsignated. See the same words in a manner to this effect of either, Exod. 24.8. compared with Matth. 26.28. Luke 22.20. 1 Cor. 11.25. Heb. 9.20. But is in divers respects called a new covenant, as the commandment of Love, is in some respects called a New Commandement, though in nature and substance the same still that it was ever. Lev. 19.18. Matth. 22.39. Luke 10.27. John 13.34. 1 John 2.7, 8. And so is it with this covenant, though in nature and essence it continue the same, to wit, of remission of sin, and eternal salvation by the Messias, upon condition of faith in him, repentance, and newness of life; yet is it in divers regards said to be New: First, in that it is ratified by the death of our Savior exhibited, which was but in expectation before: the faith of God's people, being then fixed on the Messias to come; and to be sacrificed for their sins, Esay 53.10, 12. Job 8.36. Acts 15.11. the faith of Christians now resting on Christ, already come in the flesh, having been sacrificed for them, and being ascended up into heaven, John 1.14. Acts 13.31——34. Rom. 10.9. 1 Cor. 5.7. 1 Tim. 3.16. Heb. 9.11——14. & 11.13, 39, 40. 1 Joh. 4.2. 2. In that the doctrine of the Gospel is now more fully, distinctly, and clearly revealed, than formerly it had been, when it was more darkly, confusedly, and in generalities only, by that dimmer candlelight which then they enjoyed, with most that then lived, apprehended and discerned. Mal. 4.2. Joh. 3.19. 2 Cor. 3.18. 2 Pet. 1.19. 3. In that the former covenant comprehended together with those spiritual promises, which yet were the principal part of it, many temporal blessings, as the possession of the land of Canaan, and multiplicity of issue, and outward prosperity, Gen. 15.5, 7, 18. & 17.2, 7, 8. Psal. 105.8, 11. Deut. 28.1–14. whereas this latter runs wholly upon the spiritual and celestial blessings, Rom. 3.24, 25. & 5.1, 2. Eph. 1.3. Heb. 8.6. 4. In regard of those manifold ceremonies and shadows, to the observation whereof they that lived under that covenant were thereby strictly obliged: whereas in this latter they are all taken away, and a service of God more spiritual substituted in the room of them, Chap. 3.16. Joh. 1.14, 17. & 4.21, 23. Gal. 3.24, 25. & 4.1——9. & 5.1, 5. Heb. 9.2——12. & 10.1——10. 5. In regard of the dilatation and enlargement of it; it being in those days confined to the Jewish nation and state, and some few proselytes that adjoined themselves thereunto, Deut. 33.4. Psal. 76.1, 2. & 147.19, 20. Rom. 3.1, 2. & 9.4. Eph. 4.12. whereas it is now propounded and extended without respect of persons or places, unto all indifferently of all people and nations that shall embrace the faith of Christ, Esay 2.2. & 11.10. & 54.1. & 56.6, 7. Jer. 3.17. Mi. 4.1, 2. Mal. 1.11. Mat. 28.19. Mar. 16.15. Luke 24.47. Rom. 10.18. & 15.8——12. Eph. 2.13——19. Col. 1.23. Rev. 7. 6. In regard of that large measure of spiritual endowments, and variety of gifts, so plentifully exhibited, after Christ's ascension, such as the like had never been known, or heard of before, Esay 11.6. Joel 2.28. Joh. 7.38, 39. Acts 2.4, 16, 17, 33. 1 Cor. 12.4——10, 28. 7. In regard of the efficacy of the Spirit accompanying the use of these gifts, whereby so many millions have been out of all places converted unto Christ, Acts 2.41. & 4.4. & 8.6, 12. & 9.35. & 10.21, 24, 26. & 19.20. & 21.20. Lastly, in regard of continuance, the government of God's Church by the Evangelical ministry succeeding in the room of the Levitical priesthood and ministry now abolished, and the worship of God settled in place of the Mosaical rites now abandoned, being to continue without change in the Church, and among the people of God, until the end of the world, and the consummation of all things at Christ's second coming, Matth. 28.18——20. 1 Cor. 11.26. Eph. 4.11——13.
{with the house of Israel, and with the house of Judah.} As verse 27. Chap. 3.18. with the main body of my Church consisting of Jews and Gentiles Rom. 11.25, 26.
V. 32. {Not according to the covenant which I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt:} Of this covenant see Exod. 24.7, 8. Deut. 5.2. the same that was from time to time renewed with that people as God's peculiar, Deut. 9.10——13. Chron. 15.12. & 23.16. & 29.10. & 34.31. Mal. 4.4. and was a gracious covenant, as well of mercy, as of justice, with promise of pardon upon repentance, Exod. 20.5, 6. & 34.6, 7. Deut. 4.31. & 30.1——2. Psal. 103.7——18. it consisted indeed of the Law as a perfect rule for direction for matter of obedience; but had adjoined with it faith in the Messias, (who was resembled by the lid of the Ark, wherein the Law was reserved, 2 Chr. 6.11. called therefore the propitiatory, Ex. 26.16, 17, 21. Ro. 3.25, 26.) for pardon of sin upon sincere repentance by his blood, typified in the blood of the sin-sacrifices, Lev. 4.3–4, 13–15, 22–24. & 5.1–6. & 6.2——7. Heb. 9.11——28. By all which it appears, that this was not barely the covenant of nature, extending itself to all Adam's posterity indefinitely, nor holding out any promise of pardon to any upon any the least disobedience, Gen. 2.17. Rom. 2.12, 14, 15. but the covenant of grace and mercy in and by the Mediator the Messias. Howbeit, the Lord here promises to renew it in another manner to his people, than as he made it then with them, and that as in divers respects that have already been specified, so in something further, which hereafter ensues. For that learned man narrows the text overmuch, who would have this only to be the meaning of it, that the covenant should not now run in those terms, as then it did, I am the Lord thy God that brought thee out of the land of Egypt; but in some other form mentioning some greater benefit, that should drown the memory of that, Esay 43.18. chap. 16.14, 15.
{in the day that I took them by the hand} In this manner of speech implying, as their imbecility and weakness, having need then as younglings, and weaklings, to be led by the hand, so his own tender affection to them, and fatherly care of them, that did not drive them before him, like beasts or cattle, nor leave them behind him, and bid them come after him, as servants: but as an affectionate father takes his young weakling and darling child by the hand, and so leads him gently along with him as he is able to go. See Exod. 19.4. Deut. 3.10——12. Hos. 11.1, 3. Heb. in the day (or, at, or, about, the time; day, for, time; as Esay 29.1.) of my taking them by the hand: for it is an infinitive, not a verb finite, as the authors of our version seem to have taken it, supposing therefore a defect of the relative, which in a divers character they therefore needlessly express.
{which my covenant they brake;} By this adjection God implies, as their former disloyalty, and unfaithfulness concerning the former covenant; so withal a greater steadfastness that should be in this latter; as that which should be more firm and effectual in regard of persistance and continuance in it, than that former had been, which in a generality almost the whole body of them had so oft relinquished and abandoned, making revolt from God's service unto the worship of idols. See chap. 32.40. & 50.5. Esay 59.29.
{although I was an husband unto them, saith the LORD.} Heb. and (but so is the copulative oft used in a discretive or adversative notion, as Psal. 78.23. Esay 49.5. 1 Pet. 3.6. for it would there also in the last clause be so rendered) I have married them; for the verb is active: whereof see on chap. 3.14. a place parallel to this. I had taken them, and joined them unto me, as in a conjugal bond; and they had by solemn covenant obliged themselves to continue loyal to me; and yet did they notwithstanding break their faith, and dealt perfidiously and disloyally with me, chap. 3.20. Now though this interpretation be plain and familiar, suiting very fitly with the scope of the place, and course of the context, backed with that other place, and seconded by the Chaldee Paraphrast, and expressed by another word deduced from one that is used for an husband, so termed as a companion, joined to the wife in a bond of mutual society chap. 3.20. Hos. 3.1. as that here used from one, that imports an husband, as he is owner or possessor of her, Deut. 21.13. & 24.1, 3. Hos. 2.18. (see Esay 62.5.) Yet because the ancient Greek (whose words also the Apostle retains, Heb. 8.9.) renders it, and I neglected them, or regarded them not; and the old Latin. I ruled over them; hence divers interpreters beat and busy their brains, to make some other meaning of the words here used. And here some of prime note conceive it spoken by way of interrogation, with a kind of indignation, And should I have continued an husband unto them? as if he should say, I had no reason so to do, when they dealt so with me; and therefore I neglected them as they neglected me; I cast off them, as they cast off me. See chap. 3.8, 20. Others fastening on the Latin translation, render the words, I domineered over them; I dealt harshly and roughly with them; as, say they, the term of ruling is oft-times used; as, Psal. 110.2, 6. but the word here used is not there: they might better have alleged, Esay 26.13. But the matter it seems not here to admit it. One of the Jewish commenters tells us, that his father, of blessed memory, conceived the word baalti, to be taken as the word bahalti, or, bachalti, Zach. 11.8. and so renders it, I loathed them, or abhorred them; and so, says he, the word baal, is ever taken, when it is joined with beth: but of that his groundless criticism, see before on chap. 3.14. Howbeit, some taking hold of his fancy, would thence infer, that the text was by the authors of the Greek version so rendered; and others again, that it was anciently, neither the one of those, nor the other, but, gaalti that comes nearer to the now received reading, than that other of the Rabbi, and signifies the same with that, ch. 14.19.
Thus many ways men shift to and fro, and needlessly vex a plain reading, and trouble a clear text, to reconcile the Prophet and the Apostle, who retained the Greek version as he found it: having nothing in this clause contrary to that for which he alleged it, and speaking otherwise fully to that, for which he produced it. See the like, Esay 61.1.
V. 33. {But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD,} Or, But this is the covenant that I will make (Heb. cut: as ver. 31.) with the house of Israel (and the house of Judah also jointly, with my whole Church of choice ones, vers. 31.) after those dayes, or, as some render it, these dayes; in the succeeding ages; in the times before spoken of, ver. 31. as having reference to the time, when this covenant should be made.
{I will put my Law in their inward parts, and write it in their hearts:} He does not say, I will prescribe them another law, as if the law of the two tables were now to be utterly abandoned and abolished, and some other precepts substituted in the room of them. For our Savior himself informs us, that he came not to dissolve it, or the least tittle of it; and not only opens and clears much of it, but presses still the observation of it, as necessary and perpetual, Matth. 5.17——20, &c. But he promises to write that law in their hearts with the finger of his Spirit, which he had before time written in the tables of stone, whereby they should become conformable unto it, both in heart and life, Ezek. 11.19. and 36.26, 27. Heb. 8.9. So is Gods Law said to be in the heart of the godly, Psalm 37.31. and 40.8. See the like both allusion and expression, 2 Cor. 3.3. It is that in effect, though in a far larger extent to be made good, which God had beforetime promised by Moses, that upon their return, he would circumcise the heart of them and their seed, Deut. 30.6. to wit, with that inward circumcision, that is, not in the flesh, but in the spirit, Rom. 2.28, 29. Col. 2.11. See Chap. 4.4. For it is but a very slender sense, that a learned man here gives, to wit, that God's benefits conferred on them should be so great, that they could not possibly choose but mind him and his law.
{and I will be their God, and they shall be my people.} Heb. I will be unto them for God, and they shall be unto me for people. See the like form, Gen. 2.24. Judg. 17.10. 2 Sam. 7.14. I will take them as their sovereign Lord into my protection, and they shall yield me all willing subjection, loyalty and obedience, as my people. That which was the sum and substance of the ancient covenant, both before Moses, Gen. 17.7. and under him, Deut. 26.17, 18. and 29.13. chap. 7.23. and after him, chap. 24.7. & 30.22. Ezek. 11.20. and 36.28. but that spiritual grace is withal here promised, whereby they should be enabled to become God's people, not in title and profession alone, but in truth, John 1.47. Rom. 2.28, 29. Gal. 6.15, 16.
V. 34. {And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD.} This passage is not to be conceived, as if the meaning were, that they should need no teaching at all in those times; or that the office of teachers should then cease as superfluous: for while men live in this world, they know but in part, nor exactly indeed ought, 1 Cor. 8.2. and 13.19. nor can any, while they live here, attain to such an height of perfection, either in knowledge, or in grace, but that they may still grow in either, Phil. 3.12——15. 2 Pet. 3.18. and the office of teaching therefore is to continue to the world's end, Matth. 28.20. Eph. 4.11, 13. Yea, it is expressly said, in the prophecies of the very same times here intended, that people should call one upon another to repair together unto God's house there to be taught; by whom, but by his ministers? Esay 2.3. Mic. 4.2. But the question is then, how these words are to be understood: For answer whereunto, some render the words, They shall not only teach one another; as the like defect of the restrictive term is oft found omitted, Genes. 32.28. 1 Sam. 8.7. and so the meaning should be, that they should not be taught by their teachers alone, but God should cooperate together with their teaching, and instruct them inwardly by his Spirit, Esay 54.13. and 59.21. Joh. 6.45. 1 John 2.20, 27. Others conceive it to be understood, that none should ordinarily be so silly and ignorant, as not to have some competent measure of knowledge, of the main grounds, at least, and the first principles of saving truth, though having need further to be built up in the same, Heb. 6.1, 2. Others, that they should not need to be urged, or pressed upon the fear and service of God; they should be prone and forward to it of themselves; by the knowledge of God, after the Chaldee Paraphrast, understanding such a knowledge of him, as works in the heart a reverent dread and regard of him, and care to serve and obey him, chap. 22.16. 1 John 2.4. Others, that men shall not need to take so much pains and travel about teaching of the elect, as they had been constrained to take with the people in former times, and all to no purpose, Esay 28.9——13. the like manner of speech they suppose to be found, John 16.26. I conceive in this form of speech to be intimated; first, the great measure of clear light that should in those times be revealed, 2 Cor. 4.3, 6. Secondly, the great measure of knowledge that should by reason thereof abound, Esay 11.9. Hab. 2.14. Thirdly, the clearness of understanding, that many should so be possessed with, that they might seem rather to have been taught by some immediate irradiation, than by any means of instruction; as Gal. 1.12. Fourthly, the generality, or numerousness, at least of knowing persons, far above that, that had been in former times, and that even amongst the meaner sort. See Act. 18.25, 26. So in the next clause.
{every man his neighbour, and every man his brother} That is, simply, one another. See chap. 23.34.
{for they shall know me from the least of them unto the greatest of them, saith the LORD} Abundance of knowledge of God shall be among all sorts of them, as well the meaner sort as the greater, who have better natural endowments ordinarily, because better means of education and institution and more opportunity of intending the means of instruction. See chap. 5.4, 5. See Mat. 11.4, 5; 25. Rom. 1.14. 1 Cor. 1.26——28.
{all know me} As, All taught of God, Esay 54.13. Joh. 6.45. and, all righteous, Esay 60.21. which places and many other, imply a multitude of such in the Church, far above that which in former times had been: for to understand it simply, as some do, of the elect; though the doctrine be true, (for none but such so know God, as is here intended, nor are sincerely & soundly righteous) yet it reaches not the intent and scope of the places, which import a greater number than ordinary in other times of persons so qualified, whereas of the elect it would be true, were they never so few, or in those times no more of them, than had in any other age formerly been. The meaning is, that the knowledge of God should be much more common and familiar than in former times it had been, and that even among the meanest sort of people that were.
{from the least to the greatest} See of this proverbial form on Chap. 6.13. as all sorts there covetous and lying; so all sorts here, religious and knowing. See chap. 24.7.
{for I will forgive their iniquity,} Or, when I shall forgive their iniquity; as Chap. 11.23. and 13.21. as intimating that God forgives not sin to any, but such as know him in Christ, Esay 53.11. Psalm 36.10. See chap. 33.8. Mich. 7.18. Act. 10.43. Eph. 1.7.
{and I will remember their sin no more.} Or, and shall remember their sin no more. God where he forgives sin, forgets sin: no more regards it in some respects, than as if he had clean forgotten it. See on Esai 43.25. Ezek. 18.21, 22.
V. 35. {Thus saith the LORD} For the better assurance of the accomplishment of the foregoing gracious promises to his people, the Lord is pleased to give them further security in the words following, for the continuance of a seed with them, even to the world's end.
{which giveth the sun for a light by day, and the ordinance of the moon and of the stars for a light by night,} Gen. 1.16. Psal. 136.8, 9.
{which divideth the sea, when the waves thereof roar;} Or as some, who when I trouble the sea, or, set it on working, the waves thereof roar; and one of the Jewish doctors here much to the same purpose, that make the sea rough, or, rugged; drawing in hither, that of Job, Job 7.5. my skin is rugged, or wrinkled; but neither is that word commonly deemed there so to signify: and the word, though being in the same form is transitive here, intransitive there. Others therefore rather, that still, or, make quiet, the sea, when (Heb. and; as Chap. 16.6.) the waves thereof roar: or, that settle the sea, (that is, keep it within compass, & make it rest within its bounds) though the waves thereof roar. See Chap. 5.22. and thus the rather I here take it, because he seems here to speak not of some extraordinary, or occasional act; as of dividing the Red Sea, Exod. 14.21. of the laying of tempests at some times, as Jon. 1.15. but of a constant course fixed concerning the creature, Gen. 9.15. Psal. 104.9. See on Esai 51.15.
{the LORD of hosts is his name:} Or, whose name is the Lord of hosts; as Esai 47.4. chap. 10.16.
V. 36. {If these ordinances depart from before me, saith the LORD, then the seed of Israel shall cease from being a nation before me for ever.} As sure as the course, which I have established in nature, for the constant motion and intercourse of the celestial creatures, and the confining of that vast body of the sea to the place assigned it, shall without interruption, or intermission persist unto the world's end, Psalm 72.5, 17. and 74.16. and 89.2, 6, 37. and 104.9, 19. and 119.89, 91. so as undoubtedly shall my Church and seed of Jacob in some of them adhering thereunto continue until the frame of the world itself be dissolved, Psalm 102.28. Mat. 16.18. and 24.34, 35. Rom. 11.3, 5, 26. As for that, which some add of God's continuance of the light of his word and Spirit shining forth in his Church, for the enlightening of men's minds, and directing of their lives, Psal. 19.7, 8. and 119.105, 130. Prov. 6.23. 2 Pet. 1.19. as those celestial bodies do in a constant course impart light unto the creatures here below; though it be true and solid, Esai 59.21. Mal. 4.2. 2 Cor. 4.6. Rev. 1.20. and 4.5. yet is beside the drift and intendment of this place.
{these ordinances} To wit, of the sun and the moon and the stars, says the Rabbine; but not of the sea: for the sea departed from its ordinary course when it stood on heaps, Exod. 14.21. and was here produced only to show, that as God wrought a new work then, so he would do the like here in refining his people, vers. 22, 23. Ezek. 36.26. But that ordinance of God concerning the bounding of the sea, at first settled, Gen. 1.9. and by solemn oath and covenant again after the flood established to continue for ever, seems rather here to be respected. See before on vers. 35. and Esai 54.9. and we need not therefore restrain it to the former only.
{depart} See Esai 54.10.
{from before me} Heb. from to my face; either ceasing to be, or being not looked after and regarded by me, and so left to an unsettled and confused course. See Esai 48.19. and 57.16. So in the next branch. See the like expressions, Chap. 33.20, 21, 25, 26.
{cease from being a nation} But that there shall be a multitude of them distinct from other people abiding in the world; to the world's end, as some: or, as others, that a Christian Church consisting of Jacob's seed, made up of Jews and Gentiles, shall continue so long, Matth. 16.18. and 28.20. or, as others again, that the Jewish people, when they shall be brought home unto Christ, they shall so persist without revolt to the last, Chap. 32.40.
{for ever} Heb. all the dayes: as Deut. 11.1. and 12.1.
V. 37. {Thus saith the LORD, If heaven above can be measured, and the foundation of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD} As most sure it is, that these things cannot by any skill, or might of man be done; so certain is it that God will never cast off the whole race of Jacob.
{If heaven above can be measured} To wit, by man; for God is said to measure the heavens with his span; but withal implying that none beside him can do it, Esai 40.12. Heb. if heaven above (as Deut. 4.39.) shall be measured: but the word is taken potentially; as the like, Prov. 30.4. So also Esai 40.12. and 49.15. Nor need we, with a learned late writer, to have recourse to the third heaven, that above the stars, which the Apostle was rapt up unto, 2 Cor. 12.2. and whither Christ is now ascended, Eph. 4.10. for the Lord speaks, as before, of the celestial bodies, that are visible to the eye, verse 35. so here of that heaven, the vastness whereof is conspicuous to man's sight, and of which, what is here averred, is most true, that no man can make an exact dimension of it.
{and the foundations of the earth searched out beneath,} If men can, by search, pierce so far, and so deep, into the innermost parts of the earth, as to reach unto the very center thereof itself: for the verb is to be taken here potentially, as well as the former.
{cast off all the seed of Israel} This God never did, never will do; for some of them have still been, and shall ever be reserved, Rom. 11.1——5, 25——31.
{for all that they have done} Notwithstanding their manifold sins and iniquities, whereby, and for which, they have justly deserved to be utterly both cast off, and cut off, Lam. 3.22. Ezek. 36.32. but God in mercy would remit, vers. 34. Chap. 33.8.
V. 38. {Behold the days come, saith the LORD,} From hence to the end of this Chapter, is a prediction of the re-edification of Jerusalem, together with an exact delineation of the whole compass of the city. Heb. Behold the dayes coming; as before, vers. 31. But in this place, the Jewish masters, it seems, finding in some copies the word coming here wanting, were so scrupulous, that albeit they deemed it to have been by some escape omitted; yet would they not put it into the text, but left a blank for it with the vowel points underneath, and placed the head-letters in the margin.
{that the city shall be built to the LORD} The city Jerusalem shall be built again round about from the one end to the other, Esai 44.28. Neh. 3. and 12.28——40. to the Lord, or for the Lord; that the Lord may again dwell therein, and be served and worshiped there as formerly he had been: so vers. 40.
{from the tower of Hananeel} Whereof we find mention, as a place remarkable, Neh. 3.1. and 12.39. Zach. 14.10. This albeit, some learned late writers affirm to have been situate on the south side of Jerusalem; yet it is more generally deemed to have stood on the east side of the city: that which seems to receive strength from the course of the compass both here, and in Nehemy expressed; this tower of Hananeel being situate between the tower of Meah, and the corner gate, Neh. 3.1.
{unto the gate of the corner} Or, the corner-gate: which stood on the northeast corner of the city; as writers generally, for ought I find, agree: Of it, see 2 King. 14.13. 2 Chr. 26.9. Zach. 14.10.
V. 39. {And the measuring line shall yet go forth over against it.} Heb. the line of measure (as a cane of measure, Ezek. 40.3. and, a cord of measure Zach. 2.1.) shall further go on, or, proceed forward of it, or, before it: as the same term is used, Josh. 6.5, 20. for straight forward; or, as it is there rendered; because speaking of a person, Straight before him. For neither seems that there implied, that a learned man would gather from the term further, that the city should be built in a larger compass than formerly, the ancient limits of it being enlarged: for after the return from captivity, they repaired the walls according to the ancient situation and dimensions of them by towers, and gates, designed and distinguished, as here, so Neh. 3. and the word only has reference to the carriage on of the work: nor again is it intimated in the last term, as if having been begun on the one side, they should pass thence to the other over against it: as those two companies went over against one another, Neh. 12.38. but it notes rather a proceeding right on round about, taking their work still before them, as it came in their way.
{upon the hill Gareb,} Or, unto (as the particle is used, chap. 6.9. and 23.3.) the hill of Gareb, (for the word hill here governs, as the hill of Jerusalem, Esai 10.32.) the word signifies a scab, Lev. 21.20. and 22.22. Deut. 28.27. and it was so called, as some conjecture, as you would say, the scabby hill; because the lepers and lazers used to lie much thereabout: it is supposed to have lain on the north side of the city toward the east.
{and shall compass about to Goath;} Or, it shall passe about from thence to Goath: supposed to be so termed from its troublesome and difficult ascent: it is by some deemed to be the same with mount Golgotha, Mar. 27.33. lying on the west side of the city towards the north.
V. 40. {And the whole valley of the dead bodies,} A valley, as some think, not far from mount Golgotha, where were cast the carcasses of the persons there executed: As others, the valley of Rephaim; which, say they, signifies dead men, and lay on the west side of the city Josh. 15.8. but of that valley, and its name, see on Esai 17.5. Others taking their rise from the Chaldee understand it of Tophet; where, say they, the multitude of the Assyrians under Sennacherib were slain; but neither is there any certainty of that, (see on Esai 30.33.) and they seem far out of the way, when they affirm Tophet to have lain on the west side of the city.
{and of the ashes} The word here used, is ambiguous: for it signifies either fat, or, ash: for the term is singular; whence some of the Jewish doctors, taking it the former way, expound it, of the fat and burly-bodied Assyrians (the abstract for the concrete) whose corpses lay in Tophet: and the Chaldee Paraphrast makes of this and the former but one place: which the points, in the original, may seem to favor, carrying this on to that. But others of them affirm the latter to be the plain and simple notion of it here, and thereby to be meant that part of the valley, that was set apart and employed for the receipt of ashes, that came from the altar of burnt-offerings. Lev. 4.12. and 6.11. which is most probable: more at least, than that of others, who would draw it to Tophet, or Gehinnom, as so called from the ashes of the bodies there burnt, Chap. 7.31. and 19.5. which lay on the south side of the city, but near to the east. See Chap. 19.2. with Josh. 15.8.
{and all the fields unto the brook of Kidron} There is here some variety of reading: for in the text is written hashsheremot, which the Greek retaining, renders it Assaremoth: but because no such root as sharam is found in the Hebrew, some would cut it in two, and with somewhat ado would make it signify the region, or, regiment of death, not unlike unto that of Adramyttium, Act. 27.2. and what the Chaldee reads is uncertain: for he renders it by a word that signifies pools, or water-courses, which some would draw to those waterworks made by Ezekiah, 2 Chron. 32.30. But what ground for any such matter from the text, howsoever read? The Jewish master-critics, conceive not amiss, that by some scribe's regardlessness, taking one letter for another, being much alike in the Hebrew character, (the like whereunto, see on Chap. 2.20. and 17.4.) sheremot came to be written for shedemot, which signifies fields: many whereof lay on the south side of the city; as the Fullers field, Esai 7.1. and the Potters field, Matth. 27.7. See on Chap. 18.2. and 19.2. For that the brook Kidron (2 Sam. 15.3. Joh. 18.1.) ran on the east side of the city, is generally agreed.
{unto the corner of the horse gate} Of this gate, see 2 King. 11.16. Neh. 3.28. It was so called, as the Jewish commenters inform us, because by it the King's horses were wont to be ridden out, there being near unto it, a fair and large plain, in which they used to exercise and run them.
{towards the East,} Which as he began at, so he concludes with, giving in the whole compass of the city; whereby it appears that the tower of Hananeel stood on that side the city, contrary to that which some learned have without good ground deemed. See on vers. 38.
{shall be holy unto the LORD} Or, it shall be (as having reference unto the whole body of the city thus bounded and to be built) holy (Heb. holinesse, as Chap. 2.3.) unto the Lord; as if the whole city were now as the Temple had been formerly his house, his court, his palace, his Sanctuary. See vers. 38. Esai 52.1. & 63.18. Chap. 12.10. Zach. 14.20, 21. For it is somewhat too slender that some give it, as if the meaning only were, that the whole city should be full of, and ring again with the praises of God, Neh. 12.27——43.
{it shall not be plucked up nor thrown down any more for ever.} See somewhat the like, Esai 33.20. that is, say some, the city shall continue for a long time, being thus re-edified: but it is principally verified and accomplished in the Church of Christ, (whereof that city was a type, Gal. 4.25, 26.) which shall never be razed, Psal. 125.1, 2. Mat. 16.18.
CHAPTER 32
Verse 1. {The word which came to Jeremiah from the LORD,} In this Chapter is a relation of a purchase of land made at God's appointment, by the Prophet, during his imprisonment, and the siege of the city ready to be given up, vers. 1——15. his prayer to God thereupon, vers. 16——25. and God's answer thereunto vers. 26. consisting of two parts; a denunciation of a speedy destruction of the city and state for their heinous and horrible sins, vers. 28——35. and a promise of restitution again after some time over, though it might seem never so unlikely, vers. 27, 36——44. In this verse, and the next, to make way thereunto, is the time of this prophecy, vers. 1. together with the condition of the city straitly besieged; and of the Prophet himself under restraint, vers. 2. with the cause for which he was restrained, vers. 3——5.
{The word} This has special reference to what follows, ver. 26. all before drives to that. See the like before, Chap. 14.1. and after, Chap. 40.1.
{which came from Jeremiah to the LORD,} Heb. Was to him; as chap. 21.1. So also, vers. 6.
{in the tenth year of Zedekiah King of Judah} The last but one of his reign; and the very last before the surprisal and sacking of the city by the Chaldeans, and the beginning of that deportation which thereupon ensued, 2 King. 25.2, 11.
{which was the eighteenth year of Nebuchadrezzar.} Whose first year of absolute reign after his father's decease, concurs with part of the third, and part of the fourth of Jehoiakim's, Dan. 1.1. Chap. 25.1. his eighth year, with the deposition of Jehojacin, and advancement of Zedekiah, 2 King. 24.12, 17. and the nineteenth with the eleventh and last of Zedekiah, 2 King. 25.2, 8. Of his names, see before on chap. 21.2.
V. 2. {For then the King of babylons army besieged Jerusalem;} Heb. And then the Army of the King of Babylon were besieging of, or, against Jerusalem. Now his forces lay then in siege against the city: for the siege began in the ninth year of Zedekiah; but the city was not taken before his eleventh, 2 King. 25.1, 2. Chap. 39.1, 2. Ezek. 24.1.
{and Jeremiah the Prophet was shut up in the Court of the prison, which was in the King of Judahs house.} That is, say some, in the prison that was in the court of the King's house; as if there were some inversion in the words; but this seems needless & groundless; the court and the Kings house are distinguished in the text: nor is it the court of the King's house, but the court of the prison-house, though within compass of the King's house, wherein the Prophet then remained; being now at somewhat more liberty, though a prisoner still, than formerly he had enjoyed, while restrained to, and cooped up in the cels, or wards, chap. 37.16, 20, 21.
{prison} Heb. custody, or, keeping; as Mat. 14.3. See Neh. 3.25. and 12.39.
V. 3. {For Zedekiah the King of Judah had shut him up, saying,} The occasion of his imprisonment, the doing of his duty, the faithful delivery of God's message. Howbeit, we read nowhere Zedekiah himself is at any time related to have himself committed the Prophet; only he is said to have given order for the removal of him, at his own request, from a more loathsome prison to another more convenient one, where at present he was, Chap. 37.21. but what was done by his permission, and continued with his connivence, is not unjustly or undeservedly said to be done by him. See Chap. 37.15, 18. and 38.5.
{Wherefore doest thou prophesy and say, Thus saith the LORD, Behold, I will give this city into the hand of the King of Babylon, and he shall take it.} The substance of that here related see foretold and denounced by the Prophet while yet at full liberty, Chap. 34.2——5. which then, it seems, had at first some good work upon the King and state for the present, but afterward belike proved the occasion of his commitment. See there. And see the like expostulation with the Prophet in the person of Jehoiakim, Chap. 36.29.
{prophesy and say} That is, prophesie saying; as, stand and feed, for, stand feeding, Esai 61.5.
{Behold, I will give} Heb. Lo I am giving; as Chap. 6.21. and hand, for, power; as Chap. 29.21. So ver. 4.
V. 4. {And Zedekiah King of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the King of Babylon.} Though he do attempt and assay to make an escape, (as he did) yet shall he be taken by them, and delivered up to him, Chap. 39.5. Heb. shall being given be given; as Chap. 38.3. See Chap. 34.3.
{and shall speak with him mouth to mouth,} Heb. and his mouth shall speak with his mouth. See Chap. 39.5.
{and his eyes shall behold his eyes.} He shall see him face to face, or eye to eye; as Esai 52.8.
V. 5. {And he shall lead Zedekiah to Babylon, and there shall be be until I visit him, saith the LORD.} Until by natural and ordinary death I take him away: as Num. 16.29. for by the sword he was not to die Chap. 34.3.
{though ye fight with the Chaldeans ye shall not prosper.} No weapons or courses that you use, or take against them shall prevail, or avail to do you any good. See chap. 2.14. Esai 54.17.
V. 6. {And Jeremiah said, the word of the LORD came unto me, saying,} See ver. 1. The Prophet, having related the occasion of his imprisonment, and the time of it, does proceed to report a business moved to him, and transacted by him upon an apprehension of God's pleasure therein, about a bargain and sale of some land, which at that time might seem very unseasonable, and to the Prophet's great disadvantage, as not likely ever to be enjoyed either by him, or any his heirs.
V. 7. {Behold Hanameel the son of Shallum thine uncle shall come unto thee, saying,} God foretells him of his kinsman's purpose to repair to him, and move him to buy his land of him, that he might beforehand consider seriously of it, and apprehend withal for what purpose he had acquainted him with it.
{Buy thee my field that is in Anathoth:} Buy thee; as chap. 13.1. my field: for the Levites had a certain quantity of ground assigned them about each of their cities, Num. 35.3, 4. in Anathoth; that is, near unto it, (as Josh. 24.25, 26.) in the suburbs thereunto belonging; where Abiathar had fields sometime, 1 King. 2.26. and where Jeremy himself had lived, chap. 1.1. But there is some question here, how such fields could be sold: for the sale of them seems expressly prohibited, Lev. 25.34. But to this, some answer, that the meaning of that law is, that they might not be alienated, or sold to any other; the copulative prefixed retaining his proper notion, and the ground of the law rendered the same with the former there, vers. 33. because their perpetual possession. Some others understand it, that they might not be altered from their constant use, as converted to buildings, and so adjoined for enlargement to their cities. And others add, that the Levites might have other grounds and lands descending to them from mother, or grandmother, having no brethren: and that this might be some such parcel. See of Barnabas the Levite, Act. 4.36, 37.
{for the right of redemption is thine to buy it.} To have it before another; as being next of kin to him that desired to part with it, Lev. 25.25, 32.
V. 8. {So Hanameel mine Uncles son came to me in the Court of the Prison, according to the word of the LORD, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin; for the right of inheritance is thine, and the redemption is thine: buy it for thyself} Of the prison-court. see on ver. 2.
{according to the word of the LORD} Not of injunction to Hanameel, but of prediction to Jeremy.
{in the country of Benjamin} Or, land; as chap. 1.1.
{the right of inheritance is thine.} Heb. is, or belongeth to thee: you are to have it before another, as next heir to it. See Ruth. 3.12. and 4.3, 4.
{and the redemption is thine,} Heb. is to thee: and the possessions of the Levites might at any time be redeemed, Lev. 25.32.
{Buy it for thyself} That it may not pass to some other, upon your refusal; as Ruth 4.6, 8. or, Buy it thee, simply, as vers. 7. Such a motion, as might justly seem unseasonable, and a request somewhat unreasonable: to importune a friend to lay out money for land, that was, in likelihood, in the enemies' hands, who were shortly after to be masters of city and country, as the Prophet well knew, and had with confidence published, which his kinsman also could not be ignorant of, as being the known cause of his restraint, vers. 3. it is recorded indeed, that when Annibal was set down before Rome, and made full account to carry it, the ground on which his pavilion stood being offered to sale, was bought at a full value, Livy, lib. 26. and Florus, lib. 2. cap. 6. but that under hope yet, that he would be frustrate of his expectation; which with our Prophet was far otherwise, and the ground therefore of his proceeding in this disadvantageous purchase, is in the next words related.
{then I knew that this was the word of the LORD} Heb. and I knew (as Chap. 29.12.) that a word of God, or, a businesse of God (as 1 King. 12.24.) it was: the pronoun, for the verb substantive; as Chap. 10.3. I perceived by God's fore-acquainting me with his coming, that it was his mind and pleasure that I should deal and go through with him for it, though no express mention thereof had been made to me by God, verse 7. See the like, Act. 16.7, 9, 10.
V. 9. {And I bought the field of Hanameel my uncles son, that was in Anathoth.} Or, So I bought the field that was in Anathoth, of, or, from, Hanameel mine uncles son. For there is a trajection in the text: see the like, Chap. 11.16. and 18.7, 8. and 52.20.
{and weighed him the money} The manner being in those times to make payment, in greater sums especially, not so much by tale, as by weight. So Gen. 23.16. Zach. 11.12.
{money} Heb. silver; as Esai 55.2.
{even seventeen shekels of silver} Heb. seven shekels and ten of silver; and so the ancient Greek precisely gives it: and there is the like trajection to that before in the text: which not observed, has produced some misconstruction: for the Chaldee (whom also the Jewish doctors follow) renders it, seven pounds and ten shekels of silver; but that without any ground, or good probability: the old Latin ambiguously, seven stateres (a Greek coin of the same weight with the shekel, Mat. 17.27.) and ten, or, pieces of silver; as Mat. 26.15. But seven shekels and ten seems to be here no other, than seventeen shekels: (as, four leaves, or five, for, four, or five leaves, Chap. 36.33. so, 2 Cor. 13.1. two witnesses and three, for, two, or three witnesses.) the manner of the Hebrew being ordinarily to place the less number before the greater. So, thirty and an hundred years, Gen. 5.3. and five years and an hundred years, Gen. 5.6. and silver oft put alone for shekels of silver; as Judge 17.2. 2 Sam. 18.11. The Hebrew shekel weighing about our half crown, the sum amounts to some forty two shillings and six pence.
V. 10. {And I subscribed the evidence,} Or, I engrossed it. Heb. I wrote in the book; to wit, says the Jewish commenter, the words, or matter of the sale. I caused a book, or a bill, (as Mat. 19.7.) of bargain and sale to be made of it; or the bargain and sale to be solemnly entered and engrossed in a book: for that which some learned hence observe, that in those times there were no scriveners, or public notaries used commonly for such purposes, seems as groundless as that which some other gather; that in the Romans' courts men accused of criminal matters were not allowed counsel to plead for them, from Paul's speaking for himself, Act. 24.10.
{and sealed it} Heb. and sealed. I writ, and sealed: that is, I caused a writing to be drawn, subscribed and sealed: for the sealing, albeit it might be interchangeable, as in charter-parties is usual with us; yet the sealing of the deeds was principally required from the party that sold the land, and as the Rabbines here say, from the witnesses who were to testify the sale.
{and took witnesses,} Heb. I caused witnesses to witnesse; as Esai 8.2. and so ver. 25. See Ruth 4.9.
{and weighed him the money in the balances.} Or, weighed out the money (Heb. silver; as verse 9.) in a balance; (of which term see on Esai 40.12.) in the presence of those witnesses, who might testify, as well the payment of the money, as the agreement and bargain.
V. 11. {So I took the evidence of the purchase} Or, Then (Heb. And; as Chap. 28.5, 9.) took I the evidence (Heb. the book; as ver. 10.) of the purchase. So ver. 12.14, 16.
{both that which was sealed according to the law and custom, and that which was open.} That there were two several deeds, or instruments concerning this bargain and sale, and consequently in conveyances of the like nature, is from hence apparent: though it be not so clear, of what nature and use they were, or wherein they differed the one from the other: and learned men therefore do somewhat vary in their, either conjectures, or assertions, about them. One of the Jewish doctors (whom some also of ours follow) seems to make them for substance the same, only the one sealed up and kept close; the other being an exact copy thereof left open, that use might upon any emergent occasion be made of it, without breaking up the other. Another says, that the latter was to make known what had been done unto such other of the kin, as had right, or might desire to redeem it again. A third, that the one, to wit, that sealed, was made up in private at the time of the contract; the other was to be rendered to the judges in public, called therefore the open one, because it was openly published in the court, and by the judges' subscription, and consignation, made authentical: and this way also some of ours seem to go. Others would have in the one writing contained an express narration of God's injunction made out to the Prophet for the making of this purchase; together with an exact description of all passages concerning the purchase itself; the other, so much only, as was necessarily required for the passing of it in the civil court. Another learned man conceives, that in the one, which was showed open to the witnesses, that they might know between whom and whereabout the bargain was made, there was so much only recorded in general: whereas in the other which was sealed up, were contained divers further particularities, which they would not have to be so commonly known. And a latter learned writer would have here several books here mentioned, to wit, 1. The book of the purchase, containing the condition of the land to be bought, and the sum of money to be given for it. 2. The book sealed, wherein the bargain and sale were obsignated, and the right declared that Jeremy had to purchase it. 3. A public instrument of ratification of the whole. But I suppose rather with the Jewish commenters, that the word book in the front of the verse is collective, and takes in to it both the sealed one and the patent; as the very course of the context carries it: and I conceive those words according to the precept and the ordinances, to have relation as well to the one counterpart as the other; there being such a trajection in the words as was before, verse 9. So that it is, as if it had been said; the books of the purchase, that sealed, and that patent, both made according to the precept and the ordinances; that is, according to the prescript of God's law concerning such sales, and the ordinances about the same. Nor can I accord with those learned men that disjoin these two terms, by the one understanding the particular command that God had given in charge to the Prophet for the making of this purchase; by the other, the ordinances that God had enacted concerning such transactions in general, Lev. 25. See the like defect of the term of collation, Chap. 2.28.
V. 12. {And I gave the evidence of the purchase unto Baruch, the son of Neriah the son of Maaseiah,} Or, And I delivered (as ver. 16.) the deed (Heb. book, as vers. 11.) of the purchase unto Baruch, the Prophet's scribe and attendant, Chap. 36.4, 26. described here by his parentage, the son of Neriah the son of Maaseiah; and in like manner runs Seraiah's pedigree, Chap. 51.59. the son of Neriah the son of Maaseiah. Howbeit, the Hebrew here exhibits not Maaseiah, but Mahseiah, or Machseiah, which is a divers name.
{in the sight of Hanameel mine uncles son,} Heb. to the eyes (as Chap. 28.5.) of Hanameel mine uncle: but the word son is wanting; for he was before called his uncles son, vers. 7, 8. which to sample, the Jewish doctor fetches hither that of Lot, where Lot is called Abraham's brothers son, Gen. 12.5. and 14.12. and again his brother, Gen. 14.14. to which may be added the like of Zedekiah, called Jehojacin's uncle, 2 King. 24.17. and yet his brother, 2 Chron. 36.10. but the word brother is of larger extent; and neither therefore so well matches with this. That the word son is to be supplied, I suppose that no doubt is to be made: for the Rabbines' conjecture, that this Hanameel should be another of that name, uncle to the Prophet does carry no show of probability with it.
{and in the presence of the witnesses, who had subscribed the book of the purchase,} Heb. to the eyes (as before, and so after again) of the witnesses, who had written in the book of the purchase, ver. 10.
{before all the Jews that sat in the court of the prison.} In the presence of such as came to see, or hear the Prophet, and were staying there at that time in the court. See ver. 2. to sit, for, to stay; as Deut. 9.9. Ezr. 10.9.
V. 13. {And I charged Baruch before them, saying,} Heb. to their eyes; as ver. 12.
V. 14. {Thus saith the LORD of Hosts, the God of Israel,} As Chap. 27.4.
{Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open;} Heb. books, and book: as before, ver. 10, 12. See on ver. 11.
{and put them in an earthen vessel that they may continue many days.} That they may be kept safe, and being preserved from rotting and perishing by injury of air, or moisture (as the girdle did, Chap. 13.7.) they may last a long time, and be produced again, when occasion should be to make use of them. Heb. that they may stand (as Ps. 119.91.) many dayes, for, a long time; as Hos. 3.4.
V. 15. {For thus saith the LORD of Hosts, the God of Israel;} As verse 14.
{Houses, and fields, and vineyards, shall be possessed again in this land.} Or, shall be bought; as ver. 44. Though the city shall be taken, the state subverted, and the people, a great part of them, carried away to Babylon, where they shall for many years abide in bondage; yet shall they, after the time by God assigned for their captivity expired, return to enjoy their possessions again: that which God would give assurance of by this act of the Prophet; and upon the thing executed, does now acquaint them with, and enjoins him to make known unto the people. See ver. 37.43, 44.
V. 16. {Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying,} Heb. And I prayed unto the Lord after I delivered the book, &c. {saying,} a trajection; as ver. 9, 11.
V. 17. {Ah Lord GOD, thou hast made heaven and the earth by thy great power and stretched out arm} Gen. 1.1. Psalm 146.6. See Chap. 27.5.
{and there is nothing too hard for thee.} Heb. no word (for, no thing; as Deut. 17.8. Chap. 22.4. and 26.2. Luke 1.37.) is hidden from thee; as Deut. 30.11. or, is wonderfull with thee; as Psal. 118.25. that is, is difficult with you, or too hard for you to effect. So the phrase is used, because things that we deem impossible, or over-hard, seem strange to us, and are wont to be matter of wonderment with us; but are not so with those, that can easily effect them, Zach. 8.6. and in Scripture language to know, is as much as to be able to do; as Esai 7.16. and 8.5. Chap. 6.15. and 8.12. 2 Pet. 2.9. So Gen. 17.8. and hereafter again, ver. 37. See Job 42.2. Mat. 19.26. Mar. 14.36. Luke 1.37.
V. 18. {Thou shewest loving kindness unto thousands,} Even of their issue, whom you specially affect out of free love to their progenitors, Exod. 20.6. and 34.7. Deut. 5.10. and 7.7, 8.
{and recompensest the iniquity of the fathers into the bosom of the children after them:} Punishing the parents oft in their posterity, either to increase their grief surviving to see it, John 7.15, 24. 1 Sam. 2.33, 34. or to make them exemplary and monuments of his wrath unto others, 1 King. 14.10, 11. and 21.21, 22. So Deut. 20.6. and 37.7. Num. 14.18.
{into the bosom} Or, lap, Prov. 16.31. repaying it plentifully at last, though it seem long ere it light. See Esai 65.7.
{of their children after them} Even when they are dead and gone, 2 Sam. 21.6, 8. 2 King. 5.27. and 9.7——9. and 10.10. and 24.4.
{the great, the mighty God.} Or, the God that is great, that is mighty; (for the article thus repeated in the latter place usually has the notion of the relative. See Esai 5.16. Deut. 10.17. Neh. 9.32. Psal. 145.3. Esai 9.6. Tit. 2.13.
{the LORD of Hosts is his name.} Or, whose name is the Lord of Hosts; as Chap. 31.35. and 48.15. Amos 4.13.
V. 19. {Great in counsel, and mighty in work.} Heb. doing; as Ps. 66.5. See Esai 9.6. and 28.29.
—{for thine eyes are open upon all the ways of the sons of men} Or, whose eyes (Heb. whose thine eyes, by an elegant redundancy) are open (that is, who has your eyes open) upon all the wayes of the sons of men. Heb. of Adam; as Job 25.6. Psal. 90.3. noting God's incessant providence continually and constantly without intermission, overlooking all the courses of each particular person, as well as of all mankind in general, Job 34.22. Psalm 33.13, 14. and 119.168. Prov. 5.21. and 15.3. Chap. 16.17. and the parenthesis here is needless.
{to give unto every one according to his ways, and according to the fruit of his doings.} Heb. to give to a man, for, to each one, as chap. 18.11. and 22.7. God is no idle spectator of what men do; but sees to take notice of their courses and carriages, and accordingly either to prosper, or punish, Psalm 62.12. Chap. 17.10. and 25.14.
{fruit} For, effect, or reward, that follows the work; as the fruit springs from the seed, and is proportionable to it, of the same nature and quality with it. So Prov. 1.31. and 31.31. chap. 6.19.
V. 20. {Which hast set signs and wonders in the land of Egypt,} Or, Who didst set signes and wonders, &c. Ps. 74.43. & 106.22. & 135.9.
{even unto this day;} The memory whereof endures still unto these times, and will never be forgotten, Psal. 78.4, 6. and 111.4.
{and in Israel} Among your own people especially. See Psal. 78. and 105. and 106.
{and amongst other men} Heb. Adam, or Man, taken collectively: as Psal. 144.4. not among his own people alone; but among other nations also. See the like defect, 2 Chr. 32.22. Job 8.12. Cant. 4.9. Esai 26.13.
{and hast made thee a name} To get thee renown; as Esai 63.12. So the copulative is oft used in a final notion; as Josh. 24.9. Mal. 1.9.
{as at this day.} Or, as appears this day. So chap. 25.18.
V. 21. {And hast brought thy people Israel out of Egypt with signs and with wonders, and with a strong hand, and with a stretched out arm, and with great terror:} Or, And broughtest, or didst bring, &c. Exod. 6.6. Deut. 4.34. 2 Sam. 7.23. 1 Chro. 17.21. Psalm 136.10——12.
V. 22. {And hast given them this land} Or, And didst give them, or, gavest them, this land, Psal. 105.44. and 136.21, 22.
{which thou didst swear to their fathers to give them,} Or, hast sworn, Psal. 105.9——11. chap. 11.5.
{a land flowing with milk and honey.} Abounding with most pleasant fruit, and plenty of all good things, Num. 13.27. and 16.14. Deut. 6.3. and 8.7——9.
V. 23. {And they came in, and possessed it,} Neh. 9.24.
{but they obeyed not thy voice,} Heb. and they hearkned not to thy voice, Chap. 7.24. Neh. 9.26.
{neither walked they in thy law;} According to the rule and prescript of it; as Psal. 119.1.
{they have done nothing of all that thou commandedst them to do:} Or, they did nothing, &c. that it may run in the same tenor with the rest. Heb. all that thou commandedst them to do, they did not; all, for, ought; as chap. 42.21.
{therefore hast thou caused all this evil to come upon them.} Which at present they sustain in the spoil of their land, and siege of their city, vers. 2, 24.
V. 24. {Behold the mounts} Or, ramparts, as some; or engins, of battery, to discharge shot and artillery, such as were in use before the invention of guns, and use of such ordinance as we now have. See 2 Chr. 26.15. Esai 37.33. So chap. 33.4.
{they are come unto the city to take it, and the city is given into the hand of the Chaldeans that fight against it,} The Chaldean forces be set down with their warlike engines before the city: and the city is given for lost, it is as good as surrendered and taken already, as sure to be taken as if already surprised. So chap. 9.1. and 37.10. hand, for, power, as ver. 3, 4.
{because of the sword, and of the famine, and of the pestilence:} The first destroying without, the other two devouring and disabling to hold out, within, chap. 21.9. & 28.8. Heb. from the face of, or, from before; as chap. 25.16, 37.
{and what thou hast spoken is come to passe,} See Esai 14.24.
{and behold thou seest it.} Heb. seeing it: the pronoun wanting, as chap. 7.11.
V. 25. {And thou hast said unto me, O Lord GOD, buy thou the field for money, and take witnesses:} Or, yet; as chap. 23.21. notwithstanding that such is the condition of our state, that all is as good as lost, and no man like to enjoy ought that he either purchases, or is possessed of, yet you bid me buy land: for though God did not expressly enjoin him so to do; yet by the carriage of the business, he well knew it was God's will that he should do it, ver. 8.
{for the city is given into the hand of the Chaldeans.} This connection is nothing suitable to the subject matter: it would rather be, when as the citie is given; as the particle is rendered, Gen. 4.11. Psal. 102.16. or albeit, or though the citie be given; as it is rendered, Josh. 17.18. Ps. 23.4. and would be, Gen. 8.21. for the coherence is so more natural there than here: hand again, for power; as v. 24.
V. 26. {Then came the word of the LORD unto Jeremiah, saying,} Heb. And the word of the Lord was unto Jeremiah; as Chap. 1.2. And this is the word specially designed and aimed at in the beginning of this Chapter; which all the foregoing discourse and matter, intervening between this and that, tended to bring in. See on vers. 1.
V. 27. {Behold, I am the LORD, the God of all flesh:} Or, the Lord God of all flesh: of every creature, Gen. 6.13. and 7.21. or rather of all mankind: as Gen. 6.12. Psal. 145.2. Rom. 3.20. which as he made at first, so he guides and governs at his pleasure; and as he sends them out when he will, so he can bring them back again when he sees good, Act. 17.25, 26, 28. Nor is he the God of their flesh, but of their spirits too, Num. 16.22. but the meaner part is the whole man described by, as Gen. 6.3. to imply man's disability to do ought against God, or to hinder his disposal of ought, Psal. 56.6.
{is there any thing too hard for me?} See before, vers. 17.
V. 28. {Therefore thus saith the LORD, Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar King of Babylon, and he shall take it.} As before vers. 3.
V. 29. {And the Chaldeans that fight against this city, shall come and set fire on this city, and burn it;} So Chap. 37.10.
{with the houses upon whose roofs they have offered incense unto Baal, and poured out drink offerings unto other gods to provoke me to anger.} One main cause of this great evil: see Chap. 7.18. and 19.13.
V. 30. {For the children of Israel, and the children of Judah have only done evil before me from their youth:} Heb. have been onely doing that which is evil in mine eyes (as Chap. 7.30. and 18.10.) from their youth: ever since they were first a people. See Chap. 2.2. and 22.21. Esay 43.8. they have not only failed in matter of omission, refusing to do that I required of them, verse 23. but they have given themselves incessantly to the practice of those things that I professed to be offensive and displeasing unto me, as if their minds were set on nothing else. See the like, Gen. 6.5. and 8.21.
{for the children of Israel have only provoked me to anger with the work of their hands, saith the LORD.} Heb. have been onely provoking me: They have been continual matter of provocation to me with their idols; as if they intended and minded nothing else, but how to anger me. See chap. 25.6, 7. and further, ver. 31.
V. 31. {For this city hath been unto me, as a provocation of mine anger, and of my fury, from the day that they built it, even unto this day.} Heb. For this city hath been upon anger, and upon wrath, unto me. (See Esai 65.5.) that is, the inhabitants of this city have been from time to time angring of me, ever since this city was built; (for the verb is indefinite; as the like, Mal. 1.4. Luke 12.20.) to wit, by Solomon, who so enlarged and beautified it, that he might seem to have made a new city of it, and not long after polluted it with idol-worship, 1 King. 11.4——8. so the children of Israel are said to have built Rameses, Exod. 1.11. though founded long before, Gen. 47.11. and Nebuchadnezzar Babylon, Dan. 4.30. though at first founded by Nimrod, Gen. 10.10.
{that I should remove it from before my face,} Or, out of my sight; as chap. 23.39. and 31.36. Of this form of speech, see on chap. 7.18. and 27.10. and the like, vers. 29.
V. 32. {Because of all the evil of the children of Israel, and of the children of Judah, which they have done to provoke me to anger, they, their Kings, their Princes, their Priests, and their Prophets, and the men of Judah, and the inhabitants of Jerusalem,} As if all sorts of them had conspired to join together in an angring of God, Chap. 2.26. and 8.10. 2 Chro. 36.14. Heb. man of Judah; as Esai 5.5.
V. 33. {And they have turned unto me the back, and not the face;} Heb. the neck, properly, the hinder part of it. See chap. 2.27.
{though I taught them rising up early, and teaching them, yet they have not hearkened to receive instruction.} Heb. and; or, and though (the copulative in a twofold notion; as chap. 13.12.) teaching I taught them, (that is, I constantly taught them: the verb is an infinitive; and of such forms, see Esai 59.11, 13.) rising up early and teaching; (sedulously taking pains with them, and using all diligence about them, by my Prophets, Chap. 7.13. and 25.3. and 26.3. and 29.19. See 2 Chr. 36.15.) and, or, yet (as chap. 27.15.) are they not hearing, or, hearkning (as Chap. 44.16. they continue still heedless and regardless of ought, refusing) to receive instruction. Chap. 2.30. and 5.3. and 7.24. See 2 Chr. 36.16. Esai 65.3.
V. 34. {But they set their abominations in the house which is called by my name, to defile it} Heb. And they set, or, They set also, as chap. 29.20. for he proceeds here to a further degree of their impiety) their abominations, see chap. 66.17.) in the house which my name is called upon it, (as chap. 2.10, 11, 14.) to defile it, 2 Chr. 36.14.
V. 35. {And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to passe through the fire unto Moloch, which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin,} See chap. 7.31. and 19.5. but Molec (as Lev. 18.21. and 20.2.) here, instead of Baal there: whereby it appears that Molec and Baal are used promiscuously, and in a kind of generality, the one containing the notion of a King, whence the ambiguity, Zeph. 1.5. the other of an Owner, Lord, Master, or Husband. See chap. 2.23. to passe, as Lev. 18.21. to wit, thorow the fire: a defective speech, supplied, 2 King. 16.3. to cause to passe thorow the fire, for, to burn; as it is Chap. 19.5.
V. 36. {And now therefore thus saith the LORD the God of Israel concerning this city, whereof ye say it shall be delivered into the hand of the King of Babylon by the sword, and by the famine, and by the pestilence.} This version rendering the particle here used as an illative, makes no very good coherence, as if it were said, Because this people have dealt thus wickedly with me, I will therefore deal graciously with them. But to make the connection suitable to the subject matter, it would be rendered as a discretive; (whereof see on chap. 30.16.) Yet now notwithstanding all this their extreme impiety & pertinacy in evil, thus saith the Lord the God of Israel, he that yet owns this people, having a poor remnant among them, concerning this city, which yourselves have given for lost now, having no hope to hold it out, being in such condition as it is; See ver. 24, 28, 29. For God proceeds here to acquaint them with what after-good he intended to them, though they deserved nothing less; and so withal to satisfy Jeremy concerning the purchase that he had caused him to make, ver. 43, 44.
V. 37. {Behold, I gather them out of all countries whither I have driven them in mine anger, and in my fury, and in great wrath:} Heb. Behold, I am gathering (as Esai 56.8.) them; to wit, those of Israel and of this city, ver. 36.) I have a full purpose to recollect them out of all those countries, whither I shall have driven them; for he speaks of those that were yet abiding in the land and in the city. See Chap. 16.15. and 23.3. and 29.14. Ezek. 11.17.
{and I will bring them again unto this place, and I will cause them to dwell safely.} Heb. in, or, unto confidence; securely, confidently, without fear; as Esai 14.30. and 47.8. So Chap. 23.6. and 33.16. Ezek. 34.28.
V. 38. {And they shall be my people, and I will be their God.} See Ezek. 36.28. Chap. 24.7. and 30.22. and 31.33.
V. 39. {And I will give them one heart,} Ezek. 11.19. I will make them of one mind, Act. 4.32. Eph. 4.3——6. Phil. 2.1. or all in regard of newness of heart alike, Ezek. 11.19. and 36.26, 27.
{and one way} Both of worship and of life, Ezek. 11.19. and 36.27.
{that they may fear me for ever,} That is, serve me for ever: religious fear and reverence being the ground and qualification of all sincere service, and duty acceptable to God, Deut. 5.29. Psal. 2.8. Eccl. 12.13. Heb. 12.28. Heb. all the dayes, or, all their dayes; as Deut. 6.24. and 11.1.
{for the good of them, and of their children after them.} So Deut. 4.44. and 5.29. the surest way of laying a foundation of welfare for posterity, Psal. 37.26. and 115.13, 14.
V. 40. {And I will make an everlasting covenant with them,} Heb. I will cut out with them a covenant of perpetuity. See Esai 61.8. chap. 31.31. Ezek. 39.29.
{that I will not turn away from them to do them good} Heb. that I will not turn from after them that I do them good. I will never surcease to pursue and follow them with favors incessantly, Zach. 8.15. So, to turn from after God, Zach. 1.6.
{but I will put my fear in their hearts,} Heb. and (which would do better than the discretive here) my fear; that is, the fear of me: as, thy fear, for, the fear of thee, Psalm 5.7.) will I give into their hearts; as Ezek. 36.26, 27.
{that they shall not depart from me} That they may continue constant with me, and not constrain me by their apostasy to break again with them. I will so deeply rivet a reverent dread of me into their souls, as shall cause them to cling and cleave fast unto me, and to keep close with me for ever. See Psalm 80.18. and 86.11. Esai 59.21. ver. 39. chap. 50.5. whence may well be gathered, that when this people shall be brought home unto Christ, they shall never fall off from him again, Esai 59.20, 21.
V. 41. {Yea, I will rejoice over them to do them good,} Or, And I will rejoice over them, (as Esai 62.5. Zeph. 3.17.) in doing them good; as Deut. 28.63.
{and I will plant them in their land assuredly with my whole heart, and with my whole soul.} Heb. in truth, or stability, (as Hos. 2.20.) with all my heart, and with all my soul: as Deut. 6.5. and 10.12. I will settle them firmly in their land again, Chap. 24.6. & 31.28. and what I do for them, I will do it entirely and affectionately; as they also in like manner shall seek to and serve me, Chap. 24.7. Psal. 119.2, 10.
V. 42. {For thus saith the LORD, Like as I have brought all this great evil upon this people,} Which is in part already befallen them, and is ready further to seize upon them. See chap. 44.2.
{so I will bring upon them all the good that I have promised them.} So Zach. 8.14, 15. Chap. 29.10. and 31.28.
V. 43. {And fields shall be bought in this land, whereof ye say, It is desolate, without man, or beast, it is given into the hand of the Chaldeans.} Heb. And, or, Then (as Chap. 29.12.) shall be the field be bought (either this field in particular, which you now deal for, vers. 9. or fields, in general, vers. 44. the word field taken collectively; as chap. 7.20. and 9.21.) in this land, of which ye say, desolation it is, or it will be (as chap. 4.27.) without man and beast; as chap. 33.10, 12. which you make no other account of, but that being overrun with the Chaldeans, it will become such a waste. See ver. 36.
V. 44. {Men shall buy fields for money} Or, Fields, I say, shall be bought. Heb. they shall buy (the verb taken indefinitely, as chap. 31.23.) for silver, (as ver. 9, 25.) land shall again be bought and sold, as in times past, ver. 15.
{and subscribe evidences and seal them, and take witnesses,} Heb. and (or, both; as chap. 5.24.) writing in books, and sealing, and causing witnesses to witnesse: or, and writing they shall write, and sealing they shall seal, and taking witnesses they shall take witnesses; as Chap. 7.9. bargains of sale shall be made, with all usual solemnities and means of assurance. See ver. 10.
{in the land of Benjamin,} Where Anathoth was situate. See chap. 1.1. and which had continued one with Judah, 2 Chr. 11.12. See chap. 17.26. and 33.13.
{and in the places about Jerusalem} Where this sale is now made, and which is ready to be surprised, ver. 8, 9.
{and in the cities of Judah} That are most of them taken already, chap. 34.7.
{and in the cities of the mountains, and in the cities of the valley, and in the cities of the South:} Or, both (as before, and Psal. 76.6. chap. 31.13.) in the cities of the mountains, and in the cities of the lowland, and in the cities of the upland; in all the cities of both these tribes, whether situate above on the hills, or below in the vale, or in a middle posture between those two: of which division, see on chap. 17.26.
{for I will cause their captivity to return} Though I suffer them to be carried away captive from their land for a time; yet will I bring them back from captivity again. See ver. 3. chap. 30.3.
CHAPTER 33
Verse 1. {Moreover the word of the LORD came unto Jeremiah the second time, while he was yet shut up in the Court of the Prison, saying,} This prophecy, as it is very near of the same date with the next foregoing; so is it much of the same subject matter with it, and with that before it, contained in Chapter 30. and 31. all three penned principally for the comfort and support of the faithful, against that long and tedious captivity ready now to surprise them, and amidst those grievous pressures that during it they were to endure, with many gracious promises of preservation and restitution, together with a constant continuance of a settled estate under the Messias to abide unto the world's end. Heb. And the word of God was unto Jeremiah; as chap. 1.11.
{the second time} As chap. 1.13. this being either the second revelation that he had during his restraint; or the second, as some, of the same subject with the former.
{while he was yet shut up} Heb. and he was yet shut up; as, and he reigned, for, while he reigned, 1 King. 11.25.
{in the Court of the Prison} See chap. 32.2.
V. 2. {Thus saith the LORD the maker thereof, the LORD that formed it to establish it,} That is, as some of the Jewish commenters, and some that follow them, he that made Jerusalem, (before mentioned, chap. 32.44.) and formed it, and made it not to be ruined, but to stand and continue, at least not to let it lie always ruined. See Esai 22.11. and 37.26. But others rather of either rank understand it of the promise of restitution, rendering the words, the Lord that doth, the Lord that formeth, (or contrives it, with a purpose) to establish it, to perform and make good that his gracious promise of restauration before propounded, chap. 31.37, 44. and now again here reiterated with further assurance given of it, verse 6, 7. See Esai 46.11.
{the LORD is his name} Or, whose name is Jehovah, Psal. 83.18. Esai 42.8. one able to give being to whatsoever he does promise, or purpose, Esai 14.24. and 44.26——28. and 46.10. the demonstrative for the relative; as verse 3.
V. 3. {Call unto me, and I will answer thee;} This some conceive spoken, as to God's people, to encourage them to seek unto God, with assurance of success in their suits; fetching in hither those places, Esai 42.9. and 46.10. and 48.3——7. But the most take the words rather as spoken to the Prophet, encouraging him to seek for further revelations from God, concerning those favors, which in future times he purposed to confer upon his people. Howbeit, I conceive not, with the Jewish doctor, that they contain any revocation of the former inhibition of prayer and intercession in the people's behalf, chap. 7.16. and 11.14. and 14.11. for that concerned only their present deliverance; this their future re-establishment.
{answer thee} According to your desire.
{and shew thee great and mighty things, which thou knowest not} Or, great and hidden, or, abstruse and reserved things: as, there is nothing reserved, or, restrained from thee, Job 42.2. See Esai 48.6.
{which thou knowest not.} Heb. thou knowest them not: the demonstrative for the relative; as ver. 2. So also Esai 48.6. or, as some, which thou acknowledgest not; which in regard of your weakness you are not able to conceive, as having some glance at his former debate with God, chap. 32.25. But the plainer notion seems here the better.
V. 4. {For thus saith the LORD the God of Israel, concerning the houses of this city, and concerning the houses of the Kings of Judah, which are thrown down by the mounts, and by the sword.} Before God comes to impart unto the Prophet his gracious purposes concerning the deliverance of this people in future times, he first acquainted him with those calamities that were suddenly to befall them, and which they should not by any means be able to avoid or escape: as before the like, Chap. 32.28, 29.
{concerning the houses} As, concerning Judah and Jerusalem, Esay 1.1. & 2.1.
{of the Kings of Judah} Wherein their kings have successively dwelt: or, Kings, for, Princes. See chap. 17.19. and 19.13.
{are thrown down} As some, by themselves, to raise fortifications, and make places of defense against the enemy; as Esay 22.10. or, that are to be thrown down, as sure to be demolished, as if already they were, by the enemies' assault, or upon their surprisal of them: as, destroyed, for, ready to be destroyed, Psal. 137.8. perished, for, ready to perish, Esay 27.13. slain, for, out of hand to be slain, Chap. 9.1. this rather; because that for which the cure and recovery was promised, verse 6.
{by the mounts} Heb. to the mounts, or engines, which some therefore render for; as Ezek. 6.9, 11. & 21.12. & 27.31. understanding it of fortifications raised for defense: but others rather, as our version yields it, by the mounts, raised by the enemy against the city, or the engines, wherewith they batter the walls and shoot into it, Chap. 32.24. so the particle seems also taken in the next member, by, or with the sword, or what is thereby specified.
{by the sword} That is, by the hostile force and violence of the enemy; as the word, sword, is commonly used, Josh. 10.28, 30. Howbeit, the word may here be as well rendered, with hammers, or, with mattocks; or; with axes; (the word, though singular, being taken collectively) for with this variety of notion is the term sometime expressed. Exod. 20.15, if thou lift up thy tool, or, hammer; (as the Latin renders it) upon it, thou hast polluted it: there it seems indeed to be used for some polishing tool employed about building, but elsewhere for such instruments as are used about battering and beating down of buildings; as 2 Chron. 34.6. where it is said of Josias that he caused the monuments of idolatry to be beaten down, and broken with mattocks. So is the word there rendered, and Ezek. 26.9. of Nebuchadnezzar, that he should set engines of battery against the walls of Tyre, and with axes (the same word with this here, but plural there) break down her towers: by the former were they battered in likelihood during the siege, with these latter after the surprisal of the city: Nor do I mislike that exposition of a learned man, who conceives a complexive form of speech in the word of throwing down, rendering it, to be demolished being exposed to shot and sword: though instead of the latter word, I should rather substitute some other instrument of demolition: Of such forms, see on Esay 14.12. & 38.17, 21. So the preposition might retain its ordinary use.
V. 5. {They come to fight with the Chaldeans, but it is to fill them with the dead bodies of men,} How these words come in here, or how they cohere with the former, is not easy to determine. Some suppose them to be added, as rendering a reason, why the houses came thus to be demolished by the enemy; to wit because the inhabitants stood it out against them, and refused to open to them, that which exasperated the Chaldeans against them. Others, as giving assurance of the surprisal and destruction of the city, notwithstanding all their power and industry that should or could be used by them for the saving thereof: And the most read them as an entire sentence by themselves; which if we admit, I should include this whole verse in a parenthesis, as if it were said, (they come indeed to fight with the Chaldeans, but all to no purpose; for I fight myself against them, and have turned my face away from them for their sins) and so the file of the discourse may be carried on from ver. 4. to ver. 6. Yet some hang these words upon the former: and that divers diversely. Some, by repeating of the foregoing particle, Thus saith the Lord, concerning the house of Jerusalem, and concerning them also that come to fight with the Chaldeans. But this seems to leave the sentence in an abrupt kind of suspense. Others therefore rather by knitting them to the last words of the verse, concerning the demolishing of the houses by those that come (to wit, from other places) to fight with the Chaldeans, (and to defend this city against them) but indeed to fill them with the carcasses of men: as God will dispose the issue and event of it: or, concerning the engines and instruments, wherewith they would be demolished, as others, on this wise; by the shot and sword (the destroying instruments) of those that come to fight with the Chaldeans, and to fill them with the carcasses of men: and these understand the place of those associates and confederates of the Chaldeans that assisted them at the siege of Jerusalem: and this I should readily incline unto (for there is no more than coming to fight in the text) if I could find the particle here used in this notion of assistance anywhere joined with the term of fighting, or warring; but so I never yet met with it, but in the contrary notion of opposing and fighting against, as elsewhere, so Chap. 21.5. & 37.10. Others again, by insertion of a copulative, and supply of the word houses render it, concerning the houses of the King of Judah, and of those (that is, and concerning the houses of those) that go out to fight with the Chaldeans, &c. that which yet seems not to go so smoothly away. Nor can I rest satisfied with that of another learned late writer, who renders the words, The Chaldeans come to fight. The particle being (says he) oft-times a note of a noun nominative preceding a verb, whether transitive, or intransitive; as Neh. 9.32, 34. 1 Sam. 17.34. 2 Kings 6.5. Chap. 38.16. Ezek. 39.14. & 43.7. I shall leave it to the consideration of others. I incline rather to put the whole verse into a parenthesis, (Going they are to fight with the Chaldeans (very busy they are about it) but (Heb. and; as Chap. 12.2.) to fill them with mens corpses &c.) that will be the issue of it, though not their aim: to fill them, that is, the houses, mentioned ver. 4. as the most: though a learned scholiast understands it of filling, that is, satiating the bloodthirsty minds and desires of the Chaldeans, that were eagerly set upon slaughter: but the word that peculiarly imports satiety is not here: with the carcasses of men. Heb. Adam, taken collectively; as Chap. 9.22.
{whom I have slain in mine anger and in my fury} Or, whom I will slay, Heb. have smitten, or, will smite (as Josh. 11.14.) to wit, by the sword of the Chaldeans: whom not so much the Chaldeans slay, as I slay by them. See Chapter 25.33. & 32, 31, 37, 42.
{and for all whose wickedness I have hid my face from this city} In displeasure, Psal. 27.9. Esay 57.17. the ground of all misery and calamity; as his favorable aspect the source and fountain of all true felicity, Psal. 30.5, 7.
V. 6. {Behold I will bring it health and cure,} This is that which by the Prophet God is reported to have said concerning this city of Jerusalem, and the stately structures of it that are shortly to be demolished and laid level with the ground, ver. 4. I will cause them to be re-edified and raised up again. Heb. I am making cure, and healing to go up, or to come, unto her, or, unto it; to wit, the city. Of the terms here used, and the application thereof unto buildings, see on chap. 30.17.
{and I will cure them,} I will restore the people unto their former state again, Esay 57.18. Chap. 3.22.
{and I will reveal unto them abundance of peace and truth.} I will show, that is, exhibit, and impart unto them, confer and bestow upon them (as Psal. 85.7. Rom. 8.18, so Psal. 4.6. abundance of firm and sure prosperity. See Esay 39.8. Chap. 14.13. & 32.41.
V. 7. {And I will cause the captivity of Judah, and the captivity of Israel to return:} As Chapter 24.5. & 30.3. & 32.44.
{and I will build them as at first.} Settle them again, and cause them to thrive and prosper, as formerly. See chap. 12.16. & 18.9. ver. 11. Esay 1.26.
V. 8. {And I will cleanse them from all their iniquity, whereby they have sinned against me;} Heb. I will purifie them, an allusion to the ritual purifications and lotions prescribed in the law for the cleansing of polluted persons; before which performed, they might not be admitted into the camp or congregation, Lev. 13.46. & 14.3, 7, 8. Numb. 5.2, 4. & 12.15. & 19.11——20. So Ezek. 36.25. & 37.23.
{and I will pardon all their iniquities whereby they have sinned, and whereby they have transgressed against me.} For till these be purged and pardoned, there can be no peace between God and man; nor can there be true joy or sound comfort of ought to man, until his peace be made with God, Psal. 32.1——5. See chap. 31.34. Mic. 7.18.
V. 9. {And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do unto them:} This restitution of God's Church and people shall procure much honor and glory to God among other people abroad, chap. 13.11. Esay 63.14. and, a name of joy for such as men are wont to rejoice in.
{and they shall fear and tremble for all the goodness, and for all the prosperity that I procure unto it.} Heb. peace; as ver. 6. The apprehension of God's favor to his people manifested by his admirable workings for them, shall strike a reverent awe and dread of them into other people round about them. See Exod. 15.14——16. 1 Chron. 13.17. 2 Chron. 20.29. Esth. 8.17.
V. 10. {Thus saith the LORD; Again there shall be heard in this place (which ye say shall be desolate without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate without man, and without inhabitant, and without beast)} See on chap. 42.43. and the like descriptions of desolation, chap. 4.35. & 12.4. & 50.3. & 51.62.
{which ye say shall be desolate} Heb. which ye are saying (that is, of which you say, and whereto you make no other account) waste, or, desolate it is: the pronoun demonstrative, for the verb substantive, as Hagg. 1.9.
V. 11. {The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride,} See chapter 7.34. & 16.9.
{the voice of them that shall say, praise the LORD of hosts, for he is good, for his mercy endureth for ever.} The solemn form of praising God, prescribed to the Levites, 1 Chr. 16.41. Psal. 106.1. & 107. & 118.1. & 136.1. Esay 12.4. See this fulfilled after their return from captivity, Ezr. 3.11.
{and of them that shall bring the sacrifice of praise into the house of the LORD.} See chap. 17.26.
{for I will cause to return the captivity of the land, as at the first, saith the LORD.} Or, when (as chap. 11.23. & 13.21.) I shall have brought back the captivity (that is, the captives) of the land, (as the captivity of Sion, Psal. 126.1.) and shall have settled them (a complexive form, as ver. 4.) as at the first, ver. 7.7. Chapter 30.20. Lam. 5.21.
V. 12. {Thus saith the LORD of hosts, Again in this place, which is desolate without man, and without beast, and in all the cities thereof shall be an habitation of shepherds causing their flocks to lie down.} In this place, the land of Judah which is to be laid waste, and is in part so already, the enemy having overrun most of the country (See Chap. 23.43.) and in the cities thereof; the lands and pastures lying round about them (as Ps. 134.13. See Chap. 34.1.) shall be sheep-cotes, and sheds or cottages for shepherds that shall tend them and feed them quietly without disturbance; so that they shall have their due times both of feeding, and for rest: an argument of times of settled peace in those parts. So Chap. 31.24.
V. 13. {In the cities of the mountains, in the cities of the vale, and in the cities of the South, and in the land of benjamin, and in the places about Jerusalem, and in the cities of Judah,} Or, in the up-land cities, both in the land of Benjamin, &c. See on chap. 32.44.
{shall the flocks passe again under the hands of him, that telleth them, saith the LORD.} Or, shall the lesser-cattel (sheep and goats: for the word includes both, Exod. 12.5. and so verse 12.) pass under the rod to be tithed or told, as they go quietly in and out. See Lev. 26.32. Ezek. 27.32. Joh. 10.3, 10, 12.
V. 14. {Behold the days come, saith the LORD, that I will perform that good thing that I have promised, unto the house of Israel, and to the house of Judah;} Heb. Behold the dayes coming (as Chap. 31.27, 31.) and (as Chap. 27.8.) I will establish (as 1 Kings 6.12.) that good word (as 1 Kings 2.3, 8. & 18.24.) that I have spoken (as Josh. 1.3.) unto (or, concerning; as chap. 27.19.) the house of Israel, and concerning (as Esay 1.1.) the house of Judah. Chap. 30.3, 4. & 31.27.
V. 15. {In those days, and at that time, will I cause the branch of righteousness to grow up unto David; and he shall execute judgment in the land:} See the same promise concerning the Messias, Chap. 23.5. only what was said, I will raise, or, settle, there; is said here, I will make to bud, or, sprout; as Psal. 132.17. Ezek. 29.21. the rather, because he speaks as a plant, word for word, I will make a sprout to sprout out: and, a sprout of righteousnesse, here; as, a righteous sprout, there.
V. 16. {In those days shall Judah be saved,} So chap. 23.6. In his dayes shall Judah be saved.
{and Jerusalem shall dwell safely} Or, shall be inhabited (for the word is sometime used in a passive notion. See Esay 13.20. chap. 17.6.) in safety. See chap. 23.6. See also chap. 30.18. & 46.27.
{and this is the name wherewith she shall be called, The LORD is our Righteousness.} Heb. and this it is that he shall call her, or, call to her, (that is, says the Rabbine, the name by which the Messias shall call her: but rather, wherewith she shall be called; as Esay 63.4. for the verb is indefinite) Jehovah Tsidkenu. That which was said to be the name of Christ the Messias, chap. 23.6. is here said to be the name of Jerusalem, the city of the Messias, the Church of Christ; given to him as the party, who imparts righteousness to her 1 Cor. 1.30. 2 Cor. 5.21. to her, that by bearing that name she may profess to have her whole righteousness, not from herself, but from him, Esay 45.24, 25. Phil. 3.9. that which, says the Rabbine here, the inhabitants of Jerusalem should have continually in their mouths, and shall no doubt when they come unto Christ, 2 Cor. 3.16. Some interpreters of prime note render the text, and he that shall call her, shall be Jehovah our Righteousnesse; but the words seem clearly to import the imposition of some name: which the learned scholiast observing, and yet loath to have this name given unto any other beside Christ, thus exhibits the Prophet's words, and this, is the name, wherewith every one shall call him, Jehovah our Righteousnesse: but this is a manifest corrupting of the text, which expressly holds out, not him, but her. See more hereof on chap. 23.6.
{The LORD is our Righteousness} Jehovah Tsidkenu: as Jehovah Shammah, The Lord is there; the name of the same city, Ezek. 48.35.
V. 17. {For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel:} A further confirmation, not of the restitution of the Church only, but of the continuation of it in a settled condition of constant government under Christ's royal regiment, and the ministry of his sacred ordinances, exercised and executed by persons specially designed thereunto. The Hebrew, shall not be cut off unto David a man (that is, some man of David, as, to David a Psalm, for. a Psalm of David, Psal. 14.1. some one of his seed) sitting upon the throne of the house of Israel; as chap. 35.19. See 2 Chron. 6.16. fulfilled principally in Christ, one of David's seed, unto whom God promises to give the throne of his father David to reign over the house of Jacob for ever, Luke 1.32, 33.
V. 18. {Neither shall the Priests, the Levites, want a man before me, to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually.} Heb. Neither to, or, of the Priests the Levites there shall not be a man cut off from before me; that is, from attendance upon me: as Deut. 10.8. A promise of the continuance of an evangelical ministry in the Church of God to the world's end, Mat. 28.20. Eph. 4.11——13. the ministers and offices of themselves described by those that then were in place, as Esay 66.21. and their employments and services by those that then were in use; as Esay 56.7. Mal. 1.11. Rom. 15.16.
{to offer burnt offerings,} Heb. making an ascension, or, offering up, to ascend; to wit; upon the altar. See Esay 56.7.
{to kindle meat offerings,} Heb. burning (as 2 Chron. 13.11.) an oblation; for of such oblations was a memorial made also by fire upon the altar, Lev. 2.2. & 6.15. and of them, see on Esay 1.13. & 56.7. kindling does not here so well; because the fire upon the altar was kindled and maintained principally for the burnt-sacrifices consisting of the bodies of beasts, but being so kindled and kept in for them, was used also for the meat and drink-offerings; nor does the word itself so signify.
{to sacrifice continually.} Heb. doing; or, dressing, (as Gen. 18.8. Exod. 10.25.) sacrifice all dayes; as chap. 32.29. but here alluding to the daily sacrifice, Numb. 28.3.
V. 19. {And the word of the LORD came unto Jeremiah, saying,} Moreover, or, Furthermore, as verse 1. chap. 1.11.
V. 20. {Thus saith the LORD, If ye can break my covenant of the day, and my covenant of the night, and that there shall not be day and night in their season:} Or, if ye can annull (Heb. shall make void, as Judg. 2.1. but herein a potential notion, as Esay 14.27.) my constitution, (for so the word covenant, here imports, Gen. 8.22.) concerning the day; and concerning the night, so as that (as Chap. 29.6.) there should not be day and night in their due, or, set time. It it be possible for any created power to break off the intercourse of night and day. See the like expressions, Esay 54.9. chap. 31.35, 36. verse 25.
V. 21. {Then may also my covenant be broken with David my servant; that he should not have a son to reign upon his Throne, and with the Levites the Priests my ministers.} Heb. my covenant, my promise or engagement (also shall be made void (but potentially taken, as verse 20.) with David (2 Sam. 7.16. Psal. 132.11.) my servant (the style commonly in way of eminency given him, Psal. 78.70. & 89.20. & 132.10.) from being to him (as 1 Sam. 15.2. Hos. 4.6.) a son reigning upon his Throne, &c. as the like, ver. 18. As soon shall the one fail, as either of the other, the princely, or priestly succession, the same with that before, verse 17, 18.
V. 22. {As the host of heaven cannot be numbered: neither the sand of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me.} A promise not of the continuation only of a state and Church, but of a large increase of issue in the kingdom of Christ (the honor of a King consisting in the multitude of his people, Prov. 14.18.) and a correspondent number of ministers and officers for the ordering and managing of them. See the like promises to Abraham, Gen. 13.15. & 15.5. & 22.17. Heb. Which (for, Like as; as Exod. 34.18. Lev. 7.26. 2 Sam. 14.19. chap. 48.8. But found here also above those places, that the Jewish critics restrain it to) the host of heaven, (the stars, Gen. 22.) shall not be numbred, (for cannot; as Gen. 16.10. & 32.12.) and the sand of the sea shall not be measured; (for cannot; as Hos. 1.10.) See the like potential notions, verse 20, 21. See of the like promise, Esay 53.8, 10. and performance: Rev. 7.9.
V. 23. {Moreover, the word of the LORD came unto Jeremiah, saying,} Or, Again. Heb. And. as chap. 24.4.
V. 24. {Considerest thou not what this people have spoken?} Heb. Seest thou not (as Psal. 119.159. chap. 2.31.) what this people (either the unfaithful party among God's own people, wholly despairing of any possibility of being ever raised up and restored again, Esay 40.27. & 49.14. Ezek. 33.10. & 37.11. or, the Chaldeans and other enemies of God's people, chap. 50.7.) have spoken, or, do speak; what they have commonly in their mouths.
{The two families} Or, as some render it, As for the two families; put absolutely: as Psal. 104.17. the two families; to wit, of David and Aaron, as some, the princely, and the priestly, verse 17, 18, 22. or, of Judah and Benjamin, as others, chap. 32.44. or, of Judah, and Israel, as the most, verse 14.
{which the LORD hath chosen,} Or, did choose, or, had chosen, as Psal. 105.26.
{he hath even cast them off,} Heb. and; as chap. 23.33, 34. where the copulative has an emphasis in it; he hath utterly cast them off: and does not at all now regard them, or mind them any more. So rather, than, as some, he doth now reject them. See chap. 30.17.
{Thus have they despised my people, that they should be no more a nation before them.} Or, Thus despise they my people. See Esay 54.6. Heb. and; as chap. 25.14. they set light by them, as never like to come to be a nation again, in their account. Heb. from being any more a nation before them; as chap. 48.2.
V. 25. {Thus saith the LORD,} God's firm resolution opposed to this their vain imagination.
{If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth:} Or, as some, If my covenant abide not day and night, (that is, constantly and perpetually; as 1 Chr. 9.33. Psalm 19.2. chap. 9.1.) or, (as others) concerning day and night, (the constant intercourse of either, verse 20.) and the Ordinances concerning heaven and earth (for the course of the one to do service to the other, chap. 31.35, 36. (which I have settled be not; that is, do not, continue or abide, Psalm 119.91. See c. 17.8. But this syntax the last clause will hardly admit: or, as others rather therefore, If I have not settled, or If I shall not dispose (so that it cannot, or shall not be altered, vers. 20. (my constitution of day and night, Genesis 8.22.) and if I have not settled, or shall not dispose, the Ordinances of heaven and earth in a certain and constant course; for the office of the one, Genesis 1.14, 16. and the safety and benefit of the other, Genesis 1.9. chapter 5.22, 24. & 31.35. or more particularly, those courses that I have set for such distinction of times to be continued by the motion of the celestial bodies for the use and benefit of the creatures below upon earth, Psalm 74.16, 17. and 104.19, 23. the supply only is in the former branch, from the latter; the like whereunto; See Esay 30.17.
V. 26. {Then will I cast away the seed of Jacob, and David my Servant; so that I will not take any of his seed to be Rulers over the seed of Abraham, Isaac and Jacob:} Heb. I will also refuse the seed of Jacob (to own them at all for my people; or to keep them in being, as a nation, chapter 31.35, 36. verse 24.) and David my servant (verse 21, 22.) from taking of his seed (as 1 Kings 22.3. 2 Kings 5.20.) rulers (verse 21.) over the seed of Abraham; Isaac and Jacob; unto whom the promises were specially made for continuance of their seed, Psalm 105.9, 10. this for rulers, fulfilled partly in Zerubbabel, and his successors, Ezra 2.1. Zach. 2.4. but principally in Christ, Luke 1.33. verse 15. and the seed of these here mentioned are the body of the faithful, whom he rules by his Word, and Spirit, Psalm 105.1, 6. Romans 9.6——8. Gal. 3.16, 17. & 6.16.
{for I will cause their captivity to return; and will have mercy on them.} Or, as some, when I shall bring back their captivity; as Chapter 31.34. but that though not amiss there, does not so well here: rather, but (here, as Chapter 14.12.) I will bring back their captivity: and thereby make it to appear that I have not utterly rejected them, as their enemies imagine. See Esay 14.1. Chapter 32.4. Verse 11.
CHAPTER 34
Verse 1. {The word that came to Jeremiah from the LORD,} This Chapter contains two several prophecies at two several times delivered. The former is related from verse 1——7. together with the time when it was delivered, both prefixed and subjoined. The inscription here the same with Chapter 18.1.
{(when Nebuchadnezzar King of Babylon, and all his Army, and all the Kingdoms of the earth of his Dominion, and all the people fought against Jerusalem, and against all the Cities thereof) saying,} In the time of the siege, whereof 2 Kings 25.1. Chapter 52.1.
{when} Heb. and c. 14.15. & 163.
{Nebuchadnezzar} Elsewhere in this prophecy called Nebuchadretsar, 21.2. & 25.1, 9.
{of his Dominion} Heb. of the Dominion of his hand: See Psalm 89.25.
{all the Cities thereof} Either of Judah, verse 7. or of Jerusalem, Chapter 19.15. that being the mother-city, Chapter 15.8. and the rest as daughters to her, Lamentations 3.51. so are inferior towns and cities commonly styled, Joshua 15.32, 36, 41, 43, &c.
V. 2. {Thus saith the LORD, the God of Israel} As Chapter 30.2.
{Go, and speak unto Zedekiah King of Judah, and tell him; Thus saith the LORD,} This prophecy seems to have been delivered to Jeremy while he was yet at liberty; and the message sent from God to Zedekiah by him to have occasioned his restraint. See Chap. 32.2, 3. The message consists partly of an heavy denunciation of the surprisal of the city, and the King together with it, and the deportation of him to Babylon, verse, 2, 3. partly, of some mitigation of this sad sentence, assuring him from God, that he yet should die a natural death, and have an honorable sepulture, verse 4, 5.
{Go} Heb. Going; as chap. 22. & 3.12.
{Behold, I will give this City into the hand of the King of Babylon; and he shall burn it with fire} See Chapter 32.3. and 21.10. Verse 32.
V. 3. {And thou shalt not escape out of his hand, but shalt surely be taken,} Heb. shalt taking be taken; as Chapter 26.15. and 38.4.
{and thine eyes shall behold the eyes of the king of Babylon, and he shall speak with thee mouth to mouth,} So c. 32.4.
{and thou shalt go to Babylon,} c. 32.5.
V. 4. {Yet hear the word of the LORD, O Zedekiah king of Judah; Thus saith the LORD concerning thee, Thou shalt not die by the sword:} You shall not die a violent, but a natural death, by God's ordinary visitation, chap. 32.5.
V. 5. {But thou shalt die in peace;} Not in war or fight.
{and with the burnings of thy fathers the former kings, which were before thee, so shall they burn them for thee:} The King of Babylon shall afford him that, which he had denied unto Jehoiakim, chap. 22.19. & 36.30. he shall give his people leave to bury him in an honorable manner, and with their solemnities the burning of sweet odors amongst the rest, at his exequies, as they were wont to use at the funerals of their kings in their own country, such of them at least, as had lived beloved, and died desired. See 2 Chr. 16.14. & 21.19.
{and they will lament thee, saying, Ah LORD,} Or, they shall lament thee; that it may run in the same tenor with the former. There shall solemn lamentation be made for you, as for your father Josias 2 Chronicles, 35.24, 25. denied to Jehoiakim his brother, Chapter 22.18.
{for I have pronounced the Word, saith the LORD} Heb. I have spoken the word; or spoken it. (word, for thing; as c. 32.27.) both the one and the other, as v. 3, 4.
V. 6. {Then Jeremiah spake all these words unto Zedekiah king of Judah in Jerusalem:} Then, or so, as chap. 13.2, 5. The Prophet forbore not to go to the King and deliver God's message to him in his royal city, though the doing of it was like to cost him dear. See chap. 32.3.
V. 7. {When the king of Babylons army fought against Jerusalem, and against all the cities of Judah that were left} Heb. And; and as verse 1. See there.
{against Lachish, and against Azekah} Of these cities, see Joshua 10.10, 31. and of the former also, Esay 36.2. & 37.8.
{for these defenced cities remained in the Cities of Judah:} Heb. Cities of defence, or fortification: as c. 4.5. & 8.14. those two only (besides Jerusalem) yet hold out against the Chaldean forces, of the Cities of Judah, that were of any considerable strength: as mountain in Gilboa, for mountains of Gilbon, 2 Samuel 1.21. or among the Cities of Judah: as in the thousands, for among the thousands, Mic. 5.2.
V. 8. {This is the word that came to Jeremiah from the LORD} Heb. The word that was to Jeremiah from the Lord; as verse 1. and as that there, so this here, seems to be the inscription or title of a new prophecy, somewhat later than the former, delivered, as appears, upon a more special occasion, related from verse 8——11. for from thence the word or message here mentioned, itself begins, continued unto the end of the Chapter: the former was delivered when the Chaldean forces were set down before the city, and eager in the siege of it, and the city by reason thereof in distress, v. 1, 7. this latter when there were some relaxation of their former straits; the Chaldeans being for some space of time risen from before the city, upon the approach of some Egyptian aids, verse 21. chap. 37.5.
{after that the king Zedekiah had made a Covenant with all the people to proclaim liberty unto them} Heb. had cut a Covenant: of which form of speech, see on Esay 28.15. and hereafter, verse 18. for when the enemy pressed hard upon them, and they seemed to be in some distress, they made some show of remorse and repentance for their sinful courses, and renewed their covenants with God, and made some kind of reformation: as the like, Judges 10.15, 16. Psalm 78.34, 35. Hosea, 6.1. and among other enormities, which God's Prophets it seems had admonished them of, verse 10. they had agreed to break off that injurious course, whereby many of them kept their brethren still in servitude, after the expiration of that term of years, which was for their service by God's appointment prefixed; (see verse 14.) and liberty was thereupon proclaimed unto them, that is, in behalf of all those that were so wrongfully detained.
V. 9. {That every man should let his manservant, and every man his maidservant, being an Hebrew, or an Hebrewess, go free,} Having served them the time limited by the law, Exods 21.2. Heb. to dismisse free (as Deut. 15.18. & ver. 11.) a man, for every one; as chap. 32.19.
{that none should serve himself of them, to wit, of a Jew his Brother.} Keep them in service. See the phrase, chapter 27.7. and 30.8.
V. 10. {Now when all the Princes, and all the people, which had entered into the Covenant, had heard that every one should let his manservant, and every one his maidservant, go free, that none should serve themselves of them any more, then they obeyed, and let them go.} Being by God's Prophets informed of their duty herein, they condescended thereunto; as verse 9. Heb. And they heard &c.——and they heard (for, when they heard—— as c. 26.10. then they obeyed, as c. 35.8.) and dismissed; a defect of the pronoun, as chap. 31.5.
V. 11. {But afterwards they turned, and caused the servants, and the handmaids, whom they had let go free, to return, and brought them into subjection for servants, and for handmaids.} Heb. And (as Chapter 12.2.) after so (as Chapter 16.16.) After they had thus done in the time of their straits; when the straitness of the siege was for sometime intermitted, the Chaldeans, rising in likelihood to meet the Egyptian army, that came to raise the siege, and to relieve the city, supposing themselves now to be safe enough, and imagining that the Chaldeans would not return to the siege again, they repented them of what they had formerly well done; as Pharaoh did of dismissing the Israelites, Exod. 14.5. and brought them back into bondage again, v. 16. See the term here used, Neh. 5.5. 2 Chronicles 28.10.
V. 12. {Therefore the Word of the LORD came to Jeremiah from the LORD, saying,} Or, Then; as chap. 43.8. that word whereof before verse 8. which now here follows: and it contains, 1 A relation of a Law enacted by God, concerning the dismission of their servants after a certain term of years, verse 13, 14. 2 A narration of the violation of this Law, together with a reformation of the offense therein committed, verse 14, 15. 3 A revolt from this their temporary reformation, verse 16. and 4 A denunciation of dreadful judgments to be inflicted upon them for this their relapse and breach of covenant with God, verse 17–22.
V. 13. {Thus saith the LORD, the God of Israel,} As v. 2.
{I made a covenant with your fathers in the day that I brought them out of the land of Egypt, out of the house of bondmen, saying;} Heb. I cut a covenant (as verse 8.) with your fathers (and you in them, Deuteronomy 5.2,3. & 29.10–15.) in the day (about the time; as Chap. 7.22.) of my bringing them forth out of the land of Egypt, out of the house of Servants: as Exod. 20.2. where you were no better than as bondmen and servants, Exodus 1.11–14. and he seems the rather to mention this their service and bondage here, thereby to imply the equity of the Law here subjoined, that since God has freed them from the condition of bondmen, it was not meet for them to make bondmen of their brethren, Deuteronomy 15.15. nor to make slaves of those, whom God had set free, Lev. 25.39,42.
V. 14. {At the end of seven years let ye go every man his brother an Hebrew, which hath been sold unto thee;} Or: that hath sold himself unto thee, Lev. 25.29. Deut. 15.12. for these passives have oft-times a reciprocal notion; as chap. 23.24.
{At the end of seven years} That is, six years being fully complete, (as it is in the next words) at the beginning of the seventh, Exod. 21.2. Deut. 15.12. and the Jewish Doctors well observe, that the word here used, includes either term, or utmost limit of ought, whether that whence it begins, as that wherewith it is closed up, and concluded, 2 Kings 19.23. & 50.26.
{let ye go} Heb. ye shall dismiss. See on v. 14. and a man for every one; as there.
{and when he hath served thee six years thou shalt let him go free from thee:} Heb. and he hath served thee, — and thou shalt dismiss him, for when he hath served thee, thou shalt dismiss him: as before, v. 10.
{but your fathers hearkened not unto me, neither inclined their ear.} So c. 7.24.
V. 15. {And you were now turned,} Heb. Ye had turned to day: as Ye have rebelled to day. Josh. 22.18.
{and hath done right in my sight} Or that which is right in my sight; which I approve of: as Deut. 13.18. & 21.9.
{in proclaiming liberty every one to his neighbour,} Or one to another; as Gen. 11.3. See v. 8.
{and ye had made a Covenant before me} Heb. cut a covenant to my face. You had by a solemn Covenant in my presence (Psal. 42.2.) engaged yourselves to persist in the observation of what you had done. See v. 8.
{in the house which is called by my Name} Heb. whereupon my Name is called: in the Temple that bears my Name, chap. 7.10. and 32.34.
V. 16. {But ye turned} Or But ye have turned back; or are revolted; as c. 8.5. Heb. And. as v. 11.
{and polluted my name} Or have polluted my name; have grievously wronged and abused me, by breach of your covenant so solemnly plighted in my presence. So Lev. 19.12. Exod. 20.39. and 22.26. Mal. 1.7,12.
{and caused every man his servant, and every man his hand-maid, whom he had set at liberty at their pleasure to return; and brought them into subjection, to be unto you, for servants, and for handmaids.} Or and have caused each one his servant, and his hand-maid, whom ye had let go free (as v. 10.) according to their desire, (Deut. 21.14.) to return (unto service) and have brought them into subjection to become your servants and hand-maids again. See v. 11.
V. 17. {Therefore thus saith the LORD, ye have not hearkened unto me in proclaiming liberty every one to his brother, and every man to his neighbour:} That is, one to another; as ch. 23.35. You have not done it, because you have not persisted in it, but have wickedly undone again, what you had done: whereby it appears, that you did it not in sincerity. So Psal. 78.8,34–37. Hos. 6.1,4. So reconcile, 1 Samuel 28.6. with 1 Chron. 10.14. and 2 Kings 17. verse 33. with verse 34.
{behold, I proclaim a liberty for you to the sword, and to the pestilence, and to the famine,} I will give the sword, famine and pestilence, (Chapter 15.2.) free liberty to seize upon you, to subdue you, to over-master you; thus is God wont to execute judgment by a kind of retaliation. See Esay, 66.5. Chapter, 14.16.
{and I will make you to be removed into all the Kingdoms of the Earth.} Heb. I will give you for a removal unto all the Kingdoms of the Earth, Deuteronomy 28.64. Ch. 15.1. and 24.9. and 29.18.
V. 18. {And I will give the men that have transgressed my Covenant, which have not performed the words of my Covenant, which they had made before me, when they cut the Calf in twain, and passed between the parts thereof,} Heb. the Covenant which they cut before me; as vers. 8,15. So that by these and the like religious rites of divine institution, God and man do interchangeably seal either to other; and man covenants with God, as well as God with man, Exodus 24.8. Psalm 50.5. John 3.33. Rom. 4.11. And we see the ground of that phrase of cutting out a Covenant; alluding to that solemn rite of dividing the body of some slain beast for sacrifice, and passing through the sides of it lying apart, as confessing themselves worthy, and in way of execration (whence the oath and the curse, Neh. 10.29.) thereunto, devoting themselves to be so cut in twain, (Matt. 24.51.) and destroyed, as that creature was, if they should violate the Covenant that then they made. See somewhat the like ceremony in Gods covenanting with Abraham, Gen. 15.10,17. and the like also among the Heathen, in making of solemn leagues and agreements. See in Homers Iliads, l. 3. Virgils Eneides l. 8. Tully of invention, l. 2. Livy, his History, l. 1. Some read the words, I will make the men that have transgressed my Covenant (which they made one with another, but before me, and concerning a branch of my Covenant with them, verse 8.13,15.) — as the calf (the note of similitude inserted, as Chapter 26.18.) which they cut in twain; and a learned late Interpreter thus digests them, I will give the men that transgressed my Covenant, and that have not performed the words, or contents, (as Est. 9.31.) of the Covenant, and of the Calf which they cut in two; and therewith obliged the same: and the tenor of the Context inclines much this way.
V. 19. {The Princes of Judah, and the Princes of Jerusalem, the Eunuchs, and the Priests, and all the people of the land, that passed between the parts of the Calf,} All sorts reckoned up, that none may hope to escape, having dealt all alike perfidiously in their Covenant.
V. 20. {I will even give them into the hands of their enemies, and into the hand of them that seek their Life} So Chapter 21.7. and 22.25.
{and their dead bodies shall be for meat unto the Fowles of the Heaven, and unto the Beasts of the Earth.} Chapter 7.33. and 16.4.
V. 21. {And Zedekiah King of Judah and his Princes will I give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the King of Babylons Army, which are gone up from you.} Or, departed from you. as Exodus 12.38. Chapter 37.5. having upon the coming of some Egyptian aids raised their siege for a short time, Chapter 37.5.11. but not long after returned again, as the Prophet also foretold, that they should, Chap. 37.8. vers. 22. and left not the City until they surprised it.
V. 22. {Behold, I will command, saith the LORD, and cause them to return to this city, and they shall fight against it and take it, and burn it with fire.} I will by a secret and hidden, but efficacious providence and disposal, cause them to come back and do all this; as if I had given them an express charge and command so to do. See 2 Sam. 16.10. 2 Kings 24.2. 2 Chron. 36.17. Chap. 49.14. & 50.21. See the like threatened Chap. 21.10. & 32.28,29. executed, 2 Kings 25.4,9. Chap. 52.7,13.
{and I will make the Cities of Judah a desolation without inhabitant.} See Chapter 26.15.
CHAPTER 35
Verse 1. {The word that came to Jeremiah from the LORD, in the days of Jehoiakim the son of Josiah King of Judah, saying;} See the like Inscriptions, Chap. 11. and 18. and 21. This Chapter contains a Narration of the Rechabites precise abstinence from wine, in obedience to the charge given them by their fore-father Rechab, ver. 1–12. here related to control and aggravate the disobedience of Gods people to his commands, verse 12–15. together with a denunciation of evil to the one, v. 16,17. and a promise of blessing to the other, v. 18,19.
V. {Go unto the house of the Rechabites;} Those of the family of Rechab, which were by original Kenites, descended from Jethro, or Hobab, Moses his father in Law, Judges 1.16. and 4.11. they were called Rechabites from one Rechab, a man, it seems, of special note among them in his times, 1 Chr. 2.55. 2 Kings 10.15. being foreigners they had no possession among Gods people, but lived upon their employments, v. 7.
{and speak unto them, and bring them into the house of the LORD, into one of the chambers, and give them wine to drink,} Under the name the Lords house, are comprehended all the buildings that were about the Temple, among which were chambers, wherein the Priests lodged, and wherein were bestowed the holy vestments, the oblations, and other the like necessaries, 1 Chron. 28.11,12. 1 King 6.5,6,10. 2 Chr. 3.11. Ezek. 4.17,44,46. & 41.6. & 42.13. hither would God have them brought, rather than unto some more obscure and private place, that the more notice might be taken of it.
{Go} Heb. Going Go. See chap. 2.2. & 34.2.
{give them wine to drink,} Heb. thou shalt make, or do thou make them drink wine; that is, offer them wine, tender it to them; and that is all he did, v. 5.
V. 3. {Then I took Jaazaniah the son of Jeremiah, the son of Habaziniah, and his brethren, and all his sons, and the whole house of the Rechabites;} Or, So I took; as Chapter 13.2,5. Heb. And.
V. 4. {And I brought them into the House of the LORD, into the chamber of the sons of Hanan, the son of Igdaliah a man of God,} This Hanan some suppose to be that Hanani mentioned, 2 Chron. 16.7. but that is uncertain, and not very probable; for, whether the title of a man of God (given usually to Prophets and Teachers of Gods people, Deut. 33.1. Psalm 90.1. 1 Tim. 6.11.) belong here unto Hanan, or unto Igdaliah, is somewhat doubtful. Whoever he was, these his sons it seems were of the course of those that waited and served that week. See 1 Chr. 24.5,6. & 25.1,2, &c. 2 Chron. 23.4,8.
{which was by the chamber of the Princes} That is, say some, where the rich gifts were disposed; or their treasure for safety kept, 2 Kings 18.15. or, rather where they used to meet, to consult together of public affairs. See chap. 26.10,17. though others understand it of the chief of the Priests of the course that then ministered, or those that were next under the high Priest: See 2 Chron. 23.4. c. 20.1.
{which was above the chamber of Maaseiah the son of Shallum} For the chambers were built with divers Stories one over another, Ezek. 41.5,6. See on Esay 6.1.
{the keeper of the door} Heb. threshold; as Ezekiel 43.8. and the title of Keepers of, or attendants at the threshold, is commonly given to porters, or door-keepers, 1 Chronicles 9.19. 2 Chronicles 34.9. Howbeit, the Jewish Commenters here render it, the Keeper of the Vessel: in likelihood, because the word is sometime used for Vessels, cups, basins, or bowls, Exodus 12.22. 2 Kings 12.14. See 1 Chron. 9.28,29. and the Chaldee both here, and 2 Kings 12.10. & 22.4 the Treasurer, as being one of these seven Chamberlains, or Treasurers, that kept the keys of the sacred Treasure; the word being used as for a threshold, or transom, first then for a door, and after for a chamber; and thence the Kings Chamberlains so termed, Esther 2.21. & 6.2. See on Esay 6.4.
V. 5. {And I set before the sons of the house of the Rechabites pots full of wine and cups, and said unto them, Drink ye wine} He invites them to drink it, to try what they would do: Yet says not to them, Thus saith the Lord, Drink wine: for then they ought not to have refused it; but the end of the tender was by their refusal out of obedience to their ancestors charge, to convince and condemn the Jewish people for their disobedience to Gods commands, v. 16.
{pots full of wine, and cups} Pots containing some large quantity of wine; for it has affinity with a term that signifies an hill, or hillock: and cups to pour it out into, and so drink it: but because the former word is used for a drinking cup as well as the latter, Gen. 44.2 I suppose there is a trajection in the words, and it is all one, as if he had said, bowls and cups full of wine. See the like hereunto before, c. 32.9,11.
V. 6. {But they said, we will drink no wine:} Heb. And (as Chapter 30.9.) they said, we will not drink wine, or we may not; as, that shall be done, for that ought not to be done, Genesis 20.9.
{for Jonadab the son of Rechab our father commanded us, saying.} Our father, that is our Ancestor, or progenitor; for this Jonadab lived in Jehu's time, 2 Kings 10.15. between two and three hundred years before Jeremies days: Nor is that learned mans Argument convincing with me, who would hence evince, that this Jonadab should be one that lived in or about Jeremies time, because they call him their father, and say, Our father commanded us: your father Abraham, says our Savior to the Jews, John 8.56. and, what did Moses command you? to those that then lived, Mark 10.3. and how the one Pashur, is called the son of Immer, and the other of Melchiah, see on Chapter 20.1. and 21.1.
{Ye shall drink no wine, neither ye nor your sons for ever;} Why Jonadab enjoined his issue this strict course of life, is questionable. Some suppose, to keep them in that course, that they had followed, while they lived in the land of Midian, where they gave themselves to a shepherds life, living in tents, and tending their flocks, not planting of vines, nor drinking wine, which the Country yielded not; but contenting themselves with such sustenance as their flocks afforded, Exod. 2.16. & 3.1 Judges 4.17,19. Others, because having no inheritance in the land, being but strangers therein, they were to live upon their employments, and should not therefore look to live in so free and plentiful a manner, as those that had lands and revenues yearly coming in. Others, that he would thereby enure them to hardship, as by a prophetical spirit foreseeing those calamities, that should in process of time befall those among whom they lived. But these things being but mere conjectures, it is not safe certainly hereof to define ought.
{neither ye, nor your sons} Heb. ye, and your sonnes; as ye and your fathers, chapter 16.13. and, the King and his servants, chapter 36.24.
V. 7. {Neither shall ye build house, nor sow seed, nor plant vineyard, nor have any; but all your days, ye shall dwell in tents;} The words of the charge may well all be rendered in the imperative, for which the future is frequently used, Drink not wine, nor build house, &c. but dwell in Tents all your days; all your life long; as Deut. 11.1. & 12.1.
{that ye may live many days in the land where ye be strangers} Heb. on the face of the land (as Gen. 6.1.) which ye are sojourning there, or wherein ye sojourn: as 2 Samuel 4.3. for they were by original Kenites, or Midianites, not of the line or lineage of Israel. This promise of lengthening their days subjoined, some refer to that blessing annexed by God to the precept of obedience to parents, Exod. 20.12. Ephes. 6.2. Others rather suppose herein to be intended that by retaining such a course of life they were like to live the longer in a strange country peaceably and quietly, free from envy and grudge of the natives of the land, who are not wont so well to brook the growth and greatness of strangers among them, but are thence moved many times to seek the rooting of them out, Exod. 1.9,10. But whatsoever the ground of the injunction was, or whatsoever the end aimed at in it, they had been and still were very careful to observe it.
V. 8. {Thus have we obeyed the voice of Jonadab the son of Rechab our father,} Heb. And (which would rather be here retained) hearkened to the voice; as c. 7.23.
{in all that he charged us, to drink no wine all our days, we, our wives, our sons, and our daughters:} Or in not drinking wine: So this is the particle with the Verb infinitive frequently used: as Gen. 3.22. c. 28.6. and 19.9. and 36.8.
V. 9. {Nor to build houses for us to dwell in} Or And in not building: as before v. 8.
{neither have we vineyard, nor field, nor seed:} We neither till nor plant.
V. 10. {But we have dwelt in Tents} As he willed us, verse 7. ordinarily, save when necessity enforces us to do otherwise verse 11.
{and have obeyed, and done according to all that Jonadab, our father commanded us} Heb we have heard; as c. 34.10. Exodus 20.19. ver. 8. And this seems to have been inviolably observed by them from the time of Jehu, unto the reign of Jehojakim, for about three hundred years. See on v. 6.
V. 11. {But it came to passe} Heb. And it was: As chapter 41.11,13.
{when Nebuchadrezzar came up into the land} In a warlike hostile manner, see on Esay 7.1.
{that we said} Heb. And we said; and for that: As chapter, 31.14.
{come and let us go to Jerusalem for fear of the Army of the Chaldeans,} Heb. from the face of; as Esay 21.15. & 31.8. and so in the next clause.
{and for fear of the Army of the Syrians,} Heb. Aramites; that assisted the Chaldeans, and served under them, in their expedition against Judea, 2 Kings 24.2.
{so we dwell at Jerusalem} Or abide; as chapter 40.5. verse 15. It seems that they held not themselves so strictly tied to these observances, but that in case of necessity they did and might dispense with them.
V. 12. {Then came the Word of the LORD unto Jeremiah saying} Heb. And the word was to him; as c. 32.26.
V. 13. {Thus saith the LORD of Hosts, the God of Israel,} as chapter 17.4.
{Go and tell the men of Judah, and the inhabitants of Jerusalem,} Heb. Going (as v. 2.) and thou shalt say (or say thou, as chap. 16.11.) to the man of Judah, (as chap. 3.3.) and the inhabitants of Jerusalem; as Esay 5.5.
{will ye not receive instruction to hearken to my word? says the LORD.} Or in hearkning to my words: as v. 8,9. See Chap. 2.30. & 5.3. & 7.28.
V. 14. {The words of Jonadab the son of Rechab, that he commanded his sons, not to drink wine are performed;} Or the things (as Deuteronomy 30.10.) that he enjoined his sons, are each of them (for the Verb is singular, the Noun plural, as Proverbs 14.1. Joel 1.20.) inviolably kept, Heb. are established: as chapter 33.14.
{for unto this day they drink none.} For so many descents, verse 8.
{but obey their Fathers commandment} Heb. hear: As verse 10.
{notwithstanding I have spoken unto you} Or yet. Heb. and; as chap. 27.15.
{rising early and speaking} I have from time to time sedulously and assiduously by my ministers and messengers minded you of my charge, and called upon you for obedience thereunto, chap. 7.13. & 11.7.
{but ye hearkened not unto me.} Or but Heb. and as v. 11. ye have not hearkned to me; as c. 26.5,7. v. 15.
V. 15. {I have sent unto you all my servants the Prophets, rising early, and sending them,} Heb. And I have sent; as Chapter 1.2. or I have even sent; as Chapter 30.7. or, For I have sent; as Esay 65.5. See Chapter 7.25. & 25.4. & 26.5. & 29.19. & 44.4. 2 Chron. 36.15.
{saying, Return ye now every man from his evil way, and amend your doings,} See c. 18.11. & 25.5.
{and go not after other gods to serve them,} c. 25.6.
{and ye shall dwell in the land which I have given to you, and to your fathers,} Heb. and sit or, dwell; as Psalm 37.27. or, remain abide; as verse 11. Chapter 40.5,10. See Chapter 7.3. and 25.5.
{but ye have not inclined your ear, nor hearkened unto me.} See c. 7.24,26. & 11.8. & 17.23. & 34.14.
V. 16. {Because the sons of Jonadab the son of Rechab have performed the commandment of their father, which he commanded them; but this people have not hearkened unto me.} As v. 14,15. Their obedience to him shall rise in judgment against you to condemn you for your disobedience to me. See Matt. 12.41,42.
V. 17. {Therefore thus saith the LORD God of Hosts, the God of Israel;} as ver. 13. c. 5.14.
{Behold I will bring upon Judah, and upon all the inhabitants of Jerusalem, all the evil that I have pronounced against them:} Or denounced, Heb. spoken; as Chap. 18.8. Heb. I am bringing. See c. 6.19. & 11.11. & 19.3.
{because I have spoken unto them, but they have not heard; I have called unto them, but they have not answered.} Or, Because when I spake to them they would not hear; when I called unto them, they would not answer, Prov. 1.24. Esay 50.2. Psalm 81.11. Chapter, 7.13. It is God that speaks, and that calls, whether immediately by himself, or by the ministry of his messengers, Esay 1.2,20. Chapter 15.19. Luke 10.16. 2 Cor. 5.20. & 13.3. Eph. 2.17. 1 Pet. 3.9.
V. 18. {And Jeremiah said to the house of the Rechabites,} Or, Moreover, as c. 33.1.
{Thus saith the LORD of Hosts, the God of Israel;} As before, v. 13. so vers. 19.
{Because ye have obeyed the commandment of Jonadab your father, and kept all his precepts, and done according to all that he hath commanded you} Or, that he commanded you. Heb. have heard, for, obeyed, as v. 8.
V. 19. {Therefore thus saith the LORD of Hosts the God of Israel, Jonadab, the son of Rechab shall not want a man to stand before me for ever.} Heb. There shall not be cut off a man of, or, unto Jonadab the son of Rechab standing before me all the days. See the like forms of speech, chap. 33.17,18. intimating, that either his posterity should not be utterly rooted out, but continue in being, and consequently in Gods sight, as are all things that have any existence, Psalm 89.36. & 139.7. Prov. 15.3. see chap. 31.36. for to expound it, as some, of continuance in Gods favor; as Genesis 17.18. there is no necessity: or that they should not fail of some constant employment about the sacred Offices concerning the Law, as the phrase sometimes imports a special attendance, Deut. 10.8. 1 Kings 10.8. & 17.1.) which as some have not improbably supposed that they might have because it is reported of them that they were Scribes, and given to the study of literature, 1 Chr. 2.55. so long as that State, either civil or sacred should stand: for with restriction and relation to the continuance of those things, whereupon the matter mentioned depends, are the like forms of perpetuity commonly conceived, and so to be understood See Genesis 17.13. Exodus 21.6. Numbers 18.8. But what some others add out of Eusebius his Ecclesiastical History, l. 2. c. 22. from Hegesippus, that these Rechabites should be Priests, and that one of them, a Priest, being present at the murder of James the Just, should reprove them for so doing, is of no probability, but seems a frivolous supposition and groundless relation: for what part or portion could strangers, as they were, have in the Priesthood, Numbers 3.10. Nor seems that surmise of one of the Rabbines probable, that some of the Priests or Levites marrying of their daughters, some of their issue in process of time might come to be Priests: for the words seem to imply continuance in some present employment (if to such a notion they be restrained) and to a constant succession therein. And as unlikely is that which a learned Writer suggests, that these Rechabites in Jeremies days, should begin a new course of combining themselves into a body, and engaging themselves to a constant attendance on the Temple-service in such manner, as did Anna the Prophetess. Luke 2.37. and to a free contributing thereunto; and that therefore it was, that they did forbear the use of Wine, because they were daily to frequent the Temple; for that Law concerned the Priests only, and then only when they went in to do service Lev. 10.9. Ezekiel 4.21. Nor is there any ground, or probability of such their perpetual and general resort to the Temple service, living ordinarily in Tents abroad out of the City, v. 7,10.
CHAPTER 36
Verse 1. {And it came to passe in the fourth year of Jehoiakim the son of Josiah King of Judah, that this word came to Jeremiah from the LORD, saying,} The charge mentioned here to Jeremiah, seems to have been given him toward the latter end of this fourth year of Jehoiakim (see verse 9.) and in likelihood consequently to have been later than those here related. chap. 25. and 35. Heb. it was that this word was; as chapter 1.2. & 31.28. The Chapter contains first, a charge given by God unto Jeremy to gather together, and engross in one volume, the sum of all the Sermons, that he had delivered from his first entrance upon his prophetical function unto the time present, verse 2,3. 2 Jeremies performance of it by the help of Baruc his Scribe, v. 4. 3 Baruc's publishing of it by the Prophets appointment in the Temple upon a solemn fast day, v. 5–10. and after again upon occasion, at the Court in the Scribes chamber before the Princes, v. 11–15: 4 The effect it had upon those that there heard it, and their acquainting the King with it, verse 6–20. 5 The Kings hearing some part of it read and thereupon cutting it in pieces, and burning it in the fire, and giving order to apprehend Baruc and Jeremy, v. 21–26. 6 A second charge given the Prophet to write a new roll with further additionals to the former verse 27,28,32. together with a dreadful denunciation against Jehojakim for his burning of the other, ver. 29–31.
V. 2. {Take thee} An elegant redundancy; as Esay 8.1. & 10 v. 28.
{a roll of a book} That is, a book made up in a roll, or a volume, Esay 8.1. not stitched up, as ours usually are; but rolled up, as our records, and drafts of deeds, and instruments are ordinarily wont to be. Yet herein, as is supposed, differing from these, in that not fastened all the sheets together, as they, at the head; but either glued or sewed up sheet after sheet, the head of the sheet following to the tail of the foregoing, as our long Inventories oft are and so rolled up the whole body of it from the head of the first sheet to the end of the last. See Esay 34.4.
{and write therein} Heb. and thou shalt write (as Deut. 37.3. or cause to be written, as chap. 32.10. & Deut. 17.18. for the Rabbines conceit, as if the King were there enjoined to write out the book of the Law with his own hand, is frivolous) on it; as chap. 51.6. on a book.
{all the words that I have spoken unto thee,} Or, all those things; as Chapter 11.12. and 16.10. the sum and substance of the Sermons that have been preached by you hitherto: for the Rabbines dote, that would have by this roll meant the Book of the Lamentations; though that be one of the five which the Jews call rolls, or volumes.
{against Israel, and against Judah, and against all the Nations} Or concerning; as Esay 1.1. See chap. 1.10. & 25.11.
{from the day that I spake unto thee:} Or from the day wherein I spake unto thee: a defect of the Relative, as Ezekiel 28.15.
{from the days of Josiah even unto this day.} From the thirteenth year of Josiah, at what time he was called to his Prophetical office, c. 1.2. unto the fourth of Jehoiakim, by the space of three and twenty years, c. 25.3.
V. 3. {It may be that the house of Judah will hear all the evil which I purpose to do unto them, that they may return every man from his evil way.} Or It may be that when the house of Judah shall hear all the evil that I intend (Heb am intending or thinking; as c. 29.11.) to do unto them (unless they prevent it by timely repentance, c. 18.8.) they will turn each one (H. a man; as c. 34.9.) from his evil way. c. 36.3.
{that I may forgive their iniquity, and their sin} Heb. and I will forgive; as the like c. 46.3. Gods end in menacing evil being, that he may not inflict it; in threatening destruction, that he may not destroy Ezek. 3.18.
V. 4. {Then Jeremiah called Baruch the son of Neriah; and Baruch wrote from the mouth of Jeremiah all the words of the LORD, which he had spoken unto him upon a roll of a Book.} Then: Heb. And as Chapter 29.12. upon (as Joshua 10.13. so verse 18.) a roll of a Book. See on v. 2. Jeremy made that use of Baruc, as Paul did of Tertius, Rom. 16.22.
V. 5. {And Jeremiah commanded Baruch, saying, I am shut up, I cannot go into the house of the LORD:} Or, I am detained or restrained, (as 1 Samuel 21.5. 2 Chron. 20.37.) so that I cannot go into the house of the Lord: a defect of the particle; as Chapter 18.16. Esay 62.13. what the occasion of Jeremies restraint was at present, is not certainly known. One of the Rabbines says, he was shut up in prison; but that seems otherwise: for what needed the King then to give order for the apprehension of him? verse 26. Others say he was commended by the King to keep his house. But neither does this seem to sort well with the advice given by the princes for Baruch and him to hide themselves, verse 19. Others, that he dared not go abroad, or be seen in public for fear of the King, whose cruel disposition he was well acquainted with Chapter 26.20–23. But this Story in that Chapter related, sufficiently refutes. Others suppose that by some Ecclesiastical censure he might be restrained; and others again, by some Legal pollution: and others, Lastly, by some special inhibition from God, or secret intimation from his Spirit, as was Paul, Acts 16.6,7. But sufficient light of information herein failing us, there can be no certain determination of ought.
V. 6. {Therefore go thou and read in the roll} Heb. And (as Chapter, 29.27.) thou shalt goe, and shalt reade; as thou shalt write, verse 2.
{which thou hast written from my mouth} As I endited or dictated to you, verse 4,18.
{the words of the LORD in the ears of the people} In their hearing; as chap. 29.29 and so verse 14,15.
{in the Lords house} A defect of the preposition; as Chapter 29.25.
{upon the fasting day:} Heb. on the day of fast: on which, concourse of people would be out of all parts. See on vers. 9.
{and also thou shalt read them} Or; and read them also; as before.
{in the ears of all Judah that come out of their cities.} In the hearing, not of the inhabitants of Jerusalem only, but of all the people also, that from the several cities of Judah, repair hither, to seek God by supplication and prayer, as on such occasions they used to do, 2 Chron. 20.3,4.
V. 7. {It may be they will present their supplication before the LORD,} Heb. their supplication will fall to the face (or, in the presence) of the Lord: an allusion to the dejected gesture of persons that come to seek for mercy, Deut. 9.25. Matth. 26.39.
{and will turn every one from his evil way.} As verse 3. all prayer and supplication, humiliation and fasting, being without reformation and amendment unavailable, Esay 58.3,5. Chapter 12.12. Zach. 7.5,7. being no other than a bare bodily exercise, 1 Tim. 4.8.
{for great is the anger and fury that God hath pronounced against this people.} Or, denounced. Heb. spoken; as chap. 35.17. See chap. 32.37. Zach. 7.12.
V. 8. {And Baruch the son of Neriah did according to all that Jeremiah the Prophet commanded him: reading in the books the words of the LORD, in the Lords house.} Heb. in read; as chap. 35.8. to drink. See before, on verse 6.
V. 9. {And it came to passe in the fifth year of Jehoiakim the son of Josiah King of Judah, in the ninth month, that they proclaimed a fast before the LORD to all the people in Jerusalem, and to all the people that came from the cities of Judah unto Jerusalem.} Or, For, (as chap. 23.22.) so it was (verse 1.) in the fifth year of Jehoiakim (in the beginning of that year of his reign, the year after that, wherein this charge was given Jeremy, verse 1,2. the length of the matter to be written in the roll, requiring some time for the engrossing of it, or it being on purpose reserved till then) in the ninth month (not of that year of his reign, but from the ordinary beginning of the year then current) that (a defect of the particle, as verse 1. (a fast was proclaimed (for the verb is indefinite; as chap. 6.30.) to be held before the Lord in his Temple at Jerusalem; as they sold Joseph to be carried into Egypt, Acts 7.9. as well for other the people of Judah, as for those that dwelt there, See on verse 6. This was not the ordinary yearly fast enjoined in the Law, Lev. 23.27. for that was kept on the tenth day of the seventh month, answering to part of our September, and part of our October, whereas this was held in the ninth month, which comprehended part of our November, and part of our December, called Chisleu, Zach. 7.1. two months later than that; and was therefore proclaimed upon some extraordinary occasion, whether of that long and great drought and dearth, thence proceeding, mentioned, Chap. 14.1,2. whereof some intimation seems there, verse 12. or upon some fear of a new invasion by foreign forces, Jehoiakim having been sometime before compelled to submit unto the King of Babylon, and to hold from him, Dan. 1.1. 2 Kings 24.1. from whom yet not long after he began to revolt, and thereby incensed him against him, 2 Kings 24.1. For that seems to me nothing probable, which yet some suggest, that the fast should be to bewail the calamities that had formerly befallen them, in the siege, and surprisal of the city, in the latter part of Jehojakims third year, and entrance of his fourth, a twelve-month, or more it may be, before: Nor does that instance of those fasts, Zach. 7.3,5. come home here: for their captivity, and the state of their city, Temple and Land, did all that while still continue the same. But I incline rather to that first of famine by drought, which might be further also increased much by the spoil made in the late invasions.
V. 10. {Then read Baruch in the book,} Heb. And (which may well be here retained) Baruch read in the book; as verse 8.
{the words of Jeremiah} Which he had dictated to him, verse 4,18. called also the words of the Lord, verse 6. because they came to the Prophets from him. See chap. 1,12.
{in the house of the LORD} See chap. 35.4.
{in the chamber of Gemariah the son of Shaphan the Scribe.} Out of the window of his chamber, or some balcony (for such also there were about those buildings) adjoining thereunto, and looking into the Court, where the people were assembled: Nor can I accord with that learned man, who supposes, that it was read only in private within the chamber to some few that were met together in that room. See Jeremies Charge to Baruc, verse 6. and the words following, which expressly control it.
{the Scribe} An officer belonging to the Temple, as another to the Kings Court, verse 12.
{in the higher Court,} Or upper court the Priests court, 2 Chron. 4.2. termed usually, the inner, 1 Kings 6.36. Ezek. 10.3. & 40.32. here the upper court, in regard of the peoples court, called also the great, 2 Chron. 4.9. and the utter court, Ezek. 10.5. & 40.20. being lower by divers degrees than it Ezek 40.31. Howbeit, there want not those, who by the upper court here understand the peoples court; yet not simply or absolutely, but that part of it wherein the men or males met, so termed in relation to the other part of it wherein the women used to assemble, being lower much than the other: but whether any such distinct court were so ancient or no, is uncertain: these Authors themselves acknowledging, that this lower court for the women, was not at the first built by Solomon.
{at the entry of the new gate of the Lords house} Or, by (as chapter 13.5. & 32.7.) the entry of the new gate; the East-gate by Jotham re-edified, 2 Kings 15.35.
{in the ears of all the people.} Or, hearing, as verse 6.
V. 11. {When Micajah the son of Gemariah the son of Shaphan had heard out of the book all the words of the LORD;} Or, Now when Micajah had heard Heb. and Micajahu (as Jirmiahu, chap. 1.1.) heard (but the copulative has oft a double notion: as chap. 13.12. & 34.10 or in this syntax the one may be fetched hither from the head of the next branch, verse 12.) from off the book all the words of the Lord; as verse 6.
V. 12. {Then he went down into the Kings house} Or, He went to the Kings house; the copulative hence taken into the former for the clearer expression, in our language, And he heard; — and he went, for, And, or, Now. (as chap. 30.4.) when he had heard, — he went; as chap. 26.10. Now when they heard, — they came.
{went down into the Kings house} Or, went simply, (see on chap. 26.10.) to the Kings house: the particle is wanting; as chap. 22.1.
{into the Scribes chamber:} Heb. up to, the chamber of Elishama the Kings Secretary, Verse 20. See Esay 36.3.
{and lo all the Princes sat there;} Heb. sitting, as 2 Kings 6.32. even Elishama the Scribe: Whose chamber it was.
{and Delaiah the son of Shemajah, and Elnathan the son of Achbor, and Gemariah the son of Shaphan, and Zedekiah the son of Hananiah, and all the Princes.} That is, the rest of them, as chap. 39.13 and as, all the houses; chap. 52.13. of one of these, see chap. 26.22 of other of them, verse 25.
V. 13. {Then Micajah declared unto them all the words that he had heard, when Baruch read the book in the ears of the people.} Heb. And (which may well be retained) and, words, for things; as chap. 26.16. (for if he had related all the words that he spake they should not have needed to send for the roll; nor was his memory so good) and, read in the book as verse 10 and ears, for, hearing, as there. Now for what end Micajah did this is uncertain; whether out of a malicious disposition to cause the Prophet and his Scribe to be questioned as Shemajah, chap. 29.24,25. or out of a religious intention, to have some course taken, if it might be for the pacifying of Gods wrath, and preventing of the judgment denounced, is not certain: yet the latter seems the more probable.
V. 14. {Therefore all the Princes sent Jehudi the son of Nethaniah, the son of Shelamiah, the son of Cushi unto Baruch, saying;} Of this Jehudi, see further on verse 21.
{Take in thine hand the roll, wherein thou hast read in the ears of the people, and come,} Therefore, or, then; Heb. And (as verse 4.) and, which thou readest in it: an elegant redundancy; as the like, chap. 7.14. and, ears, for, hearing; as verse 10,13.
{So Baruch the son of Neriah took the book in his hand, and came unto them.} Heb, And. as Chap. 28.7.
V. 15. {And they said unto him, Sit down now, and read it in our ears:} Heb. Sit, for, sit down, as Esay 47.1.
{So Baruch read it in their ears.} Heb. and; as verse 14. and ears, as before.
Ver. 16. {Now it came to passe,} Heb. And it was, as Verse 1.
{when they had heard all the words,} Or, those words, or, those things: as verse 13. and so after again.
{they were afraid, both one and other;} Or, that they were afraid: the particle supplied, as verse 1. both one and other; as well bad as good: all of both sorts were stricken alike with terror and dread: as Acts 5.11. or, they were afraid, and looked one upon another: as men astonished are wont to do, Esay 13.8. or, as some, they spake one to another; or, consulted one with another; they laid their heads together: but the parallel place seems to lead unto the former supply. Heb. a man to, or, on his friend, or, neighbor; as chap. 34.15. and it is, howsoever, a complexive form, such as v. 9.
{and said to Baruch; we will surely tell the King all these words.} Or, things; as before. Heb. telling tell: as 1 Sam. 22.24. Judg 14.12. to try whether any good might thereby be wrought upon him: for they seem to be better affected than either themselves, or other of them afterward in Zedekiahs time were. See on chap. 38.4.
V. 27. {And they asked Baruch, saying, Tell us now how didst thou write all these words at his mouth?} Or, How couldst thou write (in a potential notion; as Chap. 2.23.) all these words, or, things (as before) from his mouth: for so the Hebrew has it: as Job 22.22.
V. 18. {And Baruch answered them, He pronounced all these words to me with his mouth,} Heb. from his mouth; as verse 17. They seem to lay here too much weight upon the words of the text, who following the Latin rendering them, He spake them as if he read, would have Boruchs meaning to be, he uttered them as distinctly and readily all along, as if he had read them out of a book, whereby it might appear that they were by an immediate instinct of spirit suggested unto him. But the terms of the text imply no more, but that the Prophet dictated unto him, what he should write; in doing whereof, he might well for ought I see make use of such copies of his Sermons formerly delivered, as he had by him: as also he did sometime in likelihood, not of some of his own only, but of the Sermons of what Prophets also that had been before him. See Chap. 45.19,43,44. & 51.15–19.
{and I wrote them with ink in the book} Heb. on the book; as Josh. 10.13. and the Jewish Doctors criticism seems here over-nice, that would have it to be spoken in way of anticipation: for it is not a book, says he, until it be written in, and written out: as if tables to write on, were not tables, until such use had been made of them; a defect there is of the pronoun: as Chapter 34.10.
{with ink} The usual material to write with in those times; not added here as a learned Writer, to intimate, that he did not draw them on slate, or in lead; or, on waxed tables; for their own eyes to whom he spake showed them the contrary: but intimating only the ordinary manner of doing it.
V. 19. {Then said the Princes unto Baruch, Go hide thee, thou and Jeremiah, and let no man know where ye be} Heb. And; as verse 4. and, be hid; the passive in a reciprocal notion; as Chap. 23.24. & 34.14. They foresaw that the King might be enraged against them, and give order to apprehend them; as he had formerly for Uriah, Chap. 26.21. that which also he did verse 25. and they seem to have been desirous of and careful for their indemnity and safety: the one of them had been formerly employed by the King for the bringing back of Uriah, when he was fled into Egypt Chap. 26.22. but it may be had now some remorse for what then he had done. See verse 25. However, it appears that Jeremy was not at present in custody, as some have said. See verse 5.
V. 20. {And they went in to the King into the Court,} Into the Inner Court, where his personal residence usually was; for the Kings palace was divided into three Courts; the utter, next the ordinary way, the middle, and the inner. See 2 Kings 20.4. The Scribes Chamber, and of other principal officers was in likelihood in the middle court, the Kings peculiar lodgings in the innermost; for the word court here, as also verse 10. comprehends not the open court-yard only, as we call it, but the buildings also about it.
{but they laid up the roll in the chamber of Elishama the Scribe,} Because uncertain whether the King would desire to see it or no.
{and told all the words in the ears of the King.} Acquainted the King with the main sum and substance of the subject matter that it contained. See the like forms, Verse 31.
V. 21. {So the King sent Jehudi to fetch the roll.} Heb, And, as verse 14. and, to take the roll, for, to take and bring it: a complexive form; like that, Psal. 78.18. thou hast taken, or, received gifts, to men; that is, to give to, or, bestow upon, men; Eph. 4.8. & Prov. 25.22. thou shalt rake coales upon his head, that is, take and heap them, Rom. 12.22. So Gen. 27.9 take me two kids, for, take and bring me: and 1 Sam. 4.3. let us take the Ark from Shilo; that is, take and bring it: or, as we use to say, fetch it: and so we render it not amiss both here and there: for that word with us also includes a two-fold notion. See the like forms, Esay 38.17.21. This Jehudi seems to have been one that was usually employed as a messenger, both by the King and the Princes, See verse 14. what a learned Writer here says of him, that he was a man much of the Kings own disposition, and one that the King therefore had continually about him, I suppose is no more than his mere conjecture.
{and he took it out of Elishama the Scribes chamber;} Took and brought it, as before; for the word is the same.
{and Jehudi read it} Some part of the matter contained in it; not all, verse 13.
{in the ears of the King} In his hearing: as verse 6.14. and hereafter again.
{and in the ears of all the Princes which stood by the King.} Attending upon him. Heb, from off; as at some convenient distance: he sate, verse 22. they stood: as 1 Kings 10.8. See Esay 6.1,2.
V. 22. {Now the King sat in the winterhouse,} Heb. And. as Chap. 30.4. house, or, room; for the manner of Kings and and great men was to have houses or rooms fitted for, and suitable to the several seasons of the year; some wider, more open, and airy, to let the wind and fresh air in the more freely, which they made use of in the summer, Judg. 3.20. chap. 22.14. Others closer and warmer, which in winter time they more frequently used. See Amos 3.15.
{in the ninth month} Wherein the fast had been held; one of their winter months. See on ver. 9.
{and there was a fire on the hearth burning before him.} Heb. only; and the hearth burning before him: that is indeed, fire burning upon it, verse 22. but the particle here used has no such notion of upon here, but is a note only, as also in divers places elsewhere, of that which we call a nominative case. So Prov. 16.33. Ezek. 31.4.
V. 23. {And it came to passe, that,} Heb. And it was, as verse 9.
{when Jehudi had read three or four leaves} The word properly signifies doors, whence rendered in the dual form, two-leaved doors, Esay 45.1. and as we take the word from a leaf of paper, to design thereby a board, or boards, whereof such doors consist. So the Hebrews take from such doors, or, boards, whereof they are, made, the word to signify leaves of paper, parchment, or the like whereof rolls or books are made. So called, say some, because in figure and shape they resemble such tables or boards. Others, because they are shut and opened as doors are, Esay 29.11,12. & 34.4. chap, 32.11. Rev. 5.1,2. & 6.14. some learned Interpreters render it leaves, as ours does: that the Scoliast controls, because it was a roll, not a book, such as we commonly use: and he instead thereof substitutes columns: in my mind more unfitly, since the term of columns is used commonly for the two moieties, or counter-parts (if I may so call them) of a page. Another learned man renders it, three or four titles of the sections into which it was divided. I see not why we may not retain, either with ours and others, leaves: or with the old Latin, pages: seeing that either word may be used, as well of the parcel of a roll, as of a stitch book. Heb. three leaves and four, for, three or four, as Esay 17.6. four, five, by an ellipsis, for four or five: the copulative in a disjunctive notion: as, father and mother. for, father or mother, Exod. 21.15. So two witnesses and three, for two or three witnesses 2 Cor. 13.1. and a trajection withal, three leaves or four, for, three or four leaves: as, seven shekels and ten, for, seventeen shekels Chap. 32.9.
{he cut it with the penknife} He. to wit, the King; the pronoun for the noun: as, he went, for, the King went; 2 Kings 25.4. not Jehudi that read it, but Jehojakim to whom he read: taking it out of his hands, and not enduring to hear any more of it, verse 29. Heb, he tore it with the Scribes knife, or razor, as it is rendered, Psal. 52.2. Esay 7.20. such as the Scribes used to make or mend their pens with, and to raze out ought in any roll or writing, when occasion was so to do.
{and cast it into the fire that was on the hearth, until all the roll was consumed in the fire that was on the hearth.} A complexive form, as that before, verse 21. together with a trajection, as before: he cast it into the fire, and left it on the fire, (so is the Hebrew) that was on the hearth untill the roll was consumed: as Chap. 24.10.
V. 24. {Yet they were not afraid, nor rent their garments,} In token of grief, or fear; as the manner with them was. See Esay 36.22. & 37.1. See also on verse 27. The Princes feared, the King and his servants feared not. See ver. 16.
{neither the King, nor any of his servants,} Heb. the King, and all (for, any, as Chap. 40.5.) his servants. See Chap. 35.6, ye and your sons; neither ye nor your sons.
{that heard all these words} Or, though they heard all these things; as verse 2,13.
V. 25. {Nevertheless Elnathan, and Delaiah, and Gemariah, had made intercession to the King that he would not burn the roll,} Or, And albeit, or; Notwithstanding that; so is the particle used Neh. 6.1. Esay 49.15. And it may be observed, that this Elnathan who had before so far condescended to the Kings pleasure, to be used by him as an instrument for the apprehending of Uriah, Chap. 26.22. was one of those who now endeavored to dissuade and stay the King from the burning of Jeremies book. See ver. 12,19.
{but he would not hear them} Or; Yet (as Chap. 35.14.) he would not hearken to them. Heb. and he hearkened not unto them: being desperately bent to run on in a godless course to his own ruin: as Chap. 8.6.
V. 26. {But the King commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelamiah the son of Abdiel to take Baruch the Scribe, and Jeremiah the Prophet} Heb, And (which may well here be retained) charged (as Deut. 3.28.) Jerahmeel, or, Jerachmeel, the son of Hammelech, or, the Kings Son: but it seems rather to have been a proper name, as Chap. 38.6. for it is not likely that the King, though a wicked man, would use his own sons as pursuivants, or messengers.
{but the LORD hid them} Heb. and; as Chap. 35.6. God suffered them not to be found, having before withdrawn themselves, by the advice of the Princes, verse 19. God herein showing his care to protect and secure his Prophets, according to his promise, Chap. 1.19. & 15.21. Though we need not descend to such niceties, as the Jewish Doctors here do, affirming that God either cast a mist about them, or made their eye-sight fail the kings messengers, when they came into those places where they were: as was done with the men of Sodome, Gen, 19.11. and with those that came to seize on Eliseus, 2 Kings 6.18. God could many other ways secure them.
V. 27. {Then the word of the LORD came to Jeremiah,} Or, Again the word of the Lord came, Heb, was, as Chap. 1.2.) unto Jeremiah, as Chap. 24.4.
{(after that the King had burnt the roll, and the words that Baruch wrote at the mouth of Jeremiah) saying} Or, with the words: as Chap. 26.21. the roll wherein they were written: otherwise Gods Word cannot be burnt, no more than it can be bound, 2 Tim. 2.9. And the Jewish Doctors here dally, after their wonted manner, who because it is said, burnt the roll, and the words, hence gather, that there should have been a two-fold renting of their garments, verse 24. one for the burning of the parchment; and another for the burning of the writing in it: they might better have said, one for the cutting or rending of it, and another for the burning of it, but these are mere fancies.
{at his mouth.} Heb. from his mouth; as before, Verse 17,18.
V. 28. {Take thee again another roll,} Heb. Return (as Gen. 26.18.) and take thee (as verse 2.) another roll. See verse 18.
{and write in it all the former words that were in the first roll, which Jehojakim the King of Judah hath burnt.} Heb. write on it. as ver. 4. all the former words, or, things as verse 13. that were in the first roll, or, former: as Esay 48.3.
V. 29. {And thou shalt say to Jehojakim King of Judah,} Or, And say (as Chap 35.13.) unto (as verse 12 chap. 26.5.) or, concerning (as chap. 18.8,9.) Jehojakim, ver. 30. and thus rather, as the particle does with words of speech most frequently signify, as Esay 1.1. & 2.1, Chap. 16.3. & 49.1,7. for it is not likely that God would have him to present himself to Jehojakim, from whom he had taken a course to conceal him; but would have him to put these things into the new roll, verse 30.
{Thus saith the LORD, Thou hast burnt this roll.} Or, Because thou hast burnt this roll. See the like defect of this causal, Chap. 10.14. the rather to be supplied here, to make it cohere the more fitly with verse 30.
{saying, why hast thou written therein, saying,} Spoken as Jehojakims words, not unlike to those of Zedekiah, Chap 32.3. This, say some, he would have spoken to him, if he could have been found. But God is wont to attribute unto persons speeches correspondent to their inward thoughts and imaginations, which he sees and regards. See Esay 14.13. & 47.7. Chapter 2.25. & 6.16,17.
{The King of Babylon shall certainly come and destroy this land} Heb. shall coming come; as Habb 2.3.
{and shall cause to cease from thence both man and beast?} Chap. 32.10. that it may keep an exact Sabbath; for thereunto the word alludes, 2 Chr. 36.21.
V. 30. {Therefore thus saith the LORD, of Jehojakim King of Judah, He shall have none to sit upon the Throne of David;} None of his issue shall sit upon it, for any time worth speaking of: for his son Jehojacin; or Jeconiah, reigned but three months and ten days, 2 Kings 24.8. 2 Chron. 36.9. and Zedekiah his Uncle succeeded him, 2 Kings 24.17. See chap. 1.1,3 & 22.30. where the like is also denounced against his son Jeconiah Yet we need not strain the term of sitting here with a learned late Writer to have it signify remaining; staying abiding; as Psal. 9.7. the sense is proper and plain enough, as before: and it is like that, Chapter 37.9. the Chaldeans shall not depart. and yet they did depart, as is said there, verse 5. but not for any space of time, or to any purpose: not unlike to that of our Savior concerning Jairus his daughter, the damsel is not dead, Mat 9.24.
{and his dead body shall be cast out in the day to the heat, and in the night to the frost.} Or, to the heat by day, and to the frost by night: that being so exposed, it may the sooner putrefy and become the more vile and loathsome; not that his body could be sensible of such usage, or himself being deceased of ought that should befall his body; but that the sight of a Kings body in such a condition, should be an hideous spectacle, and horrid monument of Gods heavy wrath and indignation against him, unto all that should behold it, Esay 66.24. See the very same in effect denounced before against him, chap. 22.19.
V. 31. {And I will punish him, and his seed, and his servants for their iniquity,} Heb. I will visit upon him, and his seed, and his servants, their iniquity. So Chap. 23.34. See Chap 21.7.
{and I will bring upon them, and the Inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them:} See Chap. 35.17.
{but they hearkened not.} Or, because they would not hear. Heb, and they heard not; but the copulative has sometime a causative notion: as Esay 64.5, thou art wrath, and we have sinned, for, because we have sinned.
V. 32. {Then took Jeremiah another roll, and gave it to Baruch the Scribe the son of Neriah, who wrote therein from the mouth of Jeremiah all the words of the book which Jehojakim king of Judah had burnt in the fire; and there were added besides unto them many like words.} Or, So Jeremy took, as verse 14. Heb. And. and, wrote upon it; as 18. and, many words as they. Thus dealt God with the roll that Jehojakim burnt; as before with the yoke that Hananiah broke, Chap. 28.13,14. and the King gained no more by burning the book, than wicked Princes and People by murdering of Gods Prophets, 2 Chron. 24.21,22,25. Zach. 1.5,6. an increase of guilt, Chap. 26.19. and an addition of wrath, Esay 28.14,22. The Jewish Doctors here dote again, who as before by the roll, that Baruch wrote from Jeremies mouth, they would have to be meant the Lamentations of Jeremy; so here they tell us, that there were but three alphabets of it in the first roll, the rest were added in this second.
CHAPTER 37
Verse 1. {And King Zedekiah the son of Josiah reigned instead of Coniah the son of Jehoiakim,} Or, Now (as Ezr. 7.2. chap. 29.1. verse 4. because this discourse has no connection with, or dependence upon, any foregoing relation) Zedekiah the son of Josiah (so styled to distinguish him from another Zedekiah, of the same time, his Nephew, (the son of Jehojakin his brother, and brother to Jeconiah, 1 Chron. 3.16.) reigned instead of Coniah; that is, Jehojacin or Jeconiah, in contempt so termed, Chap. 22.24.
{whom Nebuchadnezzar King of Babylon made King in the land of Judah.} Heb. made to reign: so naming him, whereas before he was called Mattaniah, 2 Kings 24.15. This relation of Zedekiahs entrance into the royal government, together with the disobedient carriage of himself, his servants, and subjects, verse 2. is here prefixed to make way for a message, which he was to receive by Jeremy from God, verse 7–10.
V. 2. {But neither he, nor his servants, nor the people of the land did hearken unto the words of the LORD which he spake by the Prophet Jeremiah.} See 2 Chron. 36.12–16. Heb. by the hand of Jeremiah as Esay 37.24. Mal. 1.1. Chap. 50.1.
V. 3. {And Zedekiah the King sent Jehucal the son of Shelamiah, and Zephaniah the son of Maaseiah, the Priest, to the Prophet Jeremiah saying, Pray now unto the LORD our God for us.} This is related together with some circumstances of the time when it was done, verse 4,5. as giving occasion of the message ensuing from God. The like address from the same King by one of those here mentioned, and another, to the Prophet. See chap. 21.1,2. See there. But thus are the wicked in their distresses glad to seek unto Gods servants for their prayers, whose wholesome advice yet they refuse to follow, verse 2. Chap. 38.15. So 2 King 13.6. Acts 8.22,24.
V. 4. {Now Jeremiah came in, and went out among the people} Heb. and (as chap. 36.22.) was coming and going in the midst of the people; as chap. 40.5,10. He went at large, being yet at full liberty.
{for they had not put him into prison.} Or, he was not yet put in prison: for the verb is indefinite; as Gen. 40.15. They have put me in prison, for, I was put in prison. Heb they had not given him (as ver. 18.) into the house of restraint; as Esay 42.5. which yet shortly afterward they did, verse 15. chap 32.2.
V. 5. {Then Pharaoh's Army was come out of Egypt.} Heb. And. which might here well be retained, Zedekiah was made king of Judah by Nebuchadnezzar, and had sworn fealty unto him verse 1. 2 Kings 24.17. 2 Chron. 36.13. but being settled in the kingdom, he entered into a secret confederacy with Pharao king of Egypt, and revolted from the king of Babylon, Ezek 17.15–18. who thereupon made war upon him and besieged him in Jerusalem, 2 Kings 25.2. Now Pharao, though he came no more in person abroad after the great overthrow given him by Nebuchadnezzar in the reign of Jehojakim chap. 46.2. 2 Kings 24.7. yet he sent some forces to relieve Zedekiah, and to raise the siege, if it might be; but all to no purpose, Ezek. 17.17.
{and when the Chaldeans that besieged Jerusalem heard tydings of them, they departed from Jerusalem.} Heb. And the Chaldeans heard — and they went up or, departed, (as chap. 4.7.) from against Jerusalem; to go to meet with the Egyptian forces: but Zedekiah it seems feared that they might return again; and therefore sends to the Prophet, verse 3. and yet how wretchedly and perfidiously they had dealt in their covenants with God, upon the approach of those aids, see chap. 34.15,16,21. The like syntax to that in this place, see chap. 35.11.
V. 6. {Then came the word of the LORD unto the Prophet Jeremiah, saying,} Heb. And the word was to him; as chap. 35.12. And this has reference to what was before related, concerning the message sent from the King to the Prophet, verse 3 when unto an answer is now returned; as between this and that, verse 4,5. being all enclosed in a parenthesis.
V. 7. {Thus saith the LORD, the God of Israel;} As Chapter 35.13.
{Thus shall ye say to the King of Judah;} Or, Thus say; as Chap. 21.3.
{that sent you unto me to enquire of me:} Or, to seek to me; as Esay 55.6. Ezek. 36.37 for his request to the Prophet was to pray for them verse 12.
{Behold, Pharaoh's Army which is come to help you, shall return to Egypt into their own land:} Not daring to bicker with the Chaldean forces, or not able to stand before them, and much less able to relieve you, Ezek. 17.17. thus no course nor counsel can prevail, or avail ought against God, Psal. 33.10,11,16,17. Prov. 21.30,31. Esay 14.27 & 30.1–6. & 31.1–3. But what the talmudists here fable of the Egyptian forces coming by shipping, and what strange matters God caused the sea to raise up, that did affright them, and made them turn back again, is of the same stamp with other their absurd and ridiculous figments,
V. 8. {And the Chaldeans shall return} Having either frightened them away, or worsted them in fight, and so put them to flight,
{and fight against this city and take it, and burn it with fire.} Chapter 32.2,29.
Verse 9. {Thus saith the LORD, deceive not yourselves} Heb. your souls; as Chap. 17.21. & 51.6.
{saying, The Chaldeans shall surely depart from us} Heb. Going go (as Judg. 4.9.) from against us, as verse 5.
{for they shall not depart.} For any long time; or; so as to relinquish and give over their siege, See of the like, on Chapter 36.30.
Verse 10. {For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them,} Heb. if ye had smitten: the conditional is a discretive or adversative notion; as Chap. 5.2. & 15.1. and; there remained wounded; or, thrust thorow; as Chap. 51.4. for, none but such, or such only: a defect of the restrictive; as Job 8.9. Eccles. 4.8. or, they were left all thrust thorow; the general note supplied; as 1 Sam. 30.8.
{yet should they rise every man in his tent, and burn this city with fire.} Heb. a man (for, each one; as Chap. 36.3.) in his tent they shall rise: the discretive wanting; as Chap. 15.1,10. and the noun singular with a verb plural in a distributive notion; as Chap. 36.16. See before verse 8. the weakest and feeblest shall be able to prevail against those whom God will have to be destroyed, Esay 40.29. Chap. 49.20. & 50.45.
Verse 11. {And it came to passe} Or, Now so it was; as Chap. 36.22,23. verse 2. For here begins a new relation of a further business, having no dependence upon the former; where it is related, first, some harsh usages of Jeremy, and his imprisonment, upon his attempt to repair to Anathoth the place of his former wonted abode, ver. 11–13, and secondly, a private conference that passed between the king and him, during the time of his imprisonment, ver. 16–21.
{that when the Army of the Chaldeans was broken up for fear of Pharaoh's Army} Heb. when the Army of the Chaldeans was gone up from against Jerusalem (as verse 5.) from the face, or, before, or, because of, Pharaoh's Army: for howsoever the term here used be sometime not amiss rendered, for fear of this; or that; as Esay 21.15. & 31.8. Chap. 35.11. yet the word signifies more generally, because of, or, by reason of; as Chap. 4.4. & 21.12. & 23.10. and there is no necessity therefore so to render it here: but it may well be rendered, by reason of, or, because of, Pharaoh's army: not so much it may be, because they stood in any great fear of them, whom they had but lately shrewdly foiled, Chap. 48.2. and had forced their king to keep in person at home, 2 Kings 24.7. but rather, in likelihood, to go forth to meet them on the way, and so to prevent their nearer approach, that so they might the more quietly, and constantly, carry on the siege afterward, without any disturbance from abroad.
Verse 12. {Then Jeremiah went forth, out of Jerusalem} Or, That, And Jeremiah went forth out of Jerusalem: taking in here the particle that; from verse 11. where it has no place. So the copulative is familiarly used; as Esay 2.2. Chap. 3.9. & 4.9. & 6.19.
{to go into the land of Benjamin} To Anathoth his own town in that country, Chap. 1.1. & 11.21. & 12.6.
{to separate himself thence in the midst of the people} The verb here used is diversely expounded, according to its divers and different acceptions: it signifies sometime to divide, or, share, as Deut. 4.19. Prov. 17.2. and so some, following the Chaldee, and the old Latins here take it; he went to divide his possession among his people, or to share with the priests at Anathoth, to receive among them his portion accruing to him. Others, to buy, or get some share of bread among his countrymen: And some again, to divide, that is, to sever and withdraw himself from that people; which he did not offer to do, say some, while the Chaldeans lay in siege about them, but stayed to continue his prayers for them: This our version follows; and it consists well with that wish of his, Chap. 9.2. But the ground that those give for it is frivolous; there was still as much need of his prayers as ever; and that he himself well knew: Besides that, it is not said, from the people, but amidst them. Others, from another use of the word; in a notion of making slick, or, smooth, Esay 41.7. Chap. 23.21. render it, to slip away, that is, to get slily and secretly away, in the midst of, or, among the people; as Chapter 39.14. verse 4. in the throng of those that issued out of the city to repair to, and look after, their wonted places of abode, hoping now quickly to enjoy them again, and that they might be in safety there: and this seems most probable: But of the ground or end of this attempt of the Prophet, we have no great certainty. Some suppose with the Jewish doctors, that he did it out of fear to be clapped up in prison, as shortly after he was, for his forementioned free language to the king's messengers, verse 9,10. Others; because he knew that the city would be taken by the Chaldeans ere long. Others again, because he saw that he could do no good upon them, and grew weary therefore of his work and pains with them; as Esay 49.4. Chapter 20.8,9. But to fix ought here is unsafe, unless we had surer footing.
Verse 13. {And when he was in the gate of Benjamin} That looked that way, and by which, men passed into those parts. See Chapter 20.2. & 38.7.
{a Captain of the ward was there,} Heb. a master, or, owner of oversight, or, charge; that is, an overseer: one that had the charge to keep watch and ward there, and to look to it, that none went out to agree or join with the enemy; but such only as had occasions otherwise, whom it was not unlikely that they were content to let return unto the places of their former habitations, to ease the burden of the city, much shortened of provisions by the length of the siege, having been begirt some good space of time already, 2 Kings 25.1,2.
{whose name was Irijah the son of Shelamiah, the son of Hananiah,} Heb. Jirijah: and this Hananiah his grandfather the Rabbines tell us was that false Prophet, whose death Jeremy foretold, Chap. 28.16,17. and that upon his death-bed charging Jeremy as the procurer of his end, he gave his son Shelemah withal in charge to be avenged upon him for the same, if it lighted in his lot, and that Schelemiah accordingly gave the like charge to his son after him, who thereupon out of a spite to Jeremy, for his grandfather's quarrel, dealt with him as is here related. But these are groundless reports of no great probability; nor does the small distance of time between the decease of that Ananias, and this occurrent, afford any great likelihood of it. See Chap. 28.1.
{and he took Jeremiah the Prophet,} Or, apprehended; as Chap. 26.8. or, laid hold on him; as 1 Kings 13.4.
{saying, Thou fallest away to the Chaldeans} Heb. thou art falling to the Chaldeans; to fall to them; as afterward, to go out to them, Chap. 38.2. and both together, Chap. 21.9.
Verse 14. {Then said Jeremiah, it is false,} Heb. And, or, But (as Chap. 12.2.) Jeremy said, Falshood, or, A lie: the abstract for the concrete; as Chap. 27.14.
{I fall not away to the Chaldeans} Heb. I am not falling to the Chaldeans; as before.
{but he hearkened not to him:} Heb. And; as before: He would not give credit to him, regarded not his words: being one it seems ill affected towards the Prophet.
{So Irijah took Jeremiah, and brought him to the Princes.} Heb. And; as Chap. 36.14.
Verse 15. {Wherefore the Princes were wroth with Jeremiah,} Upon the captain's misinformation, ver. 14. Heb. And; which may well be here retained; albeit the copulative be also sometime so used: as Neh. 2.2. Esay 8.2.
{and smote him} Caused him to be smitten: as Chap. 39.6. & 52.20. Acts 5.40. & 16.22,27. with 23.2.
{and put him in prison,} Heb. gave him into the house, or place, (as verse 4.) of the bond; as Judg. 16.21. Eccles. 4.14. they were grown now more rough and rigorous against him, than in Jehoiakim's time they had been. See Chapter 26.16. and 36.19.
{in the house of Jonathan the Scribe} One of the scribes belonging to the court, and having his lodgings in some part of it, as had also Elishama under Jehoiakim, Chapter 36.12,30.
{for they had made that the prison} Heb. made that (or, prepared and fitted it; as Gen. 28.7.) for an house, or, a place, (for the word is very general. See on Gen. 28.22.) of restraint: as verse 4. a very inconvenient place it seems to have been for that purpose, verse 20. This (besides that of Pashur's, which was but for a night, Chap. 20.2,3.) seems to have been the first commitment and oversharp usage of Jeremy, which some deem might befall him through an hand of God, for attempting to withdraw himself, and relinquish that place, wherein by God's appointment his office was principally to be performed. See Chap. 26.20,21. But such censures, unless better ground were for them, are not safe.
Verse 16. {When Jeremiah was entered into the dungeon, and into the cabins;} Heb. when Jeremy was come into the house, or, room, or, place, of the pit, or, the hole: as Exod. 12.29. and into the cabines, or, cells, or, wards, or, lodges. The Jewish critics some of them tell us, that they were cells or lodges situate before the prison, for the guards, or wards, that kept the prison to abide in: but it may seem rather to signify such sorry cells or cabins, as the prisoners had to lie in, for the word is with the Talmudists said to be used commonly for an inn, or lodging, wherein travelers and passengers are wont to rest and repose themselves: for that seems not agreeable to the present relation which some other of them have, that by it should be here meant a certain room about the Temple built with hewn stone, situate without the place of judicature: whereas it seems rather to have been about some part of the king's house, about the uttermost court in likelihood. See Chapter 36.20. verse 17.
{and Jeremiah had remained there many days.} Heb. sat, or dwelt: as Chap. 35.11. & 40.6. had remained some good space of time there: in likelihood until the Chaldeans came back again, having repelled, if not dispelled and dispersed the Egyptian forces, that were coming to raise their siege. See on verse 10.
Verse 17. {Then Zedekiah the King sent and took him out,} Caused him to be brought unto him. So Chap. 38.14.
{and the king asked him secretly in his house,} In that part of the court where his own residence was. See Chap. 36.20. secretly; for fear of the princes, whom he was too much overawed with, and overmuch enslaved unto, Chap. 38.5,24,25.
{and said, Is there any word from the LORD?} Thus obstinate and rebellious persons would fain have some word of comfort from him, whom yet they refuse to be ruled by, and to obey, vers. 2. Heb. a word, for, any word: as, a man, for, any man, Chap. 23.24. or, any thing, ought: as Chap. 26.2.
{and Jeremiah said, There is: for, said he,} Heb. and he said: as Psal. 60.11.
{thou shalt be delivered into the hand of the King of Babylon.} Heb. given: and hand, for power. So Chap. 24.8. and 32.4. and 34.3.
Verse 18. {Moreover, Jeremiah said unto King Zedekiah,} Heb. And; as Chap. 33.1.
{what have I offended against thee, or against thy servants, or against this people, that ye have put me in prison?} Heb. to thee, and to thy servants, and to thy people; as Psal. 51.4. and, for, or; as Chap. 35.9. and so vers. 19. and, given me; as vers. 4. and, house of restraint; as vers. 15.
Verse 19. {Where are now your Prophets?} As Chap. 2.27. Where are your gods? See the like, Judge 9.35. Heb. And where, for, Where now; as judge 6.13.
{which prophesied unto you, saying, The King of Babylon shall not come against you, nor against this land.} See Chap. 28.4. and it may well hence be deemed, that by this time the Chaldeans, having defeated the Egyptians, were returned unto the siege of the city again. See Chap. 38.2. Else it might have been excepted, Why you see yet, that they are gone again, and have not prevailed.
Verse 20. {Therefore hear now, I pray thee, O my LORD, the King,} Heb. And now: which may well be retained: Nor is it unworthy our observation, both how free and plain the Prophet is in delivering of God's errand, vers. 17. and yet withal how submiss and humble in his addresses otherwise concerning himself to his sovereign, notwithstanding the hard usages that he had through his default unjustly sustained, and did still sustain for the faithful discharge of his duty: therein directly opposite to those, of whom, Jude, vers. 8.16.
{Let my supplication, I pray thee, be accepted before thee} Heb. let my supplication fall before thee; as Chap. 36.7. and 42.2. Give me leave humbly to present my supplication in your presence; as Psal. 119.170.
{that thou cause me not to return to the house of Jonathan the Scribe} Heb. and cause me not to return. Of this place, see above verse 15.
{lest I die there.} The place being so vile and noisome: wherein he could not but have endured much annoyance already, having been no small space of time there. See vers. 16.
Verse 21. {Then Zedekiah the King commanded} Or, So he commanded: according to the Prophet's request, vers. 20. Heb. And; as verse 14.
{that they should commit Jeremiah into the court of the prison} Removing him from that hole, and those cells, in which before he was cooped up, verse 16. unto a place, where he might have fresher air and more liberty, and his friends freer access to him, Chap. 38.1. Of this place, see on Chap. 32.2. Heb. and they committed him: yet our English version may well stand. See the like, Josh. 24.9. Mal. 1.9.
{and that they should give him daily a piece of bread} Heb. and to give him dayly a piece of bread: as the Chaldee renders it, both, here and elsewhere: or, a morsel of bread; as our English renders it, 1 Sam. 2.36. and it may not amiss be rendered, Prov. 6.26. and 28.21. But it may rather, I suppose, be here rendered a loaf; and so the Greek after this manner for want of that variety, which our English affords, a bread, both here, and 1 Chro. 16.3. as also in divers places of the New Testament, as Matth. 14.17. Luke 11.5. Joh. 6.9. 1 Cor. 10.17. (in which place also in our English one loaf, would do better) the old Latin renders, a wreath, or, roll; and that the word does signify a loaf, and that as the notation of it seems to imply, a round one, and that of some bigness (for it has near affinity with a term that is used for a talent, or great lump of lead, or other metal, Zach. 5.7.) appears by Exod. 29.23. where Moses is willed at the consecration of Aaron to take out of the basket one ciccar (the word here used) that is, says the Jewish critic, one great round loaf; the quantity whereof he thence gathers, because it is distinguished from the oily cake, and the wafer, or the thinner, or broader sort of cakes, such as we call cracknels: as also by that place, 1 Chron. 16.3. for howsoever that which is called ciccar, a loaf there, is termed a cake of bread, 2 Sam. 6.19. yet being the king's dole, and having a fair piece of flesh, and a flagon of wine joined with it, it could not but be a loaf of some bigness: and such a loaf, though not so great, but according to the scarcity of the time and place then afforded; yet a loaf, not a piece of one, was that in likelihood, that the king willed to be assigned for the Prophet's daily allowance, so long as any remained of the public store in the city. Howbeit, if a piece of a loaf, not a whole one should be meant, it might have reference to such quarters of loaves as were in common use among the Romans, which being made of some bigness, but after the fashion of our buns, were at table usually divided into four quarters, whereof each took one: whence the byword with them, of living on another man's quadra, not trencher, as by many it is mistaken; but bread, or, quarter. But I adhere to the former.
{out of the bakers street} That were set on work to bake out of the public stores for the relief of those that wanted.
{until all the bread in the city were spent.} Thus God made the king himself, though no friend to him, an instrument to provide for him, that he might not perish for want of sustenance. See 1 King. 17.6,9,14. Job 5.20. Psal. 33.19. and 34.10.
{Thus Jeremiah remained in the court of the prison.} Until he was by the importunity of the princes removed thence for a while into a worse place, where yet he stayed not long; but returned soon thither again, Chap. 38.6,13. Heb. And (as Chap. 7.34. & 25.14.) Jeremy sate (as vers. 16.) in the court of the prison; as Chap. 32.2. and 33.1. See Chap. 38.28.
CHAPTER 38
Verse 1. {Then Shephatiah the son of Mattan, and Gedaliah the son of Pashur, and Jucal the son of Shelemiah, and Pashur the son of Malchiah heard the words that Jeremiah had spoken unto all the people, saying;} Poor Jeremy is no sooner rid out of one strait and difficulty, but he is shortly after cast again into another, as bad, or worse than the former: Out of Jonathan's house, or hole rather, he is, at the king's command, removed to the prison court, Chap. 37.21. where he is at more liberty, and people have now freer access to him than before; and there repair to him not a few; some of kindness and goodwill to him to visit him; Others, and those many more in likelihood, either out of an itching affection to hear some novelties and strange matters; or out of a longing desire to understand what he thought, or said concerning the issue of their present troubles and distresses, as in such cases, both good and bad, are ready to inquire after the thoughts and speeches of those that are by them deemed to have any spice of a prophetical spirit. But this freedom and frequency of access was a means of bringing this our Prophet into new troubles, and grievous annoyances, even to the hazarding of his life. For he cannot forbear speaking, he must of necessity be doing his duty, 1 Cor. 9.17. chap. 20.9. acquainting those that came to him with God's mind, his messages, to wit, that if they stayed in the city, they should be sure to miscarry; if they quitted the city, and yielded themselves to the Chaldeans, they might thereby secure themselves, verse 2,3. Hence some of the princes ill affected, clamor to the king against him, and require to have him, either executed, or clapped up closer again, verse 1–4. and upon the king's delivering of him up to their wills, verse 5. they put him into a worse pit, or hole, than that of Jonathan's was, where he remains sticking in the mire, verse 6: until a religious courtier, but a stranger, by importunity wrests from the king his delivery from thence, and restitution to the place of his former restraint, verse 7–13. After which there ensues a new privy conference between the king and the Prophet, verse 14–23. and the means contrived to conceal what had passed between them in private from the princes, verse 24–28. And this is the sum of the whole chapter.
{Then} Or, Now when; as chap. 37.1.
{Shephatiah} Divers others of this name are mentioned in Scripture; but of this man, no mention is found, save in this place.
{Gemariah the son of Pashur} Of that Pashur, says one, mentioned chap. 20.1. but of that no great likelihood; for that Pashur was a priest: this Gemariah seems to have been a prince.
{Jucal the son of Shelemiah} Of whom, chap. 37.26. and this the more likely.
{Pashur the son of Malchiah} The same before mentioned; chap. 21.1.
{heard the words that Jeremiah had spoken,} Heard of them in likelihood by such as came to inform against him: as those, chap. 20.10.
{unto all the people} That either were in prison with him, or repaired unto the prison to him.
Verse 2. {Thus saith the LORD, He that remaineth in this city shall die by the sword, by the famine, and by the pestilence:} Heb. He that sitteth, or, stayeth; as chap. 28.21. See the like denunciation, chap. 21.9.
{but he that goeth forth to the Chaldeans} And falleth to them; as chap. 21.9. that yields himself to them. Heb. and he, etc. as chap. 12.2.
{shall have his life for a prey} He shall live: he shall by so doing save his life, chap. 21.9. See the form also, chap. 39.18. and 45.5.
Verse 3. {Thus saith the LORD; This city shall surely be given into the hand of the king of Babylons Army, which shall take it.} Heb. being given be given: and, hand for, power; as chap. 34.2,20,21. and, and he shall take it: to wit, the king, Chap. 32.3,28.
Verse 4. {Therefore the Princes said unto the king,} Or, These Princes then said unto the king: for this has reference to the persons named, vers. 1. Heb. And they heard—and they said; for, When they heard—then they said. See the like, chap. 36.11,12.
{We beseech thee, let this man be put to death.} The poor Prophet is now in a pitiful plight, in a forlorn condition, when the princes that saved him before from the priests, are turned as eager against him, as the priests then were: nothing can satisfy them but his blood; they cry out now against him to the king, as the priests did then to them. See Chap. 26.8,11,16.
{for thus he weakneth the hands of the men of war that remain in this city, and the hands of all the people in speaking such words unto them.} Or, because, or, for that, he weakneth. So is the particle oft used; as Gen. 38.26. Num. 10.3. and 14.43. Heb. to speak (for, in speaking: as, not to drink, for, in not drinking, chap. 35.8,9.) according to these words, Gen. 39.17,19. Thus out of carnal policy is piety impugned. So 1 King. 12.27. Joh. 11.48.
{For this man seeketh not the welfare of this people, but their hurt} Heb. is not seeking the peace; as chap. 28.9. and 29.7. or, to the peace: those things that concern, and conduce to the peace and welfare of the state: as Luke 19.42. and yet none sought the true welfare of it more than he: the common plea against God's ministers, that seek to reclaim people and states, and to save them from ruin by reducing them to God, 1 King. 18.17,18. & 21.20. Act. 16.26. and 17.6.
{but the hurt.} Heb. the evil, or, to the evil: such things as tend thereunto, as chap. 29.11.
Verse 5. {Then Zedekiah the king said} Heb. And. which need not here be altered.
{behold, he is in your hand} In your power, to do with him, as you please; as chap. 26.14. Job 2.6.
{for the king is not he that can do any thing against you.} As if he had said, the king can deny you nothing: too large a condescension, ill beseeming a ruler, without all regard of right, or wrong, and tending to an unjust, cruel, and impious usage of God's Prophet. Howbeit, the text seems not so clear here for this sense. It is true, that the particle here used does sometime signify against. So is it deemed to do, Esai. 10.15. and Ezek. 21.20. Yet those places are questionable: and it is very rare, if anywhere it so do: for howsoever in those forms where it is subjoined to terms of fighting and striving; as Psalm 35.1. Esai. 49.25. Chap. 33.5. it be sometime rendered against: as Chap. 37.10. and in effect, it imports as much: yet in propriety of speech it sounds no more than with, and is so most commonly expressed. Nor has it that notion of opposition from itself, but from the word it is annexed unto. Some therefore would rather have the words thus rendered; For without the king, the thing (Heb. word, as Chap. 32.27.) may be done, by you: as Esai. 7.17. or, with you; among yourselves. You have power enough to dispatch this business without me; which some also apply unto the power that they had, being some of the grand consistory to try and doom a false Prophet, such an one, as they pretend Jeremy to be. But there appears here no hint of any judiciary proceeding; but a motion made, and pressed for dispatching the Prophet without more ado, and ridding their hands of him by any means whatsoever: and that not upon suggestion of any false prophecy, but upon grounds of policy, because by his prophecies he disheartened the soldiery, and discouraged the people: and according to this reading therefore the king should rather imply, that having him in their hands already, they had power enough to dispose of him as they pleased, without asking his assent. And this way I should incline to, did I anywhere find the negative particle here found, to be used for without: with another prefixed I find it so used, Chap. 33.12. and elsewhere, but never alone: and I leave it therefore to the determination of the learned: I shall only subjoin, how I conceive, it may, very near to the former notion, be rendered, The king is not he that can prevail in ought against you: as Psalm 13.4. I have prevailed him, for, I have prevailed against him; for the verb is the same there with that here used; as also, Esth. 6.13. Psalm 129.2. Chap. 20.10. vers. 22. a defect of the relative there is, as Chap. 31.24. a word, for, ought, as vers. 14.
Verse 6. {Then took they Jeremiah} Or, So they took; as Chap. 32.14. Heb. And. Having gotten the king thus far to condescend unto them, and to leave him wholly to their disposal, vers. 5.
{and cast him into the dungeon of Malchiah the son of Hammelek, that was in the court of the prison:} Or, as some read the words, supposing a trajection in them, they took Jeremy who was in the court of the prison (as yet remaining there, Chap. 37.21.) and cast him into the pit, or, hole (as Gen. 37.22. Chap. 41.7.) of Malchiah, the son of Hammelec, or, the king's son. See Chap. 36.26. a filthy dungeon, far worse than that of Jonathan's, Chap. 37.15,16. situate in some part, or place of Malchiah's house where being destitute of all means of relief, he might by the noisomeness of the place soon perish, and nobody know what was become of him. Thus Satan's instruments, therein like their master, are wont to be the fiercer, the shorter their time is to tyrannize. Rev. 12.12.
{and they let down Jeremiah with cords:} There being it seems no stairs, or ordinary passage down into it, vers. 12,13. and no means consequently of any relief likely there to come at him.
{and in the dungeon there was no water, but mire:} Which made it the more noisome, Zach. 9.11.
{So Jeremiah sunk in the mire.} Heb. And; as Chap. 32.15. sunk, or, stuck fast; as 1 Sam. 17.49. Psalm 69.2. So verse 22. And of this pit some expound that in Lamentations 3.55. but see there.
Verse 7. {Now when Ebedmelech the Ethiopian, one of the Eunuchs, which was in the kings house, heard that, they had put Jeremiah into the dungeon,} The business, it seems, was not so closely kept, or covertly carried, but that it came to this godly courtier's ear; whom the Lord, according to his promise more than once to the Prophet, Chap. 1.19. and 15.20,21. made an instrument of his delivery and safety.
{Now when} Heb. And. And he heard,—and he went out, vers. 8. for, Now when he heard,—he went out; as vers. 1.4.
{Ebedmelech} Or, a servant of the King, a courtier, as the Chaldee, who renders it, a servant of the King Zedekiah: and the Jewish doctors, descanting thereupon, tell us, that by the Cushite is meant Zedekiah, that had changed his hue with the times, from good to bad, but would not change back. Again: as Chap. 13.23. and that this servant of the King, was Baruc the son of Neriah: but these are their fond fancies, which one sounder than his fellow Rabbines justly controls, observing that then the article would have been prefixed before the word King, as in the clause following it is, but is not here; and concludes therefore Ebedmelech to be his proper name, Chap. 39.16. as the like is Abimelech, Judge 8.31. and Achimelech, 1 Sam. 21.1.
{the Ethiopian} Heb. Cushite: as Num. 12.1. See Chap. 13.23. Better affected did this stranger show himself towards God's Prophet, than those that professed themselves to be, and by birth were, of the body of God's people; and well therefore deserving to be preferred before them, Rom. 2.26,27.
{one of the Eunuchs} Heb. a man an Eunuch; as Act. 8.27. whence the word may seem to be as there, so here, a name, not of office as the Chaldee takes it, but of bodily state and condition, See Esai. 56.3,4.
{which was in the Kings house} Or, who was (Heb. and he was; as Chap. 26.23.) of the Kings house. So is the particle used and rendered, 2 Sam. 12.1. In this ungodly king's family as well as in Herod's, Luk. 8.3. and in Nero's, Phil. 4.22. there were yet some well affected. See 1 King. 14.13. and 18.3,12,13.
{in the dungeon} As verse 6.
{(the King then sitting in the gate of Benjamin)} To receive petitions, hear causes, and decide controversies; and pass censures; the gates of the cities being the ordinary places of audience and judicature, Deut. 17.2,8. 2 Sam. 19.8. Prov. 21.22. Lam. 5.12. for it is but a frivolous conceit of those, who suppose that the king sat in the gate, considering how to make an escape out of the city, he had other privater ways to have done it than that, 2 King. 25.4. Of this gate, see Chap. 37.13. Heb. and the king was sitting in the gate.
Verse 8. {Ebedmelech went out of the kings house, and spake to the king, saying;} He stayed not till the king came in again, (the Prophet in the mean space might have perished) nor did he wait his time, to break the matter to the king in private; but though he knew beforehand, how distasteful his motion would be to the princes, who in likelihood were divers of them there attending upon him, he had the courage in open court to complain to the king sitting on the bench to their faces, of their barbarous and inhuman usage of God's priest and Prophet; and to press the king in his behalf, for his speedy delivery out of the present distress.
Verse 9. {My LORD, the king, these men have done evil in all that they have done to Jeremiah the Prophet, whom they have cast into the dungeon.} These men that stand here attending upon you: he dares tell them their own to their faces; and in open court publish how they had dealt with God's Prophet in secret. Such courage and confidence, and such freedom of speech should men have in God's cause, Psalm 119.46. Thus the Prophet found more favor and aid at the hand of a stranger, than at the hands of any one of his own countrymen: as God more obedience, Chap. 3.14,15. and more repentance, Jon. 3.10. and Christ more faith, Matth. 8.10. than in God's own professed people; to their greater condemnation, Matth. 21.41,42.
{and he is like to die for hunger in the place where he is:} And there he is like to perish for want of relief; because nobody seeks him to pity him, nor can look after him to relieve him (as formerly they might and did) where now he is. So the Rabbine; or, as the words would rather be read, who (Heb. and he, as verse 7.) would have dyed (Heb. will dye; but used here in a potential notion, as Hosea 7.1.) for hunger in the place where he was. Heb. under him, or, in his place: as Job 7.10. Psalm 109.16. to wit, in the prison, Chap. 37.21. and it argues therefore in them a most spiteful and inhuman disposition toward the Prophet, by so vile and base a course to seek to hasten his end, when as he could not have long subsisted, though they had let him alone, had the siege been for any considerable time lengthened; the reason is subjoined in the words following.
{for there is no more bread in the city.} The city stores are in a manner clean spent; from whence by the king's appointment, so long as they held out, he was to receive some daily, though but slender, allowance, Chap. 37.21.
Verse 10. {Then the King commanded Ebedmelech the Ethiopian, saying; Take from hence thirty men with thee, and take up Jeremiah the Prophet out of the dungeon before he die.} The hazard the Prophet was in, required haste. And the king, better advised, presses it to be done speedily, without further delay; and orders Ebedmelech therefore to take a competent number of persons then and there present to be assistant unto him in dispatching the business; which as he readily goes about, verse 11. But why thirty men to draw up one? when as three or four at most would suffice: To this some answer; because the pit was very deep: and so in likelihood it was; the upper part of the city standing on a craggy hill, and yet mire found in the bottom of it: yet fewer might have served for such a business; nor could many in likelihood be employed about it: the Jewish doctors say, because their bodies were generally so weakened, and their strength so impaired with famine, that a few men were not able to do it; but this seems as improbable as the former: it is rather therefore not amiss conceived by others, that those men were taken along with him to be assistant unto him, not in the drawing up of the Prophet only, but in withstanding and keeping off of any that should offer to oppose, or disturb them in the execution of the king's command.
{Then} Heb. And; as Chap. 37.6.
{take from hence} take and lead from hence. So ver. 11.
{with thee} Heb. in thy hand; as Chap. 4.19. So ver. 11.
Verse 11. {So Ebedmelech took the men with him,} Heb. And; as vers. 6. and, in his hand; took and led them along with him; as vers. 10.
{and went into the house of the King under the treasury,} Or, storehouse, (as the word in a generality signifies, 1 Chro. 27.22. Neh. 12.44. and 13.12.) under which, into some cell, cellar, or vault, were cast-clothes and such trumpery wont to be cast. Heb. to under, for, to a place under: as, to a place that I know not, 1 King. 18.12.
{and took thence} took, and brought, or, carried from thence, a complexive form of speech; as Chap. 36.14.
{old cast clouts, and old rotten rags,} Heb. old, or, worn, clouts, of cast, or, torn things; (for the one word comes of a term that signifies to be old, and worn out with long wearing, Deut. 9.5. the other of a root that signifies to drag, and tear, chap. 15.3.) and old, or, worn clouts (for the subject wants, as Esai. 28.4. Ezek. 13.4.) of salts; that is, rotted, as with salt; or wasted with wearing, as salt does when it melts. See Esai. 51.6. and 64.6.
{and let them down by cords into the dungeon to Jeremiah.} To make use of in the drawing of him up: being softer and fitter for that purpose than clothes of better worth.
{by cords} Partly, because the pit in likelihood was deeper, than that they could by hand be reached to him; and partly, lest they should in casting down be scattered, or falling into the mire be made unserviceable unto him.
Verse 12. {And Ebedmelech the Ethiopian said unto Jeremiah; Put now these cast clouts and rotten rags under thine armholes under the cords.} That is, between your armholes and the cords, to keep the cords from fretting and galling the skin and flesh of those parts, which the weight of his body was to rest and hang upon in the pulling of him up. Heb. under the hollow places of thine hands; that which some render, put them under thine arm holes with thine hands: and such a defect of the instrumental particle is not unfrequently found; as Psalm 17.13,14. but I suppose we need not have recourse to that defect here: the hollow places of the hands, are no other than the armholes: so likewise termed, Ezek. 13.18. the hands put for the arms; as Esai. 25.11. See there; as also chap. 48.57.
{and Jeremiah did so.}
Verse 13. {So they drew up Jeremiah with cords, and took him out of the dungeon; and Jeremiah remained in the court of the prison.} Where before he abode, and whither now he was remitted. See Chap. 37.21.
Verse 14. {Then Zedekiah the King sent, and took Jeremiah the Prophet unto him into the third entry that is in the house of the LORD.} Hence follows the narrative of another personal conference had in private between the king and the Prophet, during the time of his restraint. A former, see Chap. 37.17. that but short, this more large.
{Then} Or, Afterward. Heb. And, as Exod. 32.6.
{took} Caused him to be taken and brought; as vers. 10.11.
{into the third entry} Of this third entry, or, as some would have it rendered, principal entry; (as coming from a term that signifies a prince. Exod. 15.4. 2 King. 7.2.) being nowhere else read; neither our writers, nor the Jewish themselves, have any great certainty: the most suppose it to be that on the south side of the Temple, by which the king entered, when he came thither from his palace; called therefore the king's entry, 2 King. 16.18. yet it seems by Ezek. 46.1,8. that the king used to enter, not by the south, but by the east gate.
{that is in the house of the LORD} Or, that went to it. See 1 King. 10.5,12. 1 Chro. 26.16,18. 2 Chr. 9.11. Esai. 6.13. and it may as well be meant of an entry in the king's house, as of an entry in the Temple: and to the former rather I incline, supposing this prison, wherein the Prophet now abode, to have been in some part of the king's house. See Chap. 37.15,22. and conceive that the words may well be rendered, into the third entry (to wit, of the king's house that, consisted of three several courts, or parts, 2 King. 20.4. Chap. 36.12,20.) which is by the house of the Lord; near unto it, or of all the entries, or passages about the king's house next to it. See the very like, Chap. 2.20.
{and the King said to Jeremiah, I will ask thee a thing; hide nothing from me.} Heb. I am asking thee a word; conceal not a word from me: a word, for, a thing, or, ought; as Chap. 26.2. and 32.27. So ver. 14. Thus wicked men will seem desirous to know, what they are not willing to hear.
Verse 15. {Then Jeremiah said unto Zedekiah} Heb. And; as before, verse 14.
{If I declare it unto thee, wilt thou not surely put me to death?} Heb. slaying slay; as Chap. 26.19. as if he had said; will you not put me to death, if I deal plainly and freely with you; if I tell you the truth.
{and if I give thee counsel wilt thou not hearken unto me?} This latter branch would rather be read enunciatively; on this wise, and though (as Psal. 23.4.) I advise thee, thou wilt not hearken to me: as if he should say, it is to small purpose for me to speak ought to you; for if I tell you the truth of things, you will but slay me for it: (for negative interrogatives do more vigorously affirm) and though I give you never so good counsel, (as formerly I have done) yet you will not follow mine advice.
Verse 16. {So the King Zedekiah sware secretly unto Jeremiah, saying,} Heb. And; as vers. 13. in secret; as Chap. 37.17. being overawed by his princes, verse 25.
{As the LORD liveth} The usual form of an oath, Chap. 4.2. and 5.2.
{that made us this soul} That gave unto either of us that soul, or that life, whereby we live, Gen. 2.7. Psalm 33.15. Eccles. 12.7. Esai. 57.16.
{I will not put thee to death} Heb. if I slay thee; and so in the next branch, If I give thee, etc. of which manner of speech, usual in oaths, see on Esai. 5.9. and 22.14. and 62.8.
{neither will I give thee into the hand of those that seek thy life.} Heb. and. and, hand, for, power; as chap. 34.20.
Verse 17. {Then said Jeremiah unto Zedekiah,} Heb. And, as before, verse 15.
{Thus saith the LORD, the God of hosts, the God of Israel:} As Chap. 35.17.
{If thou wilt assuredly go forth unto the king of Babylons Princes,} Heb. going forth, go forth; as 2 King. 4.11. and yield yourself to them, vers. 21. as Jehoiachin did, 2 King. 24.12. unto his Princes: for the king himself was not in person then before Jerusalem, nor at the surprisal of the city. See Chap. 39.3,5.
{then thy soul shall live;} Heb. and thy soul shall live; (as Gen. 19.20. and my soul shall live) thou shalt live; you shall be in safety. So Psal. 119.175. Let my soul live, for, Let me live.
{and this city shall not be burnt with fire,} As otherwise it will, chap. 37.8. vers. 18.
{and thou shalt live, and thine house.} Your family, wives, children, and servants. See vers. 23.
Verse 18. {But if thou wilt not go forth to the king of Babylons Princes, then shall this city be given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out of their hand.} Heb. And. and, And, for, But, and, Then; as verse 2.5. See Chap. 32.3,4.
Verse 19. {And Zedekiah the king said unto Jeremiah, I am afraid of the Jews that are fallen to the Chaldeans, lest they deliver me into their hand, and they mock me.} He feared more the mocking of men, than the disobeying of God. Thus a man's fear casts him into a snare, Prov. 29.25. See the like, 1 Sam. 31.4. 1 Chro. 10.4. Judge 9.54.
Verse 20. {But Jeremiah said, They shall not deliver thee:} Heb. And; as vers. 18. and give thee, as vers. 19. God knows the affections of all men, and sways them as he pleases. See 1 Sam. 23.14. Psal. 105.25. and 106.46.
{obey, I beseech thee, the voice of the LORD, which I speak unto thee;} Heb. hear (as Chap. 7.23.) not my word, but God's; who is able to secure you against all these groundless and false fears.
{so it shall be well unto thee,} or, it shall go well with thee, as Deut. 28.63. Job 22.21.
{and thy soul shall live.} As vers. 17.
Verse 21. {But if thou refuse to go forth; this is the word that the LORD hath shewed me;} Heb. And. as verse 18. and, the word, for, the thing, or, that, simply; as verse 14. and, made me see; does as certainly assure me of it, as if I saw it. See Esai. 2.1.
Verse 22. {And behold,} Or, That behold; as Chap. 35.11. or, Then behold; as vers. 17.18. otherwise the words following will have no good coherence with the former.
{all the women that are left in the King of Judahs house,} Either those that were left in the king's palace, when Jeconiah and his mother, and others with them were carried away, 2 King. 24.12. or that Zedekiah should leave there, when he should seek to save himself by flight, chap. 39.4. 2 King. 25.4. and then the noun is put for the pronoun: as Esai. 2.1. But the former seems more probable, that such court-ladies that were left behind, when Jeconiah went away, a crew of wanton creatures, would be insulting over Zedekiah, and asking him why he could not do as Jeconiah did before.
{shall be brought forth to the King of Babylons Princes,} To be disposed of at their pleasure.
{and those women shall say,} Heb. and they will be saying; these twitting terms, or the like, will be rife in their mouths.
{Thy friends have set thee on, and have prevailed against thee;} Heb. The men of thy peace, or, thy men of peace; as Psalm 41.9. Chap. 20.10. Obad. 7. Either your false Prophets and priests, and princes; or the Egyptians your confederates have enticed, and encouraged to revolt from, and rebel against the king of Babylon, and to stand out stiffly and unadvisedly against his forces, and have contrary to that wholesome advice that has been from time to time given you, and your own inclination at some times to hearken thereunto, persuaded you, and prevailed with you to hold on in that desperate course to your own ruin, and now leave you in the lurch, Chap. 2.36,37. and 30.14. 37.19.
{thy feet are sunk in the mire;} Or, stick fast, or, are set fast: as the word is used, Job 38.6. Prov. 8.25. So vers. 6. a proverbial speech used of such, as are brought into grievous difficulties, out of which they are unable to unwind themselves, Psalm 69.2. And some of the Jewish doctors suppose, that there is in these terms an allusion to some quagmire, wherein Zedekiah should be taken, when the enemy overtook him, Chap. 39.5. But howsoever, thus that befell him from women, which from men he so much feared. See Prov. 10.24.
{and they are turned away backward.} This the Jewish commenters, and most others, understood of Zedekiah, and apply to his feet before mentioned, thy feet are turned backward: and this some expound of his revolt from the king of Babylon; as the word is used of the like, Psal. 44.18. and 80.18. Others of his being constrained at length to turn back, and betake himself to flight, not being able now to go on, or hold out any longer. So is the word used, Psal. 35.4. and 70.3. Esai. 42.17. chap. 46.5. and this seems most probable. Howbeit, some understand it, of his friends before spoken of: that they were turned back, and had deserted him in his straits. See chap. 37.7. But the former seems the better. Some learned interpreters mince this passage into parcels, reading the words, that thy friends have incited thee,—and that thy feet are fast in the mire, and that they are turned backward. But such supplies I suppose here needless.
Verse 23. {So they shall bring out all thy wives and thy children to the Chaldeans} Heb. And; as vers. 11. or, For; as chap. 36.9. as rendering a reason of the foregoing predictions; or subjoining the means, whereby this should come about, and be effected: For they shall bring out all thy women, (the word is the same with that, ver. 22. and may well comprehend concubines, and such like court-creatures, as well as his wives) and thy sons; (for so the word here is) who were taken and carried away by the Chaldeans, and slain before their father's face, and in his sight. chap. 39.6. for as for his daughters, it seems that, being less regarded, they were left behind. See Chap. 41.10. and 43.6. These he mentions the rather, to move him to hearken to the advice given him, if not for himself, yet out of fatherly regard and tender affection unto them: See the like, Deut. 28.32,41. Chap. 5.17. and 16.3.
{and thou shalt not escape out of their hand} As verse 18. though you attempt so to do, 2 King. 25.4–6.
{but shalt be taken by the hand of the King of Babylon.} That is, by such power and force, as he shall raise and send to take you, and your city. See vers. 17.
{and thou shalt cause this city to be burnt with fire} Heb. thou shalt burn this citie with fire; as Num. 4.18. cut not off, for, cause not to be cut off: you by your obstinacy will be the means to procure the burning of the city, which by rendition of yourself you might save. Yet some render the words, and this citie shall be burnt with fire: And in our English indeed, it might run well enough, were it said; And this citie shall burn with fire. But I find not where the Hebrew verb here used is in this form ever found in a passive sense.
Verse 24. {Then said Zedekiah unto Jeremiah} Heb. And; as verse 17.
{Let no man know of these words} These matters that have passed between you and me in private. Heb. Let not a man know: a man, for, any man; as chap. 5.1. and, words, for, things, or, matters; as chap. 26.10. Esth. 9.31.
{and thou shalt not die.} You shall not suffer death for ought that you have now spoken; according to his solemn oath and promise, vers. 16. or, as the words may well be rendered, that thou die not: so is the copulative oft used, Josh. 24.9. Mal. 1.9. lest the princes put you to death, as it is to be feared they will do, if they come to understand what you have spoken to me.
Verse 25. {But if the Princes hear that I have talked with thee} Heb. And (as vers. 21.) when; as Jer. 12.5. the princes that overawed the king, and whom he was afraid to displease, vers. 5.
{and they come unto thee, and say unto thee; Declare unto us now what thou hast said unto the King: hide it not from us and we will not put thee to death; also what the King said unto thee.} In such a vassalage was this poor king to his princes, that he might not have any communication in private with any, but they would be diving into it, and dealing with him for it beyond duty, if they liked it not.
Verse 26. {Then shalt thou say unto them,} And; as before, verse 17.
{I presented my supplication before the King, that he would not cause me to return to Jonathans house to die there.} Heb. I made my supplication to fall before the King, or, to his face, or, in his presence; Chap. 36.7. and 42.2. that is, in humble and submiss manner falling down before him, I preferred my suit to him; and this indeed he had formerly made suit to the king for, Chap. 37.20. and it is not unlikely but that he now renewed it again; the rather, some hint being given him by the king to that purpose, that so he should do.
Verse 27. {Then came all the Princes unto Jeremiah, and asked him;} What the king suspected, accordingly fell out, Heb. And; as verse 24.
{and he told them according to all these words, that the King had commanded:} Words, again, for, things; as vers. 24.
{so they left off speaking with him:} Heb. and (as vers. 23.) they were silent or, ceased, from him; as Job 13.13.
{for the matter was not perceived.} Or, while (as Prov. 19.18.) the matter (Heb. word; as vers. 14. chap. 52.34.) was not perceived; as chap. 5.15. as if he had said, the matter remained the while undiscovered, according to the king's desire.
Verse 28. {So Jeremiah abode in the court of the prison} Heb. And; as ver. 27. and, sat in the court of custody, chap. 37.21.
{until the day wherein Jerusalem was taken;} As he still told them it would be, vers. 3. chap. 37.8. being now no more shifted from place to place, as formerly he had been.
{and he was there when Jerusalem was taken.} Being then there found, and from thence taken, and not long after set free by the king of Babylon's officers, at their master's command. chap. 39.12–14. and 40.1–4. a defect of the local particle; as Job 3.18.
CHAPTER 39
Verse 1. {In the ninth year of Zedekiah King of Judah,} This relation of the siege, and surrender of Jerusalem, ver. 1–3. Zedekiah's attempt to escape by flight, apprehension and captivity, together with the slaughter of his sons and his nobility, and loss of his sight, ver. 4–7. the burning of the city, vers. 8. the deportation of the people, ver. 9,10. and the Prophet's delivery out of prison, ver. 11–14. is here inserted, partly, to declare the complement of the Prophet's foregoing predictions; and partly, to make way for, and give light unto some occurrents afterward reported in the chapters ensuing.
{In the ninth year of Zedekiah} For in that year the siege began, 2 King. 25.1.
{in the tenth month} The month Tebeth, Esther 2.16. containing part of our December, and part of our January, Chap. 52.4.
{came Nebuchadrezzar King of Babylon, and all his army against Jerusalem and they besieged it.} Or, with all his army: for so is the copulative oft used: as chap. 26.21. and 27.2. the occasion of this his expedition and invasion was, because Zedekiah, whom he had made king of Judah, was revolted from him, and rebelled against him, 2 King. 24.17,20. He came thither with them, but having settled the siege, withdrew himself to take his ease and pleasure elsewhere, leaving the business to be pursued and carried on by his princes. See chap. 38.17.
Verse 2. {And in the eleventh year of Zedekiah, in the fourth month,} The month Tamuz consisting partly of our June, and partly of our July.
{the ninth day of the month the city was broken up:} Stormed and taken: some of the gates being first broken open, and part of the city surprised, ver. 3. the rest thereupon given up, 2 King. 25.3. Chap. 52.6. So that the siege continued about a twelvemonth, and an half. Hence the fast of the fourth month, Zach. 8.19. for the surprisal of the city.
Verse 3. {And all the Princes of the King of Babylon came and sat in the middle gate:} Called the second gate, Zeph. 1.10. situate in the mid-wall that divided the one part of the city from the other; So the most. Yet some of the Jewish doctors say, it was the eastern gate: of which, Chap. 19.2. so called; because it stood between two other gates on one side of the city: And others again, because it stood between the city and the Temple. But howsoever about the particular gate they jar; herein they agree, that Jeremy's prophecy was hereby fulfilled, of the king of Babylon's commanders setting their thrones in the gates of Jerusalem, Chap. 1.15. But of that place, see there. Why they made a stay at this gate is some question made: and some suppose it done out of wariness, it being not safe to pierce suddenly overfar into a strong and large city, wherein trains and ambushments may be, until all be well cleared; which is not unlikely.
{even Nergal-sharezer} The Jewish doctor tells us, that these are two several names of several parties: but the most rather (as does our version) take them for one name: the latter part of the name, one of Sennacherib's sons bare, Esai. 37.38. whence it may seem to have been an Assyrian name.
{Samgar Nebo} This most take also for the proper name of a party distinct from the former. But a learned interpreter deems it to be a name of office belonging to the fore-named party; and to signify the keeper, or treasurer of the temple of Nebo, a principal idol among the Babylonians, Esai. 46.1. and the Hebrew points and pauses, both in this, and the following, incline this way.
{Sarsechim, Rabsaris,} The former seems the name of the man; the latter is clearly the name of his office; and signifies the captain of the guard.
{Nergal Sharezer, Rabmag,} One of the same name with the first; (whereby it appears, that it was an usual name with them) from whom to distinguish him, his office is added: and the title given him is by some deemed to signify the camp-master: though a learned late writer would have it to be, the master of the magicians. But the former seems more probable.
{with all the residue of the Princes of the King of Babylon.} Heb. and all; as ver. 1. for three only of them are here named.
Verse 4. {And it came to passe, that when Zedekiah the King of Judah saw them, and all the men of war, then they fled,} Or, And so it was (as chap. 36.16.) when Zedekiah and all the men of war saw them; (for there is a trajection in the words) that they fled. Heb. And they fled; as chap. 35.11. as despairing now, and not daring, either to hold out any further, or to stay any longer by it; considering how far they had pierced into the city.
{and went forth out of the city by night} The more secretly to escape in the dark: which secret flight of his, see described, Ezek. 12.12.
{by the way of the Kings garden, by the gate betwixt two walls;} By some postern gate on the south side of the city, (for on that side the king's gardens seem to have been situate) by some supposed to have another wall before it, besides that wherein it stood: but it seems rather to have been situate at the end of some private passage, having on either side a wall to make it the more private. The Jewish doctors tell us of a cave, or vault, underground, reaching from the king's house to the plains of Jericho, by which the king should attempt to escape: but this seems one of their wonted figments. See 2 King. 25.4. Chap. 52.7.
{and he went out the way of the plain.} Intending, it may be, for Egypt.
Verse 5. {But the Chaldeans pursued after them,} Heb. And; as chap. 38.15. See Lam. 4.19.
{and overtook Zedekiah in the plains of Jericho:} This is the sandy ground on which the Talmudists build their fabulous vault: whereof, on vers. 4. But this is not amiss observed to be the net that God threatened to catch him in, for the breach of his oath, Ezek. 17.10.
{and when they had taken him, they brought him up to Nebuchadnezzar King of Babylon.} Heb. and they took him, and made him ascend, or, brought him, simply; as 1 Sam. 7.1. So 2 King. 25.6. chap. 52.9. See this foretold him by Jeremy. chap. 32.4. and 34.3.
{to Riblah in the land of Hamath} Of this Riblah, see Num. 34.11. It is supposed to be that which was afterward called Antiochia in Syria: a very pleasant place, where Nebuchadnezzar lay, and kept his court, to repose, and solace himself, during the siege: which it may be also proved longer than he looked for.
{where he gave judgment upon him.} For his perfidious treachery and perjury joined with it. Heb. spake judgements with him; as chap. 4.12. and 12.1. and 21.9.
Verse 6. {Then the King of Babylon slew the sons of Zedekiah in Riblah before his eyes,} He caused them to be slain, (as chap. 37.15. and 52.10. 1 Sam. 15.33.) being brought thither to him, (as was foretold they should be, chap. 38.23.) in his sight, before he put out his eyes: to aggravate his grief, see Deut. 28.32. Heb. And; as Chap. 38.24.
{also the King of Babylon slew all the nobles of Judah} That had encouraged, yea, in some sort, enforced Zedekiah to stand out against him, Chap. 38.4,22. Heb. and; as Chap. 29.20. and white ones, as Chap. 27.20.
Verse 7. {Moreover he put out Zedekiahs eyes:} Heb. And (as chap. 38.12.) he blinded (as Deut. 16.19.) Zedekiahs eyes: and so abandoned him to a perpetual darkness: hence that Ezek. 12.13. that he should not see Babylon, though he should be brought thither. Howbeit, he slew him not, as Jeremy had also foretold, ch. 34.4.
{and bound him with chains} Heb. with two brasses; or, of brasse: to wit, chains, or fetters; as Judge 16.21.
{to carry him to Babylon.} So bound; as also he did, Chap. 32.5. and 34.3. and 52.11. Ezek. 12.13. 2 King. 25.7. See the like, 2 Chron. 36.6.
Verse 8. {And the Chaldeans burnt the kings house, and the houses of the people with fire:} Chap. 21.10. and 37.8. and 38.18,23. and 52.13. Lam. 2.5. 2 King. 25.9. Heb. the house of the people: which some of the Jewish doctors expound of synagogues, or other places of public convention: and some of ours, a place near to the king's court, whither people used to resort for exercise of shooting, sporting, walking and feasting: But others, and most of both, take it in an ordinary, but collective notion, for the dwellings of the inferior people; confirmed by that, 2 King. 25.9. and Chap. 52.13. and all the houses of Jerusalem.
{and brake down the walls of Jerusalem.} Chap. 52.14. 2 King. 25.10. Lam. 2.2,8,18. Neh. 1.3.
Verse 9. {Then Nebuzaradan the Captain of the Guard.} Or, Provost Marshall. Heb. chief, or, master of the executioners, or, slaughter-men: as Gen. 39.1. So also, vers. 10.11. the old Greek renders it, the master of the cooks: because the word is sometime used for a cook, that kills and dresses flesh, 1 Sam. 8.13. and 9.23. And some other again, the master of the butchers; because the Greek term includes either: but neither of these here seems suitable. Heb. And; as vers. 6.
{carried captive into Babylon the remnant of the city, and those that fell away, that fell to him, with the rest of the people that remained.} Heb. and the rest: Whence some interpreters supposing three sorts of persons here prescribed, would have the first, such as were found in the city, when it was taken: the second, such as had gone out to the Chaldeans during the time of the siege: the third, such as had left the city, when the siege was intermitted, Chap. 37.12. Others would have the first to be those that were left in the city formerly, when Jeconiah was carried captive: the last, those that were now remaining there. But I conceive only two sorts mentioned that were led away; those left in the city, and those that had gone out to the Chaldeans together with them: as our version well renders it. Nor is that use of the copulative unusual. So vers. 1,3. Chap. 22.7,14. and 26.2. Neh. 12.42. Even those also that turned to them, as well as those that stayed in the city, they took along with them to Babylon, though better entreating, it may be, the one than the other.
Verse 10. {But Nebuzaradan the Captain of the Guard} Heb. And; as vers. 5. See vers. 9.
{left of the poor of the people, which had nothing in the land of Judah, and gave them vineyards and fields, at the same time.} That they might till and husband the land, and it might not wholly run to ruin, and become utterly waste, 2 King. 25.12. Chap. 52.19. but might yield some revenue to the king of Babylon, and such rulers, as he should set over it, Neh. 9.36,37. But thus the rich and mighty, that trusted most to their shifts and means, were through God's just judgment most rigorously handled, when the meaner sort fared better than either they now did, or themselves formerly had done: And by this means, God in all likelihood providentially so disposed it, that many poor, who had by the greater and wealthier sort, been formerly oppressed and forced out of their possessions, came both to recover their own again, and to be owners also of their lands, who had in former times so oppressed them. See Esai. 5.15,17. and 7.21,22. and 28.15,18. Ezek. 34.17–22.
{at the same time} Heb. in that day: As Esai. 26.1. vers. 17.
Verse 11. {Now Nebuchadrezzar king of Babylon gave charge concerning Jeremiah to Nebuzaradan the captain of the guard, saying:} Or, by Nebuzaradan. Heb. by the hand of Nebuzaradan: as Chap. 37.2. God not unmindful of his Prophet, and his promise to secure him, Chap. 15.11,21. inclined the heart of this great monarch, and conqueror, to provide for the Prophet's safety: that which he the rather, in likelihood, was also inclinable unto, having been informed by those who during the time of the siege had got out of the city, of the Prophet's preaching and pressing both king and people to submit and yield themselves up unto him: and what hard measure he had sustained for so doing. See chap. 21.9. and 38.2–6. Now. Heb. And; as Chapter 27.4. So verse 15.
Verse 12. {take him, and look well to him;} Set thine eyes upon him; as Psal. 34.15. So Chap. 38.4.
{and do him no harm} Heb. evil; as Chap. 38.4.
{but do unto him, even as he shall say unto thee.} Let him have whatsoever he shall require. Thus God used him as an instrument to deliver and preserve his Prophet, whom he made a scourge to punish his adversaries.
Verse 13. {So Nebuzaradan the Captain of the guard sent, and Nebushasban, Rabsaris, and Nergal Sharezer Rabmag, and all the King of Babylons Princes} Heb. great ones; as Chap. 41.1. and 52.13. Of these names, see before, vers. 3. He that was called Sarsechim there, is called Nebushasban here: it may seem he had two names; or there were two of them that bare that office: all the princes, for, the rest of them; as Chap. 36.12. and as, all the captains, Chap. 40.13.
Verse 14. {Even they sent and took Jeremiah out of the court of the prison,} Where as yet he remained, chap. 38.28. Heb. And. as chap. 33.24. they sent and took, that is, they sent to take: and so after, to commit: as, rose and warred, for, rose to war, Joh. 24.9. They give order to have him taken out of prison, and set at liberty, and recommended to Gedaliah: which yet seems not to have been presently put in execution. See chap. 40.1–4.
{and committed him} Or, and to commit him; as before. Heb. and they gave him; as 2 Chron. 24.12. Esay 22.21.
{unto Gedaliah the son of Ahikam the son of Shaphan} Whom the king of Babylon had set over those that were left in the land, 2 Kings 25.22. chap. 40.5. he seems to have been the son of that Ahikam, that rescued the Prophet out of the hands of the priests in Jehoiakim's reign, chap. 26.24.
{That he should carry him home} That he might either take him home to him; or convey him home to his own house at Anathoth, chap. 1.1.
{so he dwelt among the people} Heb. and. as verse 13. and, in the midst of the people; as chap. 29.32. & 37. Howbeit, the words would rather be rendered; Yet (as chap. 37.15. and 35.14.) he abode still, or, staid, (as the word is used, Deut. 9.9. Chap. 38.13,28.) among the people; with whom, through the negligence of those, to whom the charge of him was committed, though let out of prison, with such others as were found there, yet was he not loosed from his bonds, but carried among the rest in chains unto Riblah. See chap. 40.1.
Verse 15. {Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the prison saying;} Here begins a new relation of a business that fell out in the time of his latter commitment to the prison court, after he had been drawn up out of Malchiah's dungeon, chap. 38.13,28. and it concerning a gracious message sent by him from God to Ebedmelech, who had been a chief instrument of helping him out of that dungeon, chap. 38.7–13. Heb. And the word of the Lord was, etc. as Chap. 32.1. & 33.1.
Verse 16. {Go and speak unto Ebedmelech the Ethiopian, saying,} Heb. Going go, and thou shalt say; as chap. 28.13. of this Ebedmelech, see Chap. 38.7. Yet we are not hence to gather, that the Prophet was then at liberty; because God bids him go, and deliver him this message: it is a familiar term of incitement to the doing of ought, requiring nothing of the Prophet, but that he should sometime acquaint him with it, either by sending to him, or by word of mouth when he should come to visit him.
{Thus saith the LORD of Hosts; the God of Israel;} As Chapter 33.13.
{Behold, I will bring my words upon this city for evil, and not for good} See chap. 21.16. & 44.27.
{and they shall be accomplished in that day before thee.} At that time, as verse 12. You surviving to see it; as chap. 16.9. & 20.4.
Verse 17. {But I will deliver thee in that day, and thou shalt not be delivered into the hand of those men of whom thou art afraid.} This reward had he for his piety showed to God's Prophet, Chap. 37.7–13. Heb. And. as verse 20. and, before whose face you are afraid; as Chap. 22.25.
Verse 18. {For I will surely deliver thee,} Or, But, as chap. 14.2. and, Heb. delivering deliver; as the like, Esay 36.15.
{and thou shalt not fall by the sword,} That is, be slain; because men slain fall to the ground. So Psalm 63.10. Luke 21.24.
{but thy life shall be for a prey unto thee,} Heb. and thy soul shall be for a prey unto thee. See chap. 21.9. So chap. 45.5.
{because thou hast put thy trust in me, saith the LORD.} He will deliver them—and save them, because they trust in him, Psal. 37.40.
CHAPTER 40
Verse 1. {The word of the LORD, which came to Jeremiah,} These words are the title or inscription, of a word or message sent from God, and delivered by the Prophet unto the captains, or heads of those people, that were left in the land, under the government of Gedaliah, recorded, chap. 42.7. for all between this and that, is but matter of story, relating the time and occasion of it, to clear the way to it, and to procure the better understanding of it. See of the form, chap. 42.4.
{after that Nebuzaradan the Captain of the guard had let him go from Ramah,} Heb. had sent, or, dismissed him (as 1 King. 20.42.) from Ramah, whither he had by oversight, contrary to the king's charge given concerning him, been brought, so soon as he understood who he was, Verse 4. See chap. 31.15. & 39.11,14.
{when he had taken him being bound in chains among all that were carried away captive of Jerusalem and Judah, which were carried away captive unto Babylon.} Heb. when he had taken him, and he was bound, etc. or, for he was bound; and being found in bonds, was brought along to Ramah among the rest of the captives intended for Babylon; no notice being taken of him before he came thither, in chains, or manicles, Verse 4. See Job 36.8. Psal. 149.8. Esay 45.14. Heb. in the midst (as chap. 39.14.) of all the captivity; as chap. 29.1.
Verse 2. {And the captain of the guard took Jeremiah,} Or, as some render it, For (as chap. 36.9.) the captain of the guard took him. I should rather take the former copulative, verse 1. in a causative notion; and this in a discretive: for he was bound,—but the captain of the guard, so soon as he had notice of him, took him, and loosed him from his bonds, and set him at liberty.
{saying, The LORD thy God hath pronounced this evil upon this place.} The infidel prince is caused to utter and aver that, which out of obstinacy God's own people would not see and acknowledge: and it is not unlikely, but that by those that fled to the Chaldean camp, he had heard of the substance and subject matter of Jeremy's sermons.
Verse 3. {Now the LORD hath brought it, and done according as he hath said:} Heb. And the Lord hath brought and done according to what he said.
{because ye have sinned against the LORD and have not obeyed his voice, therefore this thing is come upon you.} See chap. 50.7. or, for ye have sinned against the Lord, (Heb. unto the Lord, as chap. 8.14.) and have not hearkned to his voyce; (as chap. 9.12.) and this thing (Heb. word; as chap. 38.14.) is come upon you,
Verse 4. {And now} Here seems to have been a twofold reading, the one most commonly received; which our version follows: another, some interpreters exhibit, who render the words, And thou, O, as for you; put absolutely: as, and I, or, as for me, 1 Chron. 28.2.
{behold, I loose thee this day from the chains which were upon thine hand:} Or, that are upon thine hands; as it is said of Peter, Acts 12.7. his chains fell off from his hands: for the word hand, is collective: and it appears that he came in chains manacled to Ramah Verse 1.
{if it seem good unto thee to come with me into Babylon, come, and I will look well unto thee:} Heb. if it be good in thine eyes (as Gen. 20.15.) to go with me to Babylon, (a defect of the local particle; as Chap. 32.5.) come, as 1 Kings 13.7.) and I will set mine eye upon thee; as chap. 39.12.
{but if it seem evil unto thee to come with me into Babylon, forbear:} O, or (Heb. and, as chap. 2.18. & 5.12.) if it like thee not (Heb. be evil in thine eyes; as Josh. 24.15.) to go with me unto Babylon.
{behold, all the land is before thee, whither it seemeth good and convenient for thee to go, thither go.} Heb. unto good, and unto the right in thine eyes to go; as chap. 26.14. A free and a large offer. Pharaoh could say no more to Joseph concerning his father and his family, Gen. 47.6. See the like speech of Abraham to Lot, Gen. 13.9.
Verse 1. {Now while he was not yet gone back,} he said, {Go back unto Gedaliah the son of Ahikam the son of Shaphan,} These words are very diversely rendered and resolved. Who the person should be that is here spoken of, said not to have returned or gone back, is by some questioned; and the generality goes for Jeremy: but these among themselves much divided: for some make all these the words of Nebuzaradan. So the Chaldee, thus rendering them, And if thou like not to dwell, then return to Gedaliah. Which our old English seeming to follow, renders it: And if thou canst not be content to dwell alone, then dwell with Gedaliah. The old Latin, And come not with me but dwell with Gedaliah; as joining them to the words foregoing, forbear, Verse 4. But how the Hebrew will bear any of these versions, I see not. The most rather conceive them as a relation inserted of something concerning, or occasioning, the speech ensuing. And one of the Jewish doctors renders them, And when he had no mind to go back he said, that is, the blessed Lord God said, Go back to Gedaliah. God suggested that to him, that made him willing to go, when as of himself he had no inclination thereunto: another of them, And when he had not yet said, that he would return, Nebuzaradan perceiving yet by his silence, that his mind was rather to go back; than to go along with him, said to him, Go back to Gedaliah. And others again, as the Tigurine, whom our Geneva, and the next version before it, concur with, render them, as by way of parenthesis, (for as yet he was not returned, or, come back,) and then carrying on the sentence, and go back, or, or go back to Gedaliah. Take your choice, either to go along with me, or to seat yourself elsewhere, wheresoever you please, or to repair to Gedaliah, that he may provide for you. Others, as our last version, And when, or, while he was not yet gone back, he said, Go back to Gedaliah. Either make your abode where you please in any part of the land elsewhere, or repair to Gedaliah and abide with him. And this seems the most probable of any of those, that understand the words of Jeremy. But some others expound them of Gedaliah, and render the words thus, And because he is not to come back, repair to Gedaliah. Since that Gedaliah is not to come hither to me, but to stay at Mizpah to settle things in his new charge, repair thither to him, who will be careful both to protect you, and to provide for you: the copulative in a causative notion is not infrequent; as chap. 36.9. & 38.23. The Italian to remove the ambiguity, renders it, And because Gedaliah—returneth not hither, return thou to him.
{Gedaliah the son of Ahikam the son of Shaphan,} To whose care he was to be commended, chap. 39.14.
{whom the King of Babylon hath made governor over the cities of Judah,} So 2 Kings 25.22. being in likelihood one of those, and a principal man among them, who had joined themselves to the Chaldeans before the surprisal of the city.
{and dwell with him among the people.} Or, abide with him among the rest of the people, that are with him, Heb. sit; as Genesis 24.55. 2 Samuel 7.18. Chapter 39.14. and in the midst of, as chap. 36.12.
{or go whithersoever it seemeth convenient unto thee to go} Heb. or to all (all, for any; as Job 1.11. & 8.12.) place (a defect of the subject; as c. 38.11.) that is right in thine eyes to go to, (as verse 4.) go. A full freedom.
{So the Captain of the guard gave him victuals, and a reward, and let him go} Heb. and. as c. 39.13.
{victuals} The word arising from a root, that has a notion of journeying, signifies properly, that which the Greeks call ἤια, the Latins, viaticum, victuals, or provisions for a journey: and so it seems to be here intended. Howbeit, because it is used sometime for a meal, Prov. 13.17. for a dinner, there is too scant; and a feast too large: some here render it, he feasted him; and so some Greek versions, he made him a feast; or he entertained him: and again, because it is used of a constant allowance, or diet, 2 Kings 24.30. Chapter 52.34. some understand it here of a continued allowance of diet by Nebuzaradan assigned him; but the entertaining of him with a meal's meat (though it is not probable that he would neglect so common a courtesy) was scarce worth the reciting: and for constant allowance for the future, it is most likely that he would leave that to Gedaliah, unto whom he was to commend him; the first therefore is here most probable: he would not dismiss the Prophet to travel in a land so wasted, and dispeopled, without competent provision and necessaries for his journey.
{and a reward} Or a present, rather; for it is used for a gift, either tendered in testification of due respect and honor, as Ezekiel 20.40. or exhibited in signification of grace and favor, Esther 2.18. which because it consisted sometime in messes of meat, Genesis 43.34. 2 Samuel 11.8. some of the Jewish doctors would make this and the former all one: but there is small reason for it.
{and let him go.} Or, dismissed him; as verse 1.
Verse 6. {Then went Jeremiah unto Gedaliah the son of Ahikam to Mizpah,} A city in the land of Benjamin, Josh. 18.26. 1 Kings 15.22. Then Heb. And as c. 39.9.
{and dwelt with him among the people that were left in the Land.} Or, abode with him. Heb. sat; and, in the midst: as verse 5.
Verse 7. {Now when all the Captains of the forces, which were in the fields,} Having fled, and being scattered here and there, for fear of the Chaldeans. See 2 Kings 25.23.
{even they and their men} Their complices and their followers; as Gen. 14.24. & 24.59. 1 Sam. 23.8.
{heard that the King of Babylon had made Gedaliah Governor in the land,} Whom they conceived good hopes of, as knowing him to be a man of an ingenuous disposition.
{and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive to Babylon;} Heb. little one; or little child; taken collectively; as Esther 3.13. and poverty for, poor; as also 2 Kings 24.14. and 25.12.
Verse 28. {Then they came to Gedaliah to Mizpah} Heb. And they heard—and they came; as c. 38.7,8.
{even Ishmael} One of the blood royal, c. 41.1. Heb. and, for even; to wit, as c. 42.1.
{the son of Nethaniah,} Heb. Nethanijahu: as Jirmijahu c. 1.1. and the like, Esay 1.1.
{and Johanan, and Jonathan the sons of Kareah} Johanan, or John; as Luke 1.14. for the name is the same; and so verse 13,15.
{and Seriah the son of Tanhumeth} Or, Tanchumeth; as Achaz, Mat. 1.9. See Esay 1.1.
{and the sons of Ephai the Netophathite,} The name of a family in the tribe of Judah, so called from the city, or seat of their abode, 1 Chr. 2.54. & 9.16. & 27.15.
{and Jezaniah the son of a Maachathite,} Another family so called from some principal man or woman of special note in it, 1 Chr. 2.48. & 9.15. & 27.16.
{they and their men} As before, v. 7.
Verse 9. {And Gedaliah the son of Ahikam the son of Shaphan, sware unto them, and to their men, saying, fear not to serve the Chaldeans:} Heb. to stand before them; as Chapter 35.19. See 2 Kings 25.24.
{dwell in the land} As Psalm 37.3. or, abide; stay in it: leave it not: as v. 6.
{and serve the king of Babylon, and it shall be well with you.} As chap. 38.20.
Verse 10. {As for me, Behold, I will dwell at Mizpah, to serve the Chaldeans, which will come unto us:} Upon occasion of state from the king. Heb. And (as 1 Chr. 28.2. See v. 4.) I will abide, or reside, (Heb. sit; as verse 6.) at Mitspah, a frontier town; having its name from the garrison or sentinel, there wont to be kept: whence the diversity of versions, Hosea 5.2.
{but ye} Or, as for you; Heb. and ye: as Esay 65.11. So before; And I.
{gather ye wine and summer fruits, and oil,} For their harvest was past before the city was taken, being dispatched usually within compass of the three first months, or near thereabout: whereas the city was stormed in the fourth, Chapter 32.2. See Deuteronomy 16.1,9. Wine, for grapes, Esay 62.9. (as grapes, for wine, Hosea 3.1.) and oil, for olives, whereof oil is made as wine of grapes, Exodus 27.20. Judges 9.9,13. and, summer, for summer-fruits: as Esay 10.9. and with the Greeks the like. So verse 12.
{and put them in your vessels} Reserve them after your wonted manner for store, as in time of peace and safety people are wont to do, making account in due time to make use of, and enjoy them, not fearing to be by any stripped of them, as in times of hostility frequently falls out, c. 5.17.
{and dwell in your cities that ye have taken} Continue in those places that you have seized on, and seated yourselves in being left and abandoned. See c. 51.29,32.
Verse 11. {Likewise when all the Jews that were in Moab, and among the Ammonites, and in Edom, and that were in all the Countries, heard that the King of Babylon had left a remnant of Judah; and that he had set over them Gedaliah, the son of Ahikam, the son of Shaphan;} That had fled into foreign parts for succor and safety upon the Chaldeans' invasion. See Esay 16.4. in all countries, for all other countries: as 2 Chronicles 32.22. Cant. 4.9. Esay 26.13. chapter 32.20.
Verse 12. {Even all the Jews returned out of all places whither they were driven, and came to the land of Judah to Gedaliah unto Mizpah,} Heb. And also all the Jews—heard—and all the Jews returned; as v. 7,8. into the land of Judah, and Benjamin: the whole bearing the name from the principal part.
{and gathered wine, and summer fruits, very much.} Heb. in much abundance: as 1 Kings 4.29. the land being of itself rich and fertile; and few left to perceive and enjoy its revenue. See verse 10.
Verse 13. {Moreover, Johanan the son of Kareah, and all the Captains of the forces that were in the fields came to Gedaliah to Mizpah;} Here begins a new narration of a conspiracy entered into by some of the forementioned parties, v. 8. against Gedaliah, which being discovered by some other of them, they acquaint Gedaliah with it, and offer him their service to prevent it, verse 13–15. whom he giving no credit to, as being confident of the others' fidelity, v. 14,16. is treacherously surprised and murdered by them, together with those as well Jews as Chaldeans about him, Chapter 41.1–3. whereupon mischiefs and miseries, afterward related, ensue.
{Moreover} Heb. And; as chap. 33.1.
{all the Captains} The rest of them: as, all the houses, for the rest of them, 2 King. 25.9. those of whom before, v. 7. See the like, chap. 39.13.
{came to Gedaliah} The second time to disclose to him the mischievous plot contrived against him.
Verse 14. {And said unto him, Dost thou certainly know;} Heb. knowing know: as chap. 13.12. but the negative, is wanting; as very frequent in interrogatives of this nature: for their meaning is apparently, Dost thou not know? undoubtedly it is so? and you must well be assured of it. So they to Eliseus, Dost thou know? 2 Kings 2.3. for Dost thou not know? as it is rendered Job 20.4. See the like before, c. 31.20.
{that Baalis the King of the Ammonites hath sent Ismael the son of Nethaniah to slay thee?} Heb. to smite thee in soul, or to strike thy soul; that is, to take away your life: as Numbers 35.11. Thus the king having, as by a lineal descent, a malignant affection unto God's people, puffs up this young gallant (who among others in likelihood had fled for shelter into those parts, ch. 40.11.) with hopes of raising himself by the ruin of Gedaliah, that he might be an instrument of this people's further calamity, whereby himself might have the more liberty to prey upon the country at pleasure, having none now to protect them. Because some of the Greek copies here render the words, the queen of the king of the sons of Ammon; (So the Hebrew commonly styles them, see chapter 49.1.) a learned late writer would have the word Baalis here used to be no proper name of any person, man or woman; but a title of dignity: for, says he, as the queen-mother was among the Jews called Gebirah, c. 13.18. So was the same among the Ammonites called Baalia, which by a various dialect is no other than Baalith in Hebrew: and adds withal, that this queen dowager being regent in her son's minority, mingled her own malignity with this prince's ambition, to work this mischief. But this I shall leave to the judgment of others.
{But Gedaliah the son of Ahikam believed them not.} An ingenuous disposition is seldom suspicious. chapter 11.18,19. Heb. And: as; verse 10.
Verse 15. {Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly saying,} When they could not prevail therein with him jointly, he attempts to effect it more privately; supposing that in private he might be persuaded to hearken to that, which he would not openly take notice of, or seem at least to be acknown of: withal tendering his service for the preventing of the stroke, that was likely to fall upon Gedaliah, by turning it upon the traitor himself.
{Let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it.} Heb. I will smite; as 2 Kings 6.21. and man, for any one: man shall not know; as c. 38.24. and a defect of the pronoun it; as 1 King. 1.11. & 2.32. So also v. 3. wherefore should he slay thee? Heb. smite or strike thy soul; or thee in soul: as before, v. 14.
{that all the Jews which are gathered unto thee, should be scattered, and the remnant in Judah perish?} Being as sheep without a shepherd, Zacha. 13.7. See the like emphatical form in way of expostulation, chapter 37.13,17. Heb. and, for that; as chapter, 39.14.
Verse 16. {But Gedaliah the son of Ahikam said unto Johanan the son of Kareah;} Heb. and, as v. 14.
{Thou shalt not do this thing:} Heb. word: as Chapter 22. verse 4.
{for thou speakest falsely of Ishmael} Heb. thou speakest falsehood, or a lye; as chapter 29.9. & 43.2. Thus the well-minded intending no evil to others, and deeming others by themselves, are not easily induced to think evil of others, or that others intend evil to them; and by occasion thereof, are oft deceived and ensnared to their utter undoing: Yet it behooved a prudent man, in Gedaliah's place especially, upon such intimation to have been more cautelous than he, it seems, was.
CHAPTER 41
Verse 1. {Now it came to passe,} Heb. And it was: as Esay 36.1.
In this chapter is related the barbarous murder executed upon Gedaliah, and others with him, with other villainies after committed, and further evils ensuing thereupon. See 2 King. 25.25.
{in the seventh month} The month Tisri, containing part of our September, and part of our October: hence the fast of the seventh moneth, for the murder of Gedaliah, Zach. 7.5. & 8.19.
{that Ishmael the son of Nethaniah the son of Elishama,} Whether this Elishama were the same with the scribe of that name, c. 37.12. is uncertain.
{of the seed royal} Heb. of the seed of the kingdome; as Ezek. 17.13. in regard whereof Ishmael might pretend to have more right to the rulership of the land than Gedaliah and was the fitter instrument for the Ammonite to make use of for his own ends, chapter 40.14.
{and the Princes of the King} Heb. great ones; as chapter 39.15. Such of the princes as had formerly escaped by flight, either before the siege began, misdoubting the worst, when they saw the land invaded, and harassed, by so potent an army; or when it was for a time intermitted, by occasion of the Egyptian forces, that came to relieve the city, Chapter, 37.5. or after the surprisal of it, when they stole away by night 2 Kings, 25.4.
{even ten men with him.} Heb. and ten men with him: which ten some understand of the princes before mentioned; and so the copulative should have only an explicative notion; as chap. 39.4. and so our version takes it. But then there is a doubt how ten or eleven men should be able to make such massacre, as was by these there made. To which some answer that these great men came not without their followers: and others add, that these ten are especially mentioned, as ten persons expert and skillful to do mischief (Ezek. 21.31.) inured unto, and exercised in shedding of blood, such as Abimelech hired to assist him in the murder of his brethren, Judges 9.4,5. which Ishmael, for that end, brought along with him, and are said therefore to come not with them, but with him. See verse 7.
{came unto Gedaliah the son of Ahikam to Mizpah} The place of his residence, Chapter, 40.6. as to give him a kind visit.
{and there they did eat bread together in Mizpah} Being entertained by him and as familiar friends admitted to his board. See the same form Psalm 41.9. Luke 14.1.
Verse 2. {Then arose Ishmael the son of Nethaniah, and the ten men that were with him} Men fit for such a villainous and barbarous employment. Then. Heb. And; as c. 40. v. 15.
{and smote Gedaliah the son of Ahikam the son of Shaphan with the sword, and slew him, whom the King of Babylon had made Governor over the land.} There seems to be a trajection in the words, as if it were said; They smote with the sword, and slew Gedaliah the sonne of Ahikam the sonne of Shaphan, whom the King had made governour in the land: but there may well be more than so in it: the words may be divided into two distinct sentences; they smote with the sword (which is in effect as much, as they slew: so chapter, 26.23.) Gedaliah, &c. and they slew him, or, so (as, Chapter, 40.5.) or, thus (as Chapter, 10.26. they slew him, whom the King had made Governour in the land: the vile fact repeated with this addition to aggravate the crime: the welfare of the whole land and people left in it, depending mainly upon this one man's safety. See c. 40.15.
Verse 3. {Ishmael also slew} Heb. And (as c. 1.3.) Ismael smote; as c. 40.14. See Acts 7.23.
{all the Jews that were with him, even with Gedaliah at Mizpah,} Having any relation to him, or in any place about him, or that offered to oppose his violence, and to hinder the execution of his murderous design: for he slew not the main body of the people: but carried them away with him, v. 9,10.
{and the Chaldeans that were found there} That is, were; as Est. 1.15. c. 52.25. So v. 8.
{and the men of war.} Or, being men of war; as spoken, not of the Jews, (of which 2 Kings 25.4.) but of the Chaldeans: for such in likelihood were all the Chaldeans, that stayed there with Gedaliah.
Verse 4. {And it came to passe the second day after he had slain Gedaliah, and no man knew it:} And it was not yet bruited abroad: for they had slain all sorts, that were about Gedaliah as well friends as foes, their own countrymen, as strangers, that none, as near as they could, might escape, to divulge what they had done. Heb. a man knew not: as c. 39.15.
Verse 5. {That there came certain from Shechem, and from Shilo, and Samaria, even fourscore men,} Whose way to Jerusalem lay by Mizpah, or near at least to it: Or, they might make it in their way, to visit Gedaliah, and those with him there. Heb. And (as Chapter 39.4.) there came men, for certain men, as chapter 26.22.
{having their beards shaven, and their clothes rent, and having cut themselves,} In the manner and habit of mourners; such, in part, as being heathenish, was disallowed among God's people, and inhibited in the Law, Leviticus 19.27. Deuteronomy 14.1. 1 King. 18.28. chap. 47.5. But hereof see on c. 16.6. Heb. shaven of beard; and torn of garments: as Esay 36.22.
{with offerings and incense in their hand} Having such things with them; as 2 King 5.5. c. 38.10,11.
{to bring them to the house of the LORD.} But here question is moved, to what purpose these folk should travel with such presents to Jerusalem, when as both city and temple were now razed and ruined. To this the Jewish doctors answer, some of them, that they had not yet heard of the taking of the city, when they set out, but heard of it on the way, and thereupon put themselves into that mournful habit. But against this may be objected, that though they had not heard of the storming and sacking of the city; yet they could not but hear of the strait siege that was about it: and could have little hope therefore of any free access to the temple. Other of them therefore say, that they had heard indeed of the taking of the city, and the deportation of the people: but not of the demolition of the temple: which afterward hearing of, when they were on their way, they turned in unto Mizpah, where they heard that Gedaliah the new ruler resided: for as for that which some add, that they might hope to find an altar built at Mizpah, instead of that at Jerusalem, such as Samuel sometime erected there, 1 Samuel 7.5—9. is nothing probable. It is more likely that, albeit they had heard both of the destruction of the city, and demolition of the temple, which could not but be known in places no farther remote before that time, and was the occasion of putting them into that mournful habit; yet they were traveling toward Jerusalem, to mourn over the sad condition of the place, and in hope to find some of the priests there, and an altar at least erected in the room of the former, to receive such oblations as they carried along with them: and to the House of the Lord, may be here well put, for to the place where it sometime stood: As, Houses, and Palaces, and Forts, and Towers, for places, where which sometimes were situated, Esay 33.22. and 31.14.
Verse 6. {And Ishmael came forth from Mizpah to meet them,} Or, went out, &c.
{weeping all along as he went;} Heb. in going, and weeping: as Chapter 50.4. Making show of the like mournful disposition with them, that they might not mistrust him.
{and it came to passe as he met them, that he said unto them, Come to Gedaliah the son of Ahikam.} As feigning himself to be one of his followers. Howbeit, I conceive that to be groundless, which a learned writer hence gathers, that these persons intended not at all to take Mizpah in their way, had they not been ticed in thither by this train of Ishmael's.
Verse 7. {And so it was when they came into the middest of the City} Or, into the City; as 1 Samuel 9.14. and so afterward, into the midst of the pit, for into the pit: as, in the midst of a pit, for, in a pit, 2 Samuel, 23.30.
{that Ishmael the son of Nethaniah slew them, and cast them into the middest of the pit,} Heb. slew them into the middest of the pit: A defective or complexive speech. The like whereunto: See Psalm, 89,39,44. Esay, 14.12. and 38.14,17,21. Chapter, 30.10,11. and the like is observed, 1 Maccabees, 7.19.
{he, and the men that were with him.} For he alone could not do it: but such murderous varlets, as he made use of, assisted him in it, and did the work for him. See v. 2.
Verse 8. {But ten men were found among them} Heb. And, as c. 10.16. and, were found, for were, as v. 3.
{that said unto Ishmael, slay us not} Heb. And said: the copulative for the relative; as c. 17.6. & 23.4.
{for we have treasures in the field, of wheat and of barley, and of oil, and of honey.} Or, stores, or store-houses: as the like word for notion is used, Chapter 38.7. See there, and 1 Chron. 27.25. a place herein parallel to this: for we are not to conceive that they had any grain at all at that time abroad in the fields their harvest being some months past over: See Chapter 40.10. But their meaning must be, that such commodities they had in their country farms and storehouses: which they were willing to part with for the saving of their lives, Prov. 13.8. Howbeit, I cannot assent to that learned interpreter, who renders the words, we have treasures hidden in a certain field: as if it were a speech parallel to that of our Savior, Matth. 13.44. for however the term here used spring from a root that signifies to hide, and treasures are said sometime to be hidden, Esay 45.3. yet the word in general signifies treasures, or stores, whether hidden or other, Gen. 43.23. nor is it probable that such stores as these of so many sorts, should be hidden under ground in some one part of a field; and much less that all ten should so bestow their stores in any one place.
{So he forbare} Heb. and; as c. 39.13.
{and slew them not among their brethren} Or, with. Heb. in the midst of (as chap. 39.14. verse 3.) their brethren, or country men; as Deut. 17.15.
Verse 9. {Now the pit} Heb. And; as Chapter 40.5,7. and so verse 13.
{wherein Ishmael had cast all the dead bodies of the men, whom he had slain because of Gedaliah} To conceal his murders, both of Gedaliah, and those other, whom either together with him, ver. 3. or by this occasion afterward, he had dispatched and made away. Heb. whom he smote (as v. 3.) at, or, by the hand: which is variously expounded: for some of the Jewish masters expound it, as the word in its proper and most familiar notion is wont to import, by the hand of Gedaliah: as it is said, they fell by the hand of David and his servants, 2 Samuel 23.22. and they are said, say they, to be slain by the hand of Gedaliah; because he slighted the advice that Captain John gave him, whereby their death and his own also might have been prevented. But this seeming somewhat too far fetched, others of them give other interpretations: Either, by occasion of Gedaliah; for they came chiefly to kill him; and by occasion thereof did the like to them finding them with him: as, thou hast consumed us by the hand (that is, by occasion, or because) of our iniquities, Esay 64.7. or, in Gedaliah, that is, in the place, where Gedaliah was: to wit, at Mizpah: the word being used sometimes for a place or quarter: as Deut. 23.12. Esay 56.11. Chapter 6.3. See there. Others again render it, in the hand of Gedaliah; that is, in his service: hand, for service or ministry: as by the hand of Moses; that is, by his ministry, Numbers 4.37. Psalm 77.20. and so also, 2 Chron. 36.15. Mal. 1.1. Others, by the side of Gedaliah; as, I will stand at the hand (that is, by the side) of my father, 1 Samuel 19.3. and by the hand of them; that is, beside them Neh. 3.4,5. such as were about him, or attending upon him: as 1 Chron. 18.17. and others, in the hand of Gedaliah; that is, under his charge: as all his masters goods were in his hand; that is, under his charge, in his custody, Genesis 24.10. and these were in the hand of Ithamar, for, under his charge, Numbers 4.33. but the meaning of the form of speech, as it is here used, is plain enough, intending no more than simply, with Gedaliah, the men that he slew with him: Nor need we go far for the interpretation of it: we had it before twice, chapter 38.10. take thirty men in thine hand: and he took thirty men in his hand; that is, take them with thee: and he tooke them with him; as it is there well rendered: and why it should not be likewise here, I see not: for it was before said, with him, v. 3. yet so to be restrained, as was there observed.
{was it, which Asa the King had made for fear of Baasha King of Israel} Or which Asa the King made because of Baasha: for the term here used imports no more: and is well so rendered, verse 18. See on chapter 17.11. How Asa fortified Mizpah, being a frontier town between him and Baasha, with the stones and timber, that he fetched away from Ramah, we read, 1 Kings 15.22. but of the pit here mentioned, we find nothing elsewhere; some suppose it to have been a trench or ditch, dug without the walls of the city. But this seems rather to have been some pit delved within the city near to which he drew on those 80. the greatest part whereof he slew, before he massacred them, the pit being ready at hand to receive them: but for what end or use it was at first contrived, whether to receive and contain water for necessary uses, upon occasion of a siege Esay 22.9,11. or for what other employment does not appear, nor can easily be determined: deep and large it seems it was as the prophet says of Tophet, Esay 30.33. that could contain so many corpses.
{and Ishmael the son of Nethaniah filled it with them that were slain.} With the bodies of them; which were therefore no small number.
Verse 10. {Then Ishmael carried away captive all the residue of the people that were in Mizpah,} Having out of all parts resorted thither to Gedaliah, c. 40.11,12.
{even the Kings daughters} Whom the Chaldeans had left behind; either being not much regarded by them when they were possessed of his sons; or being by some means otherwise concealed, and so escaping at the surprisal of the city. See Chapter 38.23. and 39.6.
{and all the people that remained in Mizpah, which Nebuzaradan the Captain of the Guard had committed to Gedaliah the son of Ahikam,} 2 Kings 25.12,22. Chapter, 39.10. and 40.5.
{and Ishmael the son of Nethaniah carried them away captive; and departed to go over to the Ammonites:} By whose king he had been set on work to do what he did, Chapter, 40.14.
Verse 11. {But when Johanan the son of Kareah, and all the Captains of the forces that were with him, heard of all the evil that Ishmael the son of Nethaniah had done,}
Verse 12. {Then they took all the men, and went to fight with Ishmael the son of Nethaniah;} Heb. And they heard—and they took, as c. 40.7,8. all the men; to wit, that were then with them, or that they could get together.
{and they found them by the great waters that are in Gibeon.} The great pool of Gibeon (whereof 2 Sam. 2.13.) lying in the way from Mizpah to the Ammonites' country.
Verse 3. {Now it came to pass that when all the people which were with Ishmael, saw Johanan the son of Kareah, and all the Captains of the forces that were with him, then they were glad.} Heb. And it was; as verse 1. and, and they were glad, for that they were glad; as verse 5.
Verse 14. {So all the people that Ishmael had carried away captive from Mizpah, cast about, and returned, and went unto Johanan the son of Kareah} Heb. And. as v. 8. cast about, or came about: or wheeled about; as Eccl. 1.6.
Verse 15. {But Ishmael the son of Nethaniah escaped from Johanan with eight men, and went to the Ammonites.} Heb. the sons, of Ammon. See Chapter 40.14. Some render it, For Ishmael escaped: to wit, by flight; not staying, or daring to make head against the party that pursued him, which gave the people opportunity to go unto John. So is the copulative used c. 38.23.
Verse 16. {Then took Johanan the son of Kareah, and all the Captains of the forces that were with him, all the remnant of the people whom he had recovered from Ishmael the son of Nethaniah, from Mizpah, (after that he had slain Gedaliah the son of Ahikam) even the mighty men of war, and the women and the children, and the Eunuchs, whom he had brought again from Gibeon:} from Mizpah, that is, carried away from Mizpah; to wit, formerly by Ishmael, vers. 10. Heb. smote, for slain; as vers. 2. and men, simply, not mighty men, distinguished only from the women, as chap. 43.6. and, child, for children; as chap. 40.7.
Verse 17. {And they departed, and dwelt in the habitation of Chimham, which is by Bethlehem;} Some portion of land, that either David out of his own patrimony, or Solomon his son after him, who upon his deathbed gave him a special charge concerning him, 1 Kings 2.7.) had in likelihood conferred upon Chimham the son of Barzillai; for the kindness showed him by his father, when he fled from Absolom, See 2 Samuel 19.38.) which though at the year of release, Ezek. 46.17. it returned again to the crown; yet may seem still from thence to have borne that name: places oftentimes retaining the names of those many ages after, who had formerly held and enjoyed them, Psal. 49.11.
{to go to enter into Egypt} Their wonted place of refuge, Esay 30.1. & 31.1.
Verse 18. {Because of the Chaldeans:} Heb. From the face of the Chaldeans; as verse 9. and these words would better have been joined to the last clause of the verse before-going; as some other in like manner, Chapter, 50.13. for there is not the same reason of disjoining these here as there might be, Psalm 96.12,13. and 98.8,9.
{for they were afraid of them, because Ishmael the son of Nethaniah had slain Gedaliah the son of Ahikam, whom the King of Babylon made Governor in the land.} They feared that the Chaldeans would send in some forces upon them, to revenge the murder of Gedaliah, and the Chaldeans, that were slain together with him. See verse 3.
CHAPTER 42
Verse 1. {Then all the Captains of the Forces,} In this chapter is related a motion, by the captains, that had put Ishmael and his accomplices to flight, rescued the people from them, whom they were carrying away toward the Ammonites, and had a purpose to transport them another way into Egypt, c. 41.17. made unto Jeremy, requesting him from God to advise them concerning their journey, v. 1—6. together with the answer returned unto them from God by the prophet; withal taxing them for their deep hypocrisy, and dissembling both with God and him, verse 7—22.
{and Johanan the son of Kareah,} Or, even John. As Chapter, 40.18. He especially among the rest: As the servants of David, and Asabel, 2 Samuel, 2.30. and, Say to his Disciples, and to Peter, Mark 16.7. See Judah and Jerusalem, Esay 1.1.
{and Jezaniah the son of Hoshaiah,} See Chap. 43.1.
{and all the people from the least, even unto the greatest:} Of this form of speech, see on c. 6.13. & 31.34.
{drew near.} A term commonly used of addresses unto any by way of suit for relief, or advice, Genesis, 43.19. Numbers 36.1.
V. 2. {And said unto Jeremiah the Prophet, Let, we beseech thee, our supplication be accepted before thee,} Heb. fall before; as chapter 37.20. See v. 9. A learned Writer renders it, fall thou down in prayer before God for us: but this is to confound it groundlessly with that which follows: this form intimates their submiss seeking to him; the next branch his seeking to God for them, the subject matter of their suit.
{and pray for us unto the LORD thy God,} Whom you have special relation unto, as his Prophet. So they to Samuel, 1 Samuel, 12.19.
{even for all this remnant, (for we are left but a few of many, as thine eyes doe behold us.)} That was fulfilled which had been long ago foretold and menaced, Leviticus 26.22. Deuteronomy 28.62.
V. 3. {That the LORD thy God may shew us the way wherein we may walke, and the thing that we may do.} Heb. And the Lord; as Mal. 1.9. and, way that we shall walk, or go, for should go: as Psalm 25.12. and 143.8. and, the word, (as chap. 40.16.) that we shall do: as 2 Chronicles 20.12. They would have the Prophet tell them from God what they should do; when as they (the leaders of them, at least) were resolved what they would do already, chapter 41.17.
V. 4. {Then Jeremiah the Prophet said unto them, I have heard you;} I am willing to grant your request; so hearing is commonly taken in Scripture, Psalm 6.9. & 20.1. a defect of the Pronoun; as Esay 1.15.
{behold, I will pray unto the LORD your God,} As well as mine; having taken you to be his people, 1 Sam. 12.22.
{according to your words} According to what you propounded to me. So Gen. 44.10. Josh. 2.21.
{and it shall come to passe that whatsoever thing the LORD shall answer you, I will declare it unto you;} Heb. and it shall be; as chap. 30.8. and, every word, for every thing, or whatsoever; as chap. 44.17. So verse 5.
{I will keep nothing back from you.} Heb. not a word: as c. 26.2. and 38.14. So Paul, Act 20.20.
V. 5. {Then they said to Jeremiah,} Heb. And. and so also verse 4,8.
{The LORD be a true and faithful witness between us,} Gods special attribute in an eminency, Rev. 3.14. Heb. a witness of truth: as Proverbs 14.5,25. Thus in deep hypocrisy abuse they Gods Name, and take it in vain, calling him for a true and faithful witness, when as mean while they intended nothing less, than what so solemnly they professed and pretended, v. 20.
{if we doe not even according to all things, for the which the LORD thy God shall send thee to us.} Heb. according to every word; as verse 4.
V. 6. {Whether it be good, or whether it be evil,} Seem it never so disadvantageous, or dangerous to us. See Micajahs sound and sincere resolution, 1 King. 22.8,18. not counterfeit, as these mens. Heb. if good and if evil: as Eccl. 11.3.
{we will obey the voice of the LORD our God, to whom we send thee,} Heb. hearken unto: as c. 38.20. and so after again. See the peoples like profession to Moses, Deut 5.27,29.
{that it may be well with us, when we obey the voice of the LORD our God} As Deut 6.3.
V. 7. {And it came to pass after ten days, that the word of the LORD came unto Jeremiah.} Here comes to be related at length (after all this long discourse, or narrative inserted, to make way thereunto) that Word of the Lord before pointed unto, and intended, Chapter 40.1. Heb. and it was (as chapter 36.1.) from the end of ten days, (as chap. 34.14.) and (as chap. 41.14.) the Word of the Lord was to Jeremy: as chap. 34.1. Because it is said, after ten days, some hence gather, that the Prophet spent all those ten days in Prayer: But that is not necessary. The Prophet having seriously and solemnly commended it by prayer to God, was to expect when God would please to return to him, and to them by him, an answer. The reason, why God thus delayed it, being not revealed, is not easily conjectured, much less, can it be certainly determined. Some say, to add the more weight to the Oracle, when it should be delivered: and to free the Prophet from suspicion, of speaking from himself, which might have been at least, if not misdeemed, yet amiss pretended, had he suddenly returned an answer. I conceive, it might rather be to punish their hypocrisy, by holding them in suspense, who were questionless impatient of delay, having beforehand resolved what they would do, whatsoever the answer should be.
V. 8. {Then called he Johanan the son of Kareah, and all the Captains of the forces which were with him, and all the people, from the least, even to the greatest:} No sooner had the Prophet his answer and errand from God, but he calls them all to come and hear it; because all had requested it, and all were concerned in it. See v. 1.
V. 9. {And said unto them; Thus saith the LORD, the God of Israel, unto whom ye sent me to present your supplication before him;} Heb. to make your supplication fall before him, or in his presence; as chap. 38.27. Dan. 9.18,20. See verse 2. the like style given to God: see ch. 37.7.
V. 10. {If ye will stay in this land, then will I build you, and not pull you down; and I will plant you, and not pluck you up:} Heb. sitting, sit, or staying stay; as 1 Samuel 20.5. So verse 13. I will settle you, and prosper you, As chapter, 24.6. See the contrary, Psalm 28.5.
{for I repent me of the evil that I have done unto you.} I will no longer deal roughly and harshly with you, as of late I have done. Of this repentance in God: See Chapter 18.8. So Psalm 106.45.
V. 11. {Be not afraid of the King of Babylon, of whom ye are afraid: be not afraid of him, saith the LORD:} See the like encouragements, Esay 43.13. and 44.2. an emphatical ingemination; not unlike that, Esay, 8.12,13. and Luk 12.4,5.
{for I am with you, to save you, and to deliver you from his hand.} Gods assistance, a shelter all-sufficient, Esay 41.10,13,14. & 43.2,5. c. 1.19 & 15.20.
V. 12. {And I will shew mercies unto you, that he may have mercy upon you,} Heb. I will give you mercies, or, tender compassions: As Genesis, 43.14. Deuteronomy 13.17. I will cause you to find favor in the sight of Nubuchadnezzar, as Psalm 106.46. and the hearts of all men, as well Kings, as other inferior ones, being in his hand to wind and turn which way he pleases Prov. 21.1. they needed not to fear man, if they were careful to please him, Prov. 16.7. Heb. and he shall, for, that he may; as Mal. 1.9. v. 3.
{and cause you to return to your own land.} To the several places of your former abode, from which you had formerly either fled, or been forced, c. 41.11,12.
V. 13. {But if ye say, We will not dwell in this land, neither obey the voice of the LORD your God,} Or, and I will not obey; for it has reference to, if ye say. Heb. And. As c. 41.15. and sit, or stay, as v. 10 and hearken to, as v. 6.
V. 14. {Saying, No, but we will go into the land of Egypt wherein we shall see no wars,} As v. 13. see no war, for, sustain it, suffer it: As c. 14.13.
{nor hear the sound of the Trumpet,} Either of the enemy joining battle, or of their own summoning and calling people together to prepare thereunto, c. 4.19,21.
{nor have famine of bread;} Which Egypt, watered yearly by Nilus, had usually good store of, and was wont from Alexandria to furnish with bread-corn divers parts of the Roman State. See Esay 23.
{and there will we dwell} Or, stay, or, abide; As verse 10.13. that is, says a learned Annotator, there shall we have a settled and fixed abode, and not be compelled to remove from place to place, at the pleasure of our Lords and Masters the Chaldeans; but the simple sense I conceive here to be the right,
V. 15. {(And now therefore hear the Word of the LORD, ye remnant of Judah;)} As chap. 10.1. but here prefixed, with repetition, by the way inserted, to give the stronger assurance, and make the deeper impression of what was to ensue, and was like to relish ill with them.
{Thus saith the LORD of Hosts, the God of Israel,} As Chapter 35.13.
{if ye wholly set your faces} Or, if you set yourselves obstinately Heb. setting set your faces: to set the face toward a place, is sometime used for to look wistly towards it; as Ezekiel 20.46. & 21.2. sometime for to bend, resolve and prepare for a journey that way, as Dan. 11.17,18. Luke 9.51.
{to enter into Egypt, and go to sojourn there:)} Which yet is by some here deemed to have been offensive, not so much in regard of that general prohibition in the Law, Deut. 17.15. as in regard of Gods special Will at present made known unto them, and a particular injunction to the contrary now given them, to stay in the land, v. 10. and so continue under the Babylonian government, unto which God would have them to be subject, Chapter 25.6,11,12.
V. 16. {Then shall it come to pass, that the sword which ye feared shall overtake you there in the land of Egypt; and the famine whereof ye were afraid shall follow close after you in Egypt, and there ye shall die} Heb. And it shall be; as v. 4. and cleave after you, for, follow you closely; as Psal. 63.8. Thus what the wicked fear, and by indirect courses seek to shun, by those means befalls them, by which they think to shift off and escape it, Prov. 10.24. Esay 66.4. c. 38.19,22 Ezek. 11.8. For fear of the Chaldeans they would needs go into Egypt, c. 41.21,22. making full account that they should be safe enough from them, were they but once there; and thither God sends after them the Chaldean sword, that destroys both the Egyptians and them, c. 43.11. and 44.27,30. & 46.13,25.
V. 17. {So it shall be with all the men that set their faces to go into Egypt to sojourn there,} Heb. And (for, So as Proverbs 17.3.) all the men shall be that set their faces; as verse 15 chap. 44.12. that voluntarily and obstinately, contrary to Gods command, bend themselves that way; not those that with the rest are carried away by constraint, as was the Prophet himself among others, and Baruc his scribe. c. 43.5,6.
{they shall die by the sword, by the famine, and by the pestilence} As chap. 21.7. & 24.10. & 28.8. See c. 44.12.
{and none of them shall escape or remain from the evil that I will bring upon them.} See c. 44.14.
Verse 18. {For thus saith the LORD, the God of Israel,} As before, verse 9.
{As mine anger and my fury hath been poured forth upon the Inhabitants of Jerusalem; so shall my fury be poured forth upon you, when ye enter into Egypt:} Or, when ye are come into Egypt: As Numbers 15.18. the place where you think yourselves secure, were you once got thither. See Chapter 43.7. and 44.6. and of the form of speech, concerning wrath poured out, Chapter 10.24.
{and ye shall be an execration, and an astonishment, and a curse, and a reproach;} As c. 24.9. See c. 44.12.
{and ye shall see this place no more.} There shall none of you return, as those shall that were carried hence unto Babylon, chapter 24.6. and 31.17.
Verse 19. {The LORD hath said concerning you} Or, Thus; or, These things the Lord hath said.
{O ye remnant of Judah,} As v. 15. c. 43.5.
{Go ye not into Egypt;} Or, as some render it, Therefore go not into Egypt.
{know certainly that I have admonished you this day.} Heb. knowing know (as Gen. 11.13.) that I have, or that I do, this day testifie against you; as Deut. 4.20.
Verse 20. {For ye dissembled in your hearts,} Or, That (as chap. 4.18.) ye dissembled; as knitting this unto that which went before, I testifie against you; or, Certainly ye dissembled; for so is the particle also used; as chap. 22.22. and 24.8. Heb. ye seduced in your souls, or in your minds; as Gen. 23.8. Prov. 23.7. or, as others, against your souls; as 1 King. 2.23. Proverbs 7.23. you sought to beguile God, or to deceive me, speaking one thing with your mouths, and minding inwardly another: for you have dealt thus deceitfully to your own evil and mischief. A learned scholar renders it, Ye have seduced yourselves; or made an error in your souls. And the old Latin much to the same effect, you deceived your souls: somewhat the like form of speech, is found in a term used, James 1.26. but the former seems somewhat harsh here: the latter takes no notice of the particle, which seems not here vacant. I should rather render it, with a late learned annotator, Surely ye deceived me against your own souls, or yourselves, me, wanting, as Esay 29.6. chapter 15.16.
{when ye sent mee unto the LORD your God, saying, Pray for us unto the LORD our God, and according unto all that the LORD our God shall say, so declare unto us, and wee will do it.} As v. 2,3,5,6.
Verse 21. {And now I have this day declared it to you; but ye have not obeyed the voice of the LORD your God, nor any thing for the which he sent mee unto you.} Or, And when I have this day declared it to you, ye do not hearken to the voyce of the Lord your God (as ver. 13.) or unto ought (and, as ver. 6. to all; as chap. 32.23.) with which he sent me to you. Yet had they not returned any answer to the Prophet's speech: but the Prophet knew well enough how it was with them, either having discovered it by their carriage during the ten days intervenient between their motion and God's answer vers. 7. or by their demeanor while he was delivering God's message: or (which is most probable) he might have it by revelation from God: as some other particulars concerning himself, c. 11.18,19. The like syntax, see c. 40.7,8.
Verse 22. {Now therefore know certainly,} Heb. And (as chap. 36.6.) knowing, know; as v. 19.
{that ye shall die by the sword, by the famine, and by the pestilence in that place whither ye desire to go, and to sojourn.} Or, to go to sojourn; As Genesis 12.10. verse 15.7. In Egypt where you least expect it. See verse 16,17,18.
CHAPTER 43
Verse 1. {And it came to passe, that when Jeremiah had made an end of speaking unto all the people, all the words of the LORD their God, for which the LORD their God had sent him to them, even all these words;} Or, things: as chap. 36.13,32. In this chapter is recorded what effect the message from God before related, had with those men it was sent to; to wit, their refusal to obey it, persistence in their former resolution for Egypt, and accomplishment thereof, v. 1–7. together with a new prophecy delivered by Jeremy in Egypt, after they were come thither, v. 8–13.
Verse 2. {then spake Azariah the son of Hoshaiah,} This is deemed by most to have been no other than that Jezaniah, mentioned c. 42.1. Yet it might be another, and a brother of his, because the father seems the same; and some suppose him the first mover of the journey into Egypt.
{and Johanan the son of Kareah,} Or, John; As Chapter 40.8. and 42.1.
{and all the proud men} Among whom, those were the chief ones, and it might well therefore be rendered, and the rest of the proud men; as chap. 40.13. So v. 14. chap. 52.18. Pride being the ordinary and most common cause of disobedience and rebellion against God; and of the contempt of his messengers, and messages see Exod. 5.2.
{saying unto Jeremiah, thou speakest falsely,} Heb. falshood, or a lye: as c. 40.16.
{The LORD our God hath not sent thee to say, Go not into Egypt to sojourn there.} Thus discovered hypocrisy turns into outrage and fury. So they, c. 5.13. The Word of God is not in them.
Verse 3. {But Baruch the son of Neriah setteth thee on against us,} They are not content to traduce and slander the Prophet, but Baruc also for him. The reason that a learned man renders, why they should cast this aspersion upon Baruc, to wit, because he being a younger man, should be more hot and eager than the Prophet in the delivery of these things, is groundless; nor seems probable: nor could he be lightly more eager than Jeremy himself was in the delivery of it, had he been to do it; nor is it likely that Jeremy made any use of him therein.
{for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captive into Babylon.} To slay some of us, and to transport the rest. See the like, Esay 10.4. and v. 12. and what should Baruc gain by this? But any pretense is colorable enough, where men are maliciously minded. Heb. to give us into the hand, or power: as c. 34.20.
Verse 4. {So Johanan the son of Kareah, and all the Captains of the forces, and all the people obeyed not the voice of the LORD, to dwell in the land of Judah.} Heb. And Johanan: as c. 41.14. and, all the captains (or the rest of them; as v. 2.) hearkned not: as c. 42.14. and, to sit, or, abide: as c. 42.10,13.
Verse 5. {But Johanan the son of Kareah, and the Captains of the forces, took all the remnant of Judah, that were returned from all nations, whither they had been driven to dwell in the land of Judah,} Heb. And, as c. 42.1. and, all, for the rest: and to sit, for to abide; as v. 4. See c. 40.11.
Verse 6. {Even the men, and women, and children, and the Kings daughters, and every person that Nebuzaradan the Captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan,} See chap. 40.7. & 41.10,16. Heb. every soul; as chap. 52.10. Romans 13.1.
{and Jeremiah the Prophet, and Baruc the son of Neriah.} Whom by force they led away with them; and some other also in likelihood beside them.
Verse 7. {So they came into the land of Egypt;} Heb. And: as verse 4. See c. 42.18.
{for they obeyed not the voice of the LORD:} As Chapter 42.21. verse 4.
{thus came they even to Taphpanhes.} Heb. and they came unto Tahphanhes, or Tachpanches. An ancient city of Egypt, so called from a queen of that name, 1 Kings 11.19. The ancient Greek version terms it Taphna. Whence the later Greeks, corrupting the term, and framing it nearer to their own language, as if it had its original with them from a word that signifies a laurel, or bay-tree, call it commonly Daphna, and Daphnæ Pelusiacæ, to distinguish it from another Daphnæ in Syria. See Esay 30.4. where it is termed in a more contracted form Hanes, or Chanes.
Verse 8. {Then came the Word of the LORD unto Jeremiah in Tahpanhes, saying,} Heb. And the word was; as c. 36.27.
Verse 9. {take great stones in thine hand, and hide them in the clay in the brickkiln, which is at the entry of Pharaoh's house in Tahpanhes, in the sight of the men of Judah:} By this visible sign would God have confirmed, and as by an ocular demonstration set before the eyes of this refractory and rebellious people, the accomplishment of that judgment which before he had denounced against them, by the access of Nebuchadnezzar with his forces into Egypt, and by his pursuance of them among others there, from whose force they thither fled.
{in the clay in the brickkiln} By the former word here used, though nowhere else found, is by the Jewish doctors, and most others, agreed to be meant such material, as brick is wont to be made of; and that by the latter word is meant such a furnace, or place, as brick is wont to be framed and burnt in, is no less agreed on from 2 Samuel 12.31. Howbeit, because some Greek versions render the former word, an hidden place, and the old Latin, the former, a Grot, or, Cave, or, Vault; and the latter, a brick-wall: grounding in likelihood, on a place in Nah. 3.14. hence some make much ado to find out some trench or ditch near the king's palace, whereunto Jeremy should cast these stones; on which, as part of the foundation, Nebuchadnezzar, when he came into Egypt, should raise a brick wall, and build him a palace there. But little reason have we for such far-fetched fancies to recede from the received interpretation of the words: the main matter that some object is, that there is no likelihood, that a brick-kiln should be situate so near to the king's palace, which could not but be, by occasion of the noisome smoke thereof very offensive. To which may be answered: First, that the houses of these Egyptian kings were many of them of vast amplitude; and the brick-kilns therefore, though they were situate not far from some of these court gates, yet might be far enough distant from those parts of the palace, wherein the king and his great ones, did ordinarily keep. Secondly, that this place might be rather a work-house to frame some special kind of brick in for peculiar uses, than a furnace or kiln to burn them; and that such, as were either to be burnt elsewhere, or to be hardened only with the sun: and lastly, that the word rendered entry, does not always signify a door, or, a porch, but an opening, or, open way, that leads to a place, house, town, or city. So it is used, chap. 1.15. and so rendered, Gen. 38.14. and may well therefore also here so signify: as also that the particle here rendered, in, is used also for, besides, See Chap. 32.7. & 36.10. and the words may therefore be well here rendered, beside the open way to Pharaoh's house.
Verse 10. {And say unto them, Thus saith the LORD of hosts, the God of Israel,} As chap. 42.15.
{Behold, I will send and take Nebuchadrezzar the King of Babylon my Servant,} As he is also styled, chap. 25.9. Heb. Lo I am sending. So also chap. 25.9.
{and will set his throne upon these stones that I have hid, and he shall spread his royal pavilion over them.} Thereby implying that Nebuchadnezzar should proceed so far in the conquest of Egypt, as to pitch his pavilion in that very place, not far distant from the king's palace at Tanes; where his brick houses erected for his building then stood: the word rendered pavilion, so termed for the beautifulness of it, (for the term royal is not in the text) is nowhere else found.
Verse 11. {And when he cometh he shall smite the land of Egypt: and deliver such as are for death to death, and such as are for captivity to captivity; and such as are for the sword to the sword} Heb. And he shall come, and he shall smite (the like to that, chap. 42.21.) the land of Egypt, (that is, the inhabitants of the land; as Mal. 4.6.) those that are for death, to death; etc. to smite, for, to smite and give, or deliver up, or by giving and delivering up, to death. A complexive form of speech, like those Esay 38.14,17,21. chap. 36.23. & 41.7. See of this distribution of judgments, compared with chap. 42.17. on chap. 15.2. See also Zach. 11.2.
Verse 12. {And I will kindle a fire} As chap. 17.27.
{in the houses of the gods of Egypt} I will cause him to set their idol-temples on fire, and burn them down; that I may execute judgment as well on their gods, as on themselves. So Exod. 12.12. Esay 19.1. Chap. 46.25. Ezek. 30.13.
{and he shall burn them; and carry them away captive,} Some of their idols, being of wood or other like combustible matter, he shall burn: others of them, being of more rich and sumptuous materials, he shall carry away among other spoils, to employ otherwise, or to reserve in token of conquest. See Esay 46.2. chap. 48.7. and of this form of speech, on verse 3.
{and he shall array himself with the land of Egypt, as a shepherd putteth on his garment,} The meaning in general of this passage is agreed on, to wit, that by the land of Egypt is here meant the spoils of that country, which the Chaldean should gather together, and go away enriched with them: but about application of it to a shepherd's wonted guise, there is some variety of opinion. One of the Jewish masters would by the garment here mentioned have understood the cloth, that the shepherd sets up for a tent, to shelter him, while he stays in some one place, but takes down again and carries away with him, leaving nothing behind him, when he removes to some other place; as they use oft to shift, Esay 13.20. and so should the king of Babylon go from place to place in Egypt; and sweep all away with him. But this conceit needlessly forces the term and so the text: and some of ours therefore instead of his tent substituting his coat, go the same way, but keep closer to the term in the text. Another will have it allude to a shepherd's wrapping himself up in his garment to keep himself warm, because in the wilderness he is to tend his flock as well by night as by day, Gen. 31.40. 1 Sam. 25.16. Luke 2.8. which some of ours also follow. But other of ours refer it to the shepherds going forth in the morning to lead his sheep out to their pasture. (see Esay 40.11. Chap. 31.9. Josh. 10.3,4.) who is not wont to spend much time in arraying and dressing himself up, before he go out but casts on his coat suddenly, and is by and by gone: and so should Nebuchadnezzar, without difficulty or long delay, as speedily and easily, seize on the wealth of Egypt, and go away with it. And others again, to his returning home at evening, when having sat all the heat of the day without his coat, or upper garment, (as the word seems properly to signify, Gen. 9.22.) while he tended his sheep in those hot regions, he casts it on about him at evening, at such time as he goes homeward. and in like manner should Nebuchadnezzar return at his leaving of Egypt, not naked or bare, (as men are said to be, when they want their upper garment. See Esay 20.1.) but well clad, as with his coat, or upper garment about him. And this seems best to agree both with the drift of the Prophet, and the terms of the text. For as for that of the ancient Greek interpreter, whom a learned writer supposes to have read chatah, for atah: and renders it, he shall purge Egypt as a shepherd purges his coat of lice. Which some expound, he shall at leisure ransack all Egypt, and seize on all her wealth and treasure; as shepherds are wont leisurely to look their clothes, and pick out their lice: it is but a lousy interpretation (howsoever some seem to be much taken with it) grounded upon a corruption of the text: and I therefore leave it.
{and he shall go forth from thence in peace.} Or; depart (as Chap. 29.2.) from thence in peace; that is, in safety, without hurt or loss. as 2 Sam. 3.22,23. 1 Kings 22.27,28. or, quietly; the Egyptians not daring nor being able to stir, or to impeach him in his passage. So Exod. 11.7. Psal. 78.53. See the like, Esay 10.14. or, securely, says a learned writer, as a shepherd that having cast on his coat, does not fear in his return to be robbed or stripped of it, before he get home. See the like prophecy of Nebuchadnezzar's conquest of Egypt, Ezek. 29.19,20. & 30.19.
Verse 13. {He shall break also the images,} Heb. And (as Chap. 1.3.) he shall break (to shivers; for thence seems our English word shiver to have come) the statues, or, standing images. So the word properly signifies, Mic. 5.13.
{of Bethshemesh} A prime city of Egypt, with them called anciently, On, Gen. 41.45. the word signifies the house of the sun; and it was famous for idolatry, in regard of a stately temple, wherein the sun was there worshipped, whereof Herodote, lib. 2. See Esay 19.18.
{that is, in the land of Egypt:} This is added to distinguish it from another city of the same name in Hebrew, situate in the land of Judah, Josh. 15.10. 1 Sam. 6.12.
{and in the houses of the gods of the Egyptians shall he burn with fire.} The same in effect that was said before, Verse 12. save that God is said to kindle this fire there, and Nebuchadnezzar is said to burn them with it here; who was therefore no other than God's instrument in this act; as Sennacherib before him in other the like, Esay 10.5,6,15. & 37.18,19.
CHAPTER 44
Verse 1. {The word that came to Jeremiah,} In this chapter is contained, 1. A second sermon or message, brought from God by the Prophet, reproving and menacing the Jewish people in Egypt, not so much now for their disobedience in leaving their own land, and journeying into Egypt, contrary to God's express command; as for that gross and abominable idolatry that they committed, when they had seated themselves in several parts of that land, Verse 1–14. 2. The refractory carriage of the people upon the delivery of it, expressly refusing to give any heed unto it, and professing a stiff resolution to persist in their idolatrous practices, Verse 15–19. 3. The Prophet's reply upon this their peremptory answer, Verse 20–23. 4. A new message with the like menaces to the former, ratified by a solemn oath, with reserve of a few that should survive to see the accomplishment of it, Verse 24–28. and confirmed by a sign that should be made good upon the person of the king of Egypt, under whose protection they there were, verse 29,30.
{The word that came,} Heb. that was: as Chap. 1.2. to wit, from the Lord; as Chap. 40.1.
{concerning all the Jews,} Heb. unto. the same particle that was before: it came to him, to be delivered to them, as Rev. 1.1. which God gave to him to shew to his Servants. Howbeit, the word is sometime used for concerning; as Chap. 22.11,18. & 27.19. and so may not amiss be rendered also here.
{which dwell in the land of Egypt.} Or, that were residing. Heb. sitting: and so again in the next words. See Chapter 42.10,13.
{which dwell at Migdol} A strong city, or fort, situate in the territory of Bethshemesh, not far from the Red Sea, Exod. 14.2. Numb. 33.7,8. But no hold or fort so strong that can secure or shelter against God, Esay 31.9. & 37.37,38.
{and at Tahpanhes} Of this, see chap. 43.7.
{and at Noph} Otherwise Moph, Hos. 9.6. and thence with the Greeks and Latins Memphis. See Esay 19.13. Ezek. 30.13.
{and in the country of Pathros, saying,} Another region in Egypt, that had its name from one of Mitsraim's issue, Gen. 10.14. supposed by some learned to be that which is commonly termed, Thebais; which they conjecture, partly, from some terms, though corrupted, of places therein situate, as the Phaturite canton in Pliny, and Pathyris a town in Ptolemy; and partly, from the situation of it; which from hence they gather to have been higher, and farther up into the country than Noph, or, Memphis; as Noph, or Memphis than Migdol, or, Magdolus; as the Greeks and Latins term it. Of it, see also on Esay 11.11. It is mentioned also, Ezek. 29.14. & 30.14.
Verse 2. {Thus saith the LORD of hosts, the God of Israel,} As Chap. 43.10.
{ye have seen all the evils that I have brought upon Jerusalem, and upon the cities of Judah:} That which might have served to warn you, and make you more wise and wary. So Deut. 4.3. See chap. 3.7,8,12. & 7.12. so Neh. 13.18. Dan. 5.22. Zach. 1.5,6.
{and behold this day they are a desolation, and no man dwelleth therein.} Desolation, for, extremely desolate; as Chap. 37.19. Ezek. 14.15. See chap. 47.7.9.
Verse 3. {Because of their wickedness, which they have committed,} Heb. from before, or; from the face of, So chap. 7.12. & 21.12. & 23.10.
{to provoke me to anger} See chap. 7.18.
{in that they went to burn incense and to serve other gods, whom they knew not, neither they, you, nor your fathers.} They went from me, and left me, to go after strange gods, and serve them, Chap. 19.4. neither they, ye, nor your fathers. Heb. ye; and your fathers; as chap. 35.6. neither ye, nor your sons. Heb. ye and your sons. See the like also. Chap. 36.24.
Verse 4. {Howbeit, I sent unto you all my Servants the Prophets, rising early and sending them,} So Chap. 7.25. & 25.3. & 26.5. & 29.19. & 32.33. Heb. And I sent; as chap. 35.14.
{saying, oh do not this abominable thing that I hate.} Heb. this word of abomination: word, for, thing; as chap. 40.3. and, abomination, for, abominable, as chap. 32.35.
Verse 5. {But they hearkened not, nor inclined their ear to turn from their wickedness,} See chap. 7.24,25. & 11.8. & 34.14.
{to burn no incense unto other gods.} Or, rather, in burning; as chap. 35.8,9. & 38.4. so it is well rendered, verse 8.
Verse 6. {wherefore my fury, and mine anger was poured forth;} Heb. And. as chap. 42.22. See chap. 42.18.
{and was kindled in the cities of Judah, and in the streets of Jerusalem.} Or, and it burnt. as Numb. 11.3.
{and they are wasted and desolate,} Or, so that (as Chap. 19.16.) they are become waste and desolate. Heb. are unto wasteness and desolation. as chap. 25.38.
{as at this day.} Or, as this day appears, as chap. 25.18.
Verse 7. {Therefore now thus saith the LORD of hosts, the God of Israel;} Heb. And now. as chap. 42.22. See chap. 35.17. & 42.15.
{Wherefore commit ye this great evil against your souls?} As Num. 16.38. Chap. 7.19.
{to cut off from you man, and woman, child, and suckling out of Judah, to leave you none to remain.} To urge the Lord in his fierce anger to make an utter riddance of yourselves, and all yours. See verse 11. Of the word rendered child, see chap. 6.11. & 9.21. Heb. out of the midst of Judah; as chap. 51.6. and, to make no remnant to remain to you: as Esay 1.9.
Verse 8. {In that ye provoke me unto wrath with the works of your hands,} Your idols, Chap. 25.6,7.
{burning incense unto other gods} Or, in burning. Heb. to burn; as verse 5. but see there.
{in the land of Egypt, whither ye be gone to dwell} Or, whither ye are come (as chap. 42.18. & 43.7. for there they now were) to abide, or, reside. Heb. sit; as chap. 42.10,13. verse 1.
{that ye might cut yourselves off, and that ye might be a curse and reproach among all the nations of the earth.} See chap. 42.18. See Esay 65.15.
Verse 9. {Have ye forgotten the wickedness of your fathers, and the wickedness of the Kings of Judah, and the wickedness of their wives, and your own wickedness, and the wickedness of your wives, which they have committed in the land of Judah and in the streets of Jerusalem?} See the like expostulations, Neh. 13.18. Heb. evils; as verse 7. evil.
Verse 10. {They are not humbled even unto this day, neither have they feared; nor walked in my Law, nor in my statutes that I set before you, and before your fathers.} Or, How they have not been humbled, or, Yet they have not been humbled. Neither humbled by those afflictions, that for their sins have befallen them, nor been wrought thereby unto any sincere and serious compunctions of heart and contrition of spirit, for their sins the procuring causes thereof. 2 Chron. 36.12,13. Chap. 5.3. A change of the person, as if God disdaining to talk further with them, should turn his speech from them to the prophet, So chap. 7.26. Heb. have been contrite; as Esay 57.15. and, that I gave before you; as chap. 26.4.
Verse 11. {Therefore thus saith the LORD of Hosts, the God of Israel,} As verse 2,
{Behold, I will set my face against you, for evil, and to cut off all Judah} God threatens to set his face against them purposely to do evil to them, Chap. 21.10, Amos 9.4. to cut them off, and destroy them, Lev. 20.5. Psal. 34.16. See verse 7. as they had obstinately set their faces to go into Egypt against his injunction to the contrary, chap. 42.15,19. verse 12. Thus God long beforehand menaced to walk crosse, or, thwartingly with them, when they should walk so with him, Lev. 26.27,28. See Esay 66.3,4.
Verse 12. {And I will take the remnant of Judah that have set their faces to go into the land of Egypt to sojourn there,} Or, that did set their faces, that fixed their resolution to go thither, or, have set their faces to go; that is, out of a fixed resolution did go, and are come thither. See Chap. 42.15. not those that were brought thither by constraint, as Jeremy and Baruc, Chap. 43.6.
{and they shall all be consumed and fall, in the land of Egypt: they shall even be consumed by the sword, and by the famine: they shall die, from the least even unto the greatest, by the sword and by the famine:} See chap. 42.17. but what was said, shall die, there, is said, shall fall here; because men fall to the ground, when they die. So chap. 6.15. & 8.12. from the least to the greatest; as Chap. 42.1,8.
{and they shall be an execration, and an astonishment, and a curse, and a reproach;} as verse 8. Chap. 24.9.
Verse 13. {For I will punish them that dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by the famine, and by the pestilence;} Heb. And (as chap. 38.23.) visit upon (as chap. 11.22. & 12.21.) those (to wit, Jews) that sit, or reside in the land of Egypt; as verse 1. Of these judgments, see before chap. 14.22. & 15.2. & 38.2. & 42.17. See verse 6.
Verse 14. {So that none of the remnant of Judah, which are gone into the land of Egypt to sojourn there, shall escape, or remain, that they should return into the land of Judah, to the which they have a desire to return to dwell there: for none shall return but such as shall escape.} This passage is by divers diversely rendered. Some render it, So that (Heb. And) there shall be none, that shall escape, and be left of the remnant of the Jewes that came into the land of Egypt to abide there; besides those that shall set their mind (Heb. lift up their soul; as Hos. 4.8.) to return into the land of Judah, to return, I say, to dwell there. But how this version may be fitted to the words of the text, I conceive not: that, besides, is without ground forced into the text. Our former versions (save that of Geneva, which our last concurs with) So that none of the remnant of Judah, which are gone to dwell in Egypt, shall be left to come again into the land of Judah, although they think to come thither again, and to dwell there. But neither will the words of the text admit this; that although, finds no place in it. The ancient Greek goes much the same way that our last does. The old Latin a little otherwise; And there shall be none, that shall escape, and be left of the residue of who went to sojourn in the land of the Jewes, Egypt, and to returne into the land of Judah, to which they lift up their souls (that is, hope, or, desire; as chap. 22.27.) to return to, and dwell there. As if their going into Egypt, yet were joined, with a purpose not to abide forever there, but to sojourn there for a time, as Elimelec did in the land of Moab, Ruth 1.1,1. and the Shunamite with the Philistines, 2 Kings 8.2. and when opportunity should be, which they hoped after some space of time would be, to return back into their own country again: and this the words of the text may well bear. And these all agree in the version of the last clause, as ours here exhibits it: for none shall returne, but such as shall escape, or, some that shall escape; intimating, yet, that there should be a reserve of some, but very few. See verse 28. But a learned scholiast departing, in the connexion of this last clause, from all that went before him, thus exhibits it; So that there shall none escape, or remain in the remnant of Judah, to those that came into Egypt to abide there, and to return into the land of Judah: for they lift up their minds indeed to return to dwell there; but they shall not return, save those that escape. But how that for comes in here, I conceive not, and leave it therefore to the judgment of others. The old Latin seems to have kept closest to the terms of the text. Howbeit, I conceive that that which our version exhibits, may well stand, if one of the copulatives in the text, be deemed superfluous, as oft it is, Psal. 7.9. Job 23.21. Chap. 6.25. Jon. 1.1. so that, and to return; be rendered simply, to return. See chap. 22.27. That of some, escaping, some of the Jewish doctors expound of Jeremy and Baruch, whom out of their Talmudic chronicles they tell, that Nebuchadnezzar, at his conquest of Egypt, sent back again into Judea: but the words are indefinite; and whether they died or no, is uncertain.
Verse 15. {Then all the men which knew that their wives had burnt incense unto other gods, and all the women that stood by, a great multitude, even all the people that dwelt in the land of Egypt in Pathros, answered Jeremiah, saying,} Heb. And all, &c. as Chap. 43.8. The effect of the message delivered from God to them by the prophet here follows. And in this verse is a description of the parties that return a peremptory answer of refusal and disobedience to it; to wit, such as were themselves guilty of the crime charged upon them or that knew their wives so to be; by the great multitude of whom it appears how exceedingly this idolatrous practice had spread itself among them, as such evils are wont to do, 1 Cor. 5.6. 2 Tim. 2.17,18. Heb. 12.15. and the women seem to be the chief speakers in this peremptory answer. See verse 19.
Verse 16. {As for the word which thou hast spoken unto us in the name of the LORD, we will not hearken unto thee} Heb. the word; put absolutely: as the like, Esth. 6.7. Psal. 73.28. Luke 21.6. See the like peremptory answers, Chap. 6.16,17. and observe how they proceed from evil to worse, Chap. 9.3. At first, it was no word of God, that the prophet spoke, Chap. 43.2. Now though it be, yet they will not obey it: they were at defiance with God's messenger before; now, with God himself, and his message.
Verse 17. {But we will certainly do whatsoever thing goeth forth out of our own mouth.} Heb. We will doing do (as chap. 22.4.) every word (as chap. 43.4.) hath gone forth from our mouth: whatsoever we have resolved upon, and have spoken, or have by solemn vow engaged ourselves unto; as Judg. 11.36. Esth. 7.8. Lam. 3.38.
{to burn incense} Or, in burning incense; as the particle is frequently in this form used. See verse 5.
{to the Queen of heaven,} The sun, as some, much adored in Egypt, (see chap. 43.13. or, the moon, as others; or, to the frame of heaven: the stars in general. See chap. 7. verse 18.
{or to pour out drink offerings unto her} Or, and in pouring out drink-offerings to it, as before.
{as we have done, we and our fathers, our Kings, and our Princes, in the cities of Judah, and in the streets of Jerusalem.} Their first argument, or knot of arguments rather, why they would persist in their idolatrous services, taken from custom, and antiquity, the practice of their ancestors; authority, the usage of great ones, their rulers; and the generality, the exercise of it, in all places. See chap. 2.28. & 11.13. Just the Popish arguments for their superstitions at this day.
{for then had we plenty of victuals and were well, and saw no evil.} Heb. and (but the copulative is oft so used, as Esay 53.2. Chap. 38.23. verse 13.) then (to be supplied, that it may cohere with verse 18.) we were satiated with bread (we had our fill of it, as Prov. 20.13. & 28.19. & 30.22. Ezek. 16.49. bread, for, victuals in general; as 1 Kings 4.22. Neh. 5.18.) and we were good (that is, merry; we lived merrily: as, good with wine, that is, merry with it, 2 Sam. 13.28. Esth. 1.10. and, a good heart, for, a merry, or, a cheerfull heart Prov. 13.13,15. & 17.22.) and we saw not evill; felt none, suffered none, endured none, had no experience of any evil; as ch. 5.12. & 42.14. A second reason why they would not leave their wonted guises, from the plenty and prosperity they had enjoyed, while they used them, ascribing to their idols, and idolatrous services, the good things, that God bestowed upon them. See Acts 14.17. See of their proneness hereunto, Esay 48.5. and their practice herein Hos. 2.7,8. The usual argument of blind and sorry creatures, the ignorant Popish sort among us, What a merry time it was; and how cheap and plentiful all things were, before this new Gospel came in, when they had nothing but mass and matins.
Verse 18. {But since we left off to burn incense to the Queen of Heaven, and poured out drink offerings unto her, we have wanted all things, and have been consumed by the sword, and by the famine.} Heb. And (as verse 17.) from then; as Gen. 39.5. Ruth. 2.7. Thus profane and godless wretches measure religion by their belly; will serve God no longer than he feeds them to their fill; and satisfy their unlimited lusts: and prone to impute as their plenty when they enjoy it, to their idols, so their penury and scarcity when they are pinched with it, or any other calamity that befalls them, to their neglect, not of God, but of them.
Verse 19. {And when we burnt incense to the Queen of Heaven; and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her without our men?} Their husbands, they mean, as Gen. 3.16. whose approbation of what in this kind they did, it seems that they deemed warrant sufficient to bear them out in doing of it. And hence it appears, that the women here took upon them to answer the prophet, as well as the men, yea, may seem to have been the chief and forwardest in this bad business; as was Jezabel with Ahab; 1 Kings 21.25. See verse 24,26. Of the cakes here mentioned, see before, on chap. 7.18.
{to worship her} Or, to worship, simply: the termination of the verb here used, seeming rather to be a syllabical adjection, than a pronoun feminine affixed. Some render it, not amiss, to idolize, or, make an idoll, to wit, of her, or it; or, to do idol-service to her, or it: as framed for a term that is used for an idoll, Esay 48.5. for that which one of the Jewish doctors has, who expounds it, of drawing figures of Idols on the cakes they made for that superstitious service, seems not so probable: and that much less that another has, who interprets it, to chear her, or, make her merry; by an antiphrasis: for the word rather signifies to grieve, or, put to pain; whence Jabets had his name, 1 Chr. 4.9. and idols likewise justly theirs. See Psal. 16.4. A learned late writer, because in the Ethiopic tongue the like term signifies to be precious, Mar. 14.3. Luke 12.23, from thence deems that it may signify here to make precious: and knitting it to the next word, renders it, in making precious, and pouring out liquors: which he interprets, in pouring out precious, or, costly liquors: as, he digged, and made deep, for, he digged deep, Luke 6.48. That which I shall refer to the consideration of others.
Verse 20. {Then Jeremiah said unto all the people, to the men, and to the women, and to all the people, which had given him that answer, saying,} Jeremy's reply follows to this peremptory answer, acquainting them with the true cause of all the evils that had befallen them; to wit, not the neglect of their idol services, but their persisting so long in them: which though for a while sometime under some religious kings they intermitted, yet eftsoons they returned unto again, and that these their idolatrous practices, God, though he long forbore them, yet could not endure to bear ever: but at length for the same, inflicted those evils upon them, verse 21—23. Heb. against, upon, or, concerning the men; as Esay 1.1. but it is sometime used for unto; as chap. 26.5. and, answered a word; as Esay 26.36.21.
Verse 21. {The incense that ye burnt in the cities of Judah, and in the streets of Jerusalem, ye and your fathers your Kings, and your Princes, and the people of the land?} As verse 17.
{did not the LORD remember them?} Keep all of it in mind, to take vengeance for all together. See Esay 65.6,7. a passage from number to number; as Psal. 127.5. & 140.8. God remembered them, though they were past and gone, 2 Kings 23.26. when they thought that he had forgotten them, Hos. 7.2.
{and came it not into his mind?} Heb. did it not ascend, or, come up, upon his heart? as Chap. 19.5.
Verse 22. {So that the LORD could no longer bear, because of the evil of your doings, and because of the abominations which ye have committed:} Heb. And (as ver. 14.) the Lord could not further bear, (as Prov. 30.21. See Esay 1.13.) from the face of; as ver. 3. and so again; ver. 23. God forbore you so long, that he grew weary of bearing any longer with you, till he was weary of repenting. See ch. 15.6. and till he saw there was no remedy, 2 Chr. 36.16. See the like, Gen. 6.3,5,7.
{therefore is your land a desolation, and an astonishment, and a curse without an inhabitant, as at this day.} Heb. and. See verse 26. Chap. 26.6.
Verse 23. {Because you have burnt incense, and because ye have sinned against the LORD, and have not obeyed the voice of the LORD, nor walked in his law, nor in his statutes, nor in his testimonies:} See chap. 42.21. & 43.7. verse 3,5.
{therefore this evil is happened unto you, as at this day.} As verse 22. See verse 6.
Verse 24. {Moreover} Heb, And, as chap. 39.7. A further denunciation ratified with an oath, verse 26.28.
{Jeremiah said unto all the people, and to all the women,} Because the weaker sex seem to be as eager sticklers as any in this contestation with the prophet. See verse 15,19.
{Hear the word of the LORD all Judah that are in the land of Egypt.} As Chap. 42.15. and, all Judah, for, all ye Jewes, or, men of Judah, verse 27. and so verse 26.
Verse 25. {Thus saith the LORD of Hosts, the God of Israel:} As verse 11.
{saying, ye and your wives have both spoken with your mouths, and fulfilled with your hand, saying,} You make yourselves guilty of grievous crimes, one on the neck of another, in making of wicked vows, and in making of them good, and in making account further so to do still. See chap. 3.5. Heb. women; as chap. 38.22,23. and and, for, both; as chap. 32.44.
{We will surely perform our vows that we have vowed to burn incense to the Queen of heaven, and to pour out drink offerings unto her;} Heb. doing do; as ver. 17. to burn, or, in burning; and so, in pouring. See also there.
{ye will surely accomplish your vows, and surely perform your vows.} Heb. establishing establish: and, doing do; as before: a passage from person to person, as chap. 29.19. and the same thing repeated, with vigorous ingeminations again and again, as to express their extreme obstinacy, stiff resolution, and full account to carry things as themselves lusted; so withal to intimate the fierceness of God's wrath incensed against them, for such their presumptuous and scornful carriage toward him. See verse 28.
Verse 26. {Therefore hear ye the word of the LORD, all Judah that dwell in the land of Egypt;} As verse 24. So Esay 28.14,23. dwell, or, abide; as chap. 40.10,13.
{Behold, I have sworn by my great name, saith the LORD,} That is, by myself; as Gen. 22.16. So, by his soul, Chap. 71.14.
{that my name shall no more be named in the mouth of any man of Judah, in all the land of Egypt, saying, The Lord GOD liveth.} The usual form of an oath. See chap. 4.2. & 5.2. & 38.16. I so exceedingly hate and abhor these abominable wretches, who thus demean themselves, that I cannot endure to have my name come in their mouths. See Psal. 50.16. Ezek. 20.39. Mal. 1.9,10. Luke 6.46. and I will therefore utterly destroy them, that I may no more be once named by them, verse 14.
Verse 27. {Behold I will watch over them for evil, and not for good,} Heb. I am watching. As one that purposely watches, and lies in wait to do a man a shrewd turn, or to mischief him, Psal. 56.6. Chap. 1.12. & 20.10. & 21.10. & 31.28. & 39.16.
{and all the men of Judah that are in the land of Egypt shall be consumed by the sword, and by the famine, until there be an end of them.} See chap. 42.22. verse 12.
Verse 28. {Yet a small number that escape the sword shall return out of the land of Egypt into the land of Judah,} Heb. And (as verse 4.) the escaped of the sword (So Ezek. 6.8. as, the left of the sword, chap. 31.2. to wit, of the Chaldeans invading Egypt) men of number: such as may be soon numbered; as Deut. 4.27. Esay 10.19. a small reserve God had yet among them, whom he was careful to protect wheresoever they were, Ezek. 11.16. and in his due time, to bring back again, Esay 27.13.
{and all the remnant of Judah that are gone into the land of Egypt to sojourn there, shall know whose word shall stand, mine or theirs.} Heb. from me, and from them; that is, that which came from me, or that which comes from them: the copulative in a disjunctive notion as chap. 42.6. whether shall stand; firm, as Numb. 30.4. that is, be fulfilled and made good. So, The counsell of the Lord shall stand, Psal. 33.11. and, It shall not stand, Esay 7.7. See verse 29.
Verse 29. {And this shall be a sign unto you, saith the LORD:} As Esay 37.30. & 38.7. Luke 2.12.
{that I will punish you in this place,} Heb. am visiting on you; as chap. 23.2. & 29.32. am resolved so to do, and am about to do it. See verse 13. and I will do it in this very place, which you presumed and made full account would be a place of the surest security and safeguard to you, Chap. 42.14.
{that ye may know that my words shall surely stand against you for evil.} Heb. shall standing stand. It is again repeated with a more vehement ingemination, to control their peremptory resolutions, and resolute presumptions, so speaking, as if it had been in their power to cross God's counsels, and accomplish their own purposes and designs, as themselves pleased, verse 25. to assure them by a sign which should now be given them, that they should find shortly to their smart by woeful experience, the truth and stability of God's Word, which should undoubtedly and unavoidably take effect, and be fulfilled; and the folly and vanity of their own presumptions, which should be frustrated and annulled, Psal. 33.10,11. Esay 14.24,26,27.
Verse 30. {Thus saith the LORD, Behold I will give Pharaoh Hophra King of Egypt into the hand of his enemies: and into the hand of them that seek his life;} God in these words, as he pointed them before unto the instruments, and the persons of those, by whom the judgment denounced should be put into execution upon them, Chap. 43.10. so here he foretells them of somewhat that should forego and make way for it. There is a twofold question here moved; the one who this Hophra, or, Chophra should be? the other; who it should be into whose hands, he was given. For the former, some of the Jewish masters suppose, that there is no proper name at all here of any Egyptian king, but that Hophra, or, Chophra is by change of a letter (Chet, or, Het, put for He) Pharaoh inverted; to note the overturning or overthrow of him; and the Chaldee seems to go much the same way, rendering it, I will give, or, make Pharaoh broken; that is, a confusion, or, broken. But this seems of the same stamp with other their Talmudical toys; it is rather to be deemed, that this Hophra, is that king of Egypt, whom the Greeks call Apries, being nephew, or son's son to Nechoh; in fight with whom Josias was slain, 2 Kings 23.29. and herein most concur. But concerning the party unto whose power he was delivered, there is more difficulty and diversity of opinion. For some conceive that this Hophra or Apries, was, by sedition, moved among his people deposed, and one Amasis set up in his room; who for a time kept him alive under restraint, but for his own better security afterward slew him. So Herodote reports it, lib. 2. and this, say some, made way for Nebuchadnezzar to seize the easier upon Egypt, the Egyptians having been divided among themselves, and not well cemented yet again. But others rather conceive it to be meant of Nebuchadnezzar, and the Chaldean forces, who under this Hophra, or, Apries, invaded Egypt: Howsoever that Greek authors make no mention of any such their expedition into those parts, either under Apries or any his successors, following only such relations of those times, as he had from the Egyptian priests, who would tell him no stories, but such as might stand with the honor and reputation of their own nation. But to this purpose Joseph the Jew tells us in his Antiquities, lib. 10. cap. 12. that Nebuchadnezzar in the twenty and third of his reign, about five years after the destruction of Jerusalem, having subdued the Moabites, and the Ammonites, invaded Egypt: slew their king, spoiled their country, and carried away the Jews that he found there captive to Babylon. For my part, I doubt not but this Hophra was then king of Egypt, when that Chaldean king invaded that country, as was foretold he should do, Chap. 43.10. & 46.13.26. a place parallel to this, Ezek. 29.19. & 30.10,17. Howbeit, as concerning Joseph's relation, to let pass his computation of times, which is nothing exact here, (See 2 Kings 24.12. & 25.8.) that he says concerning this deportation of the Jews out of Egypt to Babylon, seems not true; God threatens the contrary, that they should die in Egypt, where at present they were, Chap. 42.16. verse 12. See the like; Hos. 9.6. and it is not improbable that Nebuchadnezzar would rather do execution there upon them, being enraged against the nation, as well for the murder of Gedaliah and his officers with him, though acted by others, Chapter 41.3. as for their repairing for shelter against the Chaldeans to Egypt, unto whom he had a quarrel before for the like office, Chap. 37.5. and unto his sword they were now exposed, having gone out of the verge of God's protection. See Chap. 42.10—16. Howsoever, the slaughter of this Hophra (under whose wing they supposed themselves safe and secure) by some hostile force, which they should survive to see, was to be unto them an undoubted sign and forerunner of their ensuing ruin and destruction.
{as I gave Zedekiah King of Judah into the hand of Nebuchadnezzar King of Babylon his enemy, and that sought his life} See this before menaced, Chap. 34.3,19,20,21. & 37.17. & 38.18,23. and accordingly accomplished, Chap. 39.5. hand for power; and, soul, for life; as chap. 34.20. and so also in the former branch.
CHAPTER 45
Verse 1. {The word that Jeremiah the Prophet spake unto Baruch the son of Neriah, when he had written these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah King of Judah, saying,} Unto the former prophecies concerning either whole nations, Chap. 25. & 43.10. & 44.30. or public persons, as Jehoaz, Jehojachim, Jeconiah, and Zedekiah, Chap. 22.11,18,24. & 34.2. & 36.29. & 37.17. & 38.17. or whole companies of people, Chap. 42—44. is subjoined in this chapter a prophecy concerning a private man, Baruch the prophet's scribe; not unlike Paul's epistle unto Philemon concerning his servant Onesimus subjoined unto the main body of his epistles concerning public affairs, directed either unto whole churches, or to some chief ministers in them, as were Timothy and Titus. And, as by the date in the title, prefixed here before it, appears, delivered many years before, either the matters related, or the sermons and prophecies recited in the chapters next before-going.
{The word} Or, thing; that which he spoke: as Chap. 37.13. & 42.4.
{unto Baruch,} His scribe, Chap. 36.4,26.
{when he had written these words,} Or, these things; as chap. 26.2. & 36.13. not the things next before related, (for they were of a far later date) but those that God had long before commanded Jeremy to gather together, and make up in one volume, chap. 36.2. unto which chapter therefore this, if we regard either the subject matter of it, or the term demonstrative here used, it ought to have been annexed.
{in a book} Heb. on a book; as c. 36.4,18.
{at his mouth} Heb. from his mouth: as c. 36.17.
{in the fourth year of Jehoiakim:} See c. 36.1.
Verse 2. {Thus saith the LORD, the God of Israel, unto thee O Baruch,} As chap. 44.25.
Verse 3. {Thou didst say, Woe is me now:} Or, Thou sayest. You begin to be distracted and discouraged, considering with yourself, what troubles are like to befall you, and what difficulties you may have procured yourself by the writing and publishing of this roll, for which the king has given out order to apprehend you. ch. 36.26. The words contain an usual form of lamentation. See c. 4.31.
{for the LORD hath added grief to my sorrow;} Heb. upon my sorrow: has given me grief upon grief: as Psalm 69.27.
{I fainted in my sighing,} Or, I am faint with my sighing, Psalm 6.6.
{and I find no rest} I see no hope of rest or relief. So Lamentations 1.3.
Verse 4. {Thus shalt thou say unto him} Or, Say thus unto him; or, tell him; as c. 34.2.
{The LORD saith thus, Behold, that which I have built, will I break down; and that which I have planted, I will pluck up even this whole land:} Heb. I am pulling down, and plucking up. I am about to demolish mine own special buildings, and to pluck up mine own peculiar plantations, the Jewish state and people. Psalm 44.2. & 80.8—15. Esay 5.5—8. & 37.26. whereof you are but a limb, and one of the smallest and meanest. Of the forms of speech, see c. 1.10. and 18.7,9.
Verse 5. {And seekest thou great things for thyself? seek them not:} Have you any thoughts of honor and credit? or of a peaceable and prosperous estate? do you require or desire to live quietly, and at ease, when all is going to wreck and ruin? never dream once of any such matter.
{for behold I will bring evil upon all flesh, saith the LORD;} Heb. I am bringing evill (as Chapter 19.3.) upon all flesh: either upon all the nations in the world, (as the word flesh is more generally taken Psalm 143.2. Rom. 3.20. c. 32.27. See c. 25.15,31.) or upon this whole nation, v. 4. c. 11.12. as the word is to be taken Matth. 24.22.
{but thy life will I give to thee for a prey in all places whither thou goest.} Heb. and; as Chapter 43.17.18. Suffice you it well may that you escape with your life. (Heb. thy soul: as Chapter 43.30.) See Chapter 21.9. & 39.18. I will protect you and secure you, whatsoever shall become of these, and wheresoever you shall be hurried. See the like of other the faithful, Psalm 125.1,12. Ezek. 11.16.
CHAPTER 46
Verse 1. {The word of the LORD which came to Jeremiah the Prophet against the Gentiles,} From this place, ensues a recital of divers prophecies against several nations; the most, such as were to be subdued and subjugated by the Babylonian monarchy; as Egypt, Chap. 46. Palestine, Chap. 47. Moab, Chapter 48. Ammon, Chap. 49.1. Edom, Chap. 49.7. Damascus Chap. 49.23. Kedar, Chap. 49.28. and Elam, Chap. 49.34. And lastly, against the Babylonian Empire itself, Chap. 50. & 51. And this verse seems to contain a common title or inscription, belonging in general to them all. See the like, Esay, 1.1. Chapter, 1.1.
Verse 2. {Against Egypt} Or, Concerning Egypt. Heb. unto Egypt: but the particle is used sometime for, concerning; as chapter 44.1. and sometime for, against: as Chapter 34.7. with the Egyptians the rather he seems to begin, because God's people were too prone to rely upon them, Esay, 30.1. and 31.1. and 36.6. Chapter 2.18,36. and 37.5. and 41.17,18. and 42.14. Ezekiel 29.6,7,16.
{against the Army of Pharaoh-Nechoh King of Egypt,} Or, concerning; as Esay 1.1. c. 23.2. & 49.1. This Pharao-Nechoh was the son of Psammetichus, and was king of Egypt in Josias' time, who was also slain by him in fight; 2 Kings 23.29.
{which was by the river Euphrates in Carchemish, which Nebuchadrezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah King of Judah.} Of this Carchemish see on Esay 10.9. whence it appears, that the Assyrian king had subdued it, and held it about Ezekiah's time. But the Egyptian king in Josiah's days, went with an army towards those parts; to recover it from them; which whether he did at that time, is not certain; yet is not unlikely but that he might. Howbeit whether making a second attempt to the same purpose in Jehoiakim's reign, or the Chaldeans, now masters of the Assyrian monarchy, seeking then to regain it back from him; he and his forces opposing them, were then foiled, as by this place appears; yea his strength so impaired, and he so stripped of all that before he held between Euphrates and Egypt, that he never dared in person stir abroad again out of Egypt, 2 Kings 24.7. And this great overthrow was by Jeremy foretold some space of time before the same, in this prophecy, though after it was entered into, and recorded in this latter volume with the rest. The former part of this chapter, is concerning this foil given to Pharao, Verse 3—13. the latter part concerning the conquest of his country, Verse 14—26. with a close of comfort and encouragement to God's faithful people, containing a promise of protection and restitution, Verse 27,28.
Verse 3. {Order ye the buckler and shield, and draw near to battle,} Or, Prepare, or, Weld; the word is used sometime of preparing and furnishing of the table; as Prov. 9.2. Esay 21.1. sometime, of fitting armor for fight, or welding it in fight, 1 Chron. 12.8. The prophet makes entrance into the prediction of this overthrow that should be given to Egypt, with an ironical incitement of them, to make all the warlike preparations that they could, to encounter the Chaldeans and their forces, with whom they were to join battle, verse 3,4. but withal implying that all would be in vain, they should not dare, or be able to stand to it, verse 5,6. of the defensive warlike implements here mentioned, See also Psal. 35.2,3. Esay 22.6.
Verse 4. {Harness the horses,} Heb. Bind; either, saddle and girt them, as some; or rather, make them fast to the chariots, which they are to draw in. So 1 Kings 18.44. See 2 Kings 9.21. Mich. 1.13. where the charet is said to be bound in the one place; the beasts that draw in it to the charet in the other.
{and get up ye horsemen;} To wit, into the chariots; in those times much used in war. See Esay 21.7,9.
{and stand forth with your helmets:} Heb. set your selves, or, present your selves; as it is rendered, 1 Sam. 10.19.
{furbish the spears,} Or, polish; as 2 Chron. 4.16. great care there was anciently among the soldiery, commanders and officers especially, to have their arms glitter.
{and put on the brigandines.} Or, corslets, or, coats of maile: the term here used is more commonly found written with another letter, to wit, with shin; as Esay 59.17. with, samec; here only, and chap. 51.3.
Verse 5. {Wherefore have I seen them dismayed, and turned away back?} Or, wherefore do I see (as if he beheld in vision what he relates, as chap. 4.23. to wit, their affrightment, flight, and shameful discomfiture) that they (to wit the Egyptian soldiery for all their gallant preparations) are dismaid, and recoil; turn back upon the enemy. See the like chap. 30.6.
{and their mighty ones are beaten down,} Or, and that their mighty men (such as should support and stay the rest) are beaten down; to carry it on in the same tenor with the former. Heb. are broken to pieces: as Mich. 1.7.
{and are fled apace,} Or, {and fled apace} Heb. fled a flight; or, fled with flight.
{and looked not back;} Or, look not back. So chap. 47.3.
{for fear was round about, saith the LORD,} Or, fear being round about: or, by reason of fear on every side: a defect of the particle for; as Mal. 2.5. of this proverbial form, see chap. 6.25. & 20.3,10.
Verse 6. {Let not the swift flee away nor the mighty man escape} Or, The swift shall not flee away: (that is, escape by flight; as chap. 25.35. See Esay 30.16.) nor shall the mighty man escape, Psal. 33.16,17. neither shall be able to save himself, nor the one by flight, nor the other by his might, Amos 2.14,15. for the particle here used is not always an inhibitive, but sometime a bare negative. See on Esay 2.9.
{they stumble and fall} As Psal. 27.2. Esay 8.15. being discomfited by the Chaldean forces, Verse 12,13.
{toward the North} Or, in the North; in the northern parts: for Carchemish where this overthrow was given, verse 2. lay northward from Egypt; and the paragogical addition does sometime denote not a motion to the place, whereunto it is affixed, but a stay, or abode in it, as, on the ground. Gen. 28.12. and on the altar, Exod. 29.13,18. and, in Babel, chap. 29.15. and so it is expounded here, verse 10.
{by the river Euphrates} Heb. upon the hand; that is, place, or region, near Euphrates, on the banks whereof Carchemish was situate: hand, for, place: as chap. 6.3. or, side, as 1 Sam. 19.3. and by the hand of Jordan, Numb. 13.29. that is, beside it, on the bank, or the coast of it. So also Josh. 15.46.
Verse 7. {Who is this that cometh up as a flood, whose waters are moved as the rivers?} Or, stir themselves, as the waters of rivers: of many joined together, more than one. See Esay 11.15, the word waters supplied from the former member: as Psalm 91.10. chap. 6.23. and the verb imports a vehement concussion, either through fear from without, Psal. 18.7. or force and violence from within, as Chap. 5.22. and so here so rather, than as that learned annotator, her flouds are troubled or, muddy; as alluding to the sliminess of Nilus' waters. See chap. 2.18. Esay 23.3. The prophet in this passage describes the great preparations that the Egyptian king had made for this expedition, and with what multitudes of men, and show of valor and vigorousness, they set forward to the place of encounter, as if the waters of their river Nilus, or of Euphrates had broken through their sea walls, or got over their banks, and with a stream irresistibly bore down all before them. See the like, Esay 8.7. & 59.19. chap. 49.19. And he speaks it, as if he beheld Pharaoh Nechoh marching out of his own land with a vast army, overspreading the face of the country, and proceeding without resistance. See the like, Esay 63.1.
Verse 8. {Egypt riseth up like a flood, and his waters are moved like the rivers; and he saith, I will go up, and cover the earth; I will destroy the city, and the inhabitants thereof.} The Egyptian forces they are that rise and swell and surround their banks, as their river is wont to do, and make full account to cover the face of the country, and to carry all away before them, and with their impetuous assaults to beat either the city of Carchemish, as that against which their expedition was principally intended, Verse 2. down to the ground, and destroy her inhabitants, see on verse 7. or city, that is cities, (for the article is not in the text, city put collectively for cities, as Esay 25.2.) and their inhabitants; whatsoever cities or people shall come or stand in my way. See chap. 47.2. the like: and see this his peremptory Egyptian vaunts in confidence of his forces, yet all blown away with a blast of God's breath, Exo. 15.9,10.
Verse 9. {Come up ye horses, and rage, ye chariots: and let the mighty men come forth;} Before the prophet had by way of derision incited them to make what preparations they were able to make for their expedition then in hand; Verse 3,4. now in like manner he calls upon them, as being come near to the place of encounter, and ready to join battle with the adverse party, to come on gallantly, and in fierce and furious manner set upon fight.
{rage:} Bestir themselves, as if they were wood or mad; so the word properly signifies, 1 Sam. 21.14. Psal. 102.8. Eccl. 2.2. So it is used also, chap. 25.17. & 50.38. & 51.7. Nah. 2.4. where it is applied to charets, or cavallery, as here: the verb is plural; because the noun, though singular, yet is collective, and might not amiss be rendered cavallery; both here, and Exod. 14.7. all the cavallery of Egypt.
{the Ethiopians,} Heb. Cush, or, the Cushites, the Egyptians' kinsmen and allies coming both of Cham, Gen. 10.6. near neighbors and confederates, Esay 18.1. & 20.4. Ezek. 30.9. See more of them, chap. 13.23.
{and the Libyans that handle the shield,} Heb. Phut, or, Put, or, Phuta: people of the same race with the former, Gen. 10.6. 1 Chron. 1.6. situated in Africa to the west of Egypt; in which parts was sometimes a city of the same name mentioned by Ptolemy, and a river likewise, that in later times retained the same appellation. See Pliny, l. 5. c. 1. Joseph in his Antiquities, l. 1. c. 7.
{and the Lydians that handle and bend the bow.} Heb. handlers, and treaders, of the bow; as chap. 50.14,29. and two regents to one subject; as the like, Deut. 33.19. Job 20.17. Esay 19.11. Of this name are two found in Moses his antiquities, one the son of Sem, of whom came the Lydians in Asia, Gen. 10.22. another the son of Mitsraim, from whom descended the Lydians in Africa, Gen. 10.13. and of these latter a learned writer would have to be the Lydians here mentioned, and to be no other than those who are now termed Ethiopians; the rather for that they are here brought in as auxiliaries to the Egyptians, and have a peculiar mark set upon them, as noted for skill in archery. See Esay 66.19.
Verse 10. {For this is the day of the Lord GOD of Hosts, a day of vengeance, that he may avenge him of his adversaries:} Or, as some rather render the copulative particle, taking it in a discretive, or adversative notion, But. They mind one thing, but God intends another; as chap. 33.5. Mic. 4.12. They make account to carry away all hand-smooth before them; but it will prove far otherwise, God in this expedition has a purpose to take vengeance upon them to the purpose, which to this time, as a day of assize or execution, he has hitherto deferred. So Esay 61.2. & 63.4. chap. 51.6.
{and the sword shall devour, it shall be satiate, and made drunk with their blood:} It shall be glutted with their flesh, and drenched with their blood. See Esay 34.6.
{for the Lord GOD of hosts hath a sacrifice in the North country by the river Euphrates.} Or, a slaughter: as Esay 34.6. and of the place before, verse 2.6.
Verse 11. {Go up into Gilead, and take balm;} Or, Go (as Gen. 13.1. & 19.30. & 26.23.) to Gilead; where the best balm was to be had for the cure of wounds. chap. 8.22. implying that the hurt that Egypt should receive by the blow that should now be given to that state, should prove incurable, and irrecoverable, Ezek. 30.21—25. See the like of Babylon, chap. 51.8,9.
{O Virgin, the daughter of Egypt:} Or, O damsel, daughter of Egypt: not, as some, Virgin; because unconquered: it is a term usually given to great and goodly states, compared to some fair and beautiful damsel, the daughter of some great person, living deliciously, faring delicately, sumptuously & gorgeously attired, brought up suitable to his state, whose daughter she is, and, as is with such usual, priding herself in her bravery & her beauty. See Esai 47.1. So verse 20.
{in vain shalt thou use many medicines:} Heb. multiply medicines: as, multiply washing, Ps. 51.2. and multiply sope, chap. 2.22. no medicine will heal, or help against the stroke of God's hand, Hos. 5.13.
{for thou shalt not be cured.} Or, without the for, which is not in the text, thou canst not be cured; the verb in a potential notion: as chap. 22.32. Heb. no cure shall be to thee. See chap. 30.13.
Verse 12. {The Nations have heard of thy shame;} Of your shameful discomfiture, vers. 5.
{and thy cry hath filled the land} The outcries and lamentations for their defeat and loss of their men, is gone over the whole country. See the like of Moab, Esay 15.5,8. Chap. 48.34. and the same term used, Psal. 144.14. Chap. 14.2.
{for the mighty man hath stumbled against the mighty, and they are fallen both together} That is, says a learned late writer, the Egyptians against the Chaldeans, against whom they come forth, but fell before them in fight, vers. 6. and those that go this way, render the latter clause, and they shall both fall alike; as the Egyptians by the Chaldeans now, so the Chaldeans hereafter by the Medes and Persians, Chap. 50.32. Others, not altering the received version, understand it of the Chaldeans and Egyptians falling one upon another, and making much slaughter of men on either side: and so many of either party falling together as did those, 2 Sam. 2.16. But the generality of interpreters, both Jewish and others, expound it all of the Egyptians, their mighty men, that stumble one upon another, as in a confused flight is wont to be; those that first fled, some of them stumbling at somewhat in the way, and those that come after them, before they are able to recover themselves, stumbling at, and upon them, & so both coming to the ground together.
Verse 13. {The word that the LORD spake to Jeremiah the Prophet, how Nebuchadrezzar king of Babylon should come, and smite the land of Egypt} Heb. concerning (as Psalm 91.11.) his coming to smite the land of Egypt. Here begins a new prophecy; but this also, as the former against Egypt; that only of a discomfiture that the Chaldean forces should give Pharao-Nechoh's army in a foreign land, in the time of Jehoiakim's reign, verse 2. this of their invasion of the Egyptians' own country, and the subduing of it; which was done divers years after that overthrow, yea, sometime after both Zedekiah's reign, and the dissolution of the Jewish state, in another Egyptian king's reign. See Chap. 43.10—15. and 44.30. of this expedition, see also Ezek. 29. and 30.
Verse 14. {Declare ye in Egypt, and publish in Migdol, and publish in Noph, and in Tahpanhes:} Of these places, see before on chap. 44.1. that is, in all parts of Egypt; say some, in Migdol, toward the east; in Tahpanhes, toward the north; in Noph, toward the south: for as for the western part, it lay out of the Chaldeans' way. But not to stand scanning of this chorography; these places seem rather here mentioned, because the Jewish fugitives had in these places most of them settled themselves, to let them know what was like to befall them, being by the Chaldeans found there.
{publish} Heb. make to hear, as chap. 4.5,16.
{Say ye, Stand fast, and prepare thee:} Make preparation against an invasion: as vers. 3,4.
{for the sword shall devour round about thee.} Heb. hath devoured round about thee, and so the ancient both Greek and Latin render it; has already destroyed all your neighboring countries, and so cleared the passage to you. See 2 Kings 24.7.
Verse 15. {Why are thy valiant men swept away?} Put to flight and cut off; or overthrown and beaten down to the ground. The word here used is nowhere else found, save here and Prov. 28.3. which must give light therefore to this place: from thence it appears, that it is borrowed term, taken from some vehement and violent shower of rain, or hail, that either breaketh the boughs and branches of trees, and the stems and stalks of lesser plants, like that in Egypt, Exod. 9.25. So a Jewish doctor supposing it to be of affinity with another term used, Esai 10.33. or beateth down to the ground. So a learned late writer, because in the Syriac the word is sometime so found used, Mat. 21.12. Luke 19.44. or that sweepeth all away, and so say the Jewish commenters is the word commonly used in the Talmudic language. So it should be not unlike that the river Kishon swept them away, Judge 5.21. The verb is singular, the noun plural; and it would therefore be rendered, Why are thy strong men each of them beaten down, or, swept away; as the like, Esay 2.20. and 26.19. Howbeit, the Latin here renders it, Thy strong one is rotted; Which Popish writers labor in vain to make some good sense of: hither forcing that, Esay 19.3. and the Greek, Why is Apis, thy choice cattel, or, ox, fled? because the term is used sometime for a fat ox, or, bull, Psal. 22.12. See chap. 50.11. to which purpose some fetch hither that, chap. 43.12,13. But these both stray overfar from the text.
{they stood not, because the LORD did drive them.} Or, they can none of them stand (for the verb is again singular and in a potential notion; as Psalm 76.7. Who shall stand (for, who can stand) before thee when thou art wroth? and Joshua 21.44. not a man hath stood, (for, could stand) before you; because the Lord driveth them. It is an answer to the former question, no marvel if they cannot stand to it, or stay by it (so the word also is used, Deut. 5.31.) because the Lord pursues them: it is he that by the Chaldeans drives them before him. It may seem an allusion to that speech of theirs at the Red Sea, recorded by Moses. Exod. 14.25. See verse 21.
Verse 16. {He made many to fall, yea, one fell upon another,} Heb. He multiplied the faller (as before, ver. 11.) and a man fell upon his neighbour, or, friend, or fellow, that is, each one (as chap. 34.9.) upon another; as Lev. 26.37. chap. 19.9. and 36.16. See on ver. 12.
{and they said, Arise, and let us go again to our own people, and to the land of our nativity from the oppressing sword.} The speeches of hired soldiers of other nations, that assisted, or served under the Egyptians, repenting them of their undertakings when they began to perceive what the issue of them would be. See the like of those that were assistants to Babylon, chap. 51.9. See also, vers. 21. Of the last clause, see before on chap. 25.38. the meaning is plain, from the sword, or force of the Chaldeans that destroys all before it, ver. 14. For as for that which the Chaldee here exhibits, and some of the Jewish doctors admit, rendering it, the winy sword, or, the sword drunk as with wine, vers. 10. It is both too far fetched, and has no good analogy. And for that which the ancient Greek has from the Grecian sword; as if it came from Javan: it swerves from analogy as well as the former, and is directly against the story; as also what the old Latin yields, from the face of the Dove: though the word sometime so signify; as Hosea 7.11. yet has no place here: However Popish writers to maintain that vicious version, some of them tell us, that the Chaldeans and Assyrians had a dove in their ensigns, in memory of Queen Semiramis, who was either nursed and fed by a dove, or turned into a dove: and other of them, because that is a groundless relation, and they find the same used of the Persian sword, Chap. 50.16. would have the Chaldean forces so termed for their swiftness, Chap. 4.13. and 48.40. as winged like a dove, Psalm 55.6. But the collation of places, where the same term is used, refells all these fancies.
{land of nativity} As Gen. 31.13. and 32.9.
Verse 17. {They did cry there, Pharaoh King of Egypt is but a noise;} The continued speech of Pharaoh's foreign auxiliaries, uttered in contempt of Pharaoh, as if he were nothing but a sound of words, or, a noise, like one of those tinkling cymbals, or jingles, so rife in his country. See Esay 18.1. which may seem here alluded to; as the like, 1 Cor. 13.1. one that vaunted and bragged, promised and menaced much; made a great bluster and bustling, but performed nothing; so is the word commonly used for noise and tumult, or, a tumultuous noise, Psalm 74.23. Esay 24.8. and 25.5. Chap. 40.45. and 51.55. The restrictive particle is supplied: as Job 8.9. Chap. 37.10. yet some retaining this notion of the term, would have it, the speech of Pharaoh's parasites, flattering their king, and persuading him that the prophet Jeremy's words, concerning the overthrow that should be given him, were but empty words, were but wind; as they, chap. 5.13. Others, because the root whence it comes has a notion of devastation, and wastenesse, would have the word here so to signify, and to be the speech of the people complaining of their king, that he is one of a tumultuous and restless disposition (taking in withal the former notion) and one that thereby is like to bring nothing but devastation and destruction upon this whole country and himself. But I find not where the word here used has the notion here assigned it. As for the Greek that renders it, Call ye the name of Pharao Necho King of Egypt, Saon Esbie Moed: which the Syriac is said to render, One that disturbeth and translateth the times: and the old Latin treading somewhat in the same track, Call ye the name of Pharao, Time hath brought tumult: which so parallel with that. Esai 8.3. they wrong the text, both by corrupting it, and confounding one member with another. I adhere to the first, as the most familiar, and most generally received. I shall add only, that I conceive the words may well be rendered, Pharao the King of Egypt, is a king of noise. See of the like supply, vers. 7.8.
{there} So has the text sham; which these last turn into shem, a name: there, at Carchemish, say some, where the fight was, vers. 2. and then Nechoh should be the king here intended, as the Greek would have it, inserting overboldly his name into the text: or in Egypt his own country; as others rather: for this latter concerns not a foregoing fight abroad, but the conquest of it: and so Hophra should rather be the party here implied, Chap. 44.30.
{he hath passed the time appointed.} So both the Jewish doctors, and some Greek versions, and most of our interpreters. He has let slip his opportunities, or the fit season for action, and warlike employments: not unlike that, Chap. 8.20. where they complain in like manner, that the times of year for such affairs were over; and yet they were not relieved by such succors, in likelihood, as from Egypt they then expected. And the most conceive this to be the speech of the foreign soldiery, as before. Howbeit, because the word here used does sometime signify solemn meetings and festivals, Esay 1.14. a learned late writer would therefore have it to here to signify, and to be the voice of the people, complaining, that by reason of their king's tumultuous and turbulent courses, and the troubles and devastations, which thereby he had brought upon the state, they had not opportunity to observe their solemn festivals, as in times past they had wont to do. But this I leave to the judgment of others.
Verse 18. {As I live;} The usual form of an oath (chap. 44.26.) God himself here uses, as Chap. 22.24.
{saith the King} The sovereign Lord of heaven and earth, Psal. 103.19. Mal. 1.14. Mat. 11.25.
{whose name is the LORD of Hosts} See Esai 47.4. and 48.2. Chap. 48.15.
{Surely, as Tabor is among the mountains, and as Carmel by the sea, so shall he come.} Or, it shall come: Tabor, a mountain of the tribe of Issachar, Josh. 19.22. Judge 4.6,14. called in the Greek version, Itabyrium, supposed commonly, but groundlessly, to have been the place of our Savior's transfiguration, Mat. 17.1. Carmel another mountain situate in the confines of Asher and Issachar, not far from the Midland Sea coast, and extending itself into the land near to mount Tabor, Josh. 19.26. 1 King. 18.42,43. Amos 9.3. The meaning is, as some of the Jewish commenters, and others, As sure as these two mountains keep their several settled situations, and fixed seats; so assuredly shall that which I now foretell and threaten, come to pass and be effected. Whereunto some add, that there is here an allusion to two ancient stories; the one of Barac, going down against Sisera from mount Tabor, Judge 4.14. the other, of that storm of rain, the approach whereof Elias described from mount Carmel, 1 King. 18.41,42. as if it were said, the king of Babel shall as surely come upon Egypt, as Barack did with his forces upon Sisera from Tabor, and the storm of rain, that Elias foresaw and foretold, from Carmel. But this seems overnice and needless. Others thus understand and open it, As Tabor advances itself above, and overlooks, and commands the lesser hills, and lower grounds, round about it, and Carmel the sea near unto it; So shall Nebuchadnezzar come into Egypt to subdue, and bring under the whole country, both before, and on every side of him. And lastly, some later interpreters, Though (as Josh. 17.18. Psalm 23.4.) the Egyptians be as Tabor among the hills, and as Carmel that goeth, (or, reacheth) unto the sea; that is, albeit, they seem as well secured, both by sea and land, as Tabor that is encompassed with hills, and Carmel that has the sea near to it; yet shall these things befall them. So should there be a defect of the reddition, or latter part of the sentence, and application of it to the present purpose: not unlike that, Psalm 48.7. Matth. 25.14. Marc. 13.34. And this seems not improbable; more probable sure, than that far-fetched conceit of a great Jewish master, who would have Tabor and Carmel here mentioned, to intimate, that the Chaldean forces should hunt the Egyptians, as men used to hunt deer, or other wild beasts on mount Tabor, Hosea 5.1. and that they should carry them away captive, as merchandise used to be transported in shipping, built of the timber trees growing on mount Carmel: though the words next following imply this latter.
Verse 19. {O thou daughter} Of this title, see on vers. 11.
{dwelling in Egypt,} That seems to have there a sure seat of constant abode; as chap. 10.17. and 21.13.
{furnish thyself to go into captivity;} Heb. make thee instruments, or, implements of captivity; or, captivity furniture. So Ezek. 12.1.
{for Noph shall be waste and desolate without an inhabitant} Or, Memphis. See Chap. 44.1. verse 14. and of the like condition, Chap. 9.10.
Verse 20. {Egypt is like a very fair heifer;} Or, calf. So the word is rendered, Psal. 106.19. Chap. 34.18. A rich and goodly kingdom, and not inured to the yoke of subjection; as Hosea 10.11. Though in the word heifer, some suppose an allusion to Apis the Bull, and Mnevis the Cow, adored with them, as deities. See Herodote, lib. 2. and verse 5. And the epithet here given her, arising from a root that has a notion of beauty, some make but one word, but in a doubled form; as the verb it comes of is found, Psalm 45.2. Others divide it into two words, and render it, fair of face: as, fair of visage, Genes. 12.11. and, fair of shape, Deut. 21.11. Heb. of mouth: and the latter word here used, though nowhere found in the singular form, as here, yet in the plural it is found, Judge 3.16. Prov. 5.4. But others go a step further, and deem it a compound of three simple terms, fair face, or mouth and God, and to signify fair of face to God; as it is said of Moses, that he was pretty, or, comely to God, Act. 7.20. as being of the same form with those emphatical words, a flame of God, for, a most intense flame, Cant. 8.6. and, a mist of God, for, a most thick mist, Chap. 2.31. Howsoever it be not the genuine frame of the word; (for a twofold exception may be taken to these latter: one, that the term of mouth is hardly found used in Hebrew for face, though in Latin nothing is more common; another that in those forms a point is usually in the belly of the last letter, which is wanting in this) yet certain it is, and generally acknowledged, that the word imports an eminency of goodliness and beauty.
{but destruction cometh; it cometh out of the north.} Heb. cutting out, or, cutting up, from the north cometh cometh, or, coming cometh: for I suppose the former to be a participle, the latter a verb; as Heb. 10.37. though for the participle the verb infinitive be found, Habb. 2.3. howsoever, the gemination argues the certainty of it, as in that of Habbakuk, and in that of Ezekiel 7.6. An end is come, the end is come, it is come: and the word rendered destruction, nowhere else found, save in the writings of the Talmudists, where it is said to be used for the killing, and cutting up of a beast: (only the word whence it springs in that notion Job 33.6. where man is said to have been cut out of clay) may well be deemed to have some respect to the former similitude of an heifer; as if it were said, from the North (that is, from Chaldea, lying north from those parts, chap. 1.14. and 4.6. and 6.1.) shall slaughter-men come (so the Chaldee renders it) that is, sacrificers, or butchers that shall kill and cut up this fair heifer, or fat calf.
Verse 21. {Also her hired men are in the midst of her, like fatted bullocks:} Her soldiery likewise of foreign forces, hired from abroad, (see ver. 16.) that are with her, or within her, in her country (see ver. 17. Heb. in the midst of her, as Esay 5.18.) are like fatted, or, stalled bullocks, (Heb. bullocks of the stall; as calves or, heifers of the stall, Mal. 4.3. and, calves out of the midst of the stall, for, out of the stall, Amos 6.4.) they are fat & lusty, and in appearance likely to perform, and go through with whatsoever they undertake: the prophet persists in the same similitude that he used before, v. 19. Egypt like a goodly fair calf, or heifer, and her soldiery like stalled oxen, or bullocks. See Chap. 50.11. the note of similitude wanting there, as Psal. 11.1. Esay 21.8. is here expressed.
{for they also are turned back, and are fled away together;} Or, rather, but: for the particle here is in no causal, but in a discretive notion; as Chap. 43.3. as strong, and stout, as they seem to be, they turn their backs, or necks (as the Hebrew phrase is, and the word here to be supplied; as Josh. 7.8. Psal. 18.40.) to the enemy, and instead of fighting, betake themselves to flight. See ver. 5. and the like, Esay 22.2,3.
{they did not stand} Or, could not stand. See ver. 15.
{because the day of their calamity was come upon them, and the time of their visitation.} See ver. 10. So chap. 50.27.
Verse 22. {The voice thereof shall go like a Serpent,} Or, Her voice, that is, Egypt's shall be low and submiss, not loud and lofty, as formerly. She shall not now bellow, like an heifer, Esay 15.5. or like a bull, or bullock, chap. 50.11. as most there render it: but she shall now, as being utterly daunted and damped, whisper softly and submissly, like a snake out of some hole in the ground, scarce able to mutter, or utter ought for fear, Esay 29.4. For as for the old Latin version that renders it, a voice of brasse; that is, say your Popish writers, the sound of trumpets, or, of cymbals, and jingles, 1 Cor. 13.1. See Esay 18.1. some writhing it this way, and some that way, some applying it to the Chaldeans, and some to the Egyptians; it is grounded on a palpable mistake, and we shall leave it therefore to them, to make what they please of it. Nor do those Jewish commenters stray less from the notion of the text, who expound it of the noise and sound of the Chaldean arms and army, that should come creeping toward Egypt, like a serpent, Gen. 3.14. And as for their Talmudists, they dote here prodigiously, when they would have it meant, that the cry of Egypt should be so loud, that it should pass through the whole world; like that hideous cry that the serpent made, what time, God having passed that doom on him, that he should go upon his belly, the angels came down from heaven, and cut off his legs, Gen. 3.14.
{for they shall march with an army,} Or, when (as chap. 11.23. and 10.2.) they, to wit, her enemies, the Chaldeans shall come marching with an army into her country.
{and come against her with axes, as hewers of wood.} The prophet here passes to another comparison, wherein Egypt is compared to a wood, or a forest, bethwacked with trees; either in regard of her numberless towns and cities, or of the multitude of her people. Howbeit, there want not those, who conceive some respect to be had here to the former resemblance, supposing the state of Egypt to be compared to a wanton heifer running at large; and the country to a large wood, grove, or coppice, wherein she ran so at large, grazing, browsing, and sporting herself at pleasure. See somewhat the like to this, Chap. 22.7. Heb. hewers of trees; as Josh. 9.21. Judge 9.8.
Verse 23. {They shall cut down her forest, saith the LORD;} Or, That shall fell, (a defect of the relative, as Chap. 31.21,24.) or, (as some of the rabbins would have it read in the imperative; which though others of them justly control, yet some of ours retain) Fell ye, (as spoken in the person of God enjoining it) the trees (supplied from verse 22.) of her forest. See Esay 10.18,33,34. Chap. 22.7.
{though it cannot be searched:} Heb. though (as Josh. 17.18.) it shall not be searched: but the verb is in a potential notion, as some other in this chapter before ver. 11,15,21. It is a proverbial form of speech, intimating such a number, or quantity of ought, as it is vain to endeavor to take any reckoning, or tale of it. See 1 King. 4.47. 2 Chron. 4.18. of the almost incredible number of their towns of note, and cities anciently, and the populousness of the country. See Herodote, l. 2. & Diodore, l. 1. c. 31. Howbeit, some expound the form here used, as implying not so much the number of the places, or people, as the difficulty of passage and access to them, the land lying low, and full of streams, and watercourses, either branching out of Nilus, or derived from it. See Esai 19.5—10. Ezek. 29.3,4. But the former seems the right. Howbeit, the Jewish commenters expound this clause of the Chaldean army that was to come against Egypt, and render the words, for (as chap. 10.21.) it (that is, their army, verse 22.) is unsearchable. But it seems rather to have relation to Egypt.
{because they are more than the grasshoppers, and are innumerable.} This last clause is likewise variously expounded; some conceiving it to be spoken of the Chaldean forces: as rendering a reason how they should be able to do such execution, as was formerly intimated, to wit, fell down a whole forest so large, as seemed scarce possible to pierce through it, or find an end of it. To which answer is returned, that their multitude should be answerable to the largeness of that forest; for they should come, as locusts that are wont to come flying, in such swarms, or clouds rather, that they overspread a whole country, and seize on all the trees and shrubs, and whatsoever else is green that grows in it, and make havoc of all before them. See Exod. 10.5,15. Esai 7.19,20. Joel 1.6,7. and 2.2—10. And this exposition seems most probable. Yet some others understand it, as spoken of the Egyptians; and either as rendering a reason of the branch next foregoing, why her forest could not be searched; to wit, because the trees thereof are more than locusts; (Heb. locust; taken collectively: as judg. 6.5,10.) and there is no number of them, as Psal. 104.34,35. or, as further preoccupating and meeting with what might be suggested to make the matter here foretold unlikely ever to be effected: and of these, some render the particle, as before; though (as it is repeated also in the like speech, Josh. 17.18.) they be so many: as if it were said, their numberless number shall not hinder the doing of this execution upon them.
Verse 24. {The daughter of Egypt shall be confounded} See verse 11.19.
{she shall be delivered into the hand of the people of the North.} hand, for, power; as chap. 44.30. North; as vers. 20.
Verse 25. {The LORD of hosts the God of Israel, saith;} Or, hath said it; as chap. 48.8. and it shall surely therefore be effected; for, shall he say, and not do? Num. 23.19. The Jewish doctor supposes the God of Israel, to be here added, to intimate that the ground of God's proceeding against Egypt, was for the wrong done to Israel in the death of Josiah, 2 Kings 23.29. but this seems somewhat too nice and narrow. See the same title with this here, chap. 35.13,17.
{Behold, I will punish the multitude of No.} Heb. Lo, I am visiting, (or, coming to visit) to, or, on, (as chap. 44.13. and 50.18.) Amon Minno, or, from No. The Chaldee by Amon understands the company, or, promiscuous multitude, which our version follows, taking Amon for the same with Hamon; and so is the word used, chap. 52.15. as also many take it, Nah. 3.8. rendering No Amon there, populous No: whereunto would fit well that of a late learned annotator, could it be made good, who affirms Amon here to be a dialect, for Ommin, or Ummim; that is, people. But I see little ground for this his conceit. The learned scholiast, who alone seems to have taken notice of the particle min, renders it, the multitude born at, or issuing from No: as, the boar from the wood, for, the wilde boar, Psal. 80.13. But others both there and here render it nourisher, or nourishing, No: and so Amon here should be the same with Omen, Num. 11.12. and these would have No, or Alexandria, (for that both Jews and ours most generally agree to be meant) to be so called, as a city that by its trade and traffic being the principal seaport town and mart for merchants from foreign parts, fed and furnished the whole country with wares and commodities of all sorts from abroad. The same term is found, Prov. 8.30. but there somewhat ambiguous, whether one nourishing, or nourished, as some Greeks here render it: and the ancient Greek here, Ammon her son; as if it were rather nurse-childe, than nurse: whereunto also they seem to incline that render it, the foster-childe of No; to wit, Pharao, and Egypt: for they go too far wide here, that render it, the cunning workman, or artificer, of No; because the term Amon is so found used, Cant. 7.1. The Jewish doctors affirm it to be the name of the king of Alexandria that then was. But for that they give no great ground, or proof. A learned late writer here departing from the common stream of former authors, would have this Amon to be Jupiter, whom the Egyptians should term Amoun: the Africans (and the Greeks and Latins after them) Ammon, and Hammon, not from a Greek word that signifies sand, because a famous temple of his was situate amidst the sandy wastes of Cyrene; but from Ham, or Cham, one of Noah's sons; whom another in part complying with, would have Amon to be Jupiter Altor, that is, the nourisher; as before: or Jupiter Stator, that is, the confirmer, or, establisher: because the word, Amen, has sometime a note of stability and firmnesse, Esai 65.16. that former learned writer would likewise have No, not to be Alexandria, a city built, long after the times of those prophets that mention it by Alexander, whose name it yet bears, but to be Diospolis, as the Greeks render it, Ezek. 30.16. which Amon No, or, No Amon, does, as he conceives, exactly express. Howbeit, because there are two cities of the name in Egypt, the one famous, called also Thebe, but an inland city, and not so furnished with water, as the description of No in Nahum imports, the other situate in the lower part of Egypt, with much water about it, but of less note, whereas Nahum's No seems to come in competition with Nineveh itself: this learned author seems somewhat uncertain in his judgment concerning this No, sometime hanging it upon the one, sometime fixing it upon the other. I shall leave the controversy to be decided by others better seen, and versed therein than myself. Hence it appears, as also by those other places, that it was a principal city in the land of Egypt, and of great repute, and renown also in foreign parts.
{and Pharaoh, and Egypt:} See chap. 44.30.
{with their gods;} Heb. and, as chap. 39.1,3. See chap. 43.12,13.
{and their Kings} Petty kings, or princes; for Egypt was divided into divers principalities. See Herodote, lib. 2.
{and Pharaoh,} Hophra; the sovereign of them, chap. 44.30.
{and all them that trust in him.} Those of the Jewish people that make full account to sit safe under his shadow. See chap. 42.14,16. and 43.11. and 44.27,29,30.
Verse 26. {And I will deliver them into the hand of those that seek their lives, and into the hand of Nebuchadrezzar King of Babylon, and into the hand of his Servants:} See chap. 44.30. and the like, chap. 34.20,21.
{and afterward it shall be inhabited, as in the days of old, saith the LORD.} After the space of forty years expired from this time of its conquest, and spoil made of it by the Chaldeans. See Ezek. 29.13. Heb. shall sit, or, dwell, or, inhabit: as Esay 13.20. Chap. 17.6. and 50.39. and, dayes of antiquity: as Lam. 1.7. and 5.21. yet the meaning is not that Egypt should at that time be raised to its former luster again but that it should then be peopled again, whereas by this conquest, there had been much of it dispeopled, and the residue much impaired. See Ezek. 29.13—15.
Verse 27. {But fear not thou, O my Servant Jacob, and be not dismayed, O Israel: for behold, I will save thee from afar off, and thy seed from the land of their captivity; and Jacob shall return, and be in rest, and at ease, and none shall make him afraid.} A consolatory clause for the comfort and support of God's faithful ones, though dispersed abroad, and abiding in captivity at present. See the very same in the very same terms, chap. 30.10. Thus God yet never forgets, or forsakes those that continue constant and loyal to him, Ps. 9.10. and 94.14. Ezek. 11.16.
Verse 28. {Fear thou not, O Jacob, my servant, saith the LORD;} The same exhortation inculcated and repeated again and again, to cause it to make the deeper impression upon their drooping and dejected spirits. So Esay 41.10,13,14. and 43.1,5. and 44.2,8.
{for I am with thee: for I will make a full end of all the nations whither I have driven thee, but I will not make a full end of thee; but correct thee in measure: yet will I not leave thee wholly unpunished.} See chap. 30.11. where the very same words are.
CHAPTER 47
Verse 1. {The word of the LORD that came to Jeremiah the Prophet against the Philistines,} Or, Concerning the Philistines; as chap. 44.1. The foregoing two prophecies, chap. 46.1,13. were concerning the Egyptians, the wonted stay that God's people were too prone to rely upon: the present in this chapter, is concerning the Philistines the bad neighbors, and both ancient and constant vexers and annoyers of them. See Esai 9.12. Chap. 25.20. and the like prophecies concerning them, Esai 14.29. Ezek. 25.15. Amos 1.6. Zeph. 2.4,5. Of the phrase, see Chap. 1.2,4.
{before that Pharaoh smote Gaza.} Before that Pharaoh Nechoh, as most suppose, either by the way, in his expedition against Carchemish, as some would have it, 2 Chro. 35.20. or, as others, rather, in his return from thence, after he had slain Josiah in Megiddo, 2 King 23.29. and was now on his way homeward, had smote, that is, by force stormed and taken, (as Ezek. 40.1.) Gaza. Heb. Azzah; a strong town of the Philistines, Judge 16.1. See on chap. 25.20. And this seems more probable, than that which the rabbins out of their Seder Olam, or, Chronicles, relate, that the Egyptians coming to relieve Jerusalem, besieged by the Chaldeans, in the tenth of Zedekiah's reign, when they found them risen, should in their return home overrun Palestine, and surprise Gaza. See chap. 34.22. and 37.9,11. This is here mentioned, to show that this prophecy was then delivered, when the Philistines were in a present quiet and flourishing condition, and had no fear of ought, either from Egypt, or from the Assyrians; much less, with whom they were at peace and amity: as also, as some suppose, to let the Philistines know, that they were to receive a far greater, and more general hurt from the Chaldeans, than that blow that the Egyptians were shortly to give them in the surprisal of Gaza.
Verse 2. {Thus saith the LORD, Behold, waters rise up out of the North, and shall be an overflowing flood, and shall overflow the land, and all that is therein, the city, and them that dwell therein} A far greater deluge will come upon the Philistines' land, from the north (that is, from Chaldea, Esai 14.31. chap. 6.1.) than that tempest from the south, from Egypt, Esai 30.6. that lighted upon Gaza: such an one as should overflow and drown, not some one city alone, but the whole land city, and country. As the Egyptians' excursions are resembled by the inundations of Nilus, chap. 44.7,8. So the Assyrian and Chaldean invasion by the overflowings of Euphrates, Esai 8.7. See the like, Esai 28.18. and 59.19. ch. 51.42. Heb. the land, and the fulnesse thereof; as Psalm 24.1. and the city: not this, or that particular, but collectively, the cities, in general; as Esai 19.2. and 27.10. See chap. 46.8. This, in all likelihood, came to pass, not long after the destruction of Jerusalem. See Joseph's Antiquities, lib. 13. cap. 7.
{then the men shall cry, and all the inhabitants of the land shall howl.} Heb. and; as chap. 44.15. and man, for men; the man shall cry, for, they shall cry each one: the noun singular, the verb plural; as chap. 4.3. & 44.16. there shall be nothing but crying and howling everywhere with them. See Esai 14.32.
Verse 3. {At the noise of the stamping of the hoof of his strong horses;} A description of such a dreadful approach of the enemy, as should so affright men, that it should make them, forgetting all natural affection, to seek only how to shift for themselves, with an utter neglect of those that are wont to be naturally dearest unto persons of all degrees. Instead of strong horses, which our version exhibits, some both here, and Judge 5.21. a place parallel to this, understand strong men: among whom the old Latin: the word is used of the prime, or principal, eminent, or excellent in any kind, whereof it is used. See Esai 10.13. and is most attributed unto beeves, or, bulls, Psal. 22.12. Esai 34.7. and horses, or steeds, chap. 8.16. and 50.11. and so here: and might well be rendered, without further addition, of his steeds: the word rendered stamping, is nowhere else found, but of the like notion another. Judges 5.22. by which some of the rabbins here expound it: Yet the Chaldee renders it, by a word that signifies to go, passe, or pace, in sound near to these our latter: and a learned late writer the rather inclines this way, because in the Syriac it is so commonly used.
{at the rushing of his chariots,} Or, rustling, Esai 17.12. or ratling, Nah. 3.2. the word signifies such a sound or noise, as is raised by the violent concussion, or shaking of ought, chap. 10.22. Heb. chariot, for, cavalry; as chap. 46.9. See there.
{and at the rumbling of his wheels} Of their chariot wheels, Esai 5.28. Ezek. 23.24. Nah. 3.2.
{the fathers shall not look back to their children for feebleness of hands.} Extremity of fear, joined with feebleness as well of hand as of heart, shall so oversway natural affection with them, that they shall cast and seek everyone only how to shift for, and save himself, not once looking after their children, as unable to rescue them, though never so fain they would, and being in vain for them therefore to hazard their own lives, by looking after those, whom they were not able to relieve: they will trust to their heels rather than to their hands. See Chap. 16.6,7. and 46.5. and 49.5. See also, Deut. 28.31,32.
Verse 4. {Because of the day that cometh to spoil all the Philistines} The time by God designed for their destruction; as Chap. 46.10.
{and to cut off from Tyrus, and Sidon, every helper that remaineth;} For these being the issue and posterity of Cham by Canaan, and seated not far from the Philistines' quarters, who likewise were descended from him by Cush, were on all occasions ready to be assistant unto them. See Gen. 10.14,15,19. Joel 3.4.
{for the LORD will spoil the Philistines, the remnant of the country of Caphtor.} That the Caphtorim were of the same lineage and race with the Philistines being both of them descended from Mitsraim, appears Gen. 10.13,14. that before Moses his time, they dwelt near unto them, possessing the land that bordered upon them, even unto Gaza, from whence they had expelled the Avites, appears Deut. 2.23. and it may seem that they had sometime subdued the Philistines, and carried of them captive into their own country, from whence God had yet by some means rescued and reduced them again, Amos 9.7. Howbeit, in Jeremy's time it may hence be gathered, that they and the Philistines were confederate together, and in regard both of vicinity and confederacy, were likely to fare alike the one with the other. By the remnant of them some would have meant the Philistines, in general, because descended from the Caphtorim; but that is not so: for the Philistines are said not to have descended from the Caphtorim, but from the Casluchim, Gen. 10.14. Others, those of them, whom the Caphtorim should leave, when they did overrun Palestine. But they seem rather to be distinguished here from the Philistines, as well as the Tyrians, and Sidonians, before mentioned, and to be called the remnant of that country, either because the Egyptians had made spoil of them before, when they invaded Palestine, and Gaza, near unto which their ancient abode was: or because the Chaldeans were to begin with them, before they fell upon the Philistine country. See the like, chap. 25.20. What country this Caphtor should be, much doubt is made. The Chaldee paraphrast both here and elsewhere renders it, Cappadocia: and with him most, both Greeks and Latins, concur: and a learned late writer, though assigning Cappadocia to others, yet would seat these Caphtorim in Colchis, a country, if not coming within the compass of some part of it, yet confining at least upon it: and that the rather, because he finds a region in those parts, called Sidene from a city therein situate termed Side, which in Greek signifies a pomegranate, as does Caphtor also in Hebrew, Exod. 39.24—26. But as well Colchis, as Cappadocia, seems too far remote from the habitation of these Caphtorim. One of the Jewish commenters on this place, with whom the Arabic interpreter, and one, or two other Jewish writers are said to agree, would have Caphtor to be Damiata, which the later Greeks call Tamiathis, a city in Egypt: which though it may seem the more probable because they were of Mitsraim's race, yet the sacred records seem still to seat them not far from the Philistines, and more into the land, and not likely therefore in Egypt. I should rather suppose their place of abode to have been between Palestina, and Idumea, by conjecture from a city in Idumea, or its confines, called anciently from this Caphtor Caparorsa; as out of Ptolemy a learned annotator here observes. But why is their country then termed an ile? may some say; for that term in Hebrew, though it do not always denote an Iland, properly so termed; yet it implies, at least, a sea-coast, or a country bordering upon the sea: whereunto some answer, that all remote, or transmarine parts, such as passage was to by sea, are in Scripture so termed: but the word is used more generally for any foreign country, one, or other indefinitely. See Esai 20.6. and 41.1. and so the Caphtorims' country, though an inland one, may well come within the compass of that term.
Verse 5. {Baldness is come upon Gaza:} Either she is shaved and stripped of all her wealth by the enemies' pillage of it: as Esai 7.20. or rather they have made themselves bald by shaving and cutting, or pulling and tearing of their hair; which upon occasions of great grief was a thing usual among them, Job 1.20. Esai 15.2. chap. 16.6,7. and 41.5. and 46.37. Ezek. 29.18. Mic. 1.16. Of Gaza, see vers. 1. Heb. Baldnesse is come unto Gaza: and so the ancient Greek renders it sometime: but el is oft used for al, or upon; as chap. 36.23. and so the old Latin.
{Ashkelon is cut off with the remnant of their valley.} A chief city in Palestine: whereof see 1 Sam. 6.17. 2 Sam. 1.20. instead of, is cut off; as the word commonly signifies, Esai 15.1. Hosea 10.15. Zeph. 1.11. the old Latin here reads, is silenced: and the two roots in Hebrew are somewhat near, but divers. By the remnant of their valley, some of the Jewish doctors following the Chaldee, understand their wealth: for the word of depth, say they, from whence the word comes, has a notion of abundance, or muchnesse, Esai 7.11. Hosea 9.9. But other of them take the term in its ordinary sense, and understand it of such Askelonites, as lived not within the city, but in the vale near unto it. Some others more generally of the rest of the Philistines' country, that lay most of it low, and is termed thereof a vale. See Joseph the Jew his Antiquities, lib. 5. cap. 1. the ancient Greeks following some corrupt copy, render it, the remnant of the Enakim; as if it had some reference to the sons of Anak, Num. 13.22,29. Deut. 1.18,21. which yet a learned annotator seems to approve.
{how long wilt thou cut thyself?} Spoken to Askelon, or to Palestine in general, or the inhabitants of either; demanding of them how long they will be taking on in that manner, cutting & maiming themselves, as in extremity of grief and vexation, out of impotency and impatience of spirit, heathen people were wont to do. See Lev. 19.28. chap. 16.6. The speech implies, as a grievous, so a long and tedious calamity, and lamentation thereunto correspondent. The Greeks join this clause to the words following, rendering it, how long wilt thou cut, O sword of the Lord? but the word is in a reciprocal form: nor is it ever found in any other notion elsewhere. Howbeit, those reciprocal forms are not in notion perpetually such: and if any instance of this therein varying from the ordinary use could be produced, I should incline to this version: the rather, for that the text would go very smoothly away with it.
Verse 6. {O thou sword of the LORD, how long will it be ere thou be quiet?} The words, as some would have them, of the Philistine people cutting themselves, verse 5. But it sounds not after their profane strain; little dreamed they in likelihood of any hand of God in those things that now befell them. And the most therefore rather conceive them to be the prophet's own words, lamenting the havoc that the sword made among them, ranging up and down so long together from place to place with them, and humbly preferring his supplication to God for a stay of it. For God's prophets are sensible of, and affected with the calamities not of their own alone, but of other people also, though their enemies. See Esai 15.5. and 16.9. chap. 48.31.
{O sword of the LORD?} The sword he speaks of is the sword of the Chaldeans; but it is called the Lords sword, because sent by him; because it comes by command, and with commission from him, chap. 25.29. vers. 7. So, the sword of the Lord, and of Gideon, Judge 7.18,20.
{put up thyself into thy scabbard:} Not, gather thy self, or, be gathered; as some render it: though the word have usually a notion of gathering: but retire, or betake thy self unto thy scabbard; as the word is used, Exod. 9.19. Num. 11.30. 2 Sam. 17.13. Psalm 104.22.
{rest, and be still.} Rest; Of this term, see on chap. 31.2. the Latin renders it be cooled, or cool thyself: and that Popish Expositors descant upon to no purpose; for the word has no such notion in it; and be still. Heb. be silent; as Psal. 4.4. Esai 23.2.
Verse 7. {How can it be quiet?} An answer to the Prophet's request: or his own reply to himself, as recalling himself, and demanding of himself, how it could be that it should so do, when as God had given it a charge and command to the contrary. Heb. How shalt thou be quiet? or, shouldest thou; as in a potential notion: a change of the person; as Ezek. 31.10.
{seeing the LORD hath given it a charge} Heb. and (as chap. 10.26.) the Lord hath commanded it, and it cannot stay till his Command be executed, till his work be done, till his will and word be fulfilled. See chap. 23.20. and 30.24.
{against Askelon, and against the sea shore? there hath he appointed it.} Heb. unto Askelon, and unto the sea-port, or, coast, Gen. 49.13. Deut. 1.7. but el, may be for al; as before, vers. 5. the sea-coast; that is, Palestine in general, which coasted much on the midland Sea, Esai 9.12.
CHAPTER 48
Verse 1. {Against Moab} Heb. Unto Moab; or, Concerning Moab: as Gen. 20.13. Psal. 91.11. chap. 14.10. See the like Prophecies against Moab, Esai 15. and 16. Amos 2.1. but those to be executed for the greatest part of them by the Assyrians; this, as that also, Ezek. 25.9. by the Chaldeans. See Joseph's Antiquities, lib. 7. cap. 11. on chap. 44.30.
{thus saith the LORD of hosts, the God of Israel,} As chap. 46.25. but here the rather so styled, because he is coming to be avenged upon Moab, for his Israel, and the wrongs by Moab done them; as the like, Esai 34.8.
{Woe unto Nebo; for it is spoiled:} Nebo, a city of Moab; whereof, see Esai 15.2. It seems to have its name from some idols' oracle there seated: and the Prophet is by some deemed the rather to begin with it: because thence they had their oracles of prosperity and peace, such as themselves desired, and their idol Interpreters were wont to coin for them, and to furnish them with.
{Kiriathaim is confounded and taken:} Another City of Moab, sometime belonging to the Reubenites, Josh. 13.19. it is of a dual form, whereby the city seems to have consisted, as divers others, and so Jerusalem itself, of two parts.
{Misgab is confounded and dismayed.} Whether the word here used be a noun of common notion, signifying an high place, as Psal. 9.9. and 46.7,11. but taken collectively for the high & strong forts of Moab in general, or the proper name of a place, is questionable: and it may well seem to be, either the peculiar name of some place usually so termed, though from a word of more general notion; as Bostrah, both in Moab, vers. 24. and in Edom, Esai 34.6. and 63.1. or, as some think, an attribute of it, rendering the Text, the city of the high place; thereby understanding a city in Moab from its situation called Bamoth, Num. 21.20. and Sela, Esai 16.1. because situate aloft upon a rock.
Verse 2. {There shall be no more praise of Moab: in Heshbon they have devised evil against it;} This passage is variously both divided and rendered. This of our Version will not well stand; for who in Heshbon should consult, or conspire against Moab? Heshbon itself being a city, and that a chief one in Moab's country, Esai 15.4. & 16.8. and no better will that of the old Latin hold, There shall be no more exultation of Moab against Heshbon. For there is as little reason, why Moab should exult against Heshbon, as why Heshbon should conspire against Moab. Others therefore render it, There shall be no more vaunting of Moab in Heshbon; that is, Heshbon shall no more vaunt itself of the strength of their State, of the Kingdom of Moab its wealth and power. Others, There shall be no more vaunting in Moab concerning Heshbon; that is, the Moabites shall no more vaunt of Heshbon as a place impregnable; esteemed one of the greatest strength in those parts, verse 45. Others lastly, No more praise of Moab shall there be; (there shall be no more talking abroad of Moab, as of a goodly, famous, rich, flourishing State) as concerning Heshbon, (so is the particle used, chap. 38.24. vers. 27.) they (that is, the Chaldeans) have devised evil against it. There is in the words an elegant allusion to the name of the city; as if it were said with us, There is mischief devised against Devises: a Town of that name with us, that suffered in the late civil wars; and for notion answers precisely to the Hebrew Heshbon.
{come, and let us cut it off from being a nation.} The Chaldeans' words expressing their purpose against Moab, and egging one another on to the execution of it, as c. 6.4,5. See the like of other nations, among which Moab is one, now paid in his own coin, against Israel, Psal. 83.4. The like form, see vers. 42. Esai 17.1. and 23.1. and 24.10. 1 Sam. 15.22. Hos. 4.6. and 9.12.
{also thou shalt be cut down, O mad-men;} Another city of Moab called Madiama by Ptolemy; Madeba, (which some suppose should be Medema) in Joseph's Antiquities, lib. 13. cap. 17.) thereof see Esai 25.10. Heb. thou shalt be silenced, or, brought to silence; as Psal. 31.17,18. you shall be brought so low, that you shall not dare so much as to mutter for fear and dejection of spirit, much less vaunt yourself as formerly. See Esai 29.4. chap. 46.22. There is again in the terms here used an affinity of sound, as if it were said, Silly (the name of an Island with us) shall be silenced.
{the sword shall pursue thee.} Heb. Go after thee, as chap. 42.16. and 49.37.
Verse 3. {A voice of crying shall be from Horonaim:} A city of Moab, where Sanballat was born; or whereof he was sometime Governor, Neh. 2.10. See Esai 15.5. vers. 5. And it is of a dual form, says the Rabbine, because there were two Horons, the upper and the lower. See Josh. 10.10,11. and 16.15. and 18.13.
{spoiling, and great destruction.} Heb. a great breach; as chap. 4.20. So chap. 50.22. and 51.54.
Verse 4. {Moab is destroyed:} Heb. is broken; as chap. 22.20.
{her little ones have caused a cry to be heard.} While the great ones leave them to save themselves; as chap. 47.3. and there is an elegant consonancy in the words of little ones, and cry, which our English cannot express. See the like, Esai 5.7. For the Chaldee seems to stray here, rendering it Sultans, or Princes; which yet the Jewish Commenters retaining, say, some of them, that they are so called here, because less than Kings, lower than Sovereigns. Other of them, that they are so termed in way of derision and contempt. But these are like herein to the Popish Expositors, torturing the Text, and their wits withal, to make somewhat of a vicious Version.
Verse 5. {For in the going up of Luhith, continual weeping shall go up:} Up, and down all the way along, that the Moabites flee from, or before the Chaldeans pursuing them, ver. 2. shall be nothing but continual weeping and wailing. See Esai 15.5. Heb. weeping with weeping shall go up; as Esai 16.9.
{for in the going down of Horonaim the enemies have a cry of destruction.} Heb. of breaking; as vers. 3. which some expound a broken cry; as having reference not so much to the occasion, or subject of it, as the Jewish Commenters, and others of ours take it; as to the manner, or quality, and affection of their cry: and because the word enemies is in a form of regiment, they render it, the enemies of breaking, or, broken noise, have heard a broken cry, to wit, from the Moabites, crying so loud, that they drown the enemies' shouts with their outcries. But the Jewish Critic well observes, that the form regent, or the contracted form, is not infrequently found used for the absolute and entire; as Num. 5.18. 1 King. 4.6. and 17.13. and our Version therefore may well stand. As for that which a learned Writer has, that they wept indeed as they went up to Luhith, but more abundantly and vehemently when they went down from Horonaim, because that was the utter limit of their land; and they were then going into captivity to leave their country, seems not so probable, because of that which follows, ver. 6. Whereby it appears, that they fled rather from them, than were yet led away by them. It seems rather to argue the impotency of their spirits, and excessiveness of their griefs; that whereas it had been their wisest course to have made away, with as much silence and secrecy as they could; yet they were not able to contain themselves, but must needs cry out, and that so loud, that the enemies themselves might hear them. See somewhat the like, but in another case, Gen. 45.2.
Verse 6. {Flee, save your lives, and be like the heath in the wilderness.} These are by the most Interpreters conceived to be the words of the Moabites, calling one upon another to flee with all speed for their lives, and betaking themselves to the deserts, there to live; as Psal. 55.7. The word Aroer here used, the Chaldee takes for the proper name of a place, as it is afterward, vers. 19. as if it were said, Be like the tower of Aroer that stands in the waste; but therein few follow him: the word signifies a bare naked tree: whereof see on chap. 17.6. and one of the Jewish Doctors seems to expound it of their cities, leave them as bare as such trees on the waste. See vers. 9. Some would have them to be the speech of the Prophet himself in a prophetical way, foretelling what should befall them, to wit, that they should be compelled to flee for their lives, and be as bare and vile as the heath that grows on the waste; or as some naked tree, standing by itself alone on the waste, stripped of all graceful furniture of fruit, or leaf, and exposed to all winds and weathers. And a learned Writer conceives it to be mixed with an Irony, as if he should say, Flee, you may save your lives, and so do; but when you have done all you can, and escaped the sword, your life will be such, that it had been better for you to have died by it; your life will prove more miserable and bitter to you than death. See Lam. 4.9. I adhere to what was propounded at first: or, if ought further be deemed to lie hid in this last clause, I should rather conceive it to be spoken out of a regard had, above all besides it, to life; as Job 2.4. Matth. 16.26. as if it were said, Flee, and save your selves, or your lives, (Heb. soul, as chap. 51.6. Job 2.6.) whatsoever we do else, though you leave yourselves as bare as the nakedest shrub that grows on the wild waste: the looking after ought else may cost you your life. It seems to me not unlike that advice of our Savior, Mat. 24.16–18. Luke 17.31,33.
Verse 7. {For because thou hast trusted in thy works, and in thy treasures, thou shalt also be taken,} Your self-confidence shall prove your ruin. Thy works; some understand their idols, Psal. 115.3. Chap. 32.30. Others, their possessions, 1 Sam. 25.2. Others again, their fortifications, verse 18.41. It may seem to comprehend all those means, whereby they had endeavored to strengthen themselves.
{and Chemosh shall go forth into captivity with his Priests, and his Princes together.} Chemosh, your chief idol, Numb. 11.29. 1 Kings 11.7,23. whom in vain therefore you shall seek unto, Esay 15.2. verse 13.46. shall go into captivity, (as Chap. 15.1,2. See Esay 46.2. Chap. 43.12.) and all his abettors together with him, the Priests that attend on him, and Princes that maintain both them, and him, Chap. 49.3.
Verse 8. {And the spoiler shall come upon every city, and none shall escape} The King of Babylon. chap. 6.26.
{the valley shall perish, and the plain shall be destroyed,} The cities situate in the vale and in the plain, together with those that stand on the hills, and higher grounds, verse 1. See chap. 47.5.
{as the LORD hath spoken.} Asher, for, caasher, as the Jewish Critic here observes; and so the ancient Greek here renders it as; so also, Exod. 34.18. Chap. 9.14. & 23.32. or, as others, and so the old Latin; because the Lord hath spoken; as 1 Kings 15.13. Neh. 2.3,10. Chap. 1.15. & 13.25. or, surely; as a learned late Writer; and so says he, 1 Sam. 15.20. Neh. 4.12. Psal. 10.6. & 9.11. & 44.11. Esay 8.20. Habb. 3.16. I suppose it may as fitly be rendered, for the Lord hath said it: as 1 Sam. 15.15. Chap. 3.23. a defect of the pronoun, as Esay 1.20. See chap. 46.25.
Verse 9. {Give wings unto Moab,} Implying, that there would be no possibility for him to escape, unless he could get wings and fly. So Psal. 55.6. Heb. Give ye feather, or, wing to Moab: the word here used, does with the Hebrews, in the first place, signify a flower, Job 14.2. Esay 40.6. in the next place, a feather; so termed, says the Jewish Critic, because feathers sprout out from the bodies of Fowls, as flowers do from the stems and branches of trees and plants: and from a word therefore of that notion have the young of Birds and Fowls their name, Deut. 22.6. Job 39.30. Psal. 84.3. feather therefore for feathers, or for wing, consisting of feathers: either taken collectively. Howbeit, some of our Jewish Masters fetch it another way about; the word, say they, in Chaldee, signifies the fins of fish. So used, Lev. 11.5. and in the next place the wings of Fowl: so they use it, Psal. 139.9. because wings are to the one, as fins to the other; the one to fly, the other to swim with. The word in this notion is nowhere else found in the Hebrew. But the old Latin taking the word in his first and proper sense, as also some Greek Versions before it, renders it, Give Moab a flower, or, flowers; for he shall go out flourishing: Which though it be here so senseless a notion, that it can be no way fitted to the context; yet Popish Expositors waste ink and paper in discoursing at large of it, and descanting upon it; forcing in hither the fading nature of flowers, and the sticking of corpses with them, and adding a forged fiction withal of a ceremony used in the land of Moab, of setting garlands on the heads of those that were to be executed: and all this, because their vicious Version must be maintained, though it be never so absurd. What the ancient Greeks read here is uncertain: for they render it, Give Moab a sign; for with a touch he shall be touched. And the Chaldee roves here as wide as the rest, rendering it, Take away the crown from Moab, he is going into captivity: and it seems that hence the Paraphrast took his rise for this Version; because the word here used does sometime signify a plate of gold, Exod. 28.36. Lev. 8.9. such as crowns are wont to be adorned with, or consist of: whence also some expound that, Psal. 132.17. I will adorn his crown, with golden plates. But the text speaks of somewhat to be given to him, not taken from him: and the very next words sufficiently refell all these figments and fancies: whereof thus much only, that none may trip or stick at them.
{that it may flee, and get away,} Heb. that (as Job 11. Psal. 25.15.) she may flying, fly; as the word is used, Job 4.15. and thence a word for a feather, wherewith Fowl fly, Lev. 1.16. Ezek. 17.3,7. and for the Estrich, a Fowl of goodly, large, and fair feathers, Job 39.15. an irregularity which the Jewish give notice of, not observed in the word here used, has caused a mistake both in our Version, and some others: which yet for the meaning in general are sound, though they fail in the genuine notion of the terms, supposing them to come from two several roots: and the latter to signify to go out, not to fly.
{for the cities thereof shall be desolate without any to dwell therein.} Heb. desolation: as Chap. 44.2,22.
Verse 10. {Cursed be he that doth the work of the LORD deceitfully,} Or, negligently: (and so the Greek renders it) or slackly: as, a bow of slackness, or, a slack bow, Psal. 78.57. and an hand of slackness, or, a slack hand: opposed to a diligent one, Prov. 10.4. & 12.24. The work of the Lord in destroying the Moabites, and doing execution upon them: which God has now given in charge to the Chaldeans, by a secret instinct concerning the Moabites: as by an express word to Saul concerning the Amalekites, 1 Sam. 15. and would have done to the purpose. See chap. 47.6,7. & 50.25.
{and cursed be he that keepeth back his sword from blood.} A curse there is as well on such as shed not blood, when they have Commission and charge from God so to do, as on those that do the like without either: Numbers 34.31,33. 1 Kings 20.42. Proverbs 17.15.
Verse 11. {Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity:} Moab has lived a long time at ease, he has not been disturbed much in his land, or removed out of it, and hurried from place to place, as Israel has been: illustrated by a resemblance taken from wines that have not been drawn from lees, as those whereof Esay 25.6. Heb. to his lees: el, for, al; as chap. 36.23. & 47.5,7.
{therefore his taste remained in him, and his scent is not changed,} Or, remaineth. Heb. standeth, or stayeth: Deuteronomy 5.31. Eccles. 1.4. He retains still his state, his dignity, his strength, his wealth; and withal (as with such wicked ones especially is wont to be) his pride, his presumption, his impiety, his impurity, his iniquity. See Psalm 55.19. Esay 26.10. Hos. 4.7. Zeph. 1.12. verse 26,29.
Verse 12. {Therefore behold the days come, saith the LORD;} Heb. The days coming; c. 31.27.
{that I will send unto him wanderers that shall cause him to wander;} Heb. and (as chap. 41.15.) I will send him wanderers; (such as come from a far country, from Chaldea Esay 39.3. chapter 6.22. and 8.19.) or transporters; as the Jewish Commenters would have it: so rendering it also, Esay 63.1. such as make others to wander: but the word seems rather to be in a consistent, than a transient notion, both here and there; and to signify in his first and single form to wander, or travel from place to place; in his second or double form, to make to wander, or to remove: and there is an elegant antanaclasis, or variety of notion in the terms; as if it were said, the Chaldeans shall come far from their own place of abode into the Moabites' country, as if they were some vagrants, or wanderers; but they shall make the Moabites in good earnest to wander, by leading them away captives, v. 46.
{and shall empty his vessels, and break their bottles.} Alluding to the former resemblance of Wine, either in casks, or in bottles. They shall depopulate his Cities (as Chapter 51.34. and break them as earthen bottles, Psalm 2.9. Esay 30.14. Chapter 19.10,11.
Verse 13. {And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence} Because he shall be no more able to deliver, them from the Chaldeans, v. 7.46. Esay 15.2. and 16.12. than the golden calf at Bethel, 1 Kings 12.39. was able to save the Israelites from the Assyrians, 2 Kings 17.6,12. Hos. 8.4,5. & 10.15.
Verse 14. {How say yee, we are mighty and strong men for the war?} Or, How can yee say? As Chapter 2.23. with what face can you brag of your valor, when you carry yourselves as cowards? vers. 39.41. See the like in another kind: Esay 19.11. and of Moab's vaunts, 2.29,30.
Verse 15. {Moab is spoiled and gone up out of her Cities} There is no small variety of Versions and Interpretations of the latter clause here; for the former is the same in effect with what he had before, v. 1.8. and has after again, ver. 18,20. The Hebrew has no more than this, and her Cities it, or he, is gone up. Some render it her Cities, or the multitude of her Cities are gone up, to wit, into smoke; that is they are burnt: as Judges 20.40. Esay 9.18. Others, her Cities are gone; they are lost, fallen down. So the old Latin: Or are gone up say some, that is, are perished and destroyed as the Chaldee has it: taken from vapors, that as they ascend, vanish away, James 4.14. so they suppose the word to be taken, Amos 8.8. Nah. 2.1. but these places are as dubious, if not more than this. Others, he (that is, the inhabitant of Moab) is deported from, or gone out of his, or her Cities, or he shall depart from his Cities; as the word is used, Numbers 16.26. 1 Samuel 14.46. Chapter 37.57. but the Verb is here masculine, the Pronoun affixed to the Noun feminine. Others, he (to wit, the enemy) hath made the Cities to ascend; that is he has destroyed and taken them away; as Psalm 102.24. but the forms are not the same. Others, the stirrer up of her is come up; that is, one is come, or coming up to her that will rouse her from her security, verse 11. from a word that signifies to raise, or rouse up, Joel 3.9. but no instance of such use of the word is produced. A learned late Annotator coming after all these, renders it, her enemies are got up, over her: to ascend, or get up, or over one, for to overmaster him, or to be advanced to greater honor and dignity than he: and to descend, for to be overmastered by another, and depressed to more disgrace and misery. Deut. 28.42. So here in this branch, and the next: and the word ar, is by a Chaldaism put sometime for tsar; that is, an enemy, or adversary; as 1 Samuel 28.16. Neh. 4.12. Psalm 10.6. & 95.11. & 144.12. Esay 8.20. Dan. 4.16. and for the diversity of the number between the Verb and the Noun, it is not unusual in a distributive notion; her enemies each of them hath got up, or shall get up; as the like, Exodus 17.12. Job 12.7. Proverbs 14.1. Joel 1.20. But this learned man does elsewhere go himself another way, one of those before specified. I shall add in the last place mine own opinion, yet mine alone; for I find it backed by a Jewish Master, I light hitherto on none that take notice of it, and his son, though he relate him, seems not to adhere to him: I render the words with him, Moab is, or, shall be spoiled; he (to wit, the spoiler) is come up, or, shall come up on her cities; as verse 18. the spoiler is come upon thee: and of Babylon, Chap. 51.48,56. and, her cities, as her young men, in the next branch: the noun or participle is supplied from the foregoing verb; as Gen. 50.2,26. the preposition included in the verb present.
{and his chosen young men are gone down to the slaughter,} Or, shall go down; that is, be struck down, and slain, as an ox, or other the like beast, by the sacrificer, or the butcher; as Esay 34.6. chap. 50.27. & 51.40. So rather than as that learned Annotator, who would have it parallel to that, Deut. 28.42. and an antithesis herein between this and that of ascending in the former branch: which though some may well be granted; yet that which he would have, the very words of the text refuse to admit. Heb. the choice of her young men; as Exod. 15.4. and there is an elegant consonancy of the two terms in the text, not in sound of letters only, but in notion also, and notation; as if it were said, The choice of her choice ones.
{saith the King, whose name is the LORD of Hosts.} As chap. 46.18.
Verse 16. {The calamity of Moab is near to come, and his affliction hasteth fast.} So Esay 13.22. Mal. 3.5. 2 Pet. 2.13.
Verse 17. {All ye that are about him bemoan him, and all ye that know his name;} Condole with him, both you that are his near neighbors, and have been formerly acquainted with him, and you also that are further off, and have known him only by hearsay.
{Say ye, how is the strong staff broken, and the beautiful rod?} Heb. staffe of strength; and, rod of beauty, or, bravery; as it is rendered, Esay 3.18. See Ezek. 19.11,14. How is Moab destroyed, notwithstanding the greatness of his strength and state, that he so much gloried in, and trusted unto? Ezek. 19.12. staffe and rod, are emblems of power and authority Psal. 110.2. Zach. 11.7. Yet because the same terms import oft-times an afflicting and chastising or punishing power, Esay 10.5. Lam. 3.1. in regard hereof some conceive here to be an intimation withal of Moab's having been over-troublesome and burdensome to others in the height of her former strength and state; and this way the Chaldee Paraphrast seems to incline. See the like of some other, Esay 14.4,10,12. Chap. 50.23. & 51.41. Lam. 1.1.
Verse 18. {Thou daughter that dost inhabit Dibon,} You goodly fair city, like some beautiful and gorgeous damsel, See chap. 46.11,19. and of Dibon, see Num. 21.30. Esay 15.2,9.
{Come down from thy glory,} As Esay 47.1. Chap. 13.18. the pronoun is wanting, as chap. 31.17.
{and sit in thirst} Not in your fat soil, and well-watered plains, where formerly you did reside, Numb. 21.13,14,20. & 22.1. but in some dry and thirsty place: thirst, for a place of thirst; as Psal. 107.33. Esay 35.7. or, a thirsty place; as Esay 44.3. a defect of the subject, see verse 6.
{for the spoiler of Moab shall come upon thee and he shall destroy thy strong holds.} See verse 8.15. & verse 1.
Verse 19. {O Inhabitant} Heb. Inhabitress; as chap. 10.17. & 22,23. & 44.19. & 51.35. So verse 18.
{of Aroer} A city of Moab situate on the banks of the river Arnon, Deut. 2.36. & 3.12.
{stand by the way, and espy, ask him that fleeth, and her that escapeth, and Say, what is done?} Ask of every one that passes by you, whether man or woman, What is the cause of their flight; as chap. 46.5. or inquire of them how things go abroad; as people full of fears are wont to do, 1 Sam. 4.13.
Verse 20. {Moab is confounded; for it is broken down:} The answer of those that either flee, or pass by, returned to the former inquiry: that all is lost, verse 4.
{howl and cry,} Esay 16.7. So chap. 47.2.
{tell it in Arnon} Of this river, see Num. 21.13. and it may seem that some city of special note had its name also from it: otherwise, by Arnon must be understood the region near about it, or on the other side of it.
{that Moab is spoiled.} Verse 15.
Verse 21. {And judgment is come upon the plain country,} As well as upon the higher land: or upon Moab's land in general, being most of it such. See the like, chap. 47.5. Heb. land of plainness, or, evenness; as Psal. 143.10. Esay 26.10.
{upon Holon,} A city of Moab. verse 24. We find one of that name in Judah's lot, Josh. 15.51. assigned the Levites. Josh. 21.15.
{and upon Jahazah,} Mentioned in Reuben's lot, Josh. 13.18.
{and upon Mephaath,} Out of Reuben's lot, Josh. 13.18. assigned the Levites, Josh. 21.37.
Verse 22. {And upon Dibon,} In Reuben's lot, Josh. 13.17. See verse 18.
{and upon Nebo,} See Num. 32.3. from whence it appears that most of the Towns here mentioned, were sometime part of the possessions of those Kings of the Amorites, whom the Israelites subdued beyond Jordan. See also verse 1.
{and upon Beth diblathaim,} One of the Israelites' stations in their passage to Canaan, Num. 33.46,47. called there Aimon-Diblathaim, and Dibla, Ezek. 6.14. whence it appears, that it stood toward the wilderness. The ancient Greek renders it, the house of Dethlathaim; and the old Latin accordingly, though less corruptly, the house of Deblathaim; as if it were the name of some person, as is Diblaim, Hos. 1.3. but Beth is part of the name of the city, as in Bethlehem, and Bethshemesh, and Bethoron, and the like: and it may in them signify, not so much an house, as a city. So Beth-gamul, and Bethmeon, verse 23.
Verse 23. {And upon Kiriathaim,} Of it, see Num. 32.37. Josh. 13.19.
{and upon Bethgamul,} This city I find not elsewhere named in Scripture: A learned late Writer supposes it to signify in notion and notation, the same with Gag-gamal, or Gaugamela, the place of Darius his last defeat by Alexander; and to signify the Town of Camels: (as Strabo also, lib. 16. observes of that other, that it signifies, the house of a Camel) and to be that which for Gamala is written Malala in Ptolemy.
{and upon Beth meon.} See Esay 15.2.
Verse 24. {And upon Kerioth,} Josh. 15.25. Amos 2.2.
{and upon Bozrah,} Not that in the land of Edom, Esay 63.1. but another of the same name in the land of Moab, called also Bezer, Josh. 22.36. the word signifies a strong fort, or hold, Esay 25.2. & 26.10. See on verse 1. and thence came the Punic pronunciation, Bursa, and by Inversion of letters in the Greek and Latin, Byrsa, the name of the Fort that Dido built in Africa; of which they give another fabulous notation. See Virgil. Eneides, l. 1.
{and upon all the cities of the land of Moab, far or near.} And, for, the rest of; as Chap. 43.2.
Verse 25. {The horn of Moab is cut off, and his arm is broken, saith the LORD.} His might and majesty is utterly abandoned; set out by a twofold expression and resemblance: the one taken from beasts, whose force and grace is in their horns, Psal. 74.4,5,10. & 89.17. & 92.10. & 148.14. Lam. 2.3. the other from man, whose strength, for action, consists most in his arms Job 22.9. Psal. 10.15. & 18.30. & 37.17. & 89.13,21. Ezek. 30.21,22. A learned late Writer supposes in the terms of horn and arm, the names of two cities in that country alluded to, called by Ptolemy, the one Karna the other, Zoara; which come very near to those words in the Hebrew. And by horn, and arm; some, after the Chaldee, understand Sultans or Princes, Num. 22.14,15.
Verse 26. {Make ye him drunk,} Make Moab drunk, you Chaldeans; not with wine, but with the wine cup of God's wrath, cause him to drink of it, till he stagger and fall. Esay 51.17–23. Psal. 60.3. & 75.8. Chap. 21.17,21,28. Ezek. 23.32–34. as drunken men use to do, Psal. 107.27.
{for he magnified himself against the LORD:} So Lam. 1.9. Zeph. 2.10. and those that so do, God will expose to shame and contempt, Prov. 3.34,35. & 11.2. Luke 14.11. & 18.14. against the Lord's people, says the Chaldee. So verse 27. & Zeph. 2.4,10. See Psal. 89.50,51. Ezek. 36.20.
{Moab also shall wallow in his vomit,} As men in drink are wont to do, Esay 19.14. Heb. and; as chap. 1.3. or, as some render it, then: as Chap. 44.10. The old Latin renders the verb here used, shall clap his hands; and though the word hand, be not in the text, yet the word here found, is so used: sometime with it, as Numb. 24.10. Job 27.23. Lam. 2.15. sometime without it, as Job 34.37. but this seems not to fit so well here: the word is used for to smite, or, beat. So, to smite on the thigh Chap. 31.18. Ezek. 21.12. and, to beat down, or, beat one against another, Job 34.26. and might therefore not amiss be rendered, beateth himself (as he tumbles and rolls to and fro) in his vomit. I shall add only a conjecture, and shall leave it to the Learned. Why may not the verb be taken here indefinitely? and then might the word well be rendered in its most usual acception, as the old Latin takes it, but making Moab, not the agent, but the object of the action: he shall clap the hands at Moab lying in his vomit: he that is, any one, or, every one; as in such indefinite forms, the words are commonly expressed: as Gen. 11.9. Some such thing the Chaldee gives an hint of: who paraphrasing the place, says jidreshun: that is, in the common acception of the word, they shall seek out the Moabites in their holes; but peradventure it is a term, by corruption drawn from the Latin irrideo: as divers terms in Chaldee both from the Latin and Greek are, See Dan. 3.5. and then it is, they shall deride them. But this I propound only: yet hence observing that the Chaldee took the word Moab here for a noun, not preceding, but following the verb.
{and he also shall be in derision.} As men in such case are wont to be exposed, while they so lie along, to scorn and derision, Gen. 9.21.
Verse 27. {For was not Israel a derision unto thee?} Heb. And. as Chap. 44.13,17. Did not you deride him in his misery, and rejoice at his fall, Job 31.29. when the ten tribes were spoiled and captivated by Salmanesar? 2 Kings 17. and is it not just then, that the like now befall you? See Judg. 1.7. Prov. 24.17,18. See the like charge against the Ammonites, Ezek. 25.6. and of the insolences of them both against God's People, Zephan. 2.8,10.
{was he found among thieves?} That you should so deride him, insult over him, and make a laughingstock of him, as men are wont to do with thieves, when they are taken in the manner? a proverbial form of speech. See Chap. 2.26. and Job 30.5. and the like expostulation, chap. 2.14. & 49.1. Some require here a supply of somewhat, whereof they conceive a defect, to make the sentence more complete: and they supply therefore both the negative particle from the former branch, as Psal. 9.18. Ezek. 20.30. and the note of similitude, as Psal. 11.1. Esay 21.8. and whereas in the copies there is here some variety; the word found; being in a masculine form, in some of them, in a feminine in others; some following the former: which is the more commonly received, render the words, was he not to thee as one found among thieves? Others, taking to the latter, render it, Was he not with thee a thing found among thieves? for the Hebrews use ordinarily the feminine in a neutral notion: and the theft or thing stolen being found about a thief, is wont to be much matter, as of shame and disgrace to him, so of merriment and laughter to others. But I see no necessity of departing from the received, either reading or version.
{for since thou spakest of him, thou skippedst for joy.} Or, that (as Verse 20.) so oft as thou speakest of him, (so is the particle here found used, 1 Sam. 18.30. 1 Kings 14.28. 2 Kings 4.8. 2 Chron. 12.11. Esay 28.19.) Heb. from thy words of him; as Chap. 20.8. & 31.20. So oft as you have any words concerning him, or his calamity, or captivity, thou shakest thyself, or, movest thyself, for joy, or, with laughter; as is implied from the former branch: or, as some, thou shakest the head at him, in way of insultation, and derision, Psal. 22.7. Lam. 1.8. and so also some would have the word here, used; Psal. 64.8. Howbeit, a learned late Writer following the old Latin, would have this clause rendered; but (as Gen. 45.8. Chap. 46.21.) for those words (or, because of that which you have spoken) against him; thou shalt wander, or, be led captive; and the verb indeed in his first form signifies to remove, or wander, from place to place: whence the land of Nod Gen. 4.14,16. But the reciprocal form will not so well here admit it.
Verse 28. {O ye that dwell in Moab; leave the cities, and dwell in the rock:} Leave your wonted places of abode, verse 6. and betake yourselves for surety and safety to the ragged rocks, if you can find any succor or shelter there, Judg. 20.45. and 21.23. Esay 2.19,21.
{and be like the dove, that maketh her nest in the sides of the holes mouth,} That for fear of birds of prey is wont to build in some cleft on the side of a rock, Cant. 2.14. Chap. 49.16. Heb. in the passages of the mouth of the pit. Whence the Chaldee understands it of a dove that is come down from her turret, or locker, to hide herself in some hole on the ground: but the former seems the genuine sense and more agreeable to that fowl's wont.
Verse 29. {We have heard the pride of Moab, (he is exceeding proud) his loftiness, and his arrogancy, and his pride, and the haughtiness of his heart.} God's words, manifesting his taking notice of Moab's proud and arrogant carriages. See Esay 16.6. where a great part is found of that which follows. Yet somewhat is added here to Esay's words, and so after again; to show, says a learned Writer, that the Moabites not only persisted in the same sins, but grew worse rather than better; as those, Chap. 9.3.
Verse 30. {I know his wrath, saith the LORD, but it shall not be so, his lies shall not so effect it.} His vain vaunts and menaces against me and my people, Verse 26. Zeph. 2.8. which I take notice of, (as Hos. 5.3. Amos 5.12.) shall not take effect, Psal. 1.4. & 33.10,11. or, as some render the latter words, those on whom he stayeth, or, relies, (Heb. his bars) do not right. See Chap. 50.36. A late learned Annotator gives here a twofold reading diverse from others before him; either thus, I know his rage, and that not to be right, just and equal; I know also that they do each of them his lies, and not that which is right: or thus. I know his rage, is it not so? (is he not exceedingly outrageous? and his lies, (I know also) do they not do so?) Is it not true, that he is in either kind very faulty? the words read interrogatively; as 1 Sam. 20.14. But of this passage, see more on Esay 16.6.
Verse 31. {Therefore will I howl for Moab, and I will cry out for all Moab:} Esay 16.7. Moab shall howl for Moab. But what was there said of the Moabites howling one for, or over, another, the Prophet applies unto himself here. So verse 32.
{mine heart shall mourn for the men of Kirheres} mine heart, is supplied from Esay 15.5. Yet some render it without any supply, he shall mourn, that is, Moab shall mourn: or, taking the verb indefinitely, men shall mourn; or, mourning there shall be: as Esay 32.12. for the men of Kirheres. Esay 16.7. for the foundations of Kirhareseth; for the city there, for the people here: for the city is the same.
Verse 32. {O vine of Sibmah, I will weep with thee for the weeping of Jazer:} Or, as some render it, or, above more than, the weeping of Jazer. So is this form taken; Psal. 45.7. & 130.6. Chap. 49.19. I will bewail you more largely and lamentably than Esay bewailed Jazer: whose words and forms of lamentation Jeremy here entertains and enlarges, the rather for that this devastation of Moab by the Chaldeans was to be much more grievous, than that Esay foretold by the Assyrians, Esay 16.14. See of Sibmah, and this passage there, Esay 16.8,9.
{thy plants are gone over the sea, they reach even to the sea of Jazer:} See Esay 16.8.
{the spoiler is fallen upon thy summer-fruit, and upon thy vintage.} See Verse 8,18. & Esay 16.9.
Verse 33. {And joy and gladness is taken from the plentiful field, and from the land of Moab, and I have caused wine to fail from the winepresses; none shall tread with shouting,} See Esay 16.10. tread, for, tread grapes. as Esay 63.2. Chap. 29.30. and in Esay, to tread wine, for, to tread grapes, to make wine.
{their shouting shall be no shouting} The shout of the enemies assailing them, and breaking in upon them, Chap. 25.30. or the shout and outcry that themselves shall make at the enemies' irruption after storming of them, shall be another manner of shout and cry, than that which they were wont to use in the Vintage or harvest times, at the bringing in of the wine and corn; a shout, not of joy and mirth, but of terror and dread, vers. 34. chap. 51. See Exodus 32.18.
Verse 34. {From Heshbon, even unto Elealeh, and even unto Jahaz have they uttered their voice} See Esay 15.4.
{from Zoar even unto Horonaim, as an heifer of three years old,} Thus begins to low after the bull. See Esay 15.5. Verse 3.
{for the waters also of Nimrim shall be desolate.} Heb. desolations; as Chap. 51.62. See Esay 15.9.
Verse 35. {Moreover, I will cause to cease in Moab, saith the LORD, him that offereth in the high places, and him that burneth incense to his gods.} Heb. And. as Chap. 44.24. that which was before threatened, Ver. 7. See Num. 21.28.
Verse 36. {Therefore mine heart shall sound for Moab like pipes, and mine heart shall sound like pipes for the men of Kirheres:} Alluding to the custom of playing with flutes and pipes certain sad and doleful tunes or funerals and solemn mournings. Mat. 6.23. See Esay 15.5. & 16.11.
{the riches that he hath gotten is perished.} See Esay 15.7.
Verse 37. {For every head shall be bald, and every beard clipped} Heb. diminished, or, cut short. Ezek. 51.11. See Esay 15.2. Chap. 47.5.
{upon all the hands shall be cuttings, and upon the loins sackcloth.} See chap. 27.5. Esay 15.3. hands, for, arms, as chap. 38.12. for their arms they used to cut and slash in such cases. So also, wounds in their hands, for, upon their arms. Zack. 13.6.
Verse 38. {There shall be lamentation generally upon all the house tops of Moab, and in the streets thereof:} See Esay 15.3.
{for I have broken Moab,} Or, for I will break; or, when I shall break, Moab; as Chap. 13.21.
{like a vessell wherein is no pleasure, saith the LORD.} See Chapter 22.28.
Verse 39. {They shall howl, saying} Or, Men shall howl; or, There shall be howling, and, saying; for the verb is indefinite, as verse 31. Esay 32.12.
{How is it broken down?} See the like, verse 17.
{How hath Moab turned thee back with shame?} As those that dare not show their face for shame; say some: but rather, as those, that dare not look the enemy in the face, but turn their back to them; and in shameful manner instead of fighting betake themselves to flight: as Chap. 46.5. Heb. neck; or, hinder part of the neck; as Chap. 2.27. So Josh. 7.9,12.
{So shall Moab be a derision, and a dismaying to all those about him.} Or, thus. Heb. and, as Chap. 25.14. and, for laughter, or, unto a derision; as Israel was before to him, verse 27. and, for a dismaying, or, affrightment. as Esay 19.16,17. & 23.5. as fearing yet, lest the like might also befall them.
Verse 40. {For thus saith the LORD; Behold, he shall flye as an Eagle and shall spread his wings over Moab.} Nebuchadnezzar shall come swiftly, like an Eagle, flying at, and spreading his wings over his prey. Deut. 28.49. Chap. 4.13. & 49.22. Dan. 7.4. Hos. 8.1. Habb. 1.6. and in the term of wings, may an allusion be to the wings (as they are termed also) of an army: wherewith the Chaldean Kings' forces should overspread his whole land. See Esay 8.8.
Verse 41. {Kerioth is taken, and the strong holds are surprised:} Or, The Cities are taken, for it may be, either the proper name of a city, as verse 24. or, a common term of cities in general: as Hab. 2.5,12. and it sorts well here with what follows, cities and forts are all surprised; no place so strong, that is able to hold out, See Verse 15,24.
{and the mighty mens hearts in Moab at that day shall be as the heart of a woman in her pangs.} The hearts of the strongest and stoutest of them shall quail; and it shall be with them, as with a woman that has grievous hard labor. So Esay 21.3. Chap. 30.6. & 49.22,24. Mich. 4.9,10.
Verse 42. {And Moab shall be destroyed from being a people.} See verse 2. Esay 7.8.
{because he hath magnified himself against the LORD.} See Verse 16.
Verse 43. {Fear, and the pit, and the snare shall be upon thee, O Inhabitant of Moab, saith the LORD.} See Esay 24.17.
Verse 44. {And he that fleeth from the fear, shall fall into the pit; and he that getteth up out of the pit, shall be taken in the snare:} He that escapes one danger, shall be surprised with another; and if that miss also, with a third. So 1 Kings 19.17. & 20.30. Amos 5.19. See Esay 24.18.
{for I will bring upon it, even upon Moab, the year of their visitation, saith the LORD.} So chap. 11.23. & 29.22. & 46.21. There is an elegant redundancy of the noun subjoined to the pronoun; that makes the sentence more vigorous; as the like, Prov. 5.21. Esay 8.13. & 48.6. Chap. 9.15.
Verse 45. {They that fled, stood under the shadow of Heshbon, because of the force:} Those that fled out of the villages, for want of strength, (as some render it; like that, from fat, that is, for want of fat, Psalm 109.24. See Lamentations 4.9.) or from the enemies' forces pursuing them, betook themselves to Heshbon, as being a place of chief strength; hoping to find succor and shelter there, as it is the shade of some great tree against the scorching heat of the Sun, or under the shroud of it against a storm: shadow, for, protection: as Judges 9.15,20. Eccles. 7.12. Esay 32.2. Daniel 4.12.
{but a fire shall come forth out of Heshbon} But their expectations shall be frustrate: for both Heshbon shall be surprised by the Chaldeans, who from thence shall surround, and with fire and sword waste the rest of the Country unto the utmost bounds of it. This whole passage with little variation, is taken out of Moses, in whose writing is recorded a proverbial kind of speech in those days very common in men's mouths, concerning the mischief that from Heshbon King Sihon's city the Amorites had done to the Moabites, Numb. 21.28,29. but by the Prophet here applied to the Chaldeans. See v. 2.
{a fire shall come forth out of Heshbon} So Judges 9.15,20.
{and a flame from the midst of Sihon} Heb. from between Sihon, that is, simply, from Sihon, or from out of Sihon: and Sihon, for the city of Sihon; as it is in Moses, that is, from Heshbon: for Heshbon was the City and seat of Sihon a King of the Amorites Numbers 21.26.
{and shall devour,} Or, which shall devour; the copulative for the relative: as c. 4.18.
{the corner of Moab} Or as some render it, the side from Exodus 27.9. Numbers 35.5. but it may here better be rendered coast, than either side, or corner: as it is Numbers, 34.3. As also Nehemiah 9.22. coasts, rather than corners, or the end: as it is rendered, Ezekiel 41.12. it shall spoil all Moab's land from the one end to the other.
{and the crown of the head of the tumultuous ones} Or, revellers; Heb. children of noise; as chapter 46.17. not so much the rude and promiscuous multitude, Esay 16.14. & 17.12. as the gallants those revelling and roaring ones; as Esay 5.14. & 24.8. So rather, than as some of those tumultuous ones, that could not be quiet, but would needs be shaking off the Chaldean yoke. See Chapter 27.3,8. and, the crown of the head: Either the King and his Princes; as Esay 1.5,6. so the most, because they find Lords, Numb. 21.28. though the word be no more than owners and masters, there: or, the chief and principal, among those revelling gallants; as the like Esay 28.1,3. or the principal of the wealthy and fat soil, that maintains them, and their riot: as Esay 28.1,4. Chapter 2.16. or simply, which I take to be the genuine sense. It shall destroy these gallants, it shall break their heads; as Psal. 68.21.
Verse 46. {Woe be unto thee, O Moab,} See Num. 21.29.
{the people of Chemosh perisheth,} Or is perished, the people of Chemosh, their chief Idol whom they served, v. 7.13.
{for thy sons are taken captives, and thy daughters captives.} Heb. they have taken them in captivity; as vers. 7. but the verb is indefinite: and is best therefore rendered by the passive: As Nehemiah 2.7. Job 7.3.
Verse 47. {Yet will I bring again the captivity of Moab; in the latter days saith the LORD.} Heb. And; as chap. 44.4. Either I will bring back his captives; as Psalm 126.1. Chap. 30.3. or I will restore him again to his former state; as Job 42.10. Heb. in the posteritie of dayes, or the after-times, chap. 23.20. After a long time of desolation; by a spiritual restitution principally in the days of the Messias. So the Jewish Commenters themselves here, and c. 49.6,39. Zeph. 2.11. See Esay 49. v. 6.
{Thus far is the judgment of Moab.} The conclusion of this long prophecy concerning Moab; as the like of the whole volume of his prophecies, c. 51.64. So rather than as some, following the Chaldee, would have it, as setting a limit to Moab's desolation: Thus long shall the judgement of Moab continue:
CHAPTER 49
Verse 1. {Concerning the Ammonites, thus saith the LORD} Into this Chapter are cast divers several Prophecies, against several people, most of them the Jews, their near but bad neighbors. The first that he begins with are the Ammonites, the Moabites' brethren, Lot's issue, Psalm 83.8. the former by his elder daughter, the latter by his younger, Genesis 19.37,38. they dwelt near together, and banded both with the Chaldeans and others against God's people, 2 Kings 24.2. Psalm 83.6,7. and therefore joined together, Zeph. 2.8. Heb. sons of Ammon: as chapter 43.10. they are so constantly termed from the root of their stock, whom his mother named Benammi, Gen. 19.38. Heb. unto them, and so some render it: but the particle is sometime also so used, as our Version renders it, Genesis 20.13. Psalm 91.11. Chapter 14.10. & 28.8. Others, against; as it is rendered, Job 7.20. & 8.4. chap. 3.25. See the like denunciation with this against them, Ezekiel 1.28. & 25.2. Amos 1.13.
{Hath Israel no sons? hath he no heir?} He begins this discourse about the Ammonites, with an expostulation concerning their wrong offered God's people, in seizing on their Land, as if they wanted issue of their own, or other nearer of kin, that might more justly lay claim thereunto; continues it with a denunciation of judgment against them for their so dealing, verse 2–5. and concludes it with a gracious promise of restitution, verse 6. See the like expostulation, or demand at least, Chapter 2.14.
{Why then doth their King inherit Gad, and his people dwell in his Cities?} What reason is there, that their King or Idol should as by right of Inheritance seize upon, and hold any part of that Land, that God has by lot assigned to his people, as escheated to him for want of Heirs? See Judges, 11.23,24. and Zeph. 2.8.
{their King} Or, Melcom, their Idol, 1 Kings 11.5. whom in place of the true God, they set up in those places which they seize upon. See Verse 3. and the like ambiguity, Zephaniah, 1.5.
{Gad.} The Tribe of Gad, that which God had by Moses assigned unto it, the one half of Gilead (for the other half of it, the Tribe of Manasses held, Numbers 32.39. Joshua 13.29,31.) even so much, or all of it, as coasted upon half of the Ammonites' country, Joshua 13.24,25. (for so I should rather choose to expound that place, than as some other, of Lands taken by Sihon from the Ammonites, and so possessed by the Amorites, Numbers 21.26. for there is no mention at all of the Ammonites' country in that place) and that the Ammonites had by their vicinity, when the Israelites were sometime in a weak and low condition, either by distractions at home, or disturbances from abroad, taken occasion to encroach upon the possessions of that Tribe, that part of it especially, that lay so near to them, to wit, Gilead, appears plainly by Amos, 1.13. howsoever the Text (in one word there ambiguous, whereof see on Esay 7.14.) be rendered: and this seems to have been about Jeroboam the second's reign, for under him Amos prophesied, Amos 1.1. and at that time was that State in a very dejected and forlorn condition, 2 Kings 14.26. Howbeit, some suppose this to have more special reference to Pekah's reign, under whom the Ammonites, joining with Tiglath Pileser King of Assyria, should seize upon the Gadites' inheritance: and that Tiglath Pileser indeed then seized among other places in that kingdom, upon Gilead, we find 2 Kings 15.29. and that both Pul and he carried the Gadites away captives, 1 Chronicles 5.26. but of the Ammonites joining therein with either of them, nothing is said in the Holy Story. Yet is it not unlikely, that those parts being by this means much dispeopled, they took occasion thereby to seize upon some part of that Tribe's inheritance lying so near to them, and so fit for them: as also that after the dissolution of that State by Salmanesar, 2 Kings 17. they continued their possession of it; while the Assyrian Kings having disposed much of it, did not look much after it. To which purpose Zephany also long after gives us an hint, that both the Ammonites and Moabites in Josias his reign had encroached upon the borders of Israel, Zeph. 2.8. and we find them both further in Jehoiakim's reign joined with the Chaldeans against Judah, 2 Kings 24.2. And that at the time of this prophecy they held some good part of that territory, does from God's expostulation with them by the Prophet here appear: God withal intimating, that they could have no right thereunto; since that, albeit those ten tribes had had no issue of their own, yet they wanted not an Heir; Judah by right of consanguinity might well come in before the Ammonites, and lay claim to that Land, which his brethren of the other Tribes had formerly held, 1 Kings, 12.24.
Verse 2. {Therefore behold the days come, saith the LORD,} The wrong was before, v. 1. the righting by judgment to be executed upon the Ammonites now follows. Heb. the dayes coming; as c. 48.12.
{that I will cause an alarm of war to be heard in Rabbah of the Ammonites,} Heb. and (for, that; as c. 48.12.) I will cause to be heard a shout, or sounding of war, (that is, a warlike, or military shout; as Chapter 4.19. & 20.16. So Amos 1.14. & 2.2.) in Rabbah: the chief City in the Ammonites' country, 2 Sam. 11.1. & 12.26. Amos 1.14.
{and it shall be a desolate heap,} Heb. an heap, or hillock of desolation: as Deut. 13.16. See Ezekiel 25.5.
{and her daughters shall be burnt with fire:} The Towns and Villages belonging to her, as a mother city to them. See ch. 15.18. So are the inferior Towns usually termed in Scripture, Num. 21.20,33. Lam. 3.51.
{then shall Israel be heir unto them that were his heirs, saith the LORD.} The Israelites shall then inherit the Ammonites' land, who had before, as if he had been rightful heir to them, possessed himself of theirs, v. 1. See the like, Esay 14.1.
Verse 3. {Howl O Heshbon} A City which had been sometime King Sihon's chief seat, Numbers 21.20. re-edified by the Reubenites, Numbers 32.37. but whether parted afterward between them and the Gadites, or whether by lot it fell afterward to the latter, does not so clearly appear; for it is mentioned as one of their boundaries, Joshua 13.15,16. and as a City out of their inheritance assigned to the Levites, Joshua 21.38,39. but seemed to have been about these times possessed by the Moabites. See Chapter 48.2,34,45. And hence some gather that the Ammonites were overrun, and ruined before the Moabites; because Heshbon is willed to howl upon the taking and sacking of Rabba, and some other place between Heshbon and it, as expecting to fare as Rabba, and those others had done.
{for Ai is spoiled:} Not that Ai, whereof mention is made, Josh. 7.1. & 9.3. but another of that name, on the other side of Jordan, situate between Heshbon and Rabbah; by Ptolemy deemed to be called Gaia; as Gaza, for Azzah, Chap. 47.1. and Gomorra, for Amorah, Esay 1.9.
{cry ye daughters of Rabbah,} Either you towns belonging to it; as verse 2. but then towns, for inhabitants; as Esay 1.27. and so the Jewish Commenters: Or, ye women of Rabbah; as Daughters of Israel, 2 Samuel 1.24. and Daughters of Sion, Isaiah 3.16. and, Daughters of Jerusalem Luke 23.28.
{gird ye with sackcloth:} Heb. gird sackes: the usual mourning weed in those times, c. 4.8. & 6.20.
{and run to and fro by the hedges:} To hide yourselves behind them in the fields amidst the bushes and the thickets, for fear of the enemy ranging up and down; seeing you have no towns or cities left for you to repair unto, they being all surprised, sacked and burnt down to the ground, vers. 2. For the Jewish Masters seem to stray, who expound it of such mounds or fences as their villages had about them, that had not walls and gates, as their great cities had, 1 Sam. 23.7.
{for their King shall go into captivity, and his Priests, and his Princes together.} Heb. Malcam. Either the King of the Ammonites that resided at Rabba, verse 2. or their idol, as verse 1. shall go into captivity, or shall goe among the captives; as Ezekiel 12.1. the very same is said of Camosh, Chapter 48.7. of Malcam, Amos 1.15. but there their King seems to be intended, because he speaks only of his Princes: here the idol rather, as Camosh before; Priests are also in both places mentioned; of idols carried captive, See also, c. 43.12.
Verse 4. {Wherefore gloriest thou in the valleys} In your rich and fertile soil, in your well-watered plains that therefore fear no drought, c. 17.8. and that by their constant fertility make you so wealthy. So the Jewish Commenters, whom most others concur: yet a learned Interpreter of ours would have it rather rendered in thy profundities, as in a notion of fortification, see v. 8,30. because though low, yet environed with hills. But the former notion seems the natural, and is the more familiar notion. The Greek here has, the fields of Enacim: whence I know not. See c. 47.5. & 48.8.
{thy flowing valley,} Your vale that flows with abundance of all revenues, as well for delight and pleasure, as necessity and wealth; as the land of Canaan is said to flow with milke and honey, Chapter 11.15. and 32.22. But the most, both Jews and others read it, thy vale floweth: which they expound diversely. Some, it fainteth, and is grown weak; as a woman in her infirmity, or man and woman by an immoderate flux, Leviticus 15.2,3,10,23. Others, it shall flow, with blood of those that shall be slain in you: As Esay 15.9. and 34.7. Others with such a storm of rain or land-floods, as shall wash away all that is in you, or grows on you, your inhabitants and all their wealth: As Chapter 48.8. Others, lastly, It shall flow away, waste, vanish away, and be gone or destroyed; as Lamentations 4.9. See Job 20.28. It is an allusion, says one of ours, to the site of Valleys, that shoot along between the Hills, as Rivers, or, Brooks, or, Land-floods run down, till they empty themselves into the Sea, Psalm 104.10. Either Version has good probability; of this latter, the last, most of any. But I incline rather to the former reading, because the menace comes after, verse 5.
{O backsliding daughter} Or, that turnest away; to wit, from God; as Isaiah, 57.17. Chapter, 31.22. But I should rather here render it untoward, or refractory: because spoken of a people, that never had been joined in Covenant with God. Of the term Daughter: See on Chapter, 46.11,19.
{that trusted in her treasures,} Or trusteth in thy treasure: a change of the person, as Job 18.4. O thou that tearest himself in his wrath: Of such vain confidence. See Psalm 49.6. & 52.7. Prov. 11.28. Mark 10.20. 1 Tim. 6.17.
{saying} Supplied; as Psalm 105.15. Acts 7.32.
{who shall come unto me?} or who can come at me? in a potential notion; as supposing themselves impregnable, and sufficiently able to keep out any foreign force, that might offer to invade them. See the like, c. 21.13.
Verse 5. {Behold, I will bring a fear upon thee, saith the Lord GOD of Hosts, from all those that be about thee:} Heb. I am bringing; as c. 42.17. & 45.5. fear upon thee from all thy circuits, or from all (places, rather than persons here) round about thee; as c. 46.14. I will rouse you out of this your self-confidence and security, by surrounding you with terrors on every side of you; as Chap. 46.5. So v. 29,32. See Ezek. 32.32.
{and ye shall be driven out every man right forth,} As Amos 4.3. not daring either to stand still or to look back, Genesis 9.17. Chapter 46.5. and 47.3. Matthew 24.16–18. Mark 10.14. Luke 16.31,32. and 21.21. Heb. a man, for each one; as chapter 44.6.
{and none shall gather up him that wandereth.} None shall entertain them, or take them in, when they flee and wander from place to place, seeking for refuge and relief; as Psalm 27.10. Mic. 4.6. or none shall be able to rally them, or bring them together again, to make head against the enemy; as Judges 3.13. or none shall look after any other to succor them, or to take them along with them in their flight, but as in great consternation and affrightment is wont to fall out, every one shall seek only how to shift for himself; as c. 47.3.
Verse 6. {And afterward I will bring again the captivity of the children of Ammon, saith the LORD.} or yet afterward; as c. 44.4,28. A gracious close with promise of restitution: the like whereunto, see c. 48.47. So v. 39.
Verse 7. {Concerning Edom, thus saith the LORD of Hosts;} Heb. unto Edome. See ver. 1. The second Prophecy is of the Edomites, the posterity of Esau, Genesis, 36.8,9. See other the like concerning them, Esay 21.11. & 34.6. & 63.1. Ezekiel 25.12. Amos 1.11. Obad. 1.
{Is wisdom no where in Teman?} The Arabians, or those of the East, were anciently famous for wisdom, 1 Kings 4.30. Mat. 2.1. those of Esau's posterity especially, and among them the Temanites, a race descended from Teman, the son of Eliphaz, whom Esau had by Adah his first wife, Gen. 36.10,11. of which family was Eliphaz one of Job's friends Job 2.11. God therefore demands, whether all their wisdom that they had wont to be so much cried up, and renowned for, were utterly lost, that they seem to be at their wits' end, like those at sea, Psalm 107.27. See the like of Egypt, Esay 9.11–13. and of this concerning Edom; Obad. 8.
{is counsel perished from the prudent?} Heb. from the understanding ones. Howbeit, some of the Jewish Masters render it, sons; which the word also may well signify: and one of them taking it to have reference to Teman, expounds it from those of this generation; as if it were said, from the children of Teman, from those of his race that now live: the old Latin also going this way renders it: from the sons, which some referring to wisdom, expound it, from the sons of wisedom; as Matt. 11.19.
{is their wisdom vanished?} Some render the word here used, is it become superfluous, unprofitable, or useless, naught worth. So the old Latin, and the Tigurine, because the term has sometime a notion of superfluity, Exodus 26.12,13. The Jewish Doctor after the Chaldee, It is corrupted and spoiled, from a term that very commonly in the Talmudic tongue signifies, to be corrupt, rotten, stinking, vile, and abominable. A learned late Writer, Is it tired out? from an Ethiopic term, that signifies to be wearied or tired, Matth. 11.28. An Interpreter of note, Is it worn out? and consequently, become useless: which may seem to come home to the first, nor to swerve from the second; for that things worn out, are usually such, as that Rabbinical term imports c. 38.11. and to suit also with our Version, since that things waxen old and worn out, are ready to vanish, Heb. 8.13.
Verse 8. {Flee ye, turn back, dwell deep, O Inhabitants of Dedan.} These words are diversely read, and diversely rendered. Some read the words all in one notion; as imperative, or hortative. Flee, turn back, dwell deep: as this our present Version exhibits them: and to the same effect our former; as also the old Latin, the Tigurine, and some other Interpreters of note. But against this a Jewish Critic excepts, and says, the two latter terms cannot have that notion; because there is no such mood in that form of the one, and the vowel is divers in that mood with the other: and a learned Scholiast therefore to establish this Version, requires some change in the points. But to help this without any such alteration, a late learned Annotator well observes, that there may be, as oft there is, an interchange of the person, the third for the second, as was before, Verse 4. and the Tense past or present, for the Imperative; which is also not unusual: Flee yee, they turne, they dwell deepe, for Flee yee, and turne yee backe, and dwell deepe, O yee Inhabitants of Dedan. See the like change of person, Genesis 18.21,22. Esay 2.29. and 61.7. Chapter 5.21. and 6.17. and 16.12. and 29.19. and 44.10. and the Tense past or present with the Copulative here understood, Exodus 3.16. and 4.22. and 12.22. and 25.13. 2 Kings 9.3. Chapter 2.2. and 3.12. and 5.20. Howbeit, other of both the Jewish Commenters and ours, render the two latter Verbs as in an enunciative form; one of the Rabbines, Flee yee Inhabitants of Dedan; they, (that is, the Enemies) are turned against you, and have pierced deep, or, farre into your Land to dwell in it, and to expel and drive you out of it: and other, when they said, Flee; (such a defect and supply; as Psalm 27.8. no sooner was such a word cast out, but presently) the Inhabitants of Dedan turned their backe, and dwelt deep; sought to get into Caves and Holes as deep as they could, where they might be most safe, and secure from the Enemy, for fear of whom they fled. A late learned Interpreter including the two latter in a parenthesis; Flee ye (it shall come to pass that they shall turn themselves away, and retire to deep dwellings) O Inhabitants of Dedan. If any change in the vowel points might be admitted, I should rather choose to attempt it in the first word, reading Nasu, for Nusu, rather than with that learned Scholiast, haphnu, for hophnu: but I see not why nasu may not be here a Verb of the indicative past or present; since that form is in divers particles of Verbs of the same stamp and rank found, as in Cushim, besetting, Numbers 32.17. surah sitting, Esay 49.21. shube, returning, Mic. 2.8. and other the like. Thus they might run all in the indicative, The Inhabitants of Dedan are fled, or flee, they have turned the backe, or are turned backe, they dwell deep, or abide in deep places. But since that I find the same in effect, yea, for the first and last in terms the same, again afterward, v. 30. I adhere to that which our Version exhibits, and with the change of the person only allowed, the irregularity, found in the last, is not great, nor such as need force it from being an imperative form.
{turn backe,} Or, they turn backe: a term used sometime of turning, or looking back, either to make head against the enemy in pursuit, or to save and rescue somewhat from them: So c. 46.3. & 47.3. See v. 5. sometime of turning the back to the enemy, to make an escape by flight, chap. 46.21. and 48.39. So here, and again v. 24. One of the Jewish Masters renders is, they have removed themselves, as says he, the word is used, Leviticus 14.36. where it is rendered, they shall empty the house; that is, remove all the household stuff out of it: but the forms are not here and there the same.
{dwell deep} Or they dwell, or abide deep. Heb. they make deep, or make deep to sit: that is, to dwell, or to abide; as 2 Kings 6.2. Chapter 43.4. So Psalm 113.5. that maketh high, or aloft, to dwell: that is, who dwelleth aloft, or on high; as our Version well renders it. So, make deep demand, for ask somewhat below, or in the deep, Esay 7.11. and, that make deep to consult, for, devise profound projects, Esay 29.15. and, they corrupt, they make deep, for they are deeply corrupted, Hos. 9.9. and that which comes nearest home to this, he digged and made deep, for he digged deep, Luke 6.48. the meaning is, not dwell, or abide in the vale, as a learned Interpreter would have it, because the word for a vale, v. 4. comes from this root: but retire, pierce as deep as you can into the clefts of the Rocks, or Grots and Caves in the ground where you may lie hid, by most out of sight, and so safest and securest from the enemy, and there make your abode. See Judges 6.2. 1 Samuel 13.6. & 14.11. Esay 2.19,21. c. 48.27. The very form is verse 30.
{Dedan} A city in Arabia, joining upon Idumea, Esay 21.13. inhabited by the people descended from Abraham by Keturah, Genesis 25.3. who it seems had been subdued by the Edomites, and their city with its territory annexed to the Land and State of Idumea. See Ezek. 25.13.
{for I will bring the calamity of Esau upon him, the time that I will visit him.} Heb. for I have brought. As Chapter 32.42. and 44.2. but the time past here for the future, as Esay 30.19. Micah 7.8. yet it may be rendered, when I bring, as Chapter 10.2. and 13.21. And, in the time of his visitation: a defect of the Particle in; as Chapter 11.23. that is, what time I come to visit them: as Chapter 10.15. & 46.21. Esau, that is, Edom; for Esau and Edom are one and the same, Genesis 36.1,8,9. as Jacob and Israel, Genesis 32.28.
Verse 9. {If grapegatherers come to thee, will they not leave some gleaning grapes?} Heb. clusters: but the word seems peculiarly to signify such clusters as are wont to be left, either by oversight, or wittingly, according to the Law, Leviticus 19.10. Deut. 24.21. in the cutting and gathering of the grapes in Vintage: alluded to, Judges 8.2. & 20.45. Esay 17.6. & 24.12. chap. 6.9. Mic. 7.1. The same thing is found Obadiah 5. and thereby is implied, that the Chaldeans when they came, should strip the Edomites utterly of all their wealth, leaving nothing of worth behind them. The old Latin, not regarding the interrogation, makes the sense directly contrary to what is intended, while he renders the words, they would not have left a cluster: it is intimated indeed, that the Chaldeans would do no less; but that illustrate by an agreement of dissimilitude. Which howsoever the Greek not unfitly expresses, rendering it, There are grape-gatherers come, that will leave thee no remnant; yet they mangle the Text, and do not faithfully exhibit it, but instead of the Protasis, or former part of the collation, give us there the Apodosis, or application of it, which comes after, as being the latter part: v. 10.
{if thieves} To wit, had come unto you: supplied from the former branch: as the like, Gen. 1.16. 2 Chron. 10.11. compared with 1 Kings 12.11.
{by night} As thieves usually do, Job 24.16. 1 Thessalonians 5.2. 2 Pet. 3.10.
{they will destroy, till they have enough.} Or, they would have destroyed. Heb. their sufficiency; as Exod. 36.7. Prov. 25.16. they would have taken so much as would serve their turn, and left the rest behind, not have swept all away, as the Chaldeans will do, when they come.
Verse 10. {But I have made Esau bare:} Or, I have stript, (as Joel, 1.7.) or will strip Esau: that is, the Edomites descended of Esau Gen. 36.1. as v. 8. I will by the Chaldeans strip them of all that ever they have.
{I have uncovered his secret places} Heb. his coverts, or hiding places, or places of covert; as Chapter 23.24. either their forts and strong holds, Esay 4.6. or the holes that they creep into to hide themselves in, v. 8. or the secret places where they hide their treasure, Esay 45.3. See Esay 15.7. or both the one and the other: implying that nothing should be concealed or kept from the enemy. See v. 20.
{and he shall not be able to hide himself,} Or, so that (as Chapter 29.6,26.) he shall not be able to hide himself. Heb. to be hid; as chap. 36.19.
{his seed is spoiled} Either the Edomites themselves; as the seed of Jacob, the Israelites, Chap. 33.26. or their children: as Chap. 36.31. for whom they shall find no place, wherein to conceal, or secure them, nor friend or neighbor to commit them unto, verse 11.
{and his brethren} The Moabites and Ammonites descended from Lot Abraham's nephew, Genesis 11.31. and 19.37,38. undergoing the same calamity with the Edomites, Chapter 48. verse 1.
{and his neighbours,} The Philistines, Psalm 83.7. spoiled as well as himself, chap. 47.
{and he is not} Edom is no more a Kingdom, or a State; as, Psalm 37.36. c. 31.15. or as some of the Jewish Masters, who join this clause to the next verse; there is none to him; or there is none left him: he has none, either brother or neighbor to take charge of his children, that, they may say, as it is there, or there is not he, that may say, Leave thy orphans with me, v. 11. But of this further there.
Verse 11. {Leave thy fatherless children, I will preserve them alive, and let thy widows trust in me.} These words most Interpreters conceive to be the words of God himself to the Edomites, as advising them to commit their children and their widows to him. And our ancient English Versions render them: Thou shalt leave thy fatherless children with me, and I will keep them: for it is no small comfort, say some of them that go this way, when men die, or when they see they must perish themselves, yet if they have some friends, that will take care for their widows and their orphans: or say others, when men are compelled to flee, or withdraw themselves, being constrained to shift from place to place, if they have some friend with whom they may leave wife and children, as David did his parents with the King of Moab, 1 Sam. 22.3. that which God, as some suppose, should put the Edomites in hope that he would do for them, when all others should fail them; and so it should be not unlike that, Psalm 27.10. But others conceive that God speaks it, not as promising any such thing, but implying only that they should have none left to leave them to, but God, their friends, alliance, and neighbors being in the same case with themselves, verse 10. Others, that they should have no such to leave to any their wives and children being slain as well as themselves. Whence it is said, that there should be no remainder of them, Obad. 18. and that of Babylon say they, includes also the Edomites, Psalm 137.7,9. Others, that God speaks it by way of irony or derision, as if he should say, you may do well to command and commend your wives and children to me, as hoping that I should undertake the securing of them; but little favor or mercy are either they or yourselves like to find with me, who have carried yourselves so insolently towards me and my people. But these seem all of them somewhat strange and strained Interpretations. Which the Chaldee perceiving, makes it God's speech to the Israelites, rendering the Text, O house of Israel, ye shall not leave, or leave not your orphans, I will secure them: and let your widowes rely on my word; as encouraging them, not the Edomites, to depend upon him; as one that would take care of them, and provide for them, Psalm 68.5. But others, as was in part before hinted, suppose them to be conceived as the speech of some friends, if any such were, that would offer such kindness to the Edomites in this their distress, as to undertake such an office of love and amity in their behalf: to which purpose some, not of the Jewish Doctors only, but of ours also following them, tear off the last clause from the former verse, and affix it to this. But howsoever in some places, there may seem some necessity of so doing; whereof, see on Esay, 64.1. yet seems not so here. That may well stand still, as in our Version it does; and this, with that supply, which a learned Scholiast suggests, follow as a Sentence distinct from what went before: No man is there that may say, Leave me thine Orphans, &c. Or, as I should rather supply it, to make some coherence of this with the former: He is not: (Edom himself is lost, is gone:) Nor is there any to say, Leave thine Orphans, I will keep them alive. See the like supply of the negative, from the Verse foregoing, Esay 28.28.
{fatherless children} Not at death bequeathed to them; but committed to them at departure by flight: called Orphans or fatherless; because bereft of their father, though living, yet leaving them, and living apart from them; in regard whereof they are as without a father, their father neither being with them, nor able to do ought for them,
{I will preserve them alive:} Leave them to me, and I will secure them. Heb. make them live, or quicken them; but the word is used also, for to preserve in life, or keep alive, Exod. 1.18. Numb. 31.15,18. Psalm 22.29. and so it would also be rendered, Psalm 119.25,37,40.50.88,93.
{thy widows} Or, wives, in no better condition than widows; because bereft of their Husbands, being either fled from them, or carried away captive, and uncertain whether ever to see them again.
{trust in me.} Or trust to me: rely upon me; as undertaking the charge of them.
Verse 12. {For thus saith the LORD, Behold, They whose judgment was not to drink of the cup, have assuredly drunken; and art thou he that shalt altogether go unpunished? thou shalt not go unpunished; but thou shalt surely drink of it;} I have not spared mine own peculiar people, who might rather have expected this favor at my hands than you; and what reason have you then, who have no such relation to me, to expect to be spared? See this very message of the cup here intimated, Chapter 25.29. See also, Obad. 19. Heb. drinking drinke; as Chapter 25.28. and acquitting be acquitted; as Chap. 46.28.
Verse 13. {For I have sworn by myself, saith the LORD,} As Gen. 22.16. See c. 44.26.
{that Bozrah} Not that of Moab, Chapter 48.24. but that of Edom, and their principal City of strength, Esay 63.1.
{shall become a desolation, a reproach, a waste, and a curse.} As chap. 42.18. So v. 17.
{and all the Cities thereof shall be perpetual wastes.} The inferior Towns and Cities belonging to it, or near about it: As Chapter 48.24. verse 2. Heb. shall be wastes of perpetuitie: As Esay 61.4.
Verse 14. {I have heard a rumour from the LORD:} I have heard it in a Spiritual rapture, wherein this has been by God revealed to me. So Esay 13.4. Chapter 4.19,21. See the same, Obadiah 1. for with this Relation he begins his Prophecy.
{and an Ambassador is sent unto the Heathen} Either from God to the Chaldeans by a secret instinct, inciting them to war upon Edom; as Chap. 34.22. or from the Chaldeans calling upon their confederates, and inferior potentates that held from them, to be assistant unto them, or attendants upon them, in this expedition, c. 1.15. & 25.9.
{saying} Supplied, as ver. 4.
{Gather ye together and come against her, and rise up to the battle.} Against Edom, v. 17.
Verse 15. {For loe I will make thee small among the Heathen,} So Obad. 2. Heb. I have given thee to be small. As Chapter 1.5. and 6.27.
{and despised among men} As Psalm 22.6.
Verse 16. {Thy terribleness hath deceived thee, and the pride of thine heart.} The word rendered terribleness is nowhere else found; and is therefore by divers diversely both rendered and expounded. The root from whence it rises has a notion of terror and trembling in it; and it is but once found, Job 9.6. but another word thence springing is found oft used for dread or terror, Job 21.7. Psal. 55.5. Esay 21.4. Ezekiel 7.18. Some render it, thine idoll, because a word from the same root, differing only in a ministerial letter, is used for an idoll, so termed, because the worshippers of such dread them, 1 Kings 15.13. 2 Chron. 15.16. Others, pride or arrogancy; so some of the Jewish Masters, whom the old Latin follows, and they say, pride is so termed, either by a contrariety of speech, because proud persons are furthest from fear, or because they affect to be frightful to others, Job 40.10–12. The Chaldee renders it fatness, or fatuity, folly; for the word he uses may signify either: and they go frequently together, as the Greek Proverb informs us. See Esay 6.10. nor are pride and fatness, far asunder, Psalm 73.6,7. and 119.69,70. the Greek gives it, sport, or mockery: whence I know not. A learned Interpreter, horror or roughness; as having reference to the roughness of those mountains, on which, having expelled the Horites, Edom seated himself, called from their roughness, says he, the mountains of Seir, Deut. 2.12. But of these scarce any seem very probable. The plainest, and that wherein most both Jewish and ours agree, is of those that take the word, as its fellow, in a notion of terror; thereby understanding not the terror wherewith Edom was affected himself, but the terror that he struck into, and wherewith he was wont to affright others: as the like is said of other great States, Esay 14.16. Ezekiel 32.23–27. and it is therefore in our Version very fitly and exactly rendered terribleness. And pride of heart, or a proud heart, (Heb. thy pride of heart, for thy proud heart; as his greatness of heart, for his great stomacke, Esay 10.12.) is well adjoined to this terribleness: for that is one principal thing that puffs up persons with pride, when they perceive that others stand in awe of them, and dare not stir, or do anything to cross or oppose them in ought, Esay 10.12–14. and this terribleness is here said to have deceived the Edomites, or to have seduced, and led them aside as the Chaldee renders it; and as Babel's wisdom is said to have perverted her, Esay 47.10. because it made them secure and presumptuous, as if none dared attempt ought against them and and their State, as their ensuing vaunts show. But herein a learned late writer controls all the former versions; for says he, the word of terror, or terribleness, cannot here be joined with the Verb deceived, or deceiveth: for the Noun is feminine, and the Verb masculine, and agrees therefore not with terror but with pride: and he would therefore have the Text thus to be rendered; Oh thy terror! (as spoken by way of admiration; as, O their perverseness! Esay 29.16.) the pride of thine heart hath deceived thee; and this Syntax the place in Obadiah, whence this passage is taken, may seem to second: for there this first term is not found, but the text runs there, The pride of thine heart hath deceived thee: Obad. 4. But to let pass that place of Esay, wherein I conceive that this notion will not so well fit, it seems not to carry any plain or smooth sense here: and for the diversity of the gender, it is frequently found, and there is an instance of it in the verse next beforegoing, where the word widowes is feminine, the Verb of trusting joined with it, masculine. Howbeit because the words are so conceived in Obadiah, I suppose that they may well here be thus rendered; Through thy terribleness, or Because of, or by reason of thy terribleness, the pride of thy heart, or, thy proud heart hath deceived thee, The particle Beth, taken in such a procuring, or, producing notion, is frequently wanting: As Psalm 56.4. and 167.8,15,21.
{O thou that dwellest in the clefts of the rock, that holdest the height of the hill:} The land of Idumea, was much of it hilly and rocky, in regard whereof they deemed it inaccessible and impregnable, Gen. 36.8,9. supposing themselves as safe there; (See Obad. 3.) as the Dove when she has made her nest within some cleft of a rock, where the Fowl of prey being bigger of body, cannot get in to her, or her young: for that seems here alluded to. See c. 48.28. and of the cony, Prov. 30.26.
{though thou shouldst make thy nest, as high as the Eagle, I will bring thee down from thence, saith the LORD.} So Obadiah 4. of the Eagle, see Job 39.27,28. nest, for, habitation: As Numbers 24.21. Job 29.18. As house, for nest, or harbor, as Psalm 104.17.
Verse 17. {Also Edom shall be a desolation} Heb. And Edom shall be for, or, unto desolation. As verse 13. that is, utterly desolate.
{every one that goeth by it shall be astonished; and shall hiss at all the plagues thereof.} A Proverbial form of speech; intimating a strange alteration, and extreme desolation. So 1 Kings 9.8. chapter 52.13.
Verse 18. {As in the overthrow of Sodom and Gomorrah:} Or, According to the overthrow (as Amos 4.11.) of Sodome and Gomorrah. Whereof, see Genesis 19.24,25. So Esay 1.9. Chapter 50.40.
{and the neighbour cities thereof, saith the LORD:} Admah and Zeboim, Deut. 29.23. Hos. 11.8. the subject concealed; as Esay 5.4. and 17.5,10. and 28.4. Ezek. 13.11.
{no man shall abide there; neither shall a son of man dwell in it.} So v. 33. c. 50.40.
Verse 19. {Behold, he shall come up like a Lion from the swelling of Jordan.} This passage is very variously by Interpreters expounded. Some expound it of the Edomites in fierce and furious manner invading Judea God's people, 2 Macab. 10.15. Others, of some enemy that should in like manner break in upon the Edomites: and this enemy some would have to be the Israelites according to that, Obadiah 18.21. which they understand of Hircanus and Judas the Jews' victories against them; whereof Joseph's Antiquities, l. 13. c. 17. 1 Maccab. 5.3. 1 Maccab. 10.16–23. but the most understand it of Nebuchadnezzar, and the Chaldean forces; of whom chap. 46.20. v. 28. resembled by a Lion, as here, so chapter 4.7. this Lion is said to come up as some conceive it, from the swelling of Jordan; as noting the place from whence he should go up against the Edomites, whether the Jews' army under their conductors, that were to pass Jordan, ere they could invade Idumea, or the Chaldean forces under Nebuchadnezzar, who having first conquered Judea, fell afterward upon Idumea, marching up thither from the fertile soil that Jordan waters, Zach. 11.3. where the word seems to be so taken. Others, as designing the violent manner of irruption, whether of the Edomites into Judea, or of foreign forces; Jews or Chaldeans, breaking into Idumea, and these render the words, he shall come up above, or beyond the swelling of Jordan; (Heb. the excellency, as Esay 2.10. or pride of Jordan: as it is rendered, Zeph. 2.10. and so Zach. 11.3.) that is, more forcibly and violently, than Jordan is wont to break in upon the plains near to it, when it gets over its banks: and such hostile irruptions are indeed compared to such inundations, Esay 8.7,8. chap. 46.7,8. & 51.42. and the particle is in comparisons commonly so used, Genesis 19.9. Esay 2.6. and 48.4. and 53.5. But others rather, as pointing to the place where Lions used to harbor, to wit, in the woods and groves near to the banks of that river, from whence they were wont to prey upon cattle that feed thereabout, Zach. 11.3. and of these some more particularly to the manner of those Lions that harbored thereabout who at that time of the year, when Jordan used to rise and swell above his banks, were fain to quit the plain, being then all overflown, and to make up to the higher grounds. And the learned Scholiast's supply does very well here; as a Lion, or Lions (the word taken collectively) cometh up, or, are wont to come up (as Genesis 44.5. drinketh, that is, is wont to drink) from the over-flowing of Jordan, so shall he come up. See the like, Chapter 46.18. Or Jordan's over-flowings: See Joshua 3.15. 1 Chronicles 12.15. Chapter 12.5. of the Lions leaving his covert, Chap. 25.38. and this whole passage again repeated, chap. 50.44.
{against the habitation of the strong:} Heb. of Ethan; which some take for the proper name of a place in the land of Edom, which they conceive to be that, which was one of the Israelites stations, in their journey from Egypt, Exod. 13.20. Numb. 33.6,8. but they are herein much mistaken: for that place is termed not Ethan, but Etham; and so the ancient Greek, but corruptly, reads the word here: but the word, as most take it, signifies strong; as Numb. 24.21. chap. 5.15. Psalm 74.15. Or as some, strength: and so it is clearly taken, Genesis 49.24. and Seir or Idumea is here termed, as Babylon also, chap. 50.44.) the dwelling of the strong or a dwelling of strength, that is, a strong dwelling: in regard of that supposed strength of their land, which the Edomites so much boasted of, and whereunto they so much trusted. See Obadiah 4. for as for those, who interpret it, the habitation of the mighty, to wit, God; understanding it of Judea, by the Edomites invaded; I suppose to be out of the way here, as well in that as in this. A late learned Writer would have it rendered, a rough, or rocky habitation: from hint of Moses before cited: Supposing also a city in Sicily so situate, to have its name Neeton in Greek, and the inhabitants thereof Netini in Latin, from the very terms here used: and true it is, both that Edom's land was such, as also that such a site confers much to the strength of a place; but the word seems to be much larger.
{but I will suddenly make him run away from her} This branch is exceedingly tortured with multiplicity of Versions and Interpretations. And whereas the root, whence the former word here used does arise, has a threefold notion, sometime of feeding and breathing; sometime of short and sudden acting; sometime of resting and being quiet. Some take the word here in the first notion, rendering the Text; I will break or rent them (to wit, the Edomites) asunder, as the word is used Job 7.5. and chap. 31.15.) and I will make them run out of their Land. I will carry them out of their Land into captivity. Others take the word in a notion of sudden, quick, momentary motion, or action. And of them some, whom our Version may seem to follow, take it for an adverbial, as they suppose it also to be, Prov. 12.19. and they apply it to the Edomites invading Israel, whom God would suddenly drive out again, See Esay 59.20. The same way go the ancient Greek and old Latin, though in exposition of the sentence they depart both from those, and each from other: for the Latin renders it, I will cause him to come suddenly into the land. I will cause the enemy suddenly to invade it: the Greek, I will make them suddenly to run out of their Land; being by the enemy thence expelled. Others taking it for a Verb, but in the same notion, thus render it, I will in a moment appoint to her or bring him to her, and I will make him run from her; that is, depart again and retire as speedily, having had good success, and obtained in a short time, what he came for. Those lastly, that take it in a notion of rest, render it; some, when I shall have rested a while, as Esay 18.4. Others, when I shall make to rest: when my purpose is, and I shall come to give rest to my people Israel, chap. 31.2. I will make him (to wit, Israel) to run out of her; that is, out of Edom's land, where they had been in captivity. Others, when I have caused him to rest, I will make him run out of it: after that I have suffered the Edomites to enjoy rest for a while, I will compel them to quit their Country, and disperse themselves into foreign parts. Of all these the old Latin seems to have come nearest home to the true notion of the Text; the terms whereof yet require some clearing. The initial particle would be rendered for; as chap. 47.4. the next word, whether it be an Adverbial or a Verb, is to the sense not much material; it comes from a root, that signifies a moment; and is used for speedily, suddenly. Esay 26.20. & 47.9. & 54.7,8. chap. 18.8. I suppose it to be here a Verb; so taken it should signify to cause ought to be done in a moment suddenly: and after the Hebrew Idiom to say, I will cause to be done in a moment, or suddenly, will cause him to run (for in such transitive forms both the Verbs are) is no more than, I will cause him suddenly, or in a moment to run: as wilt thou not return wilt quicken us? for wilt thou not quicken us again? Psalm 85.6. and, they made haste forgot; for soon, or hastily they forgot, Psalm 106.13. and, they have made deep they have corrupted, for they have deeply corrupted, for they deeply corrupted, Hos. 9.9. which by the Adverb, whether it be an adverbial or a verb, is to be alike expressed here; as the like, though Verbs, in all those other places you see it: thus the sense is thus far plain: I will cause him in a moment, or suddenly to run: about the last particle is most doubt, and it has contrary senses given it: that the words may signify from off her, or it; cannot be doubted, much less denied: as 2 Chron. 33.8. chap. 24.10. and 28.16. Ezekiel 1.19,21. & 10.16. but one of the Jewish Critics observes on the place, that the term meal, is sometime as much as mimmaal, above or over: as says he, Gen. 1.7. the waters above the firmament: and Ezekiel 1.26. above the firmament that was over their heads: and besides these instances, a learned late Annotator supplies us with some other, Gen. 27.39. the dew of Heaven from above: and Gen. 49.25. the blessings of Heaven above: and Psalm 50.4. He shall call the Heaven from above; or above: but those of the Rabbine fit here better than these; because in these the term is absolute and consistent, whereas in those is transitive; as it is also in this place. Thus then conceived, the Text runs smoothly. The Destroyer, Nebuchadnezzar shall come up with his forces against Edom's strong dwellings, like a Lion, or as Lions use to do from their covert about Jordan, when by that River overflowing the plains near unto it, they are forced to make up into the higher grounds; and shall suddenly, or in an instant, overrun his whole Country, get above it, and become master of it: that which is after set forth by another resemblance of an Eagle, the chief of Fowls of prey, as the Lion of beasts, Verse 22. See further there.
{and who is a chosen man, that I may appoint over her?} This branch is as many ways tentered and tortured, as the former. Some understand it of the Jewish people, whose land the Edomites had invaded; I will drive them again out of it: and I will set over it, him, whom I have made, or shall make choice of: not him to whom they design it, as Esay 7.6,7. Others of the Edomites, and those diversely: Some, whatsoever choice young man there is with her; to wit, with Edom, him will I visit; that is, I will destroy all the flower and choice of her youth: as of Moab, Chap. 48.15. Others, what choice of young men is there that I may set up for her? to oppose the Chaldean forces that came against her? implying that she had none at all left. Others, apply it to those that were either to afflict or to destroy Edom; and of them some more generally; what choice ones (as Rev. 17.14.) are there that I may muster against her? as if he had said, I will pick and cull out Warriors as many as can be found fit for such a service, to be employed in this expedition against Edom, as 1 Chron. 19.10. Other of them restraining it to one chief Commander, and him that is chosen, (that is, whom I have designed to that service) will I set up against her. Others again, what choice one is there, that I may set over those forces that are to go against her? and others, what choice one is there for me to set over her? as implying, that he would find out one such to set over the Edomites as should not mildly and moderately rule, but tyrannize over them, and grievously oppress them: like that of Egypt, Esay 19.4. I concur with those, who understand it of one that he intended to employ in that service, to wit, Nebuchadnezzar, the Lion, or spoiler, before spoken of; and render the words, for (the copulative in a causal notion; as chap. 44.13,17.) I will give charge to (as Ezr. 1.2.) him that is (the interrogative for the demonstrative; as Eccles. 9.4. and a defect of the relative, as chapter 50.5.) a choice one, (as Psalm 89.19.) against her: el, for al; as cha. 48.11. that shall do this service effectually for me; as Esay 44.28. See Esay 10.6.
{for who is like me?} Who can do as I can? Who am able to enable whomsoever I commit any charge unto, to go thorough with whatsoever I give him in charge to do. See the same. Exod. 15.11. 1 Kings 8.23. Psal. 35.10. & 88.6,8. Chap. 10.6. & 50.44.
{and who will appoint me the time?} Or, or, (as Chap. 23.18.) will, or, dare, (as Chap. 2.23.) set me a time? either to join issue with me in judgment, as some; from Job 9.19. or, as the most rather, to join issue with me in battle. See Chap. 46.17.
{who is that shepherd that will stand before me?} Or, or, (Heb. and; as before; which ought not to be omitted) who is (the pronoun demonstrative, for the verb substantive; as Psal. 25.12.) the shepherd, (that Prince, or Potentate; as Esay 44.28. Chap. 6.3. & 12.10. but the term here used the rather; as alluding to a shepherd into whose flock a fierce lion is broken, and makes havoc of his sheep, Esay 31.4. Joel 2.1. Mich. 5.8.) that can, or, dare to stand before me, Psal. 76.7. Nah. 1.7. or, before any one, that shall come with commission from me? as he Esay 36.9. shall stand; for, can stand; as Prov. 27.4. or, dare stand; as Job 41.10. See Chapter 46.21. and the same again, Chap. 50.44.
Verse 20. {Therefore hear the counsel of the LORD that he hath taken against Edom, and his purposes that he hath purposed against Teman:} Heb. the counsel that he hath consulted; as Esay 8.1. verse 30. or, the course that he is resolved upon, as it were upon due deliberation: not that God consults as men use to do about ought; but to show the seriousness and settledness of God's actions and executions; that he has good ground for the doing of them, as men for those things usually, which they do not rashly, but considerately and advisedly undertake; and he is peremptory in them, when he has once resolved upon them, and will be sure to effect them; as men are wont to proceed constantly in those things, that they have advisedly undertaken. See Esay 19.17. & 44.25. & 46.10. and the thoughts that he hath thought, or, the devices, or, the contrivements, that he hath devised, or contrived; as 1 Sam. 14.14. Verse 30. a form of speech taken likewise from men, who having cunningly contrived, and prudently plotted things beforehand, are the more likely to go thorough with their designs, and to bring them to good effect. See Esay 14.24,26,27. Heb. unto Edom; or, concerning, as Chapter 44.1. Of Teman, see on Verse 7. and the same again, Chapter 50.45.
{surely the least of the flock shall draw them out} Heb. if the little ones (for, least; as 1 Sam. 9.21.) shall not draw, or, drag, them out; as dogs do a carcass, Chap. 15.3. or wolves a sheep, when they worry it: it is conceived as in the form of an oath; as Psalm 95.11. chap. 44.26. and it is as if he had said; What speak I of Nebuchadnezzar as a fierce lion, that I shall bring in upon the Edomites, the very weakest and feeblest of all his retinue, of those that follow his camp, going under my conduct as their shepherd and leader, (alluding to the title of a shepherd before mentioned, v. 19.) shall fetch out the strongest and valiantest of the Edomites: nor shall they be able to stand before, and make head against, or by skulking into caves and corners to conceal themselves from the meanest of his followers. See Rabshakeh's vaunt of his master's followers, Esay 36.9. and see v. 10. As for those Jewish Doctors, who by little ones here mentioned would have understood, either the Persians, because they came of one of Japhet's younger sons; or the Jews that were of small esteem at present, but were still God's flock, Ezekiel 34.30,31. The posterity of Jacob, younger brother to Esau, to fulfill that Prophecy, The elder shall serve the younger, Genesis 25.23. and some again of them more particularly of the issue of Rachel, Benjamin and Joseph, who were Jacob's youngest children: they are many miles from the Prophet's meaning in either.
{surely he shall make their habitations desolate with them} Heb. if he make not (as before) their dwellings desolate upon, or, together with them: As Exodus 35.22. Esay 7.2. Chapter 3.18. he; that is, the Lord, says the Rabbine; the enemy, says the Scholiast: but there is no necessity of either: the Verb is indefinite; and it may well be rendered, their dwelling together with themselves shall be destroyed: as Chap. 51.30. See the same again, Chapter 50.45.
Verse 21. {The earth is moved at the noise of their fall} Either the earth itself shall shake with that hideous noise, that the fall of their State, as of a vast structure, shall make: or the people of the lands and countries round about them shall tremble and be dismayed at the report of this their downfall. So Ezekiel 26.18. and 32.10. See Chapter 38.39. and the same with this, c. 50.46. voice, for report: as c. 4.15.
{at the cry, the noise thereof was heard in the red sea.} Heb. a cry by, or, in the sea of weed, or, reit, shall be heard her voice, or, its voice; not, their voice: as, their fall, before; though some here so render it. Where the interpreters suppose a defect, and make assay of sundry supplies, some one, some another: some prefix a preposition, so ours, at the cry; others, by reason of the cry. Others supply a verb, a cry is heard: but neither is needful. The old Latin, and divers others, render it not altogether amiss, without either, the clamor of his, or, its voice is heard in the red sea: but more agreeably to the syntax and prophecy of the original thus, the noise of the out-cry is heard to the red sea: for the pronoun feminine affixed to the word voice, or, noise, has reference to cry, or, out-cry, by an elegant redundancy so rife in that language as nothing more, Gen. 2.14. 1 Sam. 9.13. Job 3.8. Psal. 18.30. & 104.17. Eccl. 2.18. Esay 8.13. & 45.9. & 48.6.
{in the red sea} Or, as some render the particle, beside the red sea: in the coasts, and places adjacent: and so it is used, Chap. 32.7. & 36.10. I should rather render it unto: as Esay 8.8. & 9.8. & 30.28. Heb. the sea of weed, or, sedge, or, flag, or rush, (as some render it, Exod. 2.3,5.) or; reed, (as others, because they find it joined with the cane, Esay 19.6.) or, reit; for, so, I take it, we call that sea-weed, which the Latins term alga; and which seems to be the Hebrew suph that Jonas says was wrapped about his head, Jon. 2.6. and whereof store is said to be found in the bellies of whales: this sea is that which is by Geographers called the Arabian Gulf, because it shoots in from the main sea between Arabia and Africa; and is by the Hebrews termed the weedy, or, sedgy, or flaggy, or, rushy, or reedy, or reity, sea, in regard of the great abundance of such kind of weeds that grow in it, being but shoaly, and especially about the banks of it: it coasts in the inwardest parts of it, on Egypt on the other side, and on Idumea sited in some part of Arabia, the stony, on the other side; as appears by Solomon's shipping there built, 1 King 9.26. from whence it came at first to be termed the Edomean or Idumean sea; and because Edom has a notion of redness in it, Gen. 25.30. it came therefore to be termed by the Greeks, and the Latins from them, mare Erithræum that is, the red sea; not as some have thought from the color of the sands, or the water of it, or of the coral growing in it; and much less as the Greeks, who have thence forged a fable, from one Erithræus, or Rufus, a King, that should be either drowned in it, or buried near to it: the meaning is, that the cry of the Edomites should be so loud, and so great, that it should run thorough the whole country, and be heard as far as the red sea, See the like of Moab, Esay 15.4,9,8. Chap. 48.34.
Verse 22. {Behold, he shall come up and fly as the Eagle, and spread his wings over Bozrah.} Nebuchadnezzar compared before to a lion, for his fierceness, verse 19. here to an eagle for his swiftness, and sudden access, Job 9.26. & 39.29. Hos. 8.1. See the like before, Chap. 48.40. where of Moab the same is said; only the word of coming up is here added, being a military term, whereof see on Esay 7.1. and of this Bozrah before, verse 13.
{and at that day shall the heart of the mighty men of Edom, as the heart of a woman in her pangs,} See the same of Moab, chap. 48.41.
Verse 23. {Concerning Damascus:} The third Prophecy in this Chapter contained, has reference to Damascus, the head city of Syria, Esay 7.8. put here for the whole country; as Esay 17.1. Amos 1.3. Heb. unto: which the old Latin here retains. See on verse 1,7.
{Hamath is confounded, and Arpad:} Two other cities giving denomination to two other parts of that country: concerning which, see on Esay 10.9.
{for they have heard evil tidings:} To wit, of the Chaldeans breaking into their country, as the Assyrian had formerly done, Esay 10.9. & 36.19. & 37.13. Heb. an evil hearing; as v. 14.
{they are fainthearted.} As Esay 14.31. Ezek. 21.15.
{there is sorrow on the sea, it cannot be quiet.} Or, as us upon the sea, which cannot rest: a defect of the note of similitude; as Psalm 11.1. Esay 21.8. and of the relative; as chap. 31.21,24. they are like persons tossed up and down, to and fro at sea in a storm, Psalm 107.25–27. Jon. 1.4,13. or, as others, with those that inhabit near the sea-coast; as Esay 23.4. Heb. in the sea, for, beside it; as Chap. 13.5. See on verse 21. whether way it be taken, an allusion there seems to be in it to the unquietness and restlessness of the neighboring sea, Esay 57.20.
Verse 24. {Damascus is waxen feeble.} Heb. is grown remiss, or, faint: her spirits are abated; as Judg. 8.3. or her hands hang down: as 2 Sam. 4.1. Chap. 6.24. & 50.43.
{and turneth her self to flee} Or, or, she turneth her self to flee. See on verse 8,
{and fear hath seized on her,} Or, for, or because, (as rendering a reason of her faintness and flight: the copulative in a causal notion: as Chap. 74.34. 13,17.) terror (the word is almost the same) or, trembling, hath taken hold on her: as Chap. 6.24. & 50.43. the term rendered, fear, is nowhere else found in Scripture: but in the Chaldee it is found, Job 7.5. and the verb it comes of in a notion of trembling. Esth. 5.4. Psalm 39.7. and that which our Version here exhibits concerning this branch, agrees with the Chaldee, ancient Greek; and the Latin, and the most Interpreters, one and another: yet an Interpreter of prime note, and a learned Scholiast following him, render it, she shall get, the one, she hath gotten, the other, a feverish trembling, she is fallen into a shaking fit of a fever: that, I suppose, that induced them to swerve from the foregoing Versions: was because they found no point in the body of the last letter; and took it therefore not for a pronoun affix, which has usually that point in it, but for a feminine form of the verb, which yet they needed not to have scrupled; for that point in the affix is sometime wanting; and that in the very next clause, where yet themselves take it for a pronoun.
{anguish and sorrows have taken her as a woman in travail.} So Psalm 48.8. Chap. 6.24. & 22.23. & 31.21. & 50.43. Mic. 4.9. verse 22.
Verse 25. {How is the city of praise, not left, the city of my joy?} A lamentation for the ruin and destruction of Damascus, not unlike those, Chap. 48.17,39. & 50.23. & 51.41. Lam. 1.1. a city of praise; for a renowned city; as praise, for matter of praise, Esay 62.7. spoken of Jerusalem, and of Babylon. Chap. 51.41. and a city of joy, for, a joyous city; as, a name of joy, for, a joyous name, Chap. 33.9. so Jerusalem is said to be the joy of the whole land, Psal. 48.2. for the joy affixed in the end is by some learned deemed, not to be a pronoun, as it is commonly taken; (whence many Interpreters make it the speech of the King of that State) but a mere termination only, taken from the Syriack idiom; like whereunto is in many places found, as Esay 20.4. & 19.9. Ezek. 13.9. Nah. 1.9. Zach. 14.5. Damascus is meant, said, not to be left: to wit, standing by the enemy: as some cities in Canaan were left by the Israelites when they burnt down others, Josh. 11.12,13. as if they should say, what meant the Chaldeans to destroy so goodly a city; and not leave it standing, though they had razed and ruined others that were not of the like note? Howbeit, some of the Jewish Doctors would have the word taken in a notion of fortification; as if it were said, why was not so famous a city better fortified? Why was she not so fortified with walls and bulwarks, that she might have been impregnable? and they allege to that purpose a place in Nehemy, in which the word seems so used, where it is said, and they fortified Jerusalem, Neh. 3.8. to which may a second be added, Neh. 4.2. where the same word again is found, as it cuts off all those farfetched and forced interpretations that some of the greatest note give of that other place; and from thence a term in the Talmud, which some expound a pavement: some a parapet, (to which purpose also one of the Commenters on Nehemy, expounds the word in the former place there used, they filled it up with earth unto the wall) Others, the plaistering, some more generally, the structure: hither also is that use of the same term referred in that place, Exod. 23.5. of the helping up of a beast, that lies under his burden: where the words would be rendered, shouldest thou forbear to lift him up? thou shalt in any wise lift him up together with him: that is, be assistant to the owner, though your enemy, in helping to lift, or set him up again: a metaphor from the erecting and setting up again of an edifice or building, when it is fallen. And this interpretation of the word in this place, seems to me not altogether improbable: Though I cannot come home to that learned Annotator, who would have it rendered, How is that so much commended city not paved? that is, has not now so much as a pavement: because the word forementioned is said sometime so to signify: if instead of pavement he had said terrace, or parapet, it might more easily have passed: this of pavement seems no way to suit well here.
Verse 26. {Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day, saith the LORD.} How this Therefore suits well here, I see not. I rather accord with what one of the Jewish Masters suggests, that the particle is here a note of asseveration, as it is also, and so acknowledged, Chap. 5.2. and I should therefore render it, Surely, her young men shall fall (that is, be slain, as chap. 6.15. & 8.12. in her streets, as chap. 9.21.) and all the men of war shall be cut off (as Chap. 51.3.) in that day: at that time: as verse 22. See the same, Chap. 51.30.
Verse 27. {And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of Benhadad.} See the same in effect, Amos 1.4. and like, Amos 1.7,10,12,14. as also, chap. 17.27. Of Benhadad sometime King of Syria, see 1 Kings 20.1. by whom those palaces might at first be built: but it may well be understood simply of the King of Syria: the name of Benhadad importing the son of Hadad, their idol, whereof see on Esay 66.17. being a title given commonly to the Kings of Syria; as Pharaoh and Ptolomy to those of Egypt. See 2 Kings 13.3,24.
Verse 28. {Concerning Kedar,} A people living in Arabia descended from Kedar, the son of Ishmael, Gen. 25.13. of whom, see Esay 21.13. Heb. unto Kedar; as before, verse 17,23. and so in the next member.
{and concerning the Kingdoms of Hazor,} The Provinces of Hazor, whereof that was the head city, Josh. 11.10,11. the royal seat of Jabin, Judg. 4.2. but this Hazor seems to be another from that there mentioned, situate in the land of Canaan, whereas this seems to have been seated in Arabia either stony or desert, and to have been built by such as having fled out of Canaan from that part of the country, where the former stood, into those parts of Arabia, and there seated themselves, named this their city by the name of that from whence they came.
{which Nebuchadrezzar King of Babylon shall smite;} Heb. smote: as Chap. 46.2, for, was to smite; speaking in the Prophetical strain of a thing to be done, as already past and done. So verse 23,24. though, smote, may be retained: this prophecy being after the accomplishment of it by the hand of Nebuchadnezzar, (God's chief instrument in taking vengeance on most of the nations here menaced, Chap. 46.13,26. & 47.2. verse 30.) for the use of posterity inserted into this volume, or book of prophecies. See on ch. 46.4.
{Thus saith the LORD, Arise ye,} You Chaldeans: God's speech to them, as inciting and setting them on work to invade the Kedarens: Of which form of speech, see on chap. 1.17. & 13.6. So verse 31.
{go up to Kedar,} Or, go up (in hostile manner; a military term, as verse 22. Esay 7.1.) against Kedar; as chap. 28.8,16. & 34.7.
{and spoil the men of the East} Heb. the sons of the East; as Job 1.3. Judg. 6.3. Esay 11.14. the inhabitants of Arabia, that lay to the East from Judea, as did also Idumea and Syria. See Gen. 10.30. & 25.6,18. 1 Kings 4.30. (See on verse 7.) Esay 2.6. & 9.12.
Verse 29. {Their tents,} For the Kedarens lived most in tents, called therefore by the Greeks Scenitæ, Psal. 120.5. Cant. 1.5.
{and their flocks:} For they lived most upon the feeding of sheep, whereof they had great store, and for their accommodation therein used to remove their tents from place to place, to have fresh pasture for them. Esay 13.20. Hence they were also called Nomades, See Esay 60.7. Ezek. 27.21. So verse 32.
{shall they take away:} That is, their tents and flocks shall be taken away: for the verb is indefinite: as, this night shall they take away thy soul; that is, shall your soul be taken away, Luke 12.20.
{and they shall take to themselves} Those that take them the Chaldeans (the nominative case included in the verb; as Gen. 50.26, See on chap. 48.15.) shall take them, to their own proper use, having now seized on them, and become masters of them, as their own; as Psal. 44.10. or it is an elegant redundancy, common also in their language; as Gen. 12.1. Exod. 32.2. See on Chap. 13.2.
{their curtains} Whereof their tents consisted. See Esay 54.2. Chap. 10.20. Habb. 3.7.
{and all their vessels,} Or, with (as Chap. 44.26.) all their vessels, furniture, stuff, or utensils; for the word is of a large extent. See on Esay 22.24. & 39.2. Chap. 22.28.
{and their camels} Of much use in those parts, because able to travel and endure long without water, Job 1.3. Esay 60.6. verse 32.
{and they shall cry unto them, fear is on every side.} Some read the words, as two distinct sentences, as our version does: which some thus paraphrase, they shall but cry to them, Terror terror, on every side: and the very cry of it alone shall so dismay them, that they shall have no heart or lust to fight, but leave all to be taken, and carried away by the enemy without resistance. But some again make them but one joint sentence; so the old Latin, and divers others, They shall cry, or, proclaim fear upon them, or, against them, on every side: they shall by their hideous cries put them on every side in fear. So rather than as a learned Writer, Who would have fear here put for arms, the matter of fear: as praise, for matter of praise, verse 25. and so expounds it, They shall beset them with arms on every side. Of the form of speech being proverbial; see ch. 6.25. & 46.5.
Verse 30. {Flee, get you far off, dwell deep, O ye inhabitants of Hazor, saith the LORD:} The like advice was given before to the Edomites, verse 8. See there. Heb. Flee, flit greatly, make deep to dwell: which last branch, yet a learned interpreter reading enunciatively, incloses it in a parenthesis, and thus renders, (although the inhabitants of Hazor dwell deep) that is, seem to have a seat firm and safe. But I suppose that few herein concur with him, and it seems to mangle the context.
{for Nebuchadrezzar King of Babylon hath taken counsel against you, and hath conceived a purpose against you.} See the same terms, verse 20. and of them there.
Verse 31. {Arise, get you up into the wealthy nation that dwelleth without care, saith the LORD, which have neither gates, nor bars, which dwell alone.} Against the Kedarens; a people not wealthy (as some amiss render it) but quiet, that lives quietly, or at ease, as 1 Chron. 4.40. Zach. 7.7. and securely without fear of invasion. Heb. in confidence, or confidently; as Ezek. 38.11. like those of Laish, Judg. 18.10,27, that keep not in fenced cities, 2 Chron. 14.6. but scattered here and there in tents, (see on verse 29.) apart one from another, or apart from others in the wilderness, Mic. 7.14. aloof from any that may aid them against any that shall come to invade them, the case of Laish, Judg. 18.28. and all these things being laid together, such as may without any great difficulty be surprised.
Verse 32. {And their camels shall be a booty, and the multitude of their cattle a spoil;} As before, verse 29.
{and I will scatter into all winds,} Into all parts of the wide world. So verse 36. See the like form of speech, Dan. 11.4. Zach. 2.6. and the like judgment menaced, Ezek. 5.12.
{them that are in the uttermost corners;} Or; cut off into corners, or that have the corners of their hair cut. See on chap. 9.26. & 25.23.
{and I will bring their calamity from all sides thereof, saith the LORD.} See verse 5.8. and of the words rendered sides here on Chap. 22.20. So it is used, 1 Kings 4.24. he had peace on all sides.
Verse 33. {And Hazor shall be a dwelling for dragons, and a desolation for ever.} See of Hazor before; verse 28. and of the like menaces, Chap. 9.11. & 12.22. & 51.37.
{there shall no man abide there, nor any son of man dwell in it.} As before, verse 18.
Verse 34. {The word of the LORD that came to Jeremiah, the Prophet, against Elam, in the beginning of the reign of Zedekiah, King of Judah, saying,} This last Prophecy concerning Elam, has the usual introduction prefixed before it: such as Chap. 14.1. & 25.1. & 33.1. & 46.1. & 47.1. and a date withal annexed to it; as Chap. 27.1. & 28.1. In the first words of the inscription, or introduction, there is a trajection.
{against Elam,} Or, touching; as Chap. 21.11. or concerning Elam; as Chap. 27.19. & 44.1. the Elamites; that is, the Persians, a people more remote than any of the former in this Chapter mentioned; descended from Elam the son of Sem, Gen. 10.22. Of them, see on chap. 25.25. as also on Esay 26.6. whence it appears, that they served under Sennacherib in his expedition against Jerusalem; nor is it unlikely, that they served under Nebuchadnezzar also, having made himself master of the Assyrian Monarchy, in his invasion of Judea, which the Jewish Masters therefore say was the main ground and cause of this prophecy against them,
{in the beginning of the reign of Zedekiah, King of Judah, saying,} A long time before the execution and accomplishment of it, much about that time, when the Prophet was by God commanded to make those yokes, and send them to the neighboring Kings, implying their subjection to the Babylonian King, Chap. 27.2,3. and when the false Prophet Hananiah had broken the yoke, that the Prophet himself by God's appointment wore, withal promising a dissolution of the Babylonian dominion, and the return of the Jews abiding at captivity in Babylon, Chap. 28.1–3. to control that vain conceit, that he endeavored thereby to work into the minds of Zedekiah and his people, as being able to shake off the Chaldean yoke: when as Nebuchadnezzar should carry all away, as well farther off, as nearer at hand before him, Chap. 25.9. & 27.8.
Verse 35. {Thus saith the LORD of Hosts, Behold I will break the bow of Elam, and the chief of their might.} Instead of that yoke, which Hananiah broke, implying a dissolution of the Chaldean power, God threatens by that Chaldean power to break the bow of Elam, that is, their main might and principal strength, and that which the Elamites most trusted unto, being noted for expert archers; as Esay 22.6. See Psal. 18.34. & 37.15. & & 46.9. Chap. 51.56. Hos. 1.5. the latter expression may be joined by way of apposition to the former; and so most here take it. Yet it may be a distinct notion, and imply as the former their arms, so the latter their men of arms, the chief of their soldiery. Heb. the beginning, or the principal (as the word is used, 1 Sam. 15.21. Amos 6.6. of their strength, for, their strong ones; as Esay 2.25. the like term is used of the first-born, Gen. 49.3. Deut. 21.17. Psal. 78.51. & 105.37. thus taking it, the copulative is to be supplied; as Exod. 1.2. Habb. 3.11.
Verse 36. {And upon Elam will I bring the four winds from the four quarters of heaven, and I will scatter them towards all those winds, and there shall be no nation whither the outcasts of Elam shall not come.} See the like before, verse 32. and the like menaces, Deut. 28.64. Chap. 24.9. and of the four winds; blowing one against another, Dan. 7.2. here intimating a violent driving of the Elamites to and fro, as either ships at sea, or, light matter on land, by contrary blasts and gusts, driven one while one way, and soon back again another.
Verse 37. {For I will cause Elam to be dismayed before their enemies and before them that seek their life:} Heb. And, as chap. 48.27. and and soul, for life; as chap. 44.30, See the like threatening of consternation and terror, verse 5.14,29.
{and I will bring evil upon them, even my fierce anger, saith the LORD} Or, I will bring evil as Chap. 2.6. & 11.12. & 36.21.) upon them in my wrath, or, with my fierce wrath. Heb. the fervor of my nose, or face. See Esay 13.9,13. Chap. 25.37,38. The like defect of the particle, see Esay 51.19. Chap. 46. verse 21.
{and I will send the sword after them,} See the like menaces, Lev. 26.33. Chap. 48.2. Ezek. 5.2.
{till I have consumed them.} As chap. 9.16.
Verse 38. {And I will set my throne in Elam,} I will place Nebuchadnezzar there; as Chap. 43.10. whose throne is termed God's throne, because he received his royal power from God assigned to him by a peculiar providence to do God special service, Chap. 27.6. or I will execute judgment upon them, as having erected a tribunal, or seat of judicature among them; as Dan. 7.9–11. yet there want not, that refer this to Cyrus, and some to his conquest of Media, which, say they, marching out of Persia, he made entrance unto by breaking first into Elymais a part of it. Others, of Cyrus, his throne in those parts by God settled, to do him service against Babylon, termed therefore by him, his Anointed, Esay 45.1. But the received opinion of the Babylonian King seems the better.
{and will destroy from thence the King and the Princes, saith the LORD.} To seat the Chaldean King and his Princes in their stead; and by so doing to execute judgment upon them: as Dan. 7.11,12.
Verse 39. {But it shall come to pass in the latter days, that I will bring again the captivity of Elam, saith the LORD.} Or, Yet it shall be. Heb. in posterity of days: in after times, either when the term of the Chaldean Monarchy shall be expired, chap. 25.12–14. or, and that principally, in the days of the Messias, Acts 2.9. The like gracious closes, see before, Chap. 48.47. verse 6.
CHAPTER 50
Verse 1. {The word that the LORD spake against Babylon, and against the land of the Chaldeans by Jeremiah the Prophet.} In this Chapter, and the next, is a very prolix prophecy against Babylon, which comes last here, because that State was to drink last of the wine-cup of God's wrath, after that it had gone round, and that the rest had drunk deep thereof by it, chap. 25.9. and it is therefore the larger, because the comfort of God's people depended much upon the expected downfall of that State. The whole prophecy is intermingled, partly, with dreadful menaces against Babylon, describing the manner of her overthrow, the persons by whom it should be effected, their proceedings in it, and successes against it, as if the design had been already accomplished, and the Prophet present himself at the accomplishing of it; together with the procuring causes of this her calamity, among which, their cruelty exercised on the people of God, one of the chief; and partly with gracious promises of protection and deliverance to God's people, together with encouragements of them, not to doubt or despair, though they see not things so soon, or so suddenly effected, as they desire, but to bear up their spirits with a hopeful expectation of assured freedom from captivity, and return to their own country in the time by God prefixed: and these are so closely interwoven, and so variously intertwined thorough out the whole body of it, the one with the other, and that also accompanied with so many interchanges of persons speaking, spoken of, and spoken to, as that it may well challenge any the strongest and clearest brain, to make out an exact and accurate analysis of it, which also when all were done, it may be, would not prove so useful neither. The inscription of the whole prophecy is in this first verse, wherein is declared the person, from whom it comes, the Lord; as chap. 46.13. against whom it is directed; Babylon and the land of the Chaldeans (Heb. unto; but el, for al: concerning, or against; as Chap. 49.19,20,34. and so chap. 51.12.) and by whom denounced, Jeremy. Heb. by the hand of Jeremiah; as, by the hand of Malachy, Mal. 1.1. See the like prophecies concerning Babylon, Esay 13. & 14. & 21. & 46. & 47. whence also some things are transferred into this prophecy.
Verse 2. {Declare ye among the nations} The entrance is made into it, with a commandment to publish in all places the downfall of Babylon, as a business already accomplished, among the nations. Because it concerned them, as well as God's people, who were to be freed from the Chaldean tyranny by the fall of Babylon: as well as they, Esay 14.6,7.
{and publish} Heb. make it to be heard; as Esay 48.20. See the like, Psal. 96.20. Esay 12.4,5. Chap. 31.10.
{and set up a standard,} Heb. lift up an ensign: not, as some to gather God's people together, to acquaint them with this prophecy; nor, as others, to get people together to be employed in service against Babylon; as Esay 14.2. for the work is here described and delivered, as already done; but to call people together, to impart unto them the glad tiding of Babylon's ruin and downfall; as the manner was on such occasions for those that came with good tidings of victory, delivery, good success, or the like public affairs: to get up into some eminent place, and from thence by some signal given to gather people together, to declare it unto them, and acquaint them therewith. See Esay 40.9. & 52.7. Nah. 1.15. the words following confirm it.
{publish, and conceal not,} Heb. cause it to be heard; as before: the copulative here is needless, See Psal. 50.9,10.
{Say, Babylon is taken,} So, Babylon is fallen, Esay 21.9.
{Bel is confounded,} The Babylonians chief idol, Chap. 51.44. Of it, see at large on Esay 46.1.
{Merodach is broken in pieces,} Another of their Idols; from which some of their Kings had their names: and was, it may be, at first, the name of some King who after his decease was idolized: such as were many of the Pagan deities. And this Merodach is by some learned supposed to be the same with him, whom Africanus calls Mardocentes, one far more ancient than Bel. See Esay 39.1. & 46.1.
{her idols are confounded.} Being neither able to save their people nor themselves, Esay 46.1. where also see of the term here used.
{her images are broken in pieces.} Esay 21.9. the term here used comes from a word that signifies dung. Ezekiel 4.12. Zeph. 1.17. and imports consequently dungy, dirty idols; idols, as vile, base, loathsome, abominable, as dung and dirt.
Verse 3. {For out of the North, there cometh up a nation against her,} or, there is come up (a military term, as Chap. 49.22.) or, simply is come (as Exod. 16.13. and he speaks of it, as of a thing already done) against her, a nation (the Medes and Persians accounted as one nation, because belonging to one crown. See Esay 13.17.) from the North: from Media, lying North from Chaldea; and from Assyria, through which Cyrus marched unto Babylon, verse 9.21.41.
{which shall make her land desolate; and none shall dwell therein:} Or, so that none shall dwell therein: the copulative for the infinitive: as Chap. 9.6,26. Heb. shall put it unto desolation; as chap. 2.15. See 13.20. verse 40.
{they shall depart both man and beast} Heb. from man to beast; as chap. 9.10. Esay 10.18. See chap. 51.61. and the like, chap. 4.25. & 33.10,12. Zeph. 1.3.
Verse 4. {In those days, and in that time, saith the LORD,} As chap. 33.15. When Babylon shall be taken by Cyrus, verse 2.
{the children of Israel shall come, they, and the children of Judah together,} The Jews being set at liberty by Cyrus, Ezr. 1.1,2. and many of the other ten tribes joining themselves to them. See ch. 30.3. & 31.5,6.
{going and weeping:} Or, weeping as they go; as chapter 41.6. as with grief for their sins whereby they had grieved God, and provoked him to wrath, and procured those forepassed calamities to themselves: so for joy also in the apprehensions of God's present gracious goodness toward them in remitting their sins, removing his wrath, reconciling them to himself, reducing them from their long captivity again: for tears there are of joy, as well as of grief, and some mixed ones of either. See Gen. 29.11. & 42.24. & 43.30. & 45.2,14,15. & 46.29. Nor need we therefore to understand these words, as a learned Writer therein following the Chaldee, of their weeping what time they went out into captivity, Psalm 126.6. and while they continued there, Psalm 137.1. but of tears shed in their return, as before, and after it also. See ch. 31.9. Ez. 3.12,13.
{they shall go and seek the LORD their God.} Or, go to seek; as, arose and warred, for, rose to war, Josh. 24.9. or, go seeking: as, stand and feed, for, stand feeding, Esay 61.5. to seek after him who had showed so much mercy, goodness, and kindness to them: to acknowledge their thankfulness for the same. See Psal. 24.6. & 105.4.
Verse 5. {They shall ask the way to Zion with their faces thitherward,} Heb. They shall ask after Sion, the way thither shall their faces be: they shall inquire the way to Jerusalem, (see Ezr. 8.21,23,31.) and that more specially in regard of Sion, the ancient seat of God's residence among them, and principal place of his solemn service, Psalm 84.7. See chap. 37.21.12. Zach. 8.21,22. and their faces shall be set that way. Of which form of speech, see on chapter 42.15.
{saying, Come and let us join ourselves to the LORD, in a perpetual covenant, that shall not be forgotten.} Let us renew our covenant with God again, let us enter into a firmer and more constant covenant with him than ever: (Heb. a covenant of perpetuity; such as God promised to make with them, chap. 32.42. Ezek. 16.60. & 37.26.) such as we will never start from again, Psal. 80.18. Chap. 32.42. See the like form of expression in another kind, chap. 23.40. there is in the Text a defect of the relative; as chap. 31.21,24. and the word saying is supplied; as chap. 48.39. Howbeit, the Chaldee acknowledges no such supply, but renders the words in an enunciative form; they shall come and join themselves to the Lord's people: which some of the Jewish Doctors following, expound the Text of those strangers that should adjoin themselves to God's people, either upon their return from captivity, Esay 14.1. or in the days of the Messias, Zach. 2.11. because the same word is there used: and of such it is used indeed also, Esay 56.3,6. But neither is the word people, here, which the Chaldee crams into the Text: nor is there any necessity that the word should here be taken, since that the current of the context runs clearly for Judah and Israel: it may rather imply, that they had so broken their conjugal Covenant with God, and God so cast them off thereupon, chap. 3.1,8. and 31.32. that they were in a manner become as mere strangers to God, chap. 2.5,15. Hosea 9.10. Amos 9.7. and may seem as such to be now new joined again to God, from whom they had severed themselves before by their sins, Esay 59.2. And of them a learned late Writer aright understanding it, but for the notion of the words concurring with the Chaldee, renders the text; They shall come and adjoin themselves to the Lord: and the same way go both the ancient Greek and old Latin: nor is this Version improbable, though some difficulties there seem in it: for as concerning the former word of coming, the form here used is generally an imperative, nowhere found in an enunciative notion: but to remove this scruple, that learned man produces two of the same stamp with it in an enunciative notion, the one in these words, they were abashed. Chapter 14.3. the other in those, they are pleasant, Canticles 4.10. for the latter, the Jewish Critics, whom most of our Grammarians concur with go another way: they take it for an Imperative and render the words therefore as the former Come ye; so this, be ye adjoined, or adjoin yourselves: the passive form in a reciprocal notion; as Chapter 4.4. & 23.4. & 36.19. and some Interpreters of prime note, whom the learned Scholiast also follows, do herein agree with them: an irregularity indeed, they acknowledge in it so taken: but they suppose one other Imperative, just of the same making, to be found in those words, and be gathered together, Joel 3.11. But this place produced by them, is as questionable as the present; and I incline therefore to the former, which is neither pestered with much irregularity and does very smoothly and evenly, without any supply, carry on the context: conceiving the words do contain a prediction, what the faithful party of God's people, being set free from their forementioned captivity, should do. Though some Interpreters of prime note read and render this whole passage concerning God's people, as spoken by way of adhortation or advice. Let them come—let them seek—let them ask—let them say, verse 4,5. But I leave that to the consideration of others.
Verse 6. {My people have been lost sheep:} God's Word speaking of the Jewish people, as still owning them; My people; as chap. 33.24. hath been lost sheep, or as lost sheep: a defect of the note of similitude: as Psalm 141.2. Esay 21.8. chap. 26.18. straying from God, Esay 53.6. Matt. 18.11,12. 1 Peter 2.25. and chased out of their own country into foreign parts, Psalm 119.176. v. 17. Heb. perishing, or, perished; and so Psalm 119.176. that is ready to perish: as Esay 27.13. and because the Noun subject is singular, the attribute plural: some render it, a flock of perishing sheep: as if there were a defect of some other subject to be supplied: as Ezekiel 13.11. but neither does the word signify a flock properly; and yet being here in a collective notion, the Syntax is not unusual; yea with the very same Syntax is the word found used, 1 Samuel 25.18.
{their shepherds have caused them to go astray, they have turned them away on the mountains:} Their Rulers, Princes and Pastors, Magistrates and Ministers (for the word comprehends Governors as well Ecclesiastical as Civil Esay 56.11. chap. 3.15. & 3.1. & 25.34. Ezekiel 34.2.) have by their bad example, and false Doctrine, led them out of the way and made them to go astray from God, Esay 3.12. & 9.16. chap. 23.13,14,15. & 28.16. & 29.32. and by means thereof they caused them to be turned out of their own land, as sheep out of their pasture, and driven into strange countries, as sheep to graze on barren hills and bare mountains, Nah. 3.18. See chap. 27.10. Lamentations 2.14. and it seems an allusion to those mountains which they were forced to pass when they were carried away in captivity to Babylon, chap. 13.16. Yet want there not, both of the Jewish and others, who understand this of the mountains on which they worshiped their idols, Esay 65.7. Ezekiel 18.6,11. and they render the words some, they have broken them upon the mountains: as they suppose the word to be used, Ezekiel 38.4. & 39.2. Others, they have made them to rebel upon the mountains: as the word is used, Esay 47.10. chap. 8.5. the latter whereof seems the more probable: but neither to suit so well with the Prophet's purpose, and the resemblance used by him in this place.
{they have gone from mountain to hill} That is, as some, they have run up and down from one idol to another, chap. 2.23,24. or as others, they have been hurried up and down from place to place, during the time of their captivity; as scattered sheep are wont to be, Ezek. 34.4,6.
{they have forgotten their resting place.} Heb. place to lie down in; as Prov. 24.15. that is, as some they have forgotten God their only true rest, chap. 6.16. while they run thus after idols, chap. 2.31–33. & 23.27. Hos. 8.14, or rather, as others, they have been so long absent from their own country the place of their rest, Deut. 12.9. Psalm 95.11. chap. 31.2. that they may seem to have forgotten it: as in continuance of time, by long discontinuance, folk are wont to forget persons or places, that they formerly either conversed with or abode in.
Verse 7. {All that found them have devoured them:} As silly sheep when they stray, without any to look after them, and secure them, become a prey to every Wolf, or other ravenous wild beast that lights on them, Ezekiel 34.8. Thus the most: only one learned Interpreter renders it, All that lead them out devour them; as chap. 23.1. Zach. 11.15. and so it should be much the same with that before, v. 6. But the vowel points in the text will not admit this reading.
{and their adversaries said; We offend not, because they have sinned against the LORD,} Those that prey upon them, pretend that they deal but justly with them, no otherwise than as they have deserved for their sins against their God, chap. 40.5. Zach. 11.2. and we are therefore faultless. But see the contrary, chap. 2.3. nor indeed did those wicked wretches intend or regard any such thing, whatsoever they pretended, Esay 36.7,10. but the satisfying of their own ambitious dispositions, and the enlargement of their Dominions, Esay 10.6,7. Heb. they have sinned to the Lord: as Psalm 51.4. and so both the ancient Greek, and old Latin renders it: but the Particle is frequently used also for against; as Job 7.20. & 8.4. chap. 3.25.
{the habitation of Justice:} This our present Version, as others before it do, as by way of apposition, adjoin to the former; and make an attribute of God, and so the Jewish Doctor expounds it, a just habitation, a sure dwelling: according to that, Lord, thou hast been our dwelling, Psalm 90.1. & 91.1. The Chaldee renders it, they have gone far, or kept aloof from the habitation of his holiness, seeming to understand it of their leaving his Temple to go after their idols. The old Latin goes the same way herein with ours, but renders it the beauty, or goodliness of righteousness. But I find not where the word here used has any such notion, though one near to it has. Other Interpreters of good note, conceive a defect of the particle in, oft suppressed; as Job 1.13. Esay 26.8,18. chap. 5.7. and the place here designed, in which they so sinned, which did much aggravate their offense; and they render the words, some, in the fold of righteousness; because they find the word so used 2 Samuel 7.8: 1 Chron. 17.7. See Ezekiel 34.14. Some in the habitation of righteousness; that is in the Church of God, in the land of Judah and the city of Jerusalem; the place where righteousness should dwell. See chap. 31.23. or righteousness, as some for men of righteousness; righteous ones; as Esay 1.21. See Esay 60.21.
{even the LORD the hope of their fathers.} Heb. and the hope, or, expectation of their fathers the Lord. That which divers diversely render and expound: the old Latin retaining the copulative; and the expectation of their fathers the Lord: nor does our English Versions much swerve from this; only they make the copulative, nor so much a note of conjunction as of amplification, or exaggeration; as chap. 15.13. & 23.9. But others make the copulative a note of similitude: as it is Prov. 17.3. & 20.25. rendering the text, Who would have been a sure habitation to them, if they had not sinned against him, as he had been the hope of their fathers. Others take it in a relative notion Whose fathers expectation he was, and of them, for whose; the copulative with the Pronoun demonstrative, for the relative: as chap. 15.19. & 17.7. Some lastly, with whom I close, take the copulative in a discretive notion, as it is frequently used, Psal. 78.3. Esay 35.9. chap. 31.33. and make it an entire sentence. So a learned Scholiast renders it, albeit the Lord was the expectation of their fathers, that is, he, on whom their Ancestors depended and from whom they expected relief, succor, safety, and all manner of good. See c. 17.13.
Verse 8. {Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans:} Or, Remove out of her; as Esay 5.8. & 7.23. See Esay 48.20. & c. 51.6. Rev. 18.4.
{and be as the he goats before the flocks.} O, as the great he-goats, that are as ringleaders to the rest of the flock. See Esay 14.9. and goats he mentions rather than sheep; though God's people are more usually compared to sheep, Matt. 25.32,33. because they are the nimbler and the swifter of the two, strive to go one before another, in making haste to your own country again. See Esay 60.8.
Verse 9. {For lo, I will raise, and cause to come up against Babylon, an assembly of great nations from the North country;} Heb. I am raising (as Esay 13.17.) and making to come up, or march (as v. 2.) against Babylon, an assembly (a company, as called together; as Zeph. 1.7.) of great nations (as c. 27.7. the Medes and Persians, Esay 13.17.) from the land of the North. See v. 3.
{and they shall set themselves in array against her,} Or, set the battle in array; as 1 Chr. 12.33. & 19.9. the like defect is, 2 Sam. 10.17. Heb to her, for against her; as v. 3.
{from thence she shall be taken:} From thence; that is, by people and forces coming from those parts, So rather, than as a learned late Writer, from thence; that is, out of hand, suddenly, unexpectedly: or, as one of the Rabbines, from the place; where they sit down, and set their forces in array against her, not needing to remove to any other place from thence: shall she be taken, verse 2.
{their arrows shall be as of a mighty expert man.} Heb. their arrows shall be as a mighty man, for, as the arrows of a mighty man: as, he maketh my feet like hinds, or, harts: that is, like the feet of hinds, or harts: Psal. 18.33. and Esay 63.2. garments like one that treadeth the wine-fat, for; like the garments of one that treadeth the wine-fat. In the latter term here used, there is some variety of reading: as in the pronunciation of Sibboleth, and Shibboleth, Judg. 12.6. according to the diverse placing of a point upon the right or left corner of the initial letter. The Chaldee, and the Jewish Doctors, with whom the old Latin concurs, place it on the right hand, and then it signifies one that destroyeth, that bereaves wives of their husbands, children of their parents, and parents of their children; as the word intimates, Hos. 9.14. Others turn the point over to the left side, and then it signifies one expert, or skillful; and so the ancient Greek here renders it, which our Versions follow: unto which I shall add a third Interpretation, from the root, which the word comes from in the latter form; wherein it signifies, not to deal prudently, and skillfully, only, but to prosper also and be successful. See Esay 52.13. & Jer. 23.5. and so it may be rendered of one successful, whose shafts never miss, like those Benjamites, Judg. 20.16. hence it follows.
{none shall return in vain.} But shall hit and speed, 2 Sam. 1.12. effect what it was shot and sent for; as Esay 55.11. understood of their arrows; because like the arrows of a man both of strength to draw the bow, and of skill to guide the shaft, and that directs it to the speeding places, and is successful in his shot. But the words in the text rather are, it shall not return empty; as the term is used, Chap. 14.3. that is, as some other expound it, the assembly of nations, before mentioned, shall not return empty; but furnished and laden with store of rich spoils; as Exod. 3.21. the contrary whereunto, see Ruth 1.21. See verse 18. those that go the former way are fain to render it; there shall not any of them, to wit, of their arrows, return empty, or in vain: Either may stand with the terms of the text.
Verse 10. {And Chaldea shall be a spoil, all that spoil her shall be satisfied, saith the LORD.} They shall find wealth enough in her to satisfy them to the full: the state of Chaldea, and city of Babylon being the richest place at that time in the world. See Esay 13.19. & 14.4. & 45.3. Chap. 51.13,44.
Verse 11. {Because ye were glad, because ye rejoiced,} Because you have rejoiced at, and sported yourselves in the miseries and calamities of my people; as of Moab, Chap. 48.27. or, as some read it, When (as Chap. 10.2.) ye shall be merry and revel it; as alluding to the festival, at which Babylon was surprised, Chapter 51.39,17.
{O ye destroyers of mine heritage,} You Chaldeans, that have made such spoil and havoc of my land, Lev. 25.23. chap. 2.7. & 16.18. or of my people, chap. 12.7–9. as dear to me, as any man's inheritance is to him, 1 Kings 21.3.
{because ye are grown fat,} Or, big, or corpulent; as some: or; when (as before) ye abound: or, as others, are grown fat, or, lascivious, as, fullness and fatness is wont to produce wantonness, Deut. 32.15. chap. 5.8. Ezek. 16.39. the same word is found, Mal. 4.2. but in no evil notion there: and from thence a word for abundance, Job 35.15. Others again, Ye are diffused, and skip up and down; as alluding to beasts that grow skittish, when they are full fed, and run at large, because the word is found in a notion, of diffusion and dispersion, Habb. 1.8. Nah. 3.18.
{as the heifer at grass,} Or, like an heifer, or calf, (the same word with that, chap. 48.34.) feeding on, or fed with tender grass: for it is an adjective derived from a term that signifies such herbage as does first sprout out, and is not grown over rank, or exhausted, but is full of moisture and sweetness, and does therefore suddenly fill and fat. See Esay 15.11. & 66.14. as also, Deut. 32.2. 1 Sam. 23.4. instead whereof to the same purpose, is calves, or, heifers of the stall; that is, stalled ones, Mal. 4.2.
{and bellow as bulls.} The word here used signifies properly to neigh; the peculiar note of horses Chap. 5.8. & 13.27. Job 6.5. Psal. 23.2. and because not without cause it may be questioned how bulls should be said to neigh: some suggest from a Jewish Master, that the word is used for any shrill, or: loud voice, or, cry, of what kind soever. See chap. 31.7. but we need not flee to any such metaphorical use of the word: or, to Oxen used for treading out of corn, Hos. 10.11. to which employment, the strongest of them should be designed, (which seems nothing probable; and that of Hosea implies the contrary) and used to grow yet fatter and lustier by that employment, having by the Law liberty to feed the more freely, Deut. 25.4. for the latter word here used signifies as well horses as beeves, as well steeds as bulls. See on chap. 46.15. & 47.3. and it would therefore be rendered, ye neigh as steeds, or, lusty steeds: for the word has a note of eminency in it, as has been before showed: and this Version the Prophet leads us unto from Chap. 5.16. where both the terms here used are the same found joined together; save that the noun of the one is there, the verb whereof is here, in those words, the neighing of his steeds.
Verse 12. {Your mother shall be sore confounded, she that bare you} (shall {be ashamed:} Your former routing and reviling, insulting over and deriding of others shall be seconded with shame and confusion; as Chap. 48.26,27. for your mother-city Babylon, or your native country Chaldea: as Esay 23.4. & 51.18. Chap. 15.8,9. shall be ashamed of you, that could defend her no better: as they of their idols, chap. 48.14.
{behold, the hindermost of the nations shall be a wilderness, a dry land, and a desert.} Or rather, as most both Jewish and others, the last of Kingdoms shall it be, &c. she that was the foremost of nations before, shall become the hindermost, the last, the lowest: she that was before so rich and wealthy, shall become a wild waste; as of Judah the like, Lam. 1.1. and of Egypt the same, Ezek. 29.12,15. See Esay 13.20.
Verse 13. {Because of the wrath of the LORD} This clause would rather have been annexed to the words foregoing; as the like, chap. 41.18. Heb. bubbling, or, boiling wrath, Esay 34.2. Chap. 10.10. & 21.5.
{It shall not be inhabited, but shall be wholly desolate.} Heb. It shall not sit, or dwell; See Esay 13.20. Chap. 17.6. So ver. 3.39.
{every one that goeth by Babylon shall be astonished, and hiss at all her plagues.} In disdain and derision; as chap. 49.17.
Verse 14. {Put yourselves in array against Babylon round about:} Or, Set the battle in array round about against Babylon. See verse 9.29. God's speech to the Medes and Persians, and their assistants. Of whom verse 9. and chap. 51.1.
{all ye that bend the bow shoot at her;} Heb. tread the bow: as chap. 46.9. So verse 29. and throw, or, cast, or cast out (as Lam. 3.53. Joel 3.3. Zach. 12.4.) to wit, arrows, or shafts: a defective speech: the like whereunto see chap. 4.29,
{spare no arrows,} Heb. have no pity on arrows: for so the word properly signifies, having in it a notion of pity, and sparing out of pity, Exod. 2.6. 2 Sam. 21.6. 2 Chron. 36.15. arrows, collectively, for, arrow: as Psal. 9.5. and el, for, al: as also, chap. 51.3. this latter particle being of more frequent, almost general, use in this form. See chap. 48.11. and one of the Jewish Doctors supposes that there might be in the words a close preoccupation of a secret suggestion, which the Persian soldiery might think, when they should be called upon to spend their arrows apace, that it would be great pity to have so many arrows cast away and lost: to which answer should be returned here, that no such pity should need, for none should be lost: they should every one do execution, as had been before said, verse 9. But this I conceive to be somewhat overnice.
{for she hath sinned against the LORD} That which they pretended to be their ground for afflicting God's people, verse 7. and it is, to the Lord, here also, as there: though it may be understood, they have sinned exceedingly: as it is said of the Sodomites, They were sinners unto God, or, of God; that is, exceedingly great, or grievous sinners, Gen. 13.13. the words are in either place the same. See verse 29,
Verse 15. {Shout against her round about:} Assault her on every side with a warlike shout, such as assailants are wont to make, therewith partly, to incite, and set on one another, and partly to affright those whom they assail, Chap. 4.19. & 49.2. So rather, than as some, who would have it understood of shouts used in a triumphant manner after victory obtained, and conquest of a place made: though of such also the word be used, as Psal. 47.5.
{she hath given her hand:} That is, says a learned late Writer, she has entered into confederacy with the Lydians, our adversaries, (for which he cites Herodote) and therefore we must not spare her: and these words he would have to be uttered by the assailants in the shout enjoined: for to give the hand, is used for to enter into society and confederacy, Ezek. 17.18. 1 Maccab. 11.50. Gal. 2.9. and so, to put hand, Lev. 6.2. and to strike hands, Job 17.2. But the most and best go rather another way, understanding it, as it is in other languages also, as well as in Hebrew, very frequent, in the Latin especially, for to yield up one's self into the power of another. So 2 Chron. 30.8. Lam. 5.6. it implies, as a learned Writer supposes, a holding up of one's hand to be bound and manacled, as slaves, prisoners, and captives were wont to be. See chap. 40.4. But I conceive rather, as showing them quitted of arms, making no opposition, but suing for mercy: as Psal. 68.31. used also as a signal of submission and allegiance 1 Chron. 29.24.
{her foundations are fallen, her walls are thrown down:} So, ch. 51.58. the broad walls of Babylon shall be razed: but here speaking of it in a prophetical strain, as of a thing already done, Howsoever a learned Writer would have it taken, as spoken by the enemy, in way of incitement at the time of the assault: Let her foundations be razed, let her walls be thrown down: like that, Psal. 137.7. Strabo lib. 16. reports that a great part of her walls were razed by the Persians, and the rest ruined by neglect and continuance of time; so that it might well be said of it, the great city (the greatest, says Pausanias, in his Arcadiacks, that the sun had seen) was become a great waste.
{for it is the vengeance of the LORD:} Against whom she had sinned, ver. 14. as that execution done upon Moab, is called the work of the Lord. Chap. 48.10. the pronoun demonstrative for the verb substantive; as Psal. 25.11. So also ver. 25.
{take vengeance upon her; as she hath done, do unto her.} Pay her in her own coin, deal with Babylon, as she dealt with Jerusalem, Ps. 137.8. no juster Law than that of retaliation, Exod. 21.23,25. Deut. 19.19,21. acknowledged so to be, even by those that have themselves suffered it, Judge 1.5. So ver. 29. Rev. 18.6.
Verse 16. {Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest:} Sickle, or, Sithe: so Joel 3.13. Destroy her so that none of hers be left, either to till the ground, or to take the crop of it, if any come up of itself; which yet God caused the Chaldeans to leave, when they carried the Jews away captive, 2 King. 25.12. The Chaldee renders it, cut off the King from Babylon, and whet the sword for the time of slaughter. But that departs too far from the Text.
{for fear of the oppressing sword, they shall turn every one to his people, and they shall flee every one to his own land.} Her hired soldiers and assistants. See the same before of Egypt, Chap. 46.16. See also, Chap. 51.9.
Verse 17. {Israel is a scattered sheep:} Or, as a scattered sheep; as ver. 6. he is scattered among the nations, Joel 3.2.
{the lions have driven him away:} That is, as the Chaldee, fierce and mighty Kings compared to lions the King of beasts; have driven him out of his country. See Chap. 4.7. yet the term may be more general, and comprehend any potent adversaries, Psal. 57.6. Chap. 2.15.
{first the King of Assyria hath devoured him} Or, first the King of Assyria did eat upon him. See Chap. 10.25. most understand it of the Assyrian Kings vexation of the ten Tribes by Pul and Tiglath-Pileser, 2 King. 15.19,20,29. 1 Chr. 5.26. and the deportation of them by Salmaneser, 2 Kings 16.7. and 17.3,4. Yet I conceive that it may have more special respect to the people of Judah invaded and much spoiled by the hostile incursions of Sennacherib, 2 King. 18.13–17. and Esarhaddon, 2 Chr. 33.11.
{and last this Nebuchadrezzar King of Babylon hath broken his bones.} Heb. hath boned him; that is, as the most, has utterly ruined him by carrying away captive Judah and Benjamin, 2 King. 24.14–16. and 25.7,11,19,20. as the other had done the ten Tribes: or referring both to those two Tribes; making up jointly the State and Kingdom of Judah, he has utterly deprived him of all strength and support, which lie in the bones. See Esay 38.13. Lam. 3.4. the other tore his fleece and his flesh off him; but this latter has even broken his bones too: to bone, for, to break bones, or, to unbone: as, to neck, for, to break the neck, or, cut off by the neck, Exod. 13.13. Deut. 21.4. Esay 66.3. and, to tail, for, to curtail, or, cut off the tail, Deut. 25.18. Josh. 10.19.
Verse 18. {Therefore thus saith the LORD of hosts, the God of Israel,} As Chap. 48.1.
{Behold, I will punish the King of Babylon, and his land, as I have punished the King of Assyria.} I will pull down the one, as I have already done the other: and the one produced the rather to give assurance of the other: as Esay 14.25. Heb. visit upon, as Esay 10.12. So Chap. 51.44.
Verse 19. {And I will bring Israel again to his habitation;} Or, to his fold; as 2 Sam. 7.8. or, his pasture: as Ezek. 34.14. See on Chap. 9.9. (for he continues still the former metaphor taken from sheep, verse 6.17.) to their wonted places of feeding and lodging.
{and he shall feed on Carmel and Bashan,} Which were of the richest and fertilest parts of that country, Numb. 32.4. Psalm 18.12. See Esay 33.9. and 35.2.
{and his soul shall be satisfied upon mount Ephraim and Gilead.} Or, he shall be satisfied, or, satiated; as Esay 58.10. Psal. 63.5. he shall feed as largely as he can desire to his fill: of Gilead, see chap. 22.6. and of mount Ephraim, chap. 31.5,6. that these places were after the return from the captivity, by such Kings as prevailed in those parts adjoined to the State of Judea, Some Writers observe here from Joseph's Antiquities, lib. 13. cap. 5.8.
Verse 20. {In those days, and in that time, saith the LORD:} As before, ver. 4.
{the iniquity of Israel shall be sought for, and there shall be none;} Or, it shall not be; as Psal. 39.13. Chap. 31.15. it shall no more be, than as if it never had been, God forgiving and forgetting it, Chap. 31.34. Zech. 10.6.
{and the sins of Judah, and they shall not be found:} The same thing in divers terms: not to be found, for, not to be; as Psal. 10.15. with 7.9. and 37.36. Dan. 2.35.
{for I will pardon them whom I reserve.} And God where he forgives sin, forgets it, and utterly abolishes the guilt of it, Esay 45.23. Mic. 7.19. Heb. I will be propitious to them; as Chap. 5.7. and 33.8. in Christ, the only true propitiatory, Rom. 3.25. 1 Joh. 2.2.
Verse 21. {Go up against the land of Merathaim, even against it, and against the Inhabitants of Pekod.} God's speech to Cyrus. The words Merathaim and Pekod, as some Interpreters of the best note deem, are here the names of two countries, through which Cyrus was to pass unto Babylon. The former is conceived to be that of the people called Mardi, so termed from their head City Marde; and the word seems to bear a dual form, in regard that the country was divided into two parts by the river Tigris that ran through it; that nation inhabiting part of the one side of it, which stood in Assyria, and part on the other side, within the circuit of Armenia. See Ptolomy, lib. 5. cap. 13. Strabo, lib. 11. and 12. and Stephen the Byzantine, place them either within Hyrcania, or in the confines thereof; in whose works also they are called diversely, sometime Mardi, and sometime Amardi: the latter, to wit, Pekod, is found mentioned, Ezek. 23.23. whence some conceive it to have been a city, or region of Chaldea; others rather of Assyria, situate in the lower part of it; and so termed as some suppose, because it was invested with the prefecture and command of the parts thereabout; Nineveh has sometime had the preeminence, being then ruined: that it belonged to one of those Provinces, that place of the Prophet sufficiently shows: and that Cyrus marched through Assyria unto Babylon is apparent, by Herodote, lib. 1. The words therefore may well thus be rendered, as they lie in the Text, and according to the pointings of them there, against the land, (or, this land; for the article is here demonstrative: as in that form; the day, for, this day, chap. 49.19,21.) from (or, by) Merathaim (a defect of the particle, as Gen. 4.1. Exod. 13.17,18.) go up (of which, see verse 9.) against it; (a redundancy elegant and vigorous; as Esay 8.13. and by the Inhabitants of Pekod; so is the particle used, Gen. 49.29. Job 29.19. or as some, against them: el, for al; as before, chap. 49.34. supposing it to be a city of the Chaldees, which Cyrus took in his way to Babylon. Thus Jeremy describes the course of Cyrus his progress toward Babylon, as Esay does of Sennacherib's march toward Jerusalem, Esay 10.20–32. Howbeit, because those names have some affinity in sound and letters with some Hebrew, or Syriack terms, the main shoal of Interpreters fetch another way, and takes them, not for proper names, but for names of common notion, and will have both to be spoken of Chaldea, or Babylon: and the former the Chaldee, whom the old Latin also follows, renders, the land of those that rule: as if it came from a Syriack term that signifies to rule: whence Maran-abba 1 Cor. 16.22. Others, the land of rebellious ones; from an Hebrew term that signifies to rebel, Lam. 1.20. the ancient Greek, go up against the land of bitterness; from a word, whence Marah, Exod. 15.23. Ruth 1.20. the latter likewise some make a noun, expounding it, visitation, or the land that is to be visited, ver. 27. Others make it a verb, rendering the words, and visit her Inhabitants: but that her, is not in the Text. A late learned Annotator coming after all, adds a peculiar Version of his own, thus rendering the whole passage; Upon this land there is a double rebellion (that is manifold, or much, as chap. 16.18. and 17.18.) go up against her, and against the Inhabitants of visitation: that is, such as are liable to visitation, as deserve to be visited. But leaving this with the rest to the consideration of others, I concur with the first.
{waste, and utterly destroy after them, saith the LORD.} That this injunction is given against Chaldea and Babylon is generally agreed: but about the last clause of it, some difference there is. Some refer those words, after them, to the places before mentioned; as if it were said, having done with them, subdued and sacked them, march on to Babylon. Others, and so some of the Jewish Commenters; pursue with the sword those that flee that none may escape; and draw hither those places, where God threatens persons, to draw and send a sword after them, Lev. 26.33. chap. 42.16. Ezek. 5.2. Others lastly, destroy utterly the posterity, or, race of them, as Dan. 4.11. and this seems the most probable. See Esay 14.20–22.
{and do according to all that I have commanded thee.} To wit, by a secret instinct; as 2 Sam. 16.12. 2 King. 18.25. 2 Chr. 36.23. Esai 10.6. See Esay 44.28. and 48.14. and chap. 34.22.
Verse 22. {A sound of battle is in the land, of great destruction.} Heb. A voice of war; that is, either a report of it; as Chap. 4.15. or, such a noise, as is wont to be raised in warlike conflicts. See chap. 48.33. and, of great breaking; as Chap. 4.6,20. and 51.64. See chap. 48.38. alluding withal to such a noise, as in the breaking down and fall of high buildings is wont to be heard. See chap. 49.21.
Verse 23. {How is the hammer of the whole earth cut asunder and broken?} Babylon that like a great hammer, or sledge, did subdue and destroy all the Princes and people of the world then known commonly in those parts. See Esay 14.4–7,12,16,17. chap. 51.20. Such an hammer is God's word compared to for the power and efficacy of it, chap. 23.29. and from such an one had that Charles Martel his name with the French.
{how is Babylon become a desolation among the nations?} Over whom she so domineered and tyrannized before. See ver. 12.
Verse 24. {I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware:} Or, when thou wast not aware; as chap. 34.1. I have caused you to be taken unawares, as a fowl in a snare, while it is feeding securely, and suspects no such matter, Eccles. 9.12. Luke 21.35. for the city was taken suddenly, when no such matter was expected, and while they were feasting and reveling; as Herodote relates. See Esay 47.11. Chap. 51.39.
{thou art found, and also caught; because thou hast striven against the LORD.} Against whom there is no defense, and from whom no escape, Prov. 21.30. Chap. 23.24. and 48.43,44. Heb. hast mingled thy self with the Lord: the term is used properly of joining issue at Law, or fight in the field, Deut. 25.19. 2 King. 14.10. Prov. 15.18. and 29.22.
Verse 25. {The LORD hath opened his armory,} Heb. treasury, or, storehouse: but well rendered armory; because a storehouse intended, not of blessings; as Deut. 28.12. but of judgments, though the same word be used of either; as God is said to open the windows of heaven, as well to pour down wrath, Esay 24.18. as to rain down a blessing, Mal. 3.10. but in the ambiguous, or comprehensive term of treasury, the Prophet is deemed by some to have some glance at the Treasures of the Temple, which her King had preyed upon, 2 Chr. 36.18. as if it were said that God would open the treasury of his wrath to be avenged on them that had pillaged the treasury of his Temple, 2 Chr. 36.18.
{and hath brought forth the weapons of his indignation:} Or, his weapons of indignation; as also Esai 13.5. and an array of vengeance, Esai 59.17. and it is a figurative speech borrowed from the practice of Princes and States, who when any weighty expedition is intended, or invasion expected, are wont to set open the places of public stores, and to bring forth the arms for such occasions there reserved, 2 Chr. 23.9. Esay 22.8. as the former word was very comprehensive, so this much more. See on chap. 49.29. and is included in it as well furniture, vessels, and utensils of all sorts, as instruments, or weapons: whence it is also by some deemed, that some eye is here had to the holy vessels, as intimating that these instruments of wrath should be employed against them, for carrying away, and profaning the vessels of God's house, 2 Chr. 36.18. Dan. 1.3. and 5.3,22.
{for this is the work of the Lord GOD of hosts in the land of the Chaldeans.} It is not man's work, but God's, though men be made use of, and employed as instruments in it, Chap. 48.10. See on Esay 10.5,15. and 63.3. So ver. 15. The pronoun demonstrative, for the verb substantive: as there also.
Verse 26. {Come against her from the utmost border,} Heb. Come to her (as ver. 7.) from the end: that is, say some, from a remote place, from a far country; as Mat. 12.42. as intimating that no remoteness of place should hinder them from doing God's work, Esay 7.18. or, from the land's end; as ver. 41. For the Persians lay upon the Persian Gulf, and the Medes coasted upon the Caspian Sea. See Esay 13.5. which place parallel to this, helps to free & clear it from those forced constructions of the Jewish Master, of coming upon her from her end; when the term assigned for her standing is at an end; as chap. 51.13. or, come upon her at end; that is, set upon her suddenly at the one side of the city, chap. 51.31. the former, the ancient Greek follows, but with a disjoining of the Text. As also it excludes that new Interpretation of a learned late Writer, who expounds it in a notion of universality, but agrees not with himself in the particular application of it: for in one place he would have it meant of an universality of persons, and renders it, Come all of you together; as, says he, it is taken, Gen. 19.4. and 47.2. in another place, of an universality of place, and so it should be rendered, Come on every side against her; and so, says he again, it is taken both here, and chap. 51.31. Of which place, when we come to it; as also further concerning that of Esay on ver. 41.
{open her storehouses} Break open those houses, wherein her wealth and treasure lies locked up. The Hebrew word, here only found, does properly signify granaries: and so the Chaldee renders it; but the ancient Greek more generally, as ours here store-houses; and it is observed that the Hebrew word answering to our treasury, has a far larger conception, and takes in all manner of stores, whereof see on Chap. 41.8. so this of granaries, though in its original importing places of receipt for stores of grain and victual; yet does in likelihood here comprehend treasuries, places designed unto, and employed for the keeping of coin, plate, jewels, and treasure of all sorts; whereof Babylon had great abundance. See Esai 45.1,3. ver. 10.
{cast her up as heaps;} As men use to cast up earth and rubbish to raise the ground, when they are to make causeys; as Esay 57.14. and 62.10. make her of a goodly stately city, nothing but heaps of earth, stones and rubbish; as Psal. 79.1. Esay 25.2. and 37.26. See chap. 51.37. and this seems to be the genuine notion of the word, and the true sense of the Text: which one of the Jewish Masters laying this for a certain ground, that the word here used is never found, but in a notion of lifting up, so far backs: but in application of it goes another way, expounding it, not of the city itself, but of its wealth; as if it were said, heap up the spoils of the city, cast them together upon heaps. (See on Esay 17.11.) to which one of ours adds, heap them so up, as if you were to make a causey of them, make the heaps so broad, that men may walk many together abreast on them: and the Chaldee looking somewhat this way, Consume her wealth, as the enemy is wont to do the heaps of corn in the fields. The old Latin looking to that of Esai 62.10. renders it, Take up the stones out of the way, and make heaps: which is altogether here unsuitable. But our margin exhibits another reading, which many others embrace, tread her down as heaps: which some expound of the treading down of causeys, or materials cast up to raise them, thereby to flat them, and so make them even and smooth. Others, and so most of the Jewish Masters, of beasts treading on sheaves of corn to thresh out the grain; whom a learned Scholiast of ours following, renders it, tread upon her, as on heaps, (or, as some; sheaves of corn, from Ruth 3.7. where it seems used for the mow) and expounds it, As oxen tread the heaps of corn in the floor, Deut. 25.4. Mic. 4.13. See Esay 21.10. which I should willingly admit, the rather for the term of granaries before used, did I find the verb salal anywhere in that notion; which as yet I do not; and adhere therefore to the first.
{and destroy her utterly} Of the word here used, see on Esay 34.2. and 37.11. it is frequently used of some places in the land of Canaan that were utterly destroyed, Josh. 8.26. and 11.21.
{let nothing of her be left.} Heb. let there not be a remainder to her. See Esay 14.21,22. which may serve for a commentary upon this place.
Verse 27. {Slay all her bullocks:} Her great Princes and men of might. See Esay 34.7. The Hebrew verb here used might well be rendered, sword them, or put them to the sword: for the word sword in Hebrew comes from it.
{let them go down to the slaughter:} As Chap. 48.15. See there.
{woe unto them for their day is come, the time of their visitation.} As Chap. 27.7. and 46.21. So ver. 31. and the like, Ezek. 7.7.10,14.
Verse 28. {The voice of them that flee, and escape out of the land of Babylon,} The Prophet speaks this as if he heard the Jewish people that were got safe out of Babylon, and were now on their way homeward, how joyfully they congratulated one with another, and blessed God together for their delivery. The sentence is suspended, as in speeches full of passion and affection is not unusual. So Cant. 2.8. The voice of my beloved: and the very like we may see Esay 66.6. some to make the sentence entire, insert, is heard; rendering the Text, as here, so in Esay, A voice, there is heard: which though it be not necessary; yet I mislike not. But that of the Jewish Doctor is ridiculous, who would have this voice, to be the speech mentioned in the next verse: for Cyrus, says he, sent out his proclamation of liberty for the Jews to return to their own country, Ezr. 1.1. before that Darius came to sit down before Babylon; who thereupon many of them got by stealth out of it: and the words following, verse 29. are the speech of those Jews thus escaped, encouraging those of Darius his forces, to go on courageously in assaulting of the city, with assurance of success. But this may well go among other their groundless figments, whereof they have not a few.
{to declare in Zion} When they have gotten thither, and are arrived there, whither they are now bound, verse 5. See chap. 51.10. what manner of voice that there glanced at was; though it may also not improbably be understood of such, as having made shift to get before the rest to Jerusalem, should there make report of what had been done at Babylon. See ver. 8. and Esay 40.9. and 52.7.
{the vengeance of the LORD our God, the vengeance of his Temple.} The vengeance executed by God for the direption and destruction of his Temple, 2 Chr. 36.18,19.
Verse 29. {Call together the archers against Babylon; all ye that bend the bow, camp against it round about: let none thereof escape:} God's speech, not the Jews, as the Jewish Masters would have it. See ver. 14.15. and the like, Chap. 4.17. Heb. Make the shooters (as Job 16.13.) to hear (as ver. 2. So Chap. 51.27.) unto Babel (for, against her: as Chap. 49.19,20.) all treaders of bow, as ver. 14. A learned Annotator for shooters, reads many: and the word may signify either. But the Version generally received fits the better here: tread the bow: as chap. 46.9. and 51.3.
{recompense her according to her work: according to all that she hath done, do unto her:} As ver. 15.
{for she hath been proud against the LORD; against the holy one of Israel.} The main cause of Babylon's fall, her proud and insolent carriage against God, ver. 31,32. chap. 51.1. Esay 14.13,14. Dan. 5.20,23. as of Ashur, Esay 10.11–15. and 37.23,29. and of Moab, chap. 48.26,29,42.
Verse 30. {Therefore shall her young men fall in her streets: and all her men of war shall be cut off in that day, saith the LORD.} See the same Chap. 49.26.
Verse 31. {Behold, I am against thee, O thou most proud, saith the Lord GOD of hosts,} Or I am coming against thee, as Chap. 23.31,32. Heb. unto thee, as ver. 29. and, pride, for, man of pride; as Psal. 36.11. such God in special opposes, and sets himself against them, because by no sin do men more directly oppose him, Jam. 4.6. 1 Pet. 5.5.
{for thy day is come, the time that I will visit thee.} As before, ver. 27. there wants wherein; as Job 3.3.
Verse 32. {And the most proud shall stumble, and fall, and none shall raise him up:} Or, And that most proud one Heb. man of pride; as ver. 31.) shall stumble and fall (as Chap. 46.6,12.) So as (as ver. 3.) none shall be able to raise him up: the word taken in a potential notion; as Amos 7.2. See Eccles. 4.10.
{and I will kindle a fire in his cities, and it shall devour all round about him} As Chap. 21.14. and 49.27.
Verse 33. {Thus saith the LORD of hosts, The children of Judah, and the children of Israel, were oppressed together,} Or, were oppressed alike: as the word is used, Deut. 12.12. though at several times, and by several adversaries: by the Assyrians principally the one; 2 King. 17.6. by the Chaldeans chiefly the other, 2 King. 24.12,14. and 25.11. for to the deportations of them especially do the words here relate. See ver. 17.
{and all that took them captives held them fast, they refused to let them go} They held them fast as having good right to them, or imagining that no power was able to rescue them. See Esay 14.17. and 49.24.
Verse 34. {Their redeemer is strong, the LORD of Hosts is his name.} Or, But (supplied, as Chap. 5.3. and 22.10.) their strong avenger (as Numb. 35.19,27. here alluded to. See Prov. 23.11. and Chap. 51.55.) whose name is the Lord of Hosts; as Chap. 32.28. and 48.15.
{he shall throughly plead their cause,} Heb. will pleading plead; as Esai 51.22. he will do it, not verbally, but really; not by speaking for them, but by righting of them, and revenging them on those that have wronged them. So Psalm 35.1. Prov. 22.23. Mic. 7.9.
{that he may give rest to the Land, and disquiet the Inhabitants of Babylon.} Rest to his people, that had been disquieted, Judge 5.31. Chap. 31.2. (where the same word is found) Esay 14.3. and vexation to those, by whom they had been disquieted, 2 Thes. 1.6,7.
Verse 35. {A sword is upon the Chaldeans, saith the LORD, and upon the inhabitants of Babylon, and upon her Princes, and upon her wise men.} Sword, for hostile invasion, doing execution upon them, as Levit. 26.25. ver. 16. the Princes and Counsellors of State are mentioned, as the chief stays of the State, (See Esai 3.2,3.) and such as might be most likely to escape, either by their power and wealth the one, or by their wisdom and policy the other. See Esai 28.14,15,18. el, for, al; as before, Chap. 48.11. and so afterward, ver. 36.
Verse 36. {A sword is upon the liars and they shall dote:} The word here used is ambiguous: it is used sometimes for bars, Exod. 25.14,15. whence some here would have it understood of great men in place, or power, that are as bars the chief strength and stays of a State: but of those before, and hereafter: sometime it signifies a lie and a liar, from a root that signifies to devise, 1 King. 12.33. and to feign, Neh. 6.8. So it is taken, Esay 16.6. Chap. 48.30. Job 11.3. and the Chaldean soothsayers and wizards are here so termed; as also Esay 44.25. See Esay 47.12,13. dote, be foolish, or play the fools; as Esay 19.13. Chap. 5.4.
{a sword is upon her mighty men;} Their Warriors: the chief for military affairs; as for civil those before, ver. 35.
{and they shall be dismayed.} Or, broken in pieces; as Chap. 1.17.
Verse 37. {A sword is upon their horses, and upon their chariots,} The hostile forces shall seize upon and spoil all their warlike provisions: so are horse and chariot frequently used, Psalm 20.7. and 76.6.
{and upon all the mingled people that are in the midst of her,} As Chap. 25.24. those of several nations that served under her, or sojourned in her, as Chap. 46.21. and 51.6. See Esay 13.15.
{and they shall become as women:} Full of fear, and void of courage, having no manliness in them, showing no manly disposition. Heb. they shall be for women, or, to women; as if they were turned into women; they shall become women; as, to be unto desolation, and, to become utterly desolate, are all one, Esay 1.7. and Joel 3.19. So also, Chap. 51.30. that which is said, as women, Esay 19.16.
{a sword is upon her treasures, and they shall be robbed.} See ver. 10.26. Esay 45.3.
Verse 38. {A drought is upon her waters, and they shall be dried up:} Cyrus, as he had dealt before with the river Cyndes in Assyria on his way to Chaldea, which he cut out into so many several channels, and made it passable for his people; so did he with Euphrates at Babylon, while he lay in siege before it, which by many outlets he so drained, that his forces had thereby free access without much difficulty to the walls of the city, and so came suddenly to surprise it. See Herodote, lib. 1. and chap. 51.32,36. there is in the words an elegancy arising from the affinity of sound in those two words, signifying a sword the one, and a drought the other, differing but in a vowel point only, which our English cannot express.
{for it is the land of graven images,} It is full of idols of all sorts, Dan. 5.4. as of the land of Israel, Esay 2.8. one sort put for the rest, as Esay 40.20. the pronoun demonstrative for the verb substantive we have here also, as before, ver. 15.25.
{and they are mad upon their idols.} The Chaldee, with whom the ancient Greek, and old Latin agree, renders it, they glory in them; as Psalm 97.7. and a word very near to it, and springing from the same root for letters, is frequently so used. But I find it nowhere in this form, but in a notion of madness; as Chap. 25.16. and 46.9. and madness is used to express any vehemency of inordinate affection, whereby persons are strongly taken with, and carried headlong without reason, or discretion, unto, or after ought. See Act. 26.11. The word rendered idols, does properly signify terrors, Job 20.25. Psal. 88.15. there were a race of giantly people, thence termed Emim, because they were terrible and formidable to other near neighboring nations, Gen. 14.5. Deut. 2.11. Hence are the Chaldean idols here so termed, either, as some, in regard of the vast bulk, and giantlike shape and bigness of some of them, Dan. 3.1. or, as others rather, because they are terrible and formidable to their followers, as scarecrows are to birds and beasts, though being things contemptible and unable to do ought, Chap. 10.1,5. Baruc. 6.70.
Verse 39. {Therefore the wilde beasts of the desert, with the wilde beasts of the islands, shall dwell there, and the owls shall dwell therein:} Heb. Ijim with ijim: Whereof see on Esay 13.21,22. and 34.14. and, daughters of the owl: as Job 30.29. the most general term and form, where of that Fowl the Scripture speaks. Of Babylon's desolation see further Chap. 51.37. Rev. 8.2.
{and it shall be no more inhabited for ever: neither shall it be dwelt in from Generation to Generation.} Heb. inhabit, and dwell; as verse 13. Chap. 46.26. but of that manner of speech, see on Esay 13.20.
Verse 40. {As God overthrew Sodom and Gomorrah, and the neighbour cities thereof, saith the LORD; so shall no man abide there, neither shall any son of man dwell therein.} So Esay 13.19. See of Edom the same Chap. 49.18.
Verse 41. {Behold, a people shall come from the North,} As ver. 3.9. See Chap. 6.22. where the same things are said of the Chaldeans.
{and a great nation} As ver. 9. Chap. 6.22.
{and many Kings} Princes and Potentates, Associates and Assistants to Cyrus, subject to him, or serving under him, Chap. 25.14. and 51.27,28.
{from the coasts of the earth.} Heb. from the sides of the earth; as Chap. 6.22. and 25.32. and 31.8. that is, from the uttermost parts of it; as before, ver. 26. and this helps to back the received Version there: so, from the uttermost parts of the earth Mat. 12.42. as we would say, from the land's end; as far as any land that way was. So Psal. 72.8.
Verse 42. {They shall hold the bow and the lance: they are cruel, and will not shew mercy: their voice shall roar like the sea, and they shall ride up on horses, every one put in array like a man to the battle against thee, O daughter of Babylon.} Bow and Lance: The one to reach afar off, the other to pierce near at hand. See Chap. 6.23. where the same things are spoken of the Chaldeans, who were now to meet with their matches, and be dealt with themselves, as they had formerly dealt with others. See verse 15.29. Chap. 51.49. Esay 33.1.
Verse 43. {The King of Babylon hath heard a report of them, and his hands waxed feeble: anguish took hold of him, and pangs as of a woman in travel.} He has heard either the tidings of their approach, or the report of the surprisal of his city, Chap. 51.31. See the very same before, Chap. 6.24. and Belshazzar's condition, Dan. 5.6.
Verse 44. {Behold, he shall come up like a lion from the swelling of Jordan, unto the habitation of the strong; but I will make them suddenly run away from her; and who is a chosen man that I may appoint over her? for who is like me, and who will appoint me the time? and who is that shepherd that will stand before me?} See this whole passage opened at large, Chap. 49.19. where the same is spoken of Nebuchadnezzar's expedition against Edom, that is here spoken of Cyrus his expedition against Babylon. See the notes there.
Verse 45. {Therefore hear ye the counsel of the LORD, that he hath taken against Babylon, and his purposes that he hath purposed against the land of the Chaldeans: surely the least of the flock shall draw them out: surely he shall make their habitation desolate with them.} See the very same, Chap. 49.20.
Verse 46. {At the noise of the taking of Babylon the earth is moved, and the cry is heard among the nations.} The same in effect, Chap. 49.21.
CHAPTER 51
Verse 1. {Thus saith the LORD, Behold I will raise up against Babylon, and against them that dwell in the midst of them that rise up against me a destroying wind,} A Continuation of the prophecy against Babylon. The hostile invasion of the country; and surprisal of the city, is here set forth by a new resemblance taken from a gale, or gust of wind, both blasting, that spoils the fruits of the earth and boisterous, that sweeps and carries away all loose matter, not chaff, or stubble only, and such light stuff; but the corn itself also, and the weighty grain with it, ver. 2.
{I will raise} Heb. I am raising; as Esay 13.17. Chap. 50.9.
{against them that dwell in the midst of them that rise up against me} Heb. unto (el, for, al; as Chap. 50.29.) the inhabitant of the heart (that is, the midst; as the heart of the sea, Psalm 46.2. or, amidst, within; as Tyre is said to be situate in the heart of the sea, Ezek. 27.4. and so, in the heart of the earth, Mat. 12.40.) of those that rise up against me: the preposition swallowed up between the participle and the noun: as the like in the same term, Psal. 18.39,48. & 44.5. and 74.22. against the inhabitants of Babylon, which dwell in the midst of the land of Chaldea, in the royal seat and center of that State, and those people, that have carried themselves so rebelliously and insolently against me in the devastation of my land, the destruction of my Temple, and the deportation of my people, c. 50.11,17,24,28,29. and this I take to be the plain and genuine sense of these words, against Babylon, the city and state itself, and against the inhabitants; those that dwell in her thus described. But both the Jewish Writers, and others of note, do here find other mysterious and more abstruse senses. For some of the Rabbines, by a device of theirs, which they call Athbash, whereof see on c. 25.26. do out of the words leb kamai, the heart of those that rise against me, pick out Casdim, the Chaldeans. Others of them suppose a trajection in the text, and would have the words thus ordered, against the heart of those that rise up against me, the inhabitants of the land of Chaldea, before pointed to in Babylon: like that Esay 10.12. I will visit upon the King of Assyria's great heart. And the Chaldee goes somewhat the like way but swerving more from the text, against the inhabitants of the Chaldeans people mutinous, haughty of heart, and goodly of stature: as also the old Latin somewhat after the like strain; but more succinctly, and coming nearer to the text; against the inhabitants thereof that have lift up their heart against me: one of our prime Interpreters, the inhabitants of the heart; that is, those that dwell in and rest upon their own counsels, devices and courses. And a late learned Annotator, against those that are secure in heart before me; for the word says he, is sitting; and sitting, is a sign of security; and so one of the Rabbines sometime uses that word: and Kamai is here an abbreviation of Kodomai, and the Talmudists oft so use it. But where does the Scripture ever once so take it? or where find we in Scripture such a form as this, dwellers. or sitters of heart, for, secure ones, or persons that sit, dwell, or live securely? And to what purpose is it to have recourse to such forced and farfetched strains, when we have a plain and familiar sense, freely and of its own accord offering itself to us?
Verse 2. {And I will send unto Babylon fanners that shall fan her and empty her land:} As I sometime fanned and scattered my people by them, c. 4.11.1. & 15.7. so will I now fan them by the Medes and Persians, who shall empty their land of them, as they formerly emptied my land of her inhabitants, v. 35. 2 Chr. 36.20,21. See c. 48.12. & 49.32,36.
{for in the day of trouble they shall be against her round about.} They shall so beset her, that none shall escape, c. 50.15,29. as they sometime beset Jerusalem, c. 4.17. Heb. in the day of evil: as chapter 17.17,18.
Verse 3. {Against him} that bendeth, let the archer bend his bow, and against him {that lifteth himself up in his brigandine.} So the Jewish Commenters well expound it, Against those that shoot with the bow, and those that appear in their armor among the Chaldeans, let those of the Medes and Persians that use the bow, bend it, and let fly their shafts at them. Heb. el, for, al; against, or at; as v. 1. and tread, for bend, because that is the end of it; as c. 50.14. Of the word rendered brigandine, see c. 46.4. shoot at soldiers of all sorts, whether in armor, or weaponed only without harness: there is a defect both of antecedent and relative; as Exod. 23.20. c. 2.8. Howbeit a learned late Writer thus renders the words. Unto the bender, that bendeth his bow and to him that advanceth in his brigandine, (to wit, those of either sort in Cyrus his army) thus says the Lord, spare not her young men, &c. and the word of bending is thrice repeated, implying that they should bend as deep as might be. And this way in part the ancient Greek seems to go: but taking no notice of the initial particle in the text, while it thus renders the words, Let him that bendeth bend his bow, and let him that hath armor put it on. But the former sense seems the more familiar, than either of these, and keeps closer to the express terms of the text, which the Chaldee, and the old Latin that follows it, not leaving only, but crossing, while instead of el, they render al, the negative or inhibitive particle, and render it, Let not him that draweth the bow, draw it, says the one; and let not him that bendeth, bend his bow, says the other; nor let him go up in his brigandine. One of the words of bending in the text, is by the Jewish Masters deemed superfluous. And it is observed by some, that they are willed to shoot at all, whether armed or unarmed, as not doubting but that their Arrows should pierce, wheresoever they lighted. See on c. 50.14.
{and spare ye not her young men; destroy ye utterly all her host.} This, and, controls the latter exposition of the foregoing branch, which makes this the beginning of God's speech to the enemies forces. See c. 50.30.
Verse 4. {Thus the slain shall fall in the land of the Chaldeans, and they that are thrust through in her streets.} Heb. And as c. 49.39.) the slain or wounded, (as c. 37.10.) shall fall in the land of the Chaldeans: there shall havoc be made of them, as well within the city, as in the country also abroad. See Esay 13.15. c. 50.30. A learned Annotator supposes a trajection in the text, and would have the words thus rendered, And the chaldeans being slain shall fall to the ground. But the distinguishing points in the original will not admit it.
Verse 5. {For Israel hath not been forsaken, nor Judah of his God, of the LORD of Hosts;} Heb. Israel is not widowed (a word in this form nowhere else found) nor Judah divorced from his God, from the Lord of Hosts: the latter word supplied in a congruous term; as 1 Cor. 3.2. I gave you milke to drinke, and not meat to eat: Neither is Israel a widow, that has lost her husband; nor is Judah as a woman divorced and put away, without hope of being taken home again, Deut. 24.4. Their husband lives still, and has not utterly cast off either, but will in his due time take them unto him again, though he have left them for a while, 1 Sam. 12.22. Esay 50.1. & 54.5,6. c. 3.1,8,14. Lam. 1.1.
{though their land was filled with sin against the Holy one of Israel.} This the Jewish Commenters understand of the Chaldeans country, and render it, for, or but their land, that is, the Chaldeans, is full of delinquency and sins for the evil that they committed against the holy one of Israel in his people. But this is somewhat a strange overstraining of the text: and yet want there not divers that go this way, rendering it, because the Land of these men is full of guilt from the holy one of Israel; contrary to that, that they presumed chap. 50.7. But this also seems to sound overharsh. Most others understand the words, their land, of the land of them both before mentioned, as well Judah, as Israel: but in the term following they differ; for some take the term asham here used in a notion of delinquency; as it is commonly used, Levit. 5.2. Num. 5.6. and render it as our Version does, albeit, that they have deserved to be irrecoverably cast off & cut off for their sins, wherewith they have fulfilled their whole land chap. 16.18. And some again, because the words of sin and delinquency, or guilt, are taken also for the penalty due thereunto, would have it so to be here taken, rendering the words, for their land is full of penalty from the holy one of Israel: it has received fully sufficient from him. So it should be as that Esay 40.2. But this also seems forced as well as the former. Others take the word in a notion of devastation: and although the noun here used, be not found elsewhere in that notion, yet is the Verb from whence it comes, Psalm 34.21. Esay 24.6. Ezekiel 6.6. & 25.12. Joel 1.18. and the tenor of the Text requires it here to be so taken; for it is word for word, though their land hath been filled (for it is a Verb, not a Noun) with devastation from the holy one of Israel; that is, though he have in his wrath caused their whole land to be wasted, and to lie thus waste for a long time together, c. 4.20,27.
Verse 6. {Flee out of the midst of Babylon;} See the same before, chap. 50.8. Though that was directed to God's people the Jews; This to me seems directed, not to them, (though most so take it, and the like speech be afterward made also to them, v. 45.) but to those in her, that were aiding and assistant to her, c. 50.16. v. 9.
{and deliver every man his soul:} Or, himself; as Psalm 3.2. Matthew 16.25,26. Heb. deliver a man his soul: Shift every one (as Chapter 49.5.) for himself, or for his life; as Genesis 19.17. c. 48.6.
{be not cut off in her iniquity:} Or, lest ye be cut off in her penalty, or punishment; as the word is used, Genesis 4.13. and 19.15. Some conceive this as an admonition to God's people, not to partake in Babylon's sins, lest they partake also with her in her sufferings; as Esay 62.11. Revelation 18.4. But I conceive it rather to be intended as before, of such, as taking her part, and standing for her, should perish together with her, Esay 13.15. chapter 50.37.
{for this is the time of the Lords vengeance,} As c. 50.15,25,27,28. So c. 46.10. v. 11.
{he will render unto her a recompense.} As Esay 59.17,18. and 65.6,7.
Verse 7. {Babylon hath been a golden cup} Such an one she has been hitherto; one by whom God has caused other people to drink deep of his wrath: but now her turn is come to drink deep of it herself, c. 25.26. the cup of which, c. 25.15. called a golden cup, as here, so Rev. 17.4. as most understand it, in regard of the great wealth and illustriousness of that Empire: resembled therefore by an head of gold, Dan. 2.32,38. and hence is Babylon called the golden one, Esay 14.4. Howbeit, the Jewish Doctors, by a cup of gold, (for so the words are; as a crown of gold, Psal. 21.2.) understand a cup of pure wine of the color of gold: as, gold, for pure yellow oil, Zach. 4.12. and gold, for clear wind, and fair weather, Job 37.22. But the former is more familiar, and seems the genuine notion of the word in this place.
{in the Lords hand,} As Psal. 75.8. and so, take the cup from my hand, c. 25.15. because he made use of that State as an instrument to execute judgment thereby upon others, and the cup there mentioned is expounded to be the Chaldean sword, c. 25.9,19.
{that made all the earth drunken:} With the Wine of God's wrath poured out by her hand, Chapter 25.15. Revelation 14.10. for that, Revelation 18.3. though the same words with this, bears another sense from this. See there: and that learned Annotator seems to be out of the way, who would have this meant of Babylon's enticing and drawing other Nations into association with her by her glittering show, and glorious state, unto their destruction.
{the nations have drunk of her wine, therefore the nations are mad.} That learned Writer renders it, therefore they shall be mad: they shall for their joining with her, suffer also and undergo such judgments together with her, as shall make them even mad withal. But it seems meant rather of those calamities that they had sustained from her, and by her, as the Prophet foretold they should, using this very term, where he spoke of this cup, chap. 25.16. and it might well be rendered, therefore they are mad; or, so that they became mad, or, fared like mad men; as chap. 46.9.
Verse 8. {Babylon is suddenly fallen} Babylon is fallen; as Esay 21.9. Rev. 14.8. and 18.2. as, Babylon is taken, chap. 50.2. suddenly, unexpectedly. See chap. 50.24. in one hour, Rev. 18.10. read Dan. 5.
{and destroyed:} Heb. broken. So chap. 50.23.
{howl for her,} Bewail her fall; as chap. 48.38. See Rev. 18.9–19.
{take balm for her pain, if so be she may be healed.} Take balm (as chap. 8.22.) for her grief; as Lam. 1.12. use all the means you can to help her; but all will be to no purpose. See the like, chap. 46.11.
Verse 9. {We would have healed Babylon: but she is not healed;} Or, could not be healed: the verb in a potential notion, as the like, chap. 46.15. The words of those that had assisted her, and served under her: we have done our best to save her from destruction; but all in vain: there is no cure, or help for her; as chap. 46.11.
{forsake her;} Give her over, as Physicians do a desperate cure.
{and let us go every one into his own country:} Our only way and wisest course is to shift for ourselves, Esay 13.14. So chap. 46.16.
{for her judgment reacheth unto heaven, and is lifted up even to the skies.} Her punishment and calamity is exceeding great and grievous, (as the term is used to express extraordinary eminency of ought, Psal. 36.5.) proportionable to her sin, Rev. 18.5. the like whereunto, see Gen. 18.24. Ezra 9.6. Jon. 1.2. too great to be holpen by any humane helps. The word skies in our Version some render clouds: which the learned Scholiast controls, because the word in his native notion signifies small dust, or, fine powder, Esay 40.11. whereas the clouds are air, condensated, or thickened: Our Version is the better and more exact; but that the word includes also the clouds, or cloudy sky at least, appears Psalm 18.12. and Prov. 3.20. the clouds, or thick clouds, of the skies, being mentioned in the one place; and, the clouds, or skies, said to drop down dew in the other.
Verse 10. {The LORD hath brought forth our righteousness:} The speech of God's people, acknowledging God's mercy and goodness, yea, & righteousness also in righting them upon their cruel oppressors, and owning thereby the religion professed by them, and their relation therein to him. So Psal. 37.6. Mic. 7.9.
{come, and let us declare in Zion the work of the LORD our God} As inciting one another to praise him for it. See chap. 50.28. So Rev. 15.3,4. and 16.5–7. and 19.1,2,5.
Verse 11. {Make bright the arrows:} Heb. Make pure: as chap. 4.11. polish; as, a polished arrow, Esay 49.2. whet the heads of them, that they may pierce the deeper, Psal. 45.5. See Ezek. 21.21. Howbeit, one of the Rabbines renders it, feather the arrows: deriving it from a word that signifies a feather, Job 39.16. Esai 40.31. feather them well, to make them fly, Job 39.26. but the former is sure the righter. The words of God, as some, yea, the most, to those that were to come against Babylon; as Chap. 50.14,15. But I suppose rather with some other, though fewer, that they are spoken in way of derision to the Babylonians, as calling upon them to make all the preparation they can, against the Medes and Persians that are coming against them; as intimating what need of such preparations there would be: but implying withal, that all the strength and means they could make would not be able to secure them. See the like in like manner delivered, Esay 21.5. and again here, ver. 12. and this the very course of the context does abundantly confirm. See the like also, chap. 46.3,4.
{gather the shields:} Heb. fill the shields, get them altogether, make up the full number of them; see that none of them be missing. So, a fullness, for, a full assembly. Esay 31.4. and, he filled the foreskins (that is, delivered them in full tale) to the King, 1 Sam. 18.27. it is implied that all got together would be little enough for the employment that should need them: the word shelet here used comes near home to our shield, which in likelihood came at first from it.
{the LORD hath raised up the spirits of the Kings of the Medes.} The reason why such great preparations are requisite; because there is an army of Medes and Persians coming against Babylon, and that by a divine instinct. See the same form, Ezra 1.1. and of this further, ver. 28.
{for his device is against Babylon to destroy it:} Or, thought; as Job 42.2. or, contrivement: taken in the better sense; as Prov. 1.4. and 3.21. though it be mostly in the worse. See ver. 12.29.
{because it is the vengeance of the LORD, the vengeance of his Temple.} See chap. 50.28. ver. 6.
Verse 12. {Set up the standard upon the walls of Babylon:} About this whole passage again Authors dissent. For the Jewish Commenters, whom some other also follow, conceive this whole speech, as that also, ver. 11. to be directed to the Medes and Persians, inciting them to use all possible industry and diligence in besetting and assaulting the city of Babylon; and would have this first branch meant; some, of marching with their ensigns displayed towards Babylon: because the Hebrew is el, that is, unto Babylon: but it has been formerly observed that el is oft used for al, upon; as chap. 48.11. and 50.35,36,37. And others therefore understand it of setting up their banners on the top of their walls and towers, in token of conquest and triumph, when they have taken it: like that, Psal. 74.4. But to omit that the words run then in a preposterous tenor, inciting to triumph in the first place; and to sedulous, vigilant, and cautious courses for surprisal in the second; the course of the context carries it clearly the contrary way. And others therefore rather deem the words directed to the Babylonians, in an Irony, advising them to use all the care, diligence, and caution they can, to secure and safeguard themselves and their city against the enemies assaults, implying, say some, that they should not want either courage to stand to it, and make their party good against the adversary, or means sufficient, as they suppose, to oppose them: but withal, as the most, that all their endeavors would not avail ought; or, as a late learned Writer conceives, twitting them with their remissness and recklessness, that little regarding the enemy set down before them, as if they were safe enough, & sufficiently secured against him, by the river that ran round about them, neglected the means of defense, and gave themselves to jollity and reveling, which they were deep in, what time by occasion thereof, the city was taken. See on ver. 39.41. and this seems backed with that Esay 21.5. in which place the Prophet joins these two together: and those that apply the passage to the Chaldeans, expound this first member of it, of an ensign to be set upon the walls, to bring up thither those forces that were to be employed for the defense of the place, and repulse of assailants, and to keep them together in such employment.
{make the watch strong; set up the watchman:} So, watch in the watch-tower; set a sentinel, or watch-man, Esay 21.5,6.
{prepare the ambushes:} Heb. liers in wait; that is supplies: such as not appearing upon the walls, but keeping out of sight, might be ready at hand to relieve those, as occasion should be, that were there employed.
{for the LORD hath both devised, and done that which he spake against Babylon.} Or, hath both contrived, and done, or will do. See Esay 14.24,26. Chap. 50.21. Heb. also, in both members; as Chap. 14.18. and el for al, either against, or concerning; as Chap. 50.1. See the like, Lam. 2.17.
Verse 13. {O thou that dwellest upon many waters,} The city of Babylon was situate upon the great river Euphrates, that ran both about it, and through it: to which is added, its ruling over many great nations in the other Babylon represented by it, Rev. 7.1,15.
{abundant in treasures:} Gathered from those nations, whom they had spoiled and pillaged, and made tributary to them, 2 King. 24.13. 2 Chron. 36.18. Esay 39.6. and 45.3. Chap. 50.10.37.
{thine end is come,} As Ezek. 7.2,3,6. Amos 8.2.
{and the measure of thy covetousness.} Heb. the cubit of thy lucre, or, oppression, or, covetousness. The cubit was the most common measure in dimensions of length, breadth height and depth among that people, Gen. 6.15. Exod. 25.10. it was taken, and so termed, as by the Greek term more plainly appears from the former part of the arm, reaching from the top of the middle finger up to the elbow. Hence some of the Jewish Doctors expound it, the arm, that is, the might and power, (for so is the word arm, commonly used. See Chap. 48.25.) wherewith you have formerly subdued and kept down others, is now come to an end. But other of them take it rather in a notion of measure; yet the word following these also expound diversely; some, the measure of thy covetousness; because the word seems so used, Exod. 18.21. Some; of thine oppression; because it is found joined with oppression, Ezek. 22.12. and these understand it of that recompense and retribution, that God would mete out to the Babylonians, for their insatiable avarice, exercised in the spoiling of other people, Esay 14.20. and 33.1. Chap. 50.15,29. Others, the time set and measure out for her visitation, so the Chaldee; as Chap. 50.31. or, as another Jewish Master, whom the old Latin concurs with, of her destruction, because the word that it comes of signifies sometime to cut off, or destroy, Job 6.9. Esay 38.12. But the word properly signifies lucre, or gain, 1 Sam. 6.3. Psal. 30.9. Esay 33.15. Chap. 22.17. Ezek. 33.32. And I conceive that the words may well be rendered, the list, or, limit of thy gain, or, gettings. The set stint and term of time, that God has precisely limited and designed to allow you, wherein to proceed in the feathering of your nest, and enriching yourself by the spoils of other people; and which therefore you cannot exceed, is now expired and come to an end. See somewhat the like, but in a divers notion, taken from another kind of measure, Gen. 15.16. Zach. 5.6–11. Mat. 23.32. 1 Thes. 2.16.
Verse 14. {The LORD of hosts hath sworn by himself, saying,} Heb. by his soul; as Amos 6.8. See verse 6. a supply of the term, saying, as Chap. 50.5.
{Surely, I will fill thee with men, as with caterpillars,} Heb. but if; that is, unless; as Gen. 32.26. Esay 55.10. the usual form of an oath. See Chap. 44.26. and 49.13. for, if not; and, but if, or unless, are in effect and force all one. And the learned Scholiast therefore, who here makes another unusual supply, and gives the particles other notions, while he renders it, Certain it is that though I fill thee with men as with locusts: which he expounds of furnishing Babylon with great multitudes of auxiliary forces, (because of Nineveh the like is said, Nah. 3.15,17.) does herein leave a plain beaten road, to step aside into a more uncouth, and solitary bypath. It is generally expounded both by the Jewish Doctors and others, of the enemies soldiery, for their vast multitudes compared to locusts, that should fill her whole country first, and city afterward also; and so afterward again, ver. 27. The word here used is a kind of locust; as appears, Psal. 105.34. compared with Exod. 10.4,5. so called, because they lick up, and destroy all before them, Nah. 3.15. amiss rendered caterpillar, in the Psalm, and canker-worm, in the Prophet, for it is there said to fly. And to multitudes of locusts are such vast companies commonly compared, Judge 6.5. Chap. 46.23. Nah. 3.15,17.
{and they shall lift up and shout against thee.} Or, that shall (as Chap. 50.9.) utter (Heb. a giver; as Deut. 26.5.) or cry aloud, (as Esay 13.22.) or sing (as Hos. 2.15.) a shout (as Chap. 25.3. & 48.33.) against thee, or over thee; as Esay 31.4. an allusion, says a Rabbine in the words of singing and shouting to such songs and shouts as the country peasants used amidst their treading of grapes for wine in the vintage, and at the bringing in of their wines and fruits. See Esay 16.9. Chap. 43.33.
Verse 15. {He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his understanding.} Or, Even he that made the earth, &c. for the word of making here is a participle, not a verb; and so the other two, that established, and that stretched out. He it is, that has sworn it, and is able to make good what he has sworn. See the very same passage, Chap. 10.12. The particle is supplied; as Job 15.26. Psal. 119.41.
Verse 16. {When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth, he maketh lightnings with rain, and bringeth forth the wind out of his treasures.} Or, At the uttering of whose voice, &c. The demonstrative for the relative; as Exod. 8.20. Job 3.15. Chap. 46.18. and 48.15. See of the whole verse, Chap. 10.13.
Verse 17. {Every man is brutish by his knowledge: every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them.} This passage is here inserted, to discover and control the foolish vanity of the Babylonians, that relied upon their idols for protection and safeguard; and to show how unable they were to bicker with the true God or to stand before any, that should come furnished with power and commission from him. See the whole, Chap. 10.14.
Verse 18. {They are vanity, the work of errors; in the time of their visitation they shall perish.} See the same, Chap. 10.15.
Verse 19. {The portion of Jacob is not like them: for he is the former of all things, and} Israel is {the rod of his inheritance: the LORD of hosts is his name.} See Chap. 10.16.
Verse 20. {Thou art my battle axe, and weapons of war:} Or, Thou hast been my hammer. So was the word rendered, Chap. 50.23. and it signifies such a weighty one as is able to break statues, and to make them fly asunder, as the root it comes from, properly signifies, Psal. 2.9. Esay 27.9. thence also an instrument of dissipation, or destruction, Ezek. 9.2. See Chap. 23.29. Howbeit, some suppose it here to signify more specially such a warlike weapon, or spiked pole-ax, as horsemen make use of in fight; therewith to batter and break the armor, helmets, and harness of those they deal with; and warlike weapons; a defect of the copulative, as Esay 56. chap. 3.21. Or, As an hammer have you been unto me, and as warlike instruments: a defect of the note of similitude; as chap. 5.8. and 26.18. and 50.6. Howbeit, the Chaldee renders it, how breakest before me the city, wherein the weapons of war are: and both the ancient Greek and the old Latin somewhat to the same purpose; Thou dissipatest or breakest asunder, for me, the instruments of war. They seem to have taken the word here used, not for a noun, but for a participle, the one differing but in a tittle from the other, and consequently in the sound of a vowel; which in verbs of this form does oft vary and interchange: though in the participle seldom, if ever. Our Version seems to go with those few, that understand it of Cyrus, whom God intended so to use and employ. See Esay 41.2. and 45.1,2. But the most understand it rather of the Babylonian King, who was in God's hand, as the Assyrian before him had been, Esay 10.5. and they render the words all along therefore not in the future, but in the time past.
{for with thee will I break in pieces the nations, and with thee will I destroy kingdoms:} Heb. and; which those retain, who admit the latter Version: but there want not that render it, not with thee, or by thee, but in thee: and turn the copulative into a discretive; as if it were said, But I will now break asunder the nations, that are in thee, and destroy the kingdoms that are in thee, or under you: which latter clause the Greek renders, I will take away the Kings out of thee. But our Version seems herein the righter: the copulative is oft used in a causal notion; as Chap. 48.27. & 49.37. and it renders a reason why Babylon was said to be God's hammer, or wherein like unto such an hammer, as the word before imports, taken from the proper notion of the verb here used, from whence that term is deduced. Only the words would be read in the time past; I have broken asunder & I have destroyed; unless, says a Rabbine, this prophecy were penned by Jeremy before Nebuchadnezzar's conquests of those several countries: whereof Ch. 46–49. See Ch. 50.23. But whether it were penned before a good part of his conquests, or no, as it is not unlike it was; (for a copy of it seems to have been sent in the time of Zedekiah, while the Jewish State yet stood unto Babylon. See ver. 59–64.) the Prophet throughout this whole Prophecy speaks of Babylon, as having subdued all those nations that were to come under the yoke of that Empire and now drawing on to her downfall.
Verse 21. {And with thee will I break in pieces the horse and his rider, and with thee will I break in pieces the chariot and his rider.} Or, by thee have I broken: for it is the instrumental beth, as they term it, and spoken as in the time past; as before, ver. 20. and so also ver. 22,23. As before all warlike weapons and instruments, ver. 20. so now the Warriors themselves, with their horses and chariots; as Chap. 50.37. This enumeration of particulars has much emphasis in it, both here and there; as also, Chap. 50.35–38.
Verse 22. {With thee also will I break in pieces man and woman, and with thee will I break in pieces old and young; and with thee will I break in pieces the young man and the maid,} Or, By thee have I broken, &c. as before ver. 21. and so also ver. 23. both sexes and all ages. See 2 Chr. 36.17. Heb. and, as before; and so ver. 23.
Verse 23. {I will also break in pieces with thee, the shepherd and his flock; and with thee will I break in pieces the husbandman, and his yoke of oxen; and with thee will I break in pieces captains and rulers.} People of all sorts, and of all ranks. So chap. 50.16,27,35–37. The former two, the support of a state, for provision of sustenance, 1 Chr. 27.25–31. 1 King. 4.21,22. Eccles. 5.9. The two latter for protection, safeguard, and government, 1 Chr. 27.32–34. Esay 3.1,2,3.
Verse 24. {And I will render unto Babylon, and to all the Inhabitants of Chaldea all the evil that they have done in Zion in your sight, saith the LORD.} This Version fits well with the sense of those, who understand all that went before of Cyrus: who also some of them supply from the former, And I will by thee render to Babylon. But those that conceive it, as the most do, to be intended of Babylon, take the copulative here in a discretive notion, and render it, But (as ver. 9.) I will render unto Babylon, &c. Though I have made use of you for the punishing of many nations, and of mine own people in particular, yet will I now at length execute judgment also upon you for your insolencies against me, and your cruelty showed unto my people. So Esay 47.6,8. Chap. 50.15,29. See the like of the Assyrian, Chap. 10.5,6,12. those words in your sight, (wherein God turns his speech unto his people) have reference not to the evil done though next before mentioned, but to the evil returned, and the term of rendering though more remote as if he had said, You that are now in captivity at Babylon shall survive to see this judgment executed upon her. So Psal. 79.10.
Verse 25. {Behold, I am against thee,} Or, I am coming against thee; as Chap. 50.31. and el here, for, al; which yet the old Latin retains rendering it unto thee.
{O destroying mountain, saith the LORD,} A mountain is Babylon termed, not for her situation, as if it had stood upon an hill; for it was built on a plain Gen. 11.2,9. and so seated that it had abundance of water round about it, ver. 13. but it is so styled, as some, in regard of the height of its power and eminency, wherewith it did, as a mountain, overtop other cities, countries, and kingdoms. Or, as others, in regard of its high and stately palaces, lofty Towers, and strong Fortifications: that, as Berosus reports of them, resembled high mountains; and appeared as such to folk afar off: by means whereof it seemed to reach as high, and to be as impregnable, as if it had stood upon some great and high mountain. Hereunto may be added the strange height of her walls: whereof further on verse 53. and those stupendous orchards, or gardens, with groves and walks, furnished with variety of goodly tall trees, and erected on arches aloft far from the ground, that made the city show afar off, like some Lebanon, or other forest-like mountain: whereof Diodore, lib. 2. cap. 2. See the like expression chap. 22.23. Zach. 4.7. and 11.1. yea, so says the Jewish Doctor, the mountains of Gilead, for their strong holds, Amos 1.13. which is not improbable.
{which destroyest all the earth,} And well therefore deserves the title of a destroyer. See Esay 14.16,17. and Chap. 50.11.
{and I will stretch out mine hand upon thee,} Or, against thee; as chap. 6.12. and 15.6.
{and roll thee down from the rocks;} From your strong Holds and Forts, and from your lofty Towers that seem to threaten heaven, Gen. 11.4. Dan. 4.11,30. See ver. 53.
{and I will make thee a burnt mountain.} Or, a burning mountain: alluding to those mountains of sulphury matter; such as Montgibal in Sicily, Soma in Italy, Hecla and Hogla in Iceland, that burn continually, and with the ashes and cinders at sometimes belching out from them, waste and spoil all the country near to them: Of which kind there was a field also sometime in that region continually burning; as Strabo, lib. 16. and Pliny, l. 2. c. 106. report: or to the heaps of ashes and cinders, that cities and towns ruined and burnt down to the ground, are wont to leave behind them, Chap. 50.26. ver. 37. Heb. I will give thee (as Ezek. 22.4. and 35.3.) unto, or for. (as Chap. 50.23. and so ver. 29.43.) a mountain of burning: as, a land of burning, Deut. 29.23.
V. 26. {And they shall not take of thee a stone for a corner, nor a stone for foundations;} That is, as some, there shall not remain any stone of you that may be useful for building: or, as others, there shall be nothing left of you, whereon some hope or attempt may be to raise up a new state again; or you shall never be reedified: that which the words following confirm. The Chaldee by corner stone understands a King, by foundation stones, Princes. But that seems overcurious. These two sorts of stones are mentioned, because of special note and principal concernment in building, Psal. 118:22. Esay 28:16. Zach. 10:4. Eph. 2:22. Rev. 21:12. The verb is indefinite, and may well therefore be rendered, There shall not a stone be taken off thee, &c. as Luk. 12:20. & 16:9.
{but thou shalt be desolate for ever, saith the LORD.} Or, for (as ver. 5.) thus shalt be. Heb. desolations of perpetuity, or, perpetual desolations; as chap. 25:12. Ezek. 35:9.
V. 27. {Set up a standard in the land; blow the trumpet among the nations:} The standard, and trumpet, both to call people together, that are to serve and be employed against Babylon. Of this of the one, see Esay 5:26. & 13:2. Of the latter, chap. 4:19, 21. & 6:1.
{prepare the nations against her:} Heb. sanctifie; as Esay 13:3. chap. 6:4. ver. 28.
{call together against her the Kingdoms of Ararat, Minni, and Ashchenaz.} Heb. make to hear against her (as chap. 50:29.) the kingdoms; that is, people out of those kingdoms; as Esay 13:4. The two former of these the most writers bring within the compass of Armenia. Of the former mention is made in Moses where the ark is said to have rested on the mountains thereof, after that universal deluge, Gen. 8:4. See on Esay 37:38. And for the latter, to wit, Minni, the Chaldee here has also Armenia: which country divers learned men suppose to be termed by a word compounded of two other, either Aram and Minni, (because Syria was sometime deemed to take in Armenia, as Strabo, lib. 1. & 12. Pliny, lib. 5. cap. 12.) or of Har and Minni, as the more mountainy part of Minni; and under these two terms therefore conceive to be comprehended the higher and lower Armenia; nor want there of them who deem Minni to be the same country, which Nicholas of Damascus calls Minyas, on a mountain above which in Armenia, he says that one arrived in an ark at the time of the deluge. See Joseph's Antiquities, lib. 1. cap. 4. Ashchenaz are a people descended from Japhet, whose son's son by Gomer his eldest son was so called, Gen. 10:3. 1 Chr. 1:6. Their seat seems to have been within Asia the less in Bithynia and Phrygia, where the Ascanian gulf, and lake, and river, and city, and region, all of that appellation are found. See Strabo, lib. 12. & 14. Pliny, l. 5. c. 31, 32. and that out of these parts Cyrus having subdued them, took soldiers along with him to serve under him in his expedition against Babylon, is related by Xenophon, lib. 7.
{appoint a captain against her:} So the Jewish commenter, one of them, following the Chaldee, expounds it as a military term and office, a captain: though another of them, a Prince; because the latter syllable of the word is in a manner the same with the Hebrew term that so signifies. And because the former part of the word in Hebrew signifies a little one: hence, some critics overcuriously descanting upon it, would have it to import an inferior Prince, or one set over the meaner sort: and the old Latin therefore in Nah. 3:17. where the same word is used in the plural form, renders it, little ones. In this it retains the word as a proper name of a person, as some would have it, of a place, or people, as some other: which because it is singular here, some would have it to denote therefore a Generall: and this, say some of them, must needs be Cyrus: but another controlling that conceit would have it to be a Lieutenant Generall under Cyrus, that may rule the army by direction from him, and may from time to time acquaint the several regiments with his mind and pleasure: and would have the word to import a Prince of instillation. or interpretation, from an Hebrew word that signifies to distill, or drop, applied sometime to teaching, preaching, and prophesying, Job 29:22. Mic. 2:6, 11. But the word seems to be a foreign term, and these strained interpretations rather witty than weighty. Some would have it to signify an army; building on the old Latin, that bids, Muster Taphsar. The Greek renders it βελοστάσεις, that is, engines to cast arrows or darts. A learned annotator would have it a Persian word, but of the Hebrews, corrupted, partly by transposition, and partly by transmutation of letters, from one that is used, Esth. 9:13. and to be the same with that which by the Greeks and Latins is called Satrapa: and would therefore have the meaning to be, set a satrapa over it; make it, of a kingdom, a satrapy; that is, a Province: for the Satrapae were governors of provinces. Thus it should be herein not unlike that of Rezin and Pekah concerning the son of Tabeel, Esay 7:6. But not to insist on any debate about the deduction of the word, though more probable than any of the former, yet tiphsar from Achashdarpan, not so easily brought about: the whole tenor of the prophet's speech here, both in the words next before, and those that immediately follow after, is concerning the mustering of forces against Babylon, not concerning her, as being not yet dealt with, much less subdued. Amidst this great variety I shall make bold to suggest mine own thoughts. I conceive with those Jewish masters above mentioned, that the word signifies a Captain, and to be a term of some military prefecture: and so it seems to be taken, Nah. 3:17. for elsewhere, save here and there, it is not found in Scripture. But in one of the Chaldee paraphrases it is said to be taken for Angels, that are as captains of Gods host, Gen. 32:1, 2. Josh. 5:14. and our version in Nahum well renders it Captains; for of military men it is spoken: and so might it very well be rendered here; for the word is collective; as the word horse in the next clause: and the text to me seems clear and plain to this purpose, set up captains or, Commanders against her; to wit over those forces, that you shall gather together out of the nations before-mentioned: for in vain does that great man press this place, to exclude Darius, and to back his strained interpretations Kings for a King, v. 11, 28. where see further there.
{cause her horses to come up as the rough caterpillers.} That the word horse is here collectively taken, as Psalm 76:6. is not to be doubted: and that the word rendered caterpillers (singular also but taken collectively; as Psalm 105:34.) does signify a kind of locusts, has been showed already, on v. 14. The question is here only in what regard these horses are compared to locusts, or such a kind at least of them, as this term imports: and here some would have them to be intended like them for multitude, and render the words, bring on, or bring up, (as Exod. 8:1. 1 Sam. 19:15. sometime a military term. See on chap. 50:21.) horse as locusts, for number, or numberless rather; as Psal. 106:34. so it was used here before, verse 14. and so both this and the like, Nah. 3:15, 17. Others would have the resemblance to consist in the motion of either; make the horse to rise like locusts; that is, to prance, or to curvet, or to leap and run, as locusts use to do, skipping and flying from place to place, either by shorter jumps when they remove not far, or by longer flights, as when they pass sometime over-sea. Of the motion of the locusts, see Joel 2:4, 5, 7, 9. where they are compared to horses, as horses here to them: and of horse and charets, Nah. 3:2. The former way the Greek goes, the Chaldee the latter. I conceive the former here intended, though the latter not improbable. But there is an epithet given here to this kind of locusts, concerning which there is some diversity of opinion, and from which some draw other resemblances. The word rough, that our version yields, is by the Jewish commenters approved, pointing us to the places, where the word it comes of does so signify, Job 4:15. Psal. 119:120. and in these places alone it is found. Nor do I see why it should be rejected, the original of the word backing it, and the relations withal concurring of those that write of the several kinds of locusts, among which they affirm some to be rough. Yet the Chaldee here renders it, glistering; as some kind of flies also do, as well as the glowworm: and this some would apply to the horsemen's glittering armor, or the trappings of their horse. See Rev. 9:7. The Latin renders it, furnished with stings, or prickles; and that some such thing the male locusts have in their tails both Aristotle, lib. 5. cap. 28. and Pliny l. 11. c. 29. affirm; and hither also some would draw that, Rev. 9:3, 10. and those would have these resembled to such locusts, as those in John, for the mischief they should do to men: only they question whether this attribute should belong to the horse or the locust, which will come much to one. Lastly, a late learned annotator renders the word wasting; and seems to ascribe it to the horse, wasting as the locust: and of the locusts laying all waste before it, there is no doubt, Psal. 105:34, 35. Joel 2:3. Nah. 3:16. for the word, says he, written with shin, signifies to waste and destroy; but the Chaldee dialect turns shin into samec: the learned man seems to have read shamad. for samar, the letters being much alike. Howbeit, herein I concur with him in that he takes horse collectively for horses; and horses, for horsemen.
V. 28. {Prepare against her the nations.} Heb. Sanctifie; as before, v. 27. but here repeated to add the further vigor to it, again.
{with the Kings of the Medes, the captains thereof, and all the Rulers thereof, and all the land of his dominion.} Either together with the nations before-mentioned, ver. 27. that were to serve under them; or, simply, the Kings of Media, Darius and Cyrus; as vers. 11. for that great man seems very much here out of the way, who to exclude Darius from any copartnership with Cyrus, would have Kings to be taken for King, both here, and before, ver. 11. the particle seems to note only the nouns coming in regiment after the verb Sanctifie, to which it has reference: and it is not amiss therefore omitted in the members ensuing; though here also in the text, the meaning is, employ all the power you can make against Babylon.
V. 29. {And the land shall tremble and sorrow} The people of Chaldea quake for fear, and be in pain, as a woman in travail: so the word properly signifies. See Esay 13:8. Chap. 50:43.
{for every purpose of the LORD shall be performed against Babylon, to make the land of Babylon a desolation without an inhabitant.} See Esay 14:27. Chap. 50:3. verse 1, 12, 62. the noun plural put in a distributive notion, joined with a verb singular; as Esth. 9:23. Prov. 14:1. Joel 1:20.
V. 30. {The mighty men of Babylon have forborn to fight; they have remained in their holds;} They have no heart to fight, they dare not stir abroad; as the Philistines of the Israelites, 1 Sam. 14:11.
{their might hath failed,} So some of the Jewish critics, deriving it from a word that signifies to fail, Esay 19:5. or to wax faint, Esay 14:17, 17. but some other of them expound it, their courage is gone; fetching it from a word that has a notion of dislocation in it; as having reference to a limb put out of joint and removed, Gen. 32:32. so it would rather be, their courage is shrunk; as it is there rendered, or it is lame, and halts, as it is said there of Jacob, verse 31. The former seems the genuine.
{they became as women:} Heb. they are unto women; or, they are become women: they are so affected, so timorous and heartless, as if they were turned into women; as if they were not men, but women indeed; the phrase is the same with that, Exod. 4:3, 4. So Esay 19:16. Chap. 50:37. Nah. 3:13.
{they have burnt their dwelling places.} Or, her dwellings are burnt: for the verb is indefinite; as the like, chap. 49:28. and as verse 26.
{her bars broken.} The bars of the gates, as well of her forts and palaces, as of her city: all fly open before the enemy, and all lie open to him: her gates are all broken open, as is wont to be, when the bars are broken wherewith they were kept fast shut, Psal. 107:16. & 147:13. Prov. 18:19. and the enemy become master and commander of all. See Esay 45:2.
V. 31. {One post shall run to meet another, and one messenger to meet another, to shew the King of Babylon that his city is taken at one end,} Heb. A runner to meet a runner shall run; and a reporter to meet a reporter. Or, A post shall run meeting a post; and a messenger meeting a messenger. A post, and a post, for, one post and another; and a reporter, or messenger the like: as day to day; and night to night; for, one day to another, and, one night to another, Psal. 19:2. and, to meet, for, meeting; or, in meeting; as 1 Sam. 25:34. unlesse thou hadst made haste, and hadst come meeting me: and of this use of the particle, see chap. 55:8, 9. & 38:4. & 44:5, 17. The meaning is, says the Jewish commenter, there shall come post upon post, and messenger upon messenger, that as one goes away, he shall meet with another coming; and all to bring word to the king of the surprisal of the city, (Heb. to report, or, declare to the King of Babel) that his city is taken from the end, or, at the end: as, at my right hand, Psal. 16:8. & Exod. 37:8. at the end on this side, and, at the end on that side; that his city is taken at the one end; as our version renders it; and the like is again, verse 46. and yet there needs not here that restrictive supply; at, or, on the end, or, edge of it, is enough; for whether it were taken by assault made on the one side only; or, on either side at once, (as a learned interpreter would have it, both where the river entered into the city, and where again it passed out) at, or, on the end, or, skirt of it, it was. For whereas a learned annotator would have it expounded, his city is taken from end, that is, it is all taken, the whole city is taken; and adds withal, that this is a most manifest place, to prove that acception of this form, which he attributes hereunto, to wit, a notion of university, or, as we use to speak, universality: that which, I suppose, no one place produced by him proves, and this here least of any: that the term imports precisely, from the end, or extremity, cannot be doubted, much less denied. Now because the end, or extreme part of a company may be the best, or chief, one way, the worst and meanest another way; hence the word is used sometime for the chief: as where it is said, that Joseph took of the end (the better end) of his brethren, the chief of them, and set them before Pharaoh, Gen. 47:2. sometime for the meanest; as where it is said of Jeroboam, that he made Priests of the ends (of the fag ends, as we say) of the people: of the meanest of them, 1 Kings 12:31. and the word is plural here, which was singular there, where applied, as may seem to the better part. As for that of the Sodomites, Gen. 19:4. the whole people from the end: the universality is in the whole people, young and old, the place or places from whence they came, noted only in the word end, or quarter; as it is sometime not amiss rendered. So Esay 56:11. every one from his quarter: and of the Danites, from their quarters. Judg. 18:2. and if it be rendered as our version does it, from every quarter: the universality will be, not in the word quarter, but in the note of generality supplied; as 1 Sam. 30:8. Esay 30:17. but I should rather render it from each one's quarter; as in distributive notions is wont to be expressed. See Esay 2:20. & 16:19. So Numb. 11:1. fire was kindled, and devoured in the quarter, or quarters (the word being taken collectively) of the camp. And for that, cap. 50:26. enough was said of it there. Yet will I not deny but that this form may sometime signify from among; as the Chaldee renders it, Ezek. 33:1. and if any shall deem it so to be taken, either Gen. 47:2. or 1 Kings 12:31. I shall not contend with him. But that implies not an universality, which this learned man strives for: nor do I see any color of ground here to admit it: nor can it be so taken, but where it has some other noun after it to rest on, as in those places it has; nor yet in such case neither, where it passes on to some other end, or extreme; as Gen. 47:21. Exod. 26:28. & 36:32. But could his exposition of it here be made good, and the matter of the message brought to the king, thus by post after post, were, that his whole city was taken, it would much conduce to strengthen the opinion of a late writer of great note, who building upon a relation of Berosus a Chaldee writer, reported by Joseph the Jew, against Apion, lib. 1. maintains very stiffly, that when Cyrus was marching with his army towards Babylon, the king of Babylon whom he called Nabonidus, went forth to meet him, with such forces as he had: but being worsted by him, fled with some few to a town called Borsippus, whither Cyrus having taken Babylon, and given order for the demolishing of the walls thereof, afterward pursued him, and having there taken him, gave him his life, and bestowed the province of Carmania upon him. And he presses this place very hard for the further proof of this story: for what needed, says he, such posting to the king; who ever he was, to acquaint him with the surprisal of the city, if he were at that time in the city, and not rather in some remote place? And indeed if the whole city had been taken, as that learned annotator would have it, the king and his court needed not be informed of it by messengers, they would have seen themselves in the midst of the broil. But this relation neither sorts well with these passages of the prophet in this place; and it is far otherwise, and more agreeably to the prophet's discourse, related by Herodotus, lib. 1. who wrote near two hundred years before this Berosus, and received what he wrote hereof from the Chaldeans, as also by Xenophon, lib. 7. that wrote about an hundred before him: neither of them make mention of any such flight of the Babylonian king to Borsippus; and the latter of them expressly mentions the murdering of him in his palace at Babylon: whom if Cyrus had dealt so kindly with, as Berosus reports, or had he heard of any such thing, he would not have failed to have inserted it into Cyrus his life, whom for his humanity and kind usage of those whom he conquered, he strives by all means and upon all occasions to extol. And for the post upon post, or runner upon runner, as the Hebrew has it, coming one upon the neck of another to bring tidings to the king's court of the taking of the city, we need not remove king or court out of the city, to some more remote place, if we do but consider, first what kind of messengers it is that the prophet here speaks of; for neither are they horsemen, such as those, 2 Kings 7:14. & 9:18, 19. sent out for scouts; not Persian posts, (as that learned writer expounds the term here used) disposed into certain stages, (whence ours have their name) to dispatch messages and intelligences with speed; but as the word is plain, curriers, or runners, foot-posts, as we use to speak; such as Ahimaaz and Cushi, 2 Sam. 18:19–23. and again if we shall take notice of the strange largeness and amplitude of the city, even within the walls, in regard whereof Aristotle therefore in his Politicks, lib. 3. cap. 2. says, that it deserved the name rather of a country than of a city: and withal what both he and Herodotus also report, the one of them, that the utmost parts of the city, the ends, as our prophet speaks, were taken, while those that dwelt in the midst were wholly ignorant of it, having heard nothing at all thereof, but went on with their reveling, (for at one of their drunken festivals it was taken) see on verse 39, 41. the other from some other ancient historians, that it was three days after it was taken, before tidings came of it to some part of the city. And thus much may serve to clear this place both from those forced expositions of the terms therein used, and the removal of the ground thereupon laid, to thwart the received opinion concerning Cyrus and Darius their joint surprisal of Babylon, conjoined with the slaughter of the king of Babylon, Dan. 5:28, 30, 31.
V. 32. {And that the passages are stopped:} Or, rather, taken, as verse 41. or, seized, or, surprized, as chap. 48:41. the passages; that is, such places by which from the river Euphrates there was ordinarily entrance into the city: as one of the rabbis expounds it: who adds also not amiss, that by the passages, is consequently understood the forts and towers situate in those places, to inhibit enemies from entrance; as of Moab, chap. 48:41. or, as others, not unlike to that, Judg. 12:5. where it is said, that they took the passages of Jordan, that is, the places by which men usually passed over it: so here passages are taken, whereby the river Euphrates is, or may be, passed over: and this way if we take it, it may be rendered, passages have been deprehended, or discovered, or found out: as the word is used of the wife suspected of disloyalty, it is hidden from her husbands eyes, and she hath not been deprehended; that is, discovered, found in the deed, or, as our English renders it, taken with the manner. Numb. 5:13. By diverting and draining of the rivers there, have been passages made and discovered, whereof use has been made for the taking of the city.
{and the reeds they have burnt with fire,} That which is here rendered reeds; the Jewish commenter expounds great rushes; deriving it from a word that signifies a rush, Job 8:11. and making it the same with that rendered a bulrush, Esay 58:5. and these, says he, Cyrus his soldiers burnt down, that they might not hinder their access to the walls of the city; but the words are not the same: and it would rather be rendered with the old Latin, meers, or pools. So the word is commonly, yea, generally, used; as Psalm 114:8. Esay 14:23. & 19:10. & 32:6. & 41:18. & 42:15. Nor need we, with that Jewish critic, have recourse to the Arabic, who suggests, that in that language, the word signifies a fort; and would have it so taken here. The meaning is, that Cyrus had by draining so dried up the meres, that were about Babylon, that they were as if they had been wasted, and burnt up with fire. And hither some think that of Esay has some reference, Esay 44:27, 28. For as for that which some surmise, that Cyrus his soldiery might fire the reeds, rushes, flags, and such sedgy stuff as grew in those meery places, thereby to harden the ground, and make it the more passable, to me seems very improbable; considering how suddenly the attempt was to be made, and how covertly to be carried, whereas this would have retarded the enterprise, and partly with the smoke of the green, rushy, and sedgy matter have smothered and choked the assailants: partly by the flame and crackling of the drier reedy stuff have discovered them, and given notice of their approach unto those in the city, who might as easily then, as Herodotus observes, have taken them as fish in a purse-net.
{they have burnt} That is, the enemies: which some make so bold with as to thrust into the text: but that is not so well done: the verb is indefinite; and may best be rendered in a passive form: the meeres are burnt up. See on verse 26.
{and the men of war are affrighted.} Daunted, and dismayed with the sudden irruption of the enemy, whom before they slighted, little deeming or dreaming of any such passage for them or means of surprisal by them. See verse 30.
V. 33. {For thus saith the LORD of Hosts, the God of Israel;} As chap. 50:18.
{The daughter of Babylon} As Psalm 137:8. Of the term, see Esay 47.
{is like a threshingfloor; it is time to thresh her:} Or, as some render it, in the time that he thresheth her; that is, what time it is wont to be threshed, as some, taking the word indefinitely. So there should be a defect both of the particle in, and of the relative that: but the Jewish master takes it rather for an infinitive, in the time of threshing it; the word signifies to tread: but to tread, both in Hebrew and Syriac, 1 Cor. 9:10. is used for to thresh, says a learned writer, and of the Syriac he gives an instance: but none of the Hebrew, in which it is used for treading of grapes commonly; as Esay 63:2, 3. Chap. 48:33. and of olives also sometime, Mic. 6:15. but of corn, for threshing, or, treading it out, I find not where it is used. Yet thus also some of the Jewish commenters, here expound it, Babylon is like a floor full of sheaves; the time of threshing her approaches; or, when the time of it, to wit, of the floor, (for the word of floor is in Hebrew feminine) approaches. But to speak properly, the floor is not said to be threshed, but the harvest of corn in the floor, whereof there is no mention in the text. And I concur therefore rather with those, that take the word in its native and most usual notion, for to tread, as Judg. 20:43. conceiving it to have reference to the usual manner of preparing and fitting of floors for threshing against harvest time, by new laying, and claying, or plastering of them, and then treading them down to make them, as well firmer as evener. So the meaning will be; the city and state of Babylon must be thrown down and leveled, made even and plain, verse 25. as a threshing floor against harvest time, that her princes and people may be threshed in her. See Esay 21:10. Joel 3:14. Chap. 50:26.
{yet a little while,} As Esay 10:25. & 13:22.
{and the time of her harvest shall come} Not for her to reap, but to be reaped and cut down: her sin being come to the height, ver. 13. Gen. 15:16. she is now ripe for judgment, ready to have her princes, people, and partakers cut down and threshed in her. See Joel 3:13. Rev. 14:16.
V. 34. {Nebuchadrezzar the King of Babylon hath devoured me,} God's people's complaint of the Chaldeans' cruelty exercised upon them. Heb. hath eaten me, or, eaten upon me: as of Ashur, chapter 50:17.
{he hath crushed me;} Or, bruised; as chap. 28:25. or, broken me: as chap. 50:17. hath boned me.
{he hath made me an empty vessel:} See of Moab the like, chap. 48:12. and Babylon at length served alike herself, verse 2.
{he hath swallowed me up like a great dragon,} Or, a whale: as Psal. 44:19. & 74:13. that swallowed down the lesser fish and fry as by shoals. Habb. 1:13, 14. So Psal. 124:3. Esay 49:19.
{he hath filled his belly with my delicates,} He has filled his treasuries with whatsoever matter of special price or worth, he could find in me, Esay 39:4, 6. 2 Chron. 36:18. Lam. 1:10. See the like expressions, Job 15:20, 23. See also verse 44.
{he hath cast me out.} As men cast away some vessel when there is nothing left in it, nor itself, of further use, or much worth. See chap. 22:28. Lam. 4:2.
V. 35. {The violence done to me, and to my flesh, be upon Babylon, shall the inhabitant of Zion say; and my blood be upon the inhabitants of Chaldea, shall Jerusalem say,} God's people's complaint of the Babylonians' harsh and cruel usage of them: (whereof see 2 Chr. 36:17. Esay 47:6.) and either a prayer for, or prediction and profession of God their avenger's (chap. 50:34.) just judgment upon them for the same: so Psal. 137:8, 9. It is an intimation at least that the cruelty showed them, and their blood shed by them, did of itself cry to God for vengeance against them, as Gen. 4:10. See Habb. 2:11, 12. Jam. 5:4. Rev. 6:9, 10. Sion and Jerusalem are here one and the same; as Esay 4:4.
{violence done me} Heb. my violence; as, my wrong, for, the wrong done me, Gen. 16:5. and, the violence of Jerubbaals sons, for, the violence done to them, Judg. 9:24. and, the violence of the children of Judah, for, that showed to them, Joel 3:10.
{my flesh} As Mic. 3:2, 3. where this word is also used; and he seems to persist in, or have an eye at least, to the former resemblance of a ravenous beast, tearing the flesh of that he preys on. The Jewish masters, some of them distinguish the terms here somewhat overcuriously, the spoil of me, in the rapine of my goods, my flesh, in those whom they hold in captivity and thraldom: my blood, in those that have been slain by them. Some for flesh read remnant; as the like word is used in Shear-Jashubs name, Esay 7:3. but the words differ in a vowel.
{my blood} The guilt of, and vengeance for, that blood of my people that has been shed by them. See the like, Mat. 27:25.
{inhabitant} Heb. inhabitresse; for people that sometime inhabited there; as chap. 10:17. & 48:19. speaking of them, as of a damsel, Esay 1:8.
V. 36. {Therefore thus saith the LORD, Behold I will plead thy cause, and take vengeance for thee,} God's answer to his people's cry; I will plead thy cause, not by words, but by deeds; by righting the wrongs by her done you, and executing judgment upon her for you; as chap. 50:34. So verse 40. Psalm 35:1. & 43:1. Lam. 3:58. Mic. 7:9. Heb. avenge thy vengeance; that is, the spiteful wrong and cruelty offered unto you: as Lam. 3:60. See before, on verse 35.
{and I will dry up her sea, and make her springs dry.} Her sea; that is, her great stream of the river Euphrates; so that it shall no more stand her in stead, than as if the springs that fed it were clean dried. See verse 32. sea, for, river, or, lake, Mat. 4:13, 18. & 8:14. & 17:14. Joh. 21:1. as river, for sea, Jon. 2:4. See Esay 21:1. & 44:27.
V. 37. {And Babylon shall become heaps,} See chap. 50:39.
{a dwelling place for dragons,} So Esay 13:22. & 34:13. Chapter 49:33.
{an astonishment, and an hissing without an inhabitant.} As chap. 25:9. and 40:17. So chap. 50:3, 13, 39, 40. Verse 41, 43, 29.
V. 38. {They shall roar together like lions; they shall yell as lions whelps.} These words some of the Jewish masters understand of the Medes and Persians, like fierce lions, with hideous shouts, and outcries breaking in upon the Babylonians; as Esay 5:29. Chap. 2:15. See verse 14. Other of them, of the Chaldeans, and their outcries forced from them by extremity of pain and grief, when the enemy should break in upon them: because of such mournful outcries the word is found sometime used, Job 3:24. Psal. 22:1. & 32:3. & 38:8. But I concur rather with those of our writers who understand this passage of the Babylonians roaring and reveling in their drunken festival, at which their city was surprised. Of which, Herodotus, lib. 1. Xenophon, lib. 6. before on verse 31. and again on verse 41. and this way the very next words direct us, verse 39. The latter word rendered yel, is nowhere else in Scripture found in this notion; though some of the Jewish masters would have it so taken, Zach. 2:13. the Chaldee renders it, they shall lift up their voyce on high: and the Jewish commenters upon the place tell us, that it signifies properly the braying of an asse: and is so used among the Talmudists. To which some add, that it is sometime used also with them of camels: that the braying of asses is a very uncouth noise is well known; nor is a camel's like to be any other; but a lion's roaring mixed with an ass's braying must needs produce a very hideous noise indeed: such as may very fitly be used to express such confused shouts and clamors, as are wont to be rife among reveling companies overmastered with wine. Howbeit, because the word in Hebrew is used commonly for to shake off; as Esay 33:9. or, to shake; as Neh. 5:13. Esay 33:15. Hence, the ancient Greek renders it, they rouze up themselves; and the old Latin, they shake their shaggy hair, as young lions use to do: and as with swaggering folks is not unusual: and some of ours, which our margin exhibits, they shake themselves. Our ancient versions had it, As young lions when they are angry so shall they bestir themselves; that which seems to look this latter way. But the former seems the more probable.
V. 39. {In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the LORD.} Or, When they are hot I will dispose their drinkings. When they are heated with drinking (as Esay 5:11.) I will temper and tender them such a potion, as shall make them so drunk, as they shall sleep their last, even an everlasting sleep with it: and a learned man observes, that as to give, is used for to put; so to put is used sometime for to give; as Gen. 4:25. and according to this interpretation of the term here, it should be rendered, I will give their feasts, or, I will give them feasts: but neither in that place of Moses does the word necessarily so signify; and here it seems to be somewhat harsh. Our last version is, I will make their feasts, and so the ancient ones, I will make them a dinner: the learned scholiast, I will set on their potions. Others of prime note before him, which to me seems fittest of any, I will dispose their drinkings, or, their banquettings: for the word may have a notion of drinking in it; and drinking is in banquets deemed a principal matter; whereof both in Hebrew and Greek they have their appellations; yet the word does generally signify a banquet, though to the wine, therein plentiful, respect be more peculiarly here had. And in this passage there seems to be a twofold reference: first of all to that great magnificent banquet that Baltazar made to his grandees; Dan. 5:1. and to that revelling festival that at the same day was for divers days kept throughout the whole city, that gave Cyrus his forces the greater opportunity suddenly to surprise it, when the people of all sorts were deep generally in drink, as Herodotus, lib. 1. and Xenophon, lib. 7. See Esay 21:5. And secondly, to that wine-cup of wrath, that God had threatened to temper for them, and tender to them, so as they should not refuse it, chap. 25:15, 16, 26, 28.
{make them drunk} With another manner of wine, than that they feast with and in another manner affecting them, than that is wont to do: such a wine as shall fill them with dread and astonishment: such as shall make them mad indeed, and at their wits' end, chap. 25:16. See the effects of it in Baltazar, Dan. 5:6.
{that they may rejoice.} Or, make merry, or, revell in; as Esay 22:2. for the word signifies properly a skipping, or, leaping; and by such like motions an expression of merriment and jollity, that they may revell it, and sleep their last; for that while they are revelling it, they may sleep their last. So the Jewish commenter, that after they have revelled, and drunk themselves drunk with their concubines in the vessels of God's temple, they may be cast into such a sleep, as they shall not awake out of it again. Dan. 5:1–4, 30. a syntax, not unlike that Rom. 6:17. God be thanked that ye were the servants of sin, but have yielded obedience, &c. for, that though you were such sometime, yet it is otherwise with you now; you yielded now obedience to the doctrine of Christ. The Chaldee is supposed to have found here another reading, rendering it, they may not be swallowed, but faint, as that word signifies, Esay 51:20. Amos 8:13. and both the ancient Greek and old Latin, that they may be cast into an heavinesse or sleep. But to attempt to alter the text here is neither safe nor needful.
{sleep a perpetual sleep} Heb. a sleep of perpetuity; as verse 57. the sleep of death, Psal. 13:3. Job 7:21. Esay 26:19.
{and not wake} As after ordinary sleep men are usually wont to do, Psal. 3:5. Chap. 31:26. but continue their sleep, being once surprised with it, until the heavens be no more. Job 14:12. until the last day, when all shall be awaked with the sound of the trumpet that then shall be blown, Joh. 5:28. 1 Cor. 15:51, 52. The Chaldee renders it, and shall not be quickened in the world to come; a spice of that Jewish conceit, which some of their doctors are tainted with, that wicked men shall never rise again, abusing to that purpose those passages, Psal. 1:5. Esay 26:14. the Scripture elsewhere expressly clear against them, Mat. 13:39, 41. & 25:30, 31, 46. Joh. 5:28, 29. Yet true it is, that they shall never rise out of a state of deadly sleep and death again: for they rise to pass from death to death, from the first death to the second death, not to shake off death, but to enter into a further and far deeper degree of it. Rev. 20:6, 14. See the same passage again hereafter, verse 57.
V. 40. {I will bring them down like lambs to the slaughter, like rams with the he goats.} Or, I will throw them down, or, lay them along, (as Esay 10:13. & 43:14. Ezek. 26:20.) like rams. (See Esay 34:6.) to the slaughter, (as ch. 12:3. & 48:15. & 50:27.) like ewe-rams and great he-goats; as Deut. 32:14. Ezek. 27:21. for these two latter terms properly and more peculiarly import, the one the choice and chief of rams, from their strength so termed: as the other the bigger and larger sort of male-goats. See Esay 14:9. chap. 50:8.
V. 41. {How is Sheshach taken?} Some conceive it spoken in way of lamentation. Others, in way of admiration. Others again of both jointly; both as bewailing Babylon's fall, and withal wondering by what means or power she could in such manner be thrown down. See the like, chap. 50:23. Of the name Sheshach which Babylon is here titled, somewhat has been already hinted, on chap. 25:26. The name is taken from an idol in no small request with them, in honor of whom they observed a festival every year divers days together not unlike to the Greek and Latin Saturnalia, and our wonted Christmas holy dayes, wherein every man had liberty to do what he listed, the masters were at their servants' command, they had in every house a master of misrule, whom they called Zoganes; and all that time for some five days, which from the name of their idol, whom they thus honored, were called the Sesacean, or the name being in common speech cut shorter, the Sacean dayes; they abandoned themselves generally night and day (for in such liberty, or licentiousness rather, how could it be otherwise?) unto all excess and extremity of reveling and riot. This is reported by Athenæus in his Supper-Sophisters, or Table-discourses, lib. 14. out of Berosus his Babylonian, and Ctesias his Persian stories: as also Dion Chrysostom, in his fourth oration of Kingly power, mentions it. And at the time of this feast, (for the same by all circumstances it seems to have been) when the whole city was in this posture of reveling and routing, and the people as well great as small drowned in drink, did Cyrus take his opportunity to seize upon the city as the authors before-mentioned, both Herodotus and Xenophon report: and the prophet therefore the rather calls Babylon by that name, as pointing with the finger to that very time, in which that state was to receive its fatal blow. Nor is it unlikely, as that during the time of this festival (according to that Prussian writer's relation) besides their household masters of misrule, they had one, whom they made a public spectacle of, for having made choice of some notorious malefactor or other condemned to die, they arrayed him as a king, and set him in a chair of estate, allowed him a table royally furnished, officers to wait on him, and concubines to make use of at his pleasure; and thus he passed the time so long as the festival lasted; but that expired, they stripped him, whipped him, and hanged him: so that the king, to add the more grace to their idol-festivity, might over and beside the general revels, make that solemn invitation of his great ones, and give that royal entertainment unto them at that supper, which he then little thought should be his last, Dan. 5:1, 30. wherein by Gaizatas and Gobrias, two of Cyrus his commanders, and their followers, he was slain, in revenge of some wrongs formerly done to them and their friends, as Xenophon relates it. Nor fell it out much otherwise with King Baltazar, than with that mocking king in the close of his royal banquet.
{and how is the praise of the whole earth surprised?} That city so famous over the whole world: praise, for, matter of praise; as Esay 61:11. & 6:7. So chap. 49:35. Lam. 2:15.
{how is Babylon become an astonishment} As ver. 35. rendered desolation, chap. 50:23.
{among the nations?} Over whom she before tyrannized; as chap. 50:23. where is the same in effect with this here.
V. 42. {The sea is come up upon Babylon: she is covered with the multitude of the waves thereof.} An answer returned to the former question. That it is not to be marvelled, if Babylon be thus surprised and spoiled, when a whole sea of hostile force is broken in upon her, and has with numberless multitudes overwhelmed her. See the like expressions, Esay 8:8. & 59:19. Ezek. 26:3, 19. Lam. 1:15. See also verse 4.
V. 43. {Her cities are a desolation, a dry land and a wilderness, a land where no man dwelleth, neither doth any son of man passe thereby.} This some restrain to Babylon as consisting of two cities, the inner and the outer, divided by the river Euphrates running between them. But the most rather understand it of the other inferior cities, called hers, as being the mother-city to them (as also the cities of Judah are called Jerusalems cities, chap. 34:1.) and were to undergo the like with her, chap. 50:3, 12, 13, 39, 40. as also the whole land was to do verse 29. The like descriptions of desolation, see chap. 2:6. & 9:12.
V. 44. {And I will punish Bel in Babylon,} Heb. I will visit upon (as chap. 40:18.) Bel. Babylon's chief idol: whereof, see on Esay 46:1. Chap. 50:2.
{and I will bring forth out of his mouth that which he hath swallowed up,} Heb. his swallowing. The spoils of the Babylonians, whereof they had fleeced other people: ascribed to their principal idol Bel, either because they attributed their conquests and successes in war to him, Hab. 1:11. as the Philistines did theirs to their Dagon, Judg. 16:23. and the Ammonites theirs to their Camosh, Judg. 11:24. or rather because of their booties and spoils taken by them, rich presents were usually offered unto that idol. To which purpose Eusebius in his Evangelical preparative, lib. 9. cap. 40, 41. relates out of Abidenus an ancient Greek writer, that Nebuchadnezzar adorned and furnished the temple of Belus very plentifully with such spoils as he got in war: and the sacred records inform us, that the precious vessels of the temple of God at Jerusalem were thence carried away by him, 2 Chron. 36:18. and put into the temple of this his idol, 2 Chron. 36:7. Dan. 1:2. which he had swallowed down, verse 34. was afterward constrained to cast up again, that they might be restored to their due and proper place Ezra 1:7. & 5:14. See Job 20:12–15. But of the rich furniture of this Bels temple at Babylon, see Diodorus l. 2. c. 9.
{and the nations shall not flow together any more unto him;} They shall not flock to Babylon as they had wont to do, when she was in the height of her imperial state; nor resort to Bel their idol and to his temple, with presents as formerly they had done. See the contrary to be practised at Jerusalem, by God's people, after their return from captivity, chap. 31:12. and of the nations under the Messias, Esay 2:2.
{yea, the wall of Babylon shall fall.} Heb. also: wall of Babel shall fall; on the strength whereof she so much relied. See chap. 50:15. and hereafter, verse 53, 58.
V. 45. {My people, go ye out of the midst of her, and deliver every man his soul from the fierce anger of the LORD.} That is to be poured forth upon Babylon. Of the terms whereof, see on ver. 4, 8. And this some understand of danger by staying in Babylon, till Cyrus his forces come, as advising and admonishing the Jews that there were, to get away before: but this seems not to fit so well with what followed. Others of prime note, not to stay in Babylon, when liberty was once published, as many might desire to do, being loath to leave a place and that very delightful, where they had so long lived, and where they might now abide free from their former bondage; and choosing rather now to continue there where they had built and planted, chap. 29:5. than to remove to their own land, that had lain long time waste and desolate, and wherein they were to begin as it were a new world again: and this I take to be the genuine intendment and scope of the place: for the wrath of God was not all at once poured forth by Cyrus upon Babylon, as appears in that Darius continued in it for some space of time: the royal seat of the empire, but was afterward to be further inflicted upon it; and howsoever God should secure them at Cyrus his surprisal of it, albeit they were found there; yet he might justly leave them afterward to ensuing destruction, if having liberty to depart, they should still desire and deem it better, to abide there among heathen people, than to return to serve God in their own country again. See also the like admonitions of leaving Babylon before, c. 50:8. v. 6. So Rev. 18:4.
V. 46. {And lest your heart faint,} Or, And see that your hearts faint not; or, let not your hearts faint; be not fainthearted: a defective speech: the like whereunto, see Gen. 3:22. Exod. 13:17. Deut. 8:12. Esay 36:18. Heb. be soft, or tender, as Esay 7:4. 2 Kings 22:19. Job 23:13.
{and ye fear the rumour that shall be heard in the land:} The rumor or report of Cyrus his preparation to come against Babylon: his they are encouraged not to fear, which they might the rather do, because they had by this our prophet been formerly willed to pray for Babylon's prosperity, their own safety and tranquility being wrapped up in its peace, c. 29:7. but this, says the Jewish commenter not amiss, to assure them, that God in his providence would so dispose it, that Cyrus his access should be no way prejudicial unto them. For that of a learned writer, that this should be disjoined to the foregoing advice, v. 45. to admonish them that yet they should not make so much haste as to get out of Babylon, upon the first report coming of Cyrus his intendment for Babylon, but stay till such time as God should further acquaint them with it: seems not to suit so well with the rest of the context.
{a rumour shall both come one year, and after that in another year shall come a rumour,} Or, as some, for as v. 20. or, when (as ch. 34:1.) a rumour shall come in one year, (a defect of the numeral, as v. 31.) or this year, and a rumour after that in another (supplied, as c. 32:20.) or in the next year; that is as some, in general; there shall come rumors frequently, or year after year. But some more distinct report will come one year of Cyrus his preparations for war, and that might take him up no less time than a twelvemonth for such an expedition, as this against Babylon the head city of that vast empire, was in reason required to be. The next year comes the report of his setting forward, and being now on his way toward Babylon; but that year was spent in his march through Assyria, where there were passages proved troublesome; and the draining of the river Gyndes, to be revenged on it for the loss of an horse of special note, and much account with him, drowned in it, took him up much time, as both Herodotus and Xenophon report: for in the third year having pierced into Chaldea, he came and sat down before Babylon, and gave not over the siege thereof until he had surprised it. Nor does the Jewish master here go far from them, who expounding the place tells us that Belshazzar reigned three years, and in the first year of his reign a report should come to Babylon of Cyrus his intendment against it; and in the second of his reign the same should be renewed; but in the third year he should come indeed.
{and violence in the land} Or, then (so some render it, as chap. 47:2. that is, in the third year) shall violence be on the land. That which the Jewish doctors, and most other also expound of the Medes and Persians harassing the land of Chaldea: and a learned writer would have understood by the word here used, the reward, or recompence that should from God be inflicted upon the Chaldeans for the violence, or wrongs, done to his people, v. 35. (See v. 34.) as the word, says he, is taken Psalm 7:16. But the plain and proper sense of the word, does well enough here. Though those seem to go further out of the way, who taking the word so apply it to the Chaldeans' persistence in their oppressions of God's people, remitting nothing of their rigorous courses towards them but enhancing them rather, as Pharaoh did with them in Egypt, Exod. 5:6–9. and that this was it against which God here endeavored to confirm them.
{ruler against ruler.} That is, Cyrus against Belshazzar or Baltasar, as in other languages he is commonly termed. But some render the words, ruler upon ruler: expounding it of the frequent change of rulers in a short compass of time, first, Baltasar, then Darius, then Cyrus: and this way the Jewish commenter, and a prime writer of ours seem to go: and because such changes are wont to breed much trouble, the rather therefore against this in particular God here heartens his people, assuring them that these shiftings should no wise prejudice their safety; the new kings successively should rather help and favor, than hurt them or hinder their welfare.
V. 47. {Therefore behold the days come, that I will do judgment upon the graven images of Babylon,} This version of the particle agrees well with those that expound the foregoing words of the Chaldeans' persistence in their oppressions of God's people. But I suppose it would rather be rendered, Moreover, as chap. 23:7. Heb. the dayes coming, and I will visit upon (as chap. 48:12. vers. 44.) the graven images of Babylon: one sort of images put for all, as chap. 50:38. See the like hereunto, Exod. 12:12. Chap. 43:12, 13.
{and her whole land shall be confounded;} The whole land, for the inhabitants of the whole land, as Psalm 66:3. they shall be at their wits' end, unable either to act, or to advise ought, Esay 66:5. the same again hereafter, v. 52. shall be confounded, or abashed, which in sound also agrees with the term in the text; or ashamed of their idols that were not able to protect them. See Esay 1:29. c. 50:2.
{and all her slain shall fall in the middest of her.} Or, shall ly. Or, lye fallen in the middest of her; as 1 Samuel 31:8. Lam. 2:21. A learned late writer would have it rendered, all her dancing ones, or dancers, shall fall in the midst of her: and, says he, the word is used, Judges 21:21, 23. 1 Sam. 3:6. & 1:11. 1 Kings 1:40. and is by the Greek in these places so rendered: which would well fit with Herodotus his relation, who reports in express terms, that the Babylonians were dancing, and in merriment passing the time away, what time their city was surprised. But the terms, though rising from the same root, yet are not the same.
V. 48. {Then the heaven, and the earth, and all that is therein, shall sing for Babylon:} Heb. And; as v. 46. and, over Babylon; as Esay 63:5. or, for; as chap. 47:4. All the creatures in heaven and earth shall seem to rejoice at the ruin of Babylon; as eased of the heavy pressures that the whole world had sustained by her tyrannical dominion. See Esay 14:6–8. Chap. 50:23. verse 23–25. or, as applauding of God's just judgment, in avenging of the wrongs done his people by her. See Esay 14:3–5. & 44:23. & 49:13. and the like expressions, Psal. 96:11–13. and 98:7–9. Howbeit, they seem somewhat too curious, who by heaven here understand the angels; by the earth, the Jews and other nations abroad: the outward face of the whole visible world is commonly in Scripture by these terms described, Psal. 69:34. Esay 1:2. & 45:8.
{for the spoilers shall come unto her from the North, saith the LORD.} Or, When; as chapter 10:2. See c. 40:3. and verse 53, 55, 56.
V. 49. {As Babylon hath caused the slain of Israel to fall: so at Babylon shall fall the slain of all the earth.} Not of the city alone; but of the whole country: and there is in the words a reason rendered of what was before mentioned, that Babylon's people should be slain and lie slain in the midst of her, because she had dealt so with other people before, with God's people more specially among the rest, chap. 4:27, 29. And this version is backed with the ancient Greek, old Latin and others of ours. As for that, which some other of prime note suggest, Both Babylon must fall, O ye slain of Israel, and with Babylon shall fall the slain of all the land, seems overstrained, and not to come so freely, without some force, from the text. Heb. also: and, also, for, As, and so; as somewhat the like, Psalm 49:2. chapter 14:18. & 23:11. and to fall, for to make to fall, says that learned scholiast; as Numb. 2:22. but the vowel points are not there the same.
V. 50. {Ye that have escaped the sword, go away, stand not still:} Or, stay not. Heb. stand not; as Gen. 45:1. Chapter 4:6. You that have escaped the sword of the Chaldeans; as those of the Egyptians, chap. 31:2. Or rather, you who by God's gracious provision, and powerful protection abiding in Babylon, at the time of its surprisal, have escaped the sword of the Medes and Persians, make no stay, when you have liberty to be going, once granted you; let nothing retard you from setting speedily upon return to your own country. See on v. 25.
{remember the LORD afar off, and let Jerusalem come into your mind.} Heb. come up upon the heart; as chap. 3:16. Think upon God, and the seat of his solemn service, the temple at Jerusalem; though you be now in a place of much distance from it, chap. 4:16. Esay 39:3. let the remembrance of him and it, draw your hearts and affections thitherward and entice you to hasten thither, Psalm 102:14. & 137:1, 5, 6. c. 50:4, 5. A learned annotator, with some others, makes this the intendment of it, to show them, what meditations they should have, when they were upon the way homeward; expressed more fully in the words following, v. 15. which to bring on therefore the more smoothly, he subjoins here a supply of the word, saying. I conceive rather as before.
V. 51. {We are confounded, because we have heard reproach, shame hath covered our faces.} The complaint and lamentation of God's people, being put in mind of Jerusalem the wonted seat of God's service, at the very mention of it, and the remembrance of its present condition; bewailing the reproachful language and carriage of the adversary even against God himself, occasioned by the deportation of his people, and the devastation of his temple: of which kind of insolent and despiteful language, see Deut. 32:7, 8. Ps. 42:3. & 115:2. Esay 10:10, 11. Ezek. 36:20. and the like laments in the same terms some of them, see Psal. 31:11, 13. & 69:7. & 44:15, 16. & 89:50, 51. & 123:4. & 137:1–6. As those interpreters of note, and that learned annotator before mentioned, annexed a supply to the latter part of the foregoing verse to carry on their supposed connexion of it with this. So a learned scholiast prefixes another supply in the front of this, to wit, If ye shall say, as if it were spoken by way of preoccupation, as if they should say, how can we remember Jerusalem, when we cannot do it without much shame and confusion; so it should be not unlike that, Psal. 137:4. But this also seems needless as well as that, and to strain the context without cause.
{for strangers are come into the Sanctuaries of the Lords House.} Or, Because (as c. 30:12, 15.) strangers (who were not to set foot into your sanctuary, Num. 1:51.) have come in upon it (have not only entered into your temple, Lament. 1:10. but have come in hostile manner upon it; as v. 42. the sea is come in upon Babylon, the spoiler is come upon her, verse 56. the Sanctuaries of the Lords house: both the holy place, the body of the temple; and the Holy of Holies, or the most holy place; the oracle wherein the ark was seated, on which God, as on his royal throne, or in his chair of estate, was said to sit between the cherubs, and there was wont to be consulted with Exod. 25:22. Num. 7:89. Psal. 80:1. or, as the Jewish commenter, upon the house, consisting of those two, as one entire frame; and the courts with the buildings about them, as another: yet both comprehended in the name of Sanctuary, or Temple. (See chap. 36:6.) and have burnt them down and demolished them, 2 Chr. 36:19.
V. 52. {Wherefore behold, the days come, saith the LORD, that I will do judgment upon her graven images,} In consideration of these lamentable complaints of my people, as Psal. 12:5. or in regard of these insolencies committed against me in the devastation of mine house; I will be avenged both on the Chaldeans themselves, and on their idols, (together with their temples too; as chap. 43:12, 13.) which shall not be able to save either themselves, or their servers. See the same before, verse 47.
{and through all her land the wounded shall groan.} Their idols being not able either to deliver, or to relieve their people that depend upon them, to preserve them from wounds, or to relieve them of their pains, and much less to save their lives, see v. 49.
V. 53. {Though Babylon should mount up to heaven,} Though her walls were as high as heaven; as they speak, Gen. 11:4. Deut. 1:28. and they are reported to have been of a stupendous height, two hundred foot, says Pliny, lib. 6. cap. 26. cubits, and those royal ones, an hand's breadth longer than the ordinary, says Herodotus, lib. 1. though Strabo, lib. 16. and Diodorus, lib. 2. say, fifty cubits only between the towers, and at the towers threescore. See the like expressions, Obad. 4.
{and though she should fortify the height of her strength,} Though she raise her fortifications as high as heaven: so some, following the old Latin, that renders it, Though she establish in the lofty place her power; that is, set it, or settle aloft in heaven, in Scripture so frequently termed, Esay 24:18. & 32:15. Chap. 25:30. Lam. 1:3. but the word is here in a contracted form, resting in regiment upon the next. The meaning therefore seems rather, though she make their strength equal with, and proportionable to, their height.
{Yet from me shall spoilers come unto her, saith the LORD.} Yet for all her height and strength shall those come unto her, that coming with commission from me shall not fail to plunder her, verse 48. No height or strength can secure against God, or those that come furnished with power from him. So again, ver. 55, 56. a defect of the discretive, as chap. 25:1, 10.
V. 54. {A sound of a cry cometh from Babylon,} A loud outcry; as Esay 65:19. Chap. 48:3. the speech is abrupt, the verb wanting, as Esay 66:6.
{and great destruction from the land of the Chaldeans.} Or, and of great destruction. Heb. breach, or, breaking; as chap. 50:22. See chap. 6:1. & 48:3.
V. 55. {Because the LORD hath spoiled Babylon,} Or, For (as verse 5, 27.) the Lord will spoyle Babylon, by them that shall come with commission from him, verse 53. Heb. is spoyling; about to do it, as chap. 25:36.
{and destroyed out of her the great voice,} Thus the most, both Jewish and others, understanding the place, some of that streperous noise, that is wont to be in places where great concourse of people is, Esay 13:4. and such was no doubt in Babylon, being so populous, and having such resort unto it out of all parts, v. 44. Others, of those confused clamors, that their roarers and revellers made at their drunken meetings, verse 38, 39. See Esay 22:3. which God, whither way we take it, would now still and lay, by bringing those in upon them, that should either make them change their note, or silence their multitude. See Esay 16:9, 10. & 22:12. & 25:5. Chap. 48:45. But some interpreters of note conceive it to be spoken of the enemies breaking in with shouts and clamor upon them, rendering the words, and he will destroy her strength (supplied from verse 53.) out of her with a great noise: the particle designing the manner of doing ought, omitted; as oft it is, Esay 34:2. Chap. 23:28. and the words following seem to carry it this way. See Esay 16:9. with chap. 48:32, 33. Amos 1:14.
{when her waves do roar like great waters, a noise of their great voice is uttered.} Heb. and (which some render, for, as verse 20.) their waves shall roar like great waters, or, like many waters: the noyse, or, shout of their voyce shall be given out, or, when the shout of their voyce (that is, their loud shoutings) are given out: the particle of time wanting; as chap. 8:18. Esay 17:6. & 18:10. & 41:17. the waves of that sea, which shall break in upon her, verse 51. shall make an hideous noise, such as the waves of the sea are wont to make, when they beat upon the rocks, or rush in with violence upon the land, having either broken through, or got over the seabanks. See the like expressions, Esay 5:30. & 17:12, 13. See the term of giving out a voyce, chap. 2:15. & 10:13.
V. 56. {Because the spoiler is come upon her, even upon Babylon,} Or, For (as verse 55.) the spoiler (as v. 53.) is come upon her (as v. 42, 51.) upon Babylon: a redundancy, but such as makes the sentence more vigorous; as Esay 8:13. & 48:6. Prov. 5:21. Hab. 1:11.
{and her mighty men are taken} Unawares, when they little dreamed of any danger. See verse 39, 40.
{every one of their bowes is broken,} Heb. their bows is broken; a distributive form; as Esay 26:19. Joel 1:14. their strength is utterly spent and gone; as chap. 49:35.
{for the LORD God of recompences shall surely requite,} As, the Lord of vengeances, Psal. 94:1. Heb. rendring render, or, requiting requite; as Exod. 21:36. & 22:2. See verse 6, 24. Esay 59:18.
V. 57. {And I will make drunk her Princes, and her wise men, her captains, and her rulers, and her mighty men, and they shall sleep a perpetual sleep, and not wake,} I will make them all drunk with the wine of my wrath, chap. 25:26. Yet withal alluding to that drunken feast, at which they were to their utter destruction surprised and slain. See verse 63. and of the terms here used there: the enumeration of several sorts, of those of principal note especially, makes the sentence more emphatical; as Esay 3:2, 3. So chap. 50:35–37. Verse 21–23.
{saith the King, whose name is the LORD of Hosts.} As ch. 48:15.
V. 58. {Thus saith the LORD of Hosts, the broad walls of Babylon} Or, the walls of broad Babylon: of the amplitude of the city, see on verse 31. Strabo lib. 16. says the compass of it within the walls was three hundred fourscore and five furlongs; and Diodorus, lib. 2. with some abatement, three hundred threescore and five; just so many as days in the year: but Herodotus, lib. 1. says, four hundred and fourscore furlongs: with whom, Pliny agreeing, lib. 6. cap. 26. says, threescore mile. And for the walls of it, it is reported by Herodotus, that they were fifty large cubits broad: though Pliny transcribing him, instead of cubits says feet. So broad they were, as Strabo and Diodorus agree, that two chariots drawn with four horses on breast, might easily meet on them, and leave space enough on either side vacant. Of the height of them, see before on verse 53.
{shall be utterly broken} Or, made naked. Heb. shall in breaking down be broken down; or, shall in making bare be made bare; for the word is ambiguous: the root at least whence it springs. The Jewish masters say it is taken in a notion of demolition, or breaking down, Esay 23:13. where our version has, raised it up, but they, ruined it; and so say they here. But the ordinary use of the word is frequent in a notion of stripping, or making bare: Esay 32:11. Lam. 4:21. Habb. 3:9. Zeph. 2:14. (See chap. 17:6. on the word, heath) and in this notion here taken, as by divers interpreters of the best note it is, it will in effect come fully home to the former: for the wall is said to be laid bare in a figurative form of speech; not so much when it is destitute of defendants, but when it is razed and her foundations are laid naked, and the ground made level on which it before stood. So Psal. 137:7. a place parallel to this, make it bare, make it bare, to the foundation: well rendered, raze it; for when the walls are razed, both the ground it stood on is made bare, and the town it environed is laid naked. As thick therefore and as strong as her walls were, yet God threatens and foretells that they should be razed: and Berosus reports that Cyrus took order for the demolishing of them. Yet were they not then wholly razed, but then in part ruined, and utterly afterward. See on chap. 50:15. it is thrice repeated to give the stronger assurance of it; because it would be deemed a matter incredible. See verse 44.
{and her gates shall be burnt with fire;} An usual form in describing the devastation of a city, Neh. 1:3. & 2:3, 13, 17. Chap. 17:27. Lam. 1:4. & 2:9. Ezek. 26:2. The gates of Babylon were built with stately and lofty arches, proportionable to the walls, as Diodorus reports: an hundred there were of them, as Herodotus says, with their posts and hinges all of brass,
{and the people shall labour in vain, and the folk in the fire, and they shall be weary.} Or, thus, (as verse 4.) shall the people take pains for vanity, and the folk, untill they tire themselves for the fire; that is, as some of the Jewish commenters, people shall use their utmost endeavors to save Babylon from destruction; but all in vain, and to no purpose, verse 9. for with fire and sword shall it be consumed, and all those together with her that do aid and assist her, v. 4, 47. Or, as other of them rather, it shall then appear, that all the pains that people have taken, wearying and tiring out themselves, about the building of Babylon, have been but labor in vain, and produced nothing but fuel, matter only to feed the fire, verse 25. so are some said to breed children for the sword, Job 27:14. and Ephraim, for the murtherer, Hos. 9:13. See the same expressions, Habb. 2:13. A learned annotator supposes a trajection in the text, and would have it thus rendered, The labours of the people and folk that have been wearied (with building thy walls) shall come to nothing by the fire. But this both disturbs and disjoins the text overmuch.
V. 59. {The word which Jeremiah the Prophet commanded Seraiah, the son of Neriah, the son of Maaseiah;} To this prolix prophecy against Babylon is subjoined a course taken by Jeremy at God's appointment, for the copying of it out, and conveying of a copy of it unto Babylon, verse 59, 60. there to be read unto the Jewish captives abiding there, verse 61. and after solemn protestation made of God's purpose to put in execution the matters therein menaced, verse 62. to be sunk in the river Euphrates, verse 63. as a sign and seal of Babylon's irrecoverable downfall, verse 64.
{The word} Or, thing, or, matter; as Exod. 16:16.
{Jeremiah commanded} Gave in charge from God.
{Seraiah} Of this Seraiah we read nothing elsewhere: but of another of his name then high priest, chapter 52:24.
{when he went with Zedekiah King of Judah into Babylon in the fourth year of his reign;} So, out of their annals one of the Jewish commenters tells us, that Zedekiah went to Babylon, and this Seraiah in company with him, and returned thence shortly after to his kingdom again: but others rather render the text, when he went for, or, on the behalf of Zedekiah. So one of the rabbis; or, as others, from Zedekiah: and so the ancient Greek, and the Chaldee: and so the particle is used, Gen. 4:1. & 44:4. & 49:26. Exod. 9:29. sent in embassage by him to the king of Babylon to treat with him about affairs of state. Hence it appears that this prophecy against Babel was penned seven years before the subversion of the Jewish estate. See c. 39:3.
{and this Seraiah was a quiet Prince.} Or now (as chap. 37:4.) this Seraiah was (as the Hebrew has it) Prince of Menucha: which some take to be the proper name of a place, whereof this man had the rule and charge: as some also suppose it to be, Judges 20:43. but this is of a place in Judah, whence the Menuchothites, 1 Chron. 2:52. Others, whom our translators follow, make it an attribute intimating the man's disposition, a Prince of rest, one that lived peaceably and quietly, as Solomon is called a man of rest, 1 Chron. 22:9. or one that labored to make peace, and mediated for reconcilement between Zedekiah his master, and the Chaldean monarch. Others again would have it to be the name of an office; and of these, some, the king's familiar favorite, with whom he used to recreate himself, when he had times of leisure and liberty of rest from other more serious affairs. Some, the Lord Chamberlain, he that had the charge of the king's resting place, or bedchamber. Others, that he was Lord chiefe Justice of peace: one that by such forces as he had the charge of, was to see the public peace kept and maintained, and so procure rest unto the state. The Chaldee deriving it from another root, expresses it by a term used of him, Esay 18:7. answering to the Hebrew minchah, that signifies a present, and renders it, the master of gifts, or presents, and so the ancient Greeks also: that which some understand of presents brought to the king, who were by such an officer to have access. Others, of gifts, or donatives, bestowed by the king, either on the soldiery or commonalty, which this man was by virtue of his office to dispose of. The old Latin renders it, the Prince of Prophecie: which Popish writers to little purpose strain their wits to make somewhat of. Amidst this variety and uncertainty, the two first seem most probable; and of the twain, that to me seems the more, that our versions generally pitch upon, being backed with an instance of the same stamp, and seems to have been here specified, to intimate that this Seraiah was none of those factious and turbulent courtiers, that opposed God's prophets, and disturbed them in the execution of their ministry, and one therefore not unfit for such an employment as this.
V. 60. {So Jeremiah wrote in a book all the evil that should come upon Babylon: even all these words that are written against Babylon:} Or, as some render it, After that he had written in a book. Heb. And but so is the copulative sometime used; as Exod. 14:21. & 16:20. Leviticus 9:22. and the noun for the pronoun, as again, verse 61. and in one book, for in a book; as in one pot, for in a pot, Exodus, 16:33. and words, for things; as Deuteronomy 30:1. and el, again in the first place, for al upon; as chapter 50:35, 36. and el the second time, for al, either concerning, or against; as chapter 50:1.
V. 61. {And Jeremiah said to Seraiah, When thou comest to Babylon, and shalt see, and shalt read all these words,} Or, as some render it, and shalt have seen, or, beheld the city (as his disciples did the temple, Matth. 24:1, 2. and Christ himself Jerusalem, Luke 19:41.) then shalt thou read all these words, or thou shalt then looke upon this book, or roll, and shalt read all these words or things; as v. 6. out of it; as Neh. 8:13. and, for then; as chapter 47:2. and words for things: as v. 60. Howbeit, it is not likely that Seraiah should read this in some public place where the Chaldeans should hear it: so, nor is that probable that some of note have, that he was to read it only privately in some closet apart by himself: for why that there, rather than before he set out, or when he was on his way thither? but that he was to read it unto his countrymen, the Jews, who had together with Jeconiah about four years before been carried captive thither, 2 Kings 24:12, 14. in some private house, whither, as to an ambassador coming from Zedekiah, that held from the king of Babylon, 2 Kings 24:17. they might have free access.
V. 62. {Then shalt thou say,} Or, And shalt say: if we follow the latter version before-mentioned, v. 61.
{O LORD, thou hast spoken against this place to cut it off, that none shall remain in it, neither man nor beast, but that it shall be desolate for ever.} In the Hebrew text el, again, for, al, concerning, or against; as verse 60. and from man even unto beast; as chapter 50:3. and desolations of perpetuity; as verse 26. chapter 48:34.
V. 63. {And it shall be when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the middest of Euphrates.} On the banks whereof Babylon was situate: into the midst of it, for into it; as out of the midst of it, for out of it, verse 6. In like manner is a mill-stone said to be cast into the sea, to represent the irrecoverable downfall of the spiritual Babylon, Revelation 18:11.
V. 64. {And thou shalt say, Thus shall Babylon sink and not rise from the evil that I will bring upon her:} See Esay 26:14. ch. 50:39, 40. v. 26, 39.
{and they shall be weary.} That is, says the Jewish doctor, they shall not be able to hold out against Cyrus: or, as others rather render it, though they weary themselves: as Esay 40:30. verse 58. the copulative in a discretive notion; as Esay 10:5. & 49:5. Though they take never so much pains, even till they tire out themselves, in endeavoring and striving to raise and restore her again: as of Edom, Mal. 1:4. Those that render it; and they shall flee away, as Job 20:8. Psal. 90:10. mistake the root.
{Thus far are the words of Jeremiah.} That is, as some, thus far concerning Babylon, as before; Thus far concerning Moab, chapter 48:47. Or as others rather, thus far of the prophet's own writing, for the chapter following seems to have been afterward added unto this book of his prophecies by some other holy man of God, (as the last chapter to the writings of Moses) for the further illustration and fuller confirmation of some things therein contained. For that which one of the Jewish masters would have to be the meaning of it, that after he had finished this prophecy against Babylon, he prophesied not, is apparently controlled by the inscriptions of some other of the prophecies in this volume recorded, that are of later date than this. See chapter 32:1. & 33:1. & 34:1. & 37:5, 6. & 42:7. & 43:8. & 44:1.
CHAPTER 52
Verse 1. {Zedekiah was one and twenty years old when he began to reign, and he reigned eleven years in Jerusalem, and his mothers name was Hamutal the daughter of Jeremiah of Libnah.} This chapter is supposed to have been written by some of those that lived in captivity at Babylon. The principal matter of it is concerning Zedekiah's wicked reign, v. 1–3. the siege and sacking of Jerusalem, v. 4–23. the slaughter of some chief ones, v. 10, 24–27. the deportation of the rest, v. 28–30. and the enlargement of Jehoiachin, verse 31–34. the most of it is related, 2 Kings 24. and 25. 2 Chronicles 36:1–18. Heb. reigned, for began to reign; as 2 Kings 21:1. & 22:1. See 2 Kings 24:18.
V. 2. {And he did that which was evil in the eyes of the LORD,} That is, displeasing to him; as 2 Sam. 11:28. See 2 Kings 24:19. 2 Chr. 36:12.
{according to all that Jehoiakim had done.} Of whom see 2 Kings 23:37.
V. 3. {For through the anger of the LORD it came to passe in Jerusalem and Judah, till he had cast them out from his presence, that Zedekiah the King rebelled against the King of Babylon.} According to this version, God punished his foregoing evil carriages, verse 2. by giving him up to his own perverse will, and permitting him to persist in a rebellious course against him, who had made him king, and unto whom he had sworn loyalty, to the ruin of himself, and the whole state together with him. The like whereunto, see Psal. 81:11, 12. Rom. 1:21, 24, 26, 28. Howbeit, I conceive the words may be thus rendered. Yea, unto the anger of the Lord it was against Jerusalem and Judah—that Zedekiah rebelled against the King of Babylon. Yea, so the particle is used in way of exaggeration, Esay 22:13. Chap. 14:5, 18. unto the anger of the Lord; as add iniquity unto their iniquity, Psal. 69:27. where the same particle is used, it was; it accrued, it was added further thereunto; as 1 Kings 13:34. compared with chap. 12:30. against Jerusalem and Judah, as Psal. 78:21. and 106:40. Esay 5:25. that (Heb. and; as c. 48:12. and 49:2.) Zedekiah rebelled against the King of Babylon; that which God takes so heinously, as being such a transgression, as should both surely and most severely be avenged, in regard of his oath therein falsified, and God's name thereby scandalized. See how eagerly God insists upon it, with oath upon oath, to punish him for the breach of his oath, Ezek. 17:15–21. See this also in the story, 2 Kings 24:20. 2 Chr. 36:13.
{cast them out from his presence} Heb. face; as Psal. 139:7. out of that land wherein they had formerly enjoyed the special presence of God in his house, word and worship, Psal. 42:2. and 84:7. So 2 Kings 23:27.
V. 4. {And it came to passe in the ninth year of his reign in the tenth month, in the tenth day of the month, that Nebuchadrezzar King of Babylon came, he and all his army, against Jerusalem, and pitched against it, and built forts against it round about.} See 2 Kings 25:1. Chap. 39:1. Hence arose the fast of the tenth month, observed during the time of the captivity, Zach. 8:19. because in it the siege of the city began.
V. 5. {So the city was besieged unto the eleventh year of King Zedekiah.} Heb. And; as chap. 37:21. the siege continued an year and an half. See vers. 7. and the same with this, 2 Kings 25:2.
V. 6. {And in the fourth month, the ninth day of the month, the famine was sore in the city.} This occasioned the fourth months fast, Zach. 8:19. because in that month the city was surprised and sacked.
{so that there was no bread for the people of the land.} Heb. and; as Chap. 50:3. See 2 Kings 25:3. Chap. 38:9. none for the common sort of people; as Chap. 26:23. whatsoever remainder of store some great ones might have.
V. 7. {Then the city was broken up,} Heb. And; as Chap. 47:2. It was taken by storming, some of the gates being broken open, and the walls battered, or scaled. See 2 Kings 25:4. Chap. 39:2, 3.
{and all the men of war fled, and went forth out of the city by night, by the way of the gate between the two walls, which was by the Kings garden, (now the Chaldeans were by the city round about) and they went by the way of the plain.} See on Chap. 39:4. 2 Kings 25:4.
{which was by the Kings garden} Or, which were: to wit, walls.
V. 8. {But the army of the Chaldeans pursued after the King, and overtook Zedekiah in the plains of Jericho, and all his army was scattered from him} Heb. And; as Chap. 50:24. 2 Kings 25:5. Chap. 39:5.
V. 9. {Then they took the King, and carried him up unto the King of Babylon to Riblah in the land of Hamath: where he gave judgment upon him.} Or. brought him unto him: as Chap. 39:5. See on Chap. 51:27. Heb. And; as vers. 7. and, spake with him judgements; as Chap. 4:12. and 39:5. 2 Kings 25:6.
V. 10. {And the King of Babylon slew the sons of Zedekiah before his eyes:} Caused them to be slain, as 1 Kings 19:17. and so hereafter, and vers. 11. See 2 Kings 25:7. Chap. 39:6.
{he slew also all the Princes of Judah in Riblah.} See Chap. 39:6.
V. 11. {Then he put out the eyes of Zedekiah,} Heb. And (as verse 9.) he blinded the eyes of Zedekiah; as Chap. 39:7. 2 Kings 25:7.
{and the King of Babylon bound him in chains and carried him to Babylon,} Or, fetters of brasse; as Lam. 3:7. So 2 Kings 25:7. See Chap. 39:7.
{and put him in prison,} Heb. gave him (as 2 Chr. 16:10. into the house of the wards, or custodies; as a prison is also termed by a word of the like notion, Genes. 42:7. Matt. 14:3. and this seems rather the proper notion of the term, as Chap. 37:13. Ezek. 44:11. than, as a learned annotator would have it, the house of inquisitions.
{till the day of his death.} A defective form, put in the prison till the day of his death, for, put him in, and kept him there till he died: as. bruise it upon the boil, for, bruise it, and lay it upon the boil, Esay 38:21. See more the like there. See this before menaced to Zedekiah, Chap. 32:5. Ezek. 17:16.
V. 12. {Now in the fifth month,} Heb. And; as Chap. 30:4. Hence the fast of the fifth moneth, Zach. 7:3. and 8:19. for the burning of the temple.
{in the tenth day of the month} It is said, 2 Kings 25:8. on the seventh day. The one of the two says a learned annotator, doubtless erroneous: but of that there is no necessity. The one may point to the day of the captain's arrival at Jerusalem: the other to the day wherein he set fire on the temple: which also though it were fired on the seventh day, yet might not be burnt down before the tenth. Either, rather, than what another suggests, that he might set forth from Riblah upon the seventh day, and arrive at Jerusalem upon the tenth. But howsoever, that learned annotator is doubtless himself in an error when he says that Joseph the Jew assigns it the ninth: for he in his Antiquities, lib. 10. cap. 11. says expressly it was in the new moon; and that is neither seventh, [illegible], nor ninth, but the first.
{(which was the nineteenth year of Nebuchadrezzar King of Babylon} See Chap. 25:1. and 32:1. So 2 Kings 25:8.
{came Nebuzaradan Captain of the guard,} Or, Provost-Marshall: so vers. 14. &c. See of the term, on Chap. 39. vers. 9.
{which served the King of Babylon into Jerusalem} Heb. stood before him; as 1 Kings 10:8. and 17:1. Prov. 22:29. It is said simply a servant, 2 Kings 25:8. which shows the relative here omitted, as chap. 50:5. to have reference to the captain, not to the guard, which in the Hebrew is not ambiguous.
V. 13. {And burnt the house of the LORD, and the Kings house, and all the houses of Jerusalem, and all the houses of the great men burnt he with fire.} If he burnt all the houses of Jerusalem one and other, to what end is mention made of the great ones' houses after apart? But the words would be rendered, all the houses of Jerusalem, even every house of any great one (Heb. house of great; that is, noble, or rich, as Gen. 24:35. and 26:13.) chap. 41:1. he burnt. So that the copulative here is not in a notion of distinction, but of restriction rather, and further explication; as if it had been said, when I say, he burnt all the houses of Jerusalem, my meaning is not, that he burnt all the sorry dwellings of the meaner sort; for of those he spared some for such as should be left to husband the land thereabout; at least, regarded not so much the demolishing of them, being no grace, or ornament much less strength to the city: but that he burnt down all the great men's stately buildings, together with the king's palace, and God's temple, all the strong and graceful edifices, that were in any part of the city: though it is not unlikely but that many others of less note standing near them, were burnt down together with them. See the like use of the particle again, vers. 15. and such additional restrictions, Ps. 73:1. and 145:18. For those great masters seem to shoot wide here, who would have by this term intended, either their Chappels, or their Schools, because God was by praise and prayer magnified in the one, and the law by the lectures of their doctors in the other.
V. 14. {And all the army of the Chaldeans that were with the Captain of the guard brake down all the walls of Jerusalem round about.} They dismantled the city that it might not be a place of strength to secure any that might rise again. So 2 Kings 25:10. Neh. 1:3. Ezr. 4:12, 13, 15, 16. Lam. 2:18.
V. 15. {Then Nebuzaradan the Captain of the guard carried away captive certain of the poor of the people, and the residue of the people that remained in the city, and those that fell away, that fell to the King of Babylon, and the rest of the multitude.} Heb. And, as ver. 9, 11. So 2 Kings 25:11. See Chap. 39:9. and 51:34.
{of the poor of the people, and the residue,} Or, even the residue; not of the people of the whole land in general; but of those that were found in the city; as before, ver. 13.
{the rest of the multitude} the word rendered multitude is in the story of the Kings hamon; here amon: as Chap. 46:25.
V. 16. {But Nebuzaradan the captain of the guard left certain of the poor of the land for vinedressers, and for husbandmen.} Heb. And, as vers. 8. See 2 Kings 25:12. Chap. 39:10.
V. 17. {Also,} Or, Moreover, as Chap. 39:7. Heb. And. See 2 Kings 25:13.
{the pillars of brass that were in the house of the LORD,} As the prophet had foretold it should be, Chap. 27:19, 22. of these pillars, see 2 Kings 7:15.
{and the bases,} Ten in number, that stood under the lavers. See 1 Kings 7:27, 38. 2 Chr. 4:14.
{and the brasen sea that was in the house of the LORD} See 1 Kings 7:23.
{the Chaldeans brake, and carried all the brass of them to Babylon.} They broke them for the more easy and convenient carriage of them; as the Chaldean idols were dealt with by the Medes and Persians, Chap. 50:2. Esay 46:1, 2.
V. 18. {The Caldrons also,} Heb. And, as Chap. 39:6. but Also does well here; and better than before, vers. 17. of such caldrons, see Exod. 7:3. it is rendered pots, 2 Kings 25:14.
{and the shovels,} Instruments they were wherewith to remove the ashes from the altar of burnt-offerings, Exod. 27:3. for they were of brass, 1 Kings 7:45. and they have this name from a term that signifies to remove, and do away, Esay 28:17. in regard whereof some render it besums, or brooms; but that not likely: they would never be at the trouble to carry besoms to Babylon. The ancient Greek and old Latin render it here flesh-hooks; but without ground.
{and the snuffers,} The ancient Greek retains the Hebrew term, though misplaced: the old Latin renders it Psalteries; and the Jewish masters some of them make it some instrument of music: and the word indeed comes from a root that is of various conception, and signifies very frequently to make music by playing on some instrument; and for such musical instruments, is a word very near to this frequently used. But what should such instruments do here, among brazen caldrons and shovels? The word is indeed rendered snuffers: as here, so 1 Kings 7:50. 2 Kings 12:13. 2 Chron. 4:22. and being so taken, it may come from another acception of the same root, whereby it signifies properly to prune, and by pruning, to trim trees and plants, and consequently by a metaphorical use of its lamps: whence the snuffers might have their name; for that they pare off the superfluous part of the wicks, as pruning hooks (from hence in Hebrew so termed, Esay 2:4.) do the superfluities of plants: but those snuffers belonging to the lamps were of gold; as by the places above pointed to appears: whereas these were of brass, and are reckoned among those implements that belonged to the brazen altar: and I conceive therefore it should rather be rendered tongs; though by another name also so termed from a root that signifies to take; because by them men are wont to take up quick coals, and the like, from the fire on the hearth, or in the chimney, Esay 6:6. and yet is the same word used also for snuffers; so termed, because they lay hold on the wick, and take it by the end to raise it up: and it is so rendered in our version among the implements which belong to the lamps, Exod. 37:23. nor see I on what ground the same interpreters turn them elsewhere into tongs, Exod. 25:38. and Num. 4:19. whereas the very word next ensuing, in all the three places, to wit, snuff-dishes, does evidently show the word before it, to intend no other than snuffers: (and indeed what use is there of tongs about lamps?) the very selfsame thing being spoken of in all those places. Howbeit, in Solomon's temple, it seems, that there were instruments of two sorts, that were used about the lamps, the one to raise up the wick, called by this latter term, and another to snip it off, designed by the former: for both the terms are found distinctly mentioned, 1 Kings 7:49, 50. 2 Chron. 4:21, 22. though but one of them in Moses: and tongs seems no fit term for either. But as the word that signifies tongs properly, is used also for snuffers, in regard of some general notion designed in that term, common to either; so the word that most usually signifies snuffers, seems both here, and 2 Kings 25:16. used for tongs, in regard of that common use there is of them to trim lights with the one, and fire with the other. A learned scholiast would have it to signify flesh-hooks; so termed says he, because they cut the meat: but the office of such instruments is not to cut or mince meat, but to take it up only: So that neither observation, nor notation, backs this his interpretation; wherein I suppose he walks alone.
{and the bowls,} So is the word rendered, Numbers 7:13. and oft in that chapter: or basons, as it is rendered 2 Kings 12:13. Neh. 7:70. The word is used sometime for a bowl to drink in; as Amos 6:6. and such in likelihood were those that were in the temple and tabernacle, for the receiving of the wine or drink-offering, and pouring it out upon the sacrifice: sometime for a bason: such as were those that were used to receive the blood of the sacrifices so called, say the Jewish critics; because out of them the blood of the beast sacrificed was sprinkled, part of it upon the altar, the residue being poured down at the foot of it. Now these, whether bowls or basons, (for the word comprehends both) were some of them of brass, as those that Hiram cast for Solomon, 1 Kings 7:45. and those that Moses made for the brazen altar, Exodus 38:3. Numbers 4:14. some of silver, as those that the twelve princes gave, Numbers 7:13, 85. some of gold, belonging to the altar of incense, 1 Kings 7:50. 1 Chronicles 8:17. those of brass are here spoken of; the other, Verse 19. See there.
{and the spoons,} Or, ladels. or cups, or dishes; for they were some of them to put incense in: and are so called, because they were hollow, resembling the palm, or hollow of the hand. These seem to have been brazen ladels, used about the caldrons before mentioned, belonging to the service of those sacrifices, whereof part used to be boiled: and of this sort I conceive those to have been distinguished from the vessels of gold and silver, 2 Chron. 24:15. Other there, though rendered spoons in our versions yet indeed cups, or dishes rather, in which the incense was placed on the showbread, Num. 4:7 & 7:14, 86. and those were of gold, as all implements belonging to that table were, Exodus 25:29. & 37:16. 1 Kings 7:50. 2 Chr. 4:22.
{and all the vessels of brass,} That is the rest of them; as Chapter 43:2, 14.
{wherewith they ministered, took they away.} That is, wherewith service had wont to be performed: for the verb is indefinite: as chap. 5:26.
V. 19. {And the basons,} This is omitted 2 Kings 24:15. The word is used sometime for a bason, or a piece, as we term it: so where the blood of the Paschal lamb is said to be received in such, Exod. 12:22. and that such both of gold and silver were used about the service of God in the temple, appears, 1 Kings 7:50. 2 Kings 12:13.
{and the firepans} Or censers; as the word is rendered, Numbers 16:17, 37, 38. These were some of them of brass, belonging to the brazen altar, Exodus 27:30. & 38:3. Numb. 16:39. But one such at least belonging to the golden altar of gold, Lev. 16:12. compared with Heb. 9:4. & Rev. 8:3, 5. and others, so termed, not so much from the use, as from the fashion of them, belonging to the lamps, rendered commonly snuff-dishes; because they stood by the lamps with sand in them, therein to bury the snuff, so oft as occasion was to snuff them. Of these, see Exod. 25:38. & 37:23. 1 Kings 7:50. 2 Chr. 4:22.
{and the bowls,} Such of them, as were of silver, or gold. See on Verse 18. There were of these an hundred golden ones made by Solomon for the service of the temple, 2 Chronicles 4:8.
{and the caldrons,} Or pots: this is not mentioned, 2 Kings 25:15. but in the verse only before going; and whether any such silver pots. or posnets might be used in the temple, some doubt may be made; though we read of some golden flesh-hooks, 1 Chr. 28:17. which yet one of the Jewish doctors supposes to denote there some other implement that did belong to the table, and would have to be the same with the last here mentioned. But the scribe having the former verse in his eye, when he was writing, might put that again here that he had there. See the like acknowledged superfluous insertion, c. 51:3.
{and the candlesticks} Whereof, being ten in number, see 1 Kings 7:49. 2 Chr. 4:7.
{and the spoons} Or dishes, or incense-cups. See on v. 18.
{and the cups} So the ancient Greek and old Latin render it. That by the term some implement is designed appertaining to the table of showbread, is apparent from Exodus 25:29. and Numbers 4:7. And whereas there are two terms there joined together, this and another, the Jewish masters some of them tell us, if we may believe them, that thereby are designed certain golden pipes, or half pipes rather, like to cleft reeds, or canes, and props or shores made somewhat after the manner of a fork: and whereas the loaves or cakes of showbread were to be set on two rows, six in either row one upon another, these half-pipes were to be laid three of them between every other cake, to make free passage for air between them, and so to keep the bread from molding; and that those forked props or shores were to keep up these half pipes, and enable them the better to bear up the weight of the bread: and that hence the term here used has its name; because these pipes or half pipes kept the bread pure and free from growing moldy. But some of them of no small note herein dissent from their fellows; nor is there among those of them, that go this way, an entire agreement: for some of them would have this here mentioned the pipes, and that other the props: others of them would have that to be the props, and this the pipes: and some of ours, because the root it comes from has a notion of making or keeping pure, or clean, conceive thereby to be meant besoms, and so render it: but of that somewhat was said upon occasion of another term on Verse 18. and of silver and golden besoms, I remember not to have read. By those places of Moses pointed to, and compared together it appears, that the use of them both was one and the same, to wit, to cover the Table, (so the words are expressly in both places) that is, the things set upon the table, to wit, the bread, and the incense, which stood both upon the table in two Chargers the one; in two lesser dishes the other: which how those pipes or props may be said to do, is beyond my shallow capacity. But these were then both in nature of covers, if Moses may be believed: and it may (as to me seems) not improbably be conjectured, that the one was of a larger size or breadth, flat-bottomed, not unlike to our plate-trenchers; that it might both cover the uppermost loaf, or cake, (which was in likelihood of some good breadth, containing, as each of the rest, two ten parts of an Ephah, Leviticus 24:5. of which measure, see on Esay 5:10. that is, two Omers, Exodus 16:16.) and have the incense-cup, or dish, also set on it: the other of less compass to cover the incense, which in a cup or dish, stood on the uppermost loaf or cake of either row, Leviticus 24:6. both for use at least, if not for fashion, not unlike to such sort of covers, as we have oft for greater glasses and standing cups, the one, the other to those brazen plates made of those mutinous ones' censers, to cover the altar. Numbers 16:38, 39. nor is this use of them unsuitable to the term given the one of them, that is here mentioned: for by means hereof both the bread and incense were kept clean, and free from dust or ought else that might casually fall on them. But this my conjecture, I shall leave to the learned; resting ready to yield unto any, that shall produce and render some more probable matter.
{that which was of gold in gold, and that which was of silver in silver, took the Captain of the Guard away.} Heb. what gold gold, and what silver silver: that is, as some, whatsoever was of gold, or silver: such repetitions sometime importing an universality: as, man man, for every one, Lev. 15:2. and day day, for every day, Psal. 61:8. & 68:19. and morning morning, for every morning, Esay 50:4. or, as others, those of gold apart by themselves; and those of silver apart by themselves: and both of them entire as they were; not broken as the brazen ones were, verse 17. See the same, 2 Kings 25:15.
V. 20. {The two pillars,} Or, As for the two pillars; (the nominative put absolutely: as the like, Psalm 18:30. & 104:17.) the one called Jacin, the other Boaz, 1 Kings 7:15, 21. 2 Chronicles 3:15, 17.
{and one Sea,} Hebr. and the one Sea. See Verse, 17.
{and twelve brazen bulls,} Heb. and the twelve Bulls of brasse. Whereof see 1 Kings 7:25.
{that were under the bases,} There is some doubt here moved how the Bulls should be said to be under the bases, when as they were under the Sea, and the bases not under it, but the other lesser lavers, 1 Kings 7:27, 38. To which is answered by one, that the nethermost parts of the sea are here meant by the word bases: by a Jewish doctor, that the meaning is, they stood below by, or beside the bases: by a third, that there is in the text a defect thus to be supplied, the twelve Bulls that were under it, (to wit, the sea,) and the bases, before mentioned, v. 17. The bases are omitted, 2 Kings 25:6.
{which King Solomon had made in the House of the LORD:} All which, as well pillars, and sea, and bulls, as bases, Solomon has made; That is, procured, or caused to be made: as he built the house, Acts 7:47. and this is added to show, as a Jewish doctor observes, that they were the very same that Solomon had made; having not been altered, or embellished: as some other things about the temple had been, in some former kings' reigns, 2 Kings 16:17, 18. and 18:16. Yet it is expressly said, 2 Kings 16:17. of Ahaz, that He mangled the borders of the Bases, and removed the Lavers from off them: As also that He took down the Sea from the brazen Bulls that were under it. But Hezekiah his son and next successor, in likelihood repaired the one, and restored the other again.
{in the House of the LORD} Either, in the House of the Lord, which, (to wit, pillars) Solomon made: and so there should be a trajection in the words of the text as the like, Chapter 32:9. Or. for the House of the Lord: for they were not made in it, but in the plain of Jordan, 1 Kings 7:46. for it. So is the particle used, Nehemiah 5:3. and 13:14. Est. 4:7. Jeremiah 15:13. See Verse 21.
{the brass of these Vessels was without weight.} Heb, of the Brasse of them, to wit, of all these Vessels, there was no weight: the quantity was so great, that they could not well or easily be weighed; or that they regarded not the weight of them, they were not willing to stand to weigh them. See 1 Kings 7:47. 1 Chronicles, 22:3, 14. 2 Chronicles, 4:18. and the like syntax, Chapter 51:56. and the same in effect, 2 Kings 25:16.
V. 21. {And concerning the pillars,} Heb. And the pillars; as verse 20.
{and the height of one pillar was eighteen cubits} This agrees with what is related, 1 Kings 7:15. where the making of them is mentioned: as also with 2 Kings 25:17. where the same story with this is reported. But in 2 Chronicles 3:15. parallel to that, 1 Kings 7:15. the pillars are said to be thirty five cubits long: for so the words are there, he made and placed, or to be placed before the house (a complexive form of speech, for they were not there made, but in the plain of Jordan, 2 Chronicles 4:17. though to that place they were designed, and there they were placed, 1 Kings 7:21. See of the like on verse 11, 20.) two pillars thirty and five cubits in length. These seeming differences to reconcile, some have recourse to the diversity of cubits, which (say they) were of two sorts, the civil or common cubit, consisting of one foot and an half six hand breadths twenty four finger breadths, and eighteen thumb-breadths; and the sacred or holy cubit, that consisted of an hand-breadth, or foure fingers more than that other, Ezekiel 40:5. & 43:13. that which exactly agrees with what Herodote reports of the royal cubit in Egypt, that it was three thumbs breadth longer than the ordinary cubit, and the computation, say they, is made by the civil or common cubit in the one place, by the sacred in the other. But because this computation will not serve to bring up the less number to the greater; for an hand's breadth added unto each cubit will not raise eighteen, to above 21. which comes far short of thirty five. Some tell us of a third sort of cubits that was of a double length to the common cubit, called the chief cubit, 2 Chronicles 3:3. and the arm-hole cubit, because it reached not from the top of the hand to the bending of the elbow, as the common cubit, but up to the arm-hole, Ezekiel 44:8. And this being admitted, might indeed bring us home to the longer measure, and a little also beyond it, a cubit over either in the greater (say they) omitted, because it belonged to the basis; or in the less number, though but seventeen and an half indeed, added to make up a full number. But [illegible] places produced for it are both ambiguous, the latter [illegible], on which the main weight of this conceit lies; and by the word rendered arm-hole, some interpreters of prime note conceive some part of the building itself to be meant, which they render a wing. Certain to me it seems, that no other cubit can there be meant, than that which was before mentioned, chap. 40:5. where the angel is said to have had in his hand a measuring cane, reed or rod of six cubits, by the cubit and an hand-breadth; and here, as having an eye to what he had there said, he says, that the foundations of the side chambers were the fulnesse of the reed of six cubits: that is, full as long as that measuring cane of six cubits: and what cubit can there be any reason to imagine here intended, other than that so spoken of at first, and after repeated again? which may also justly be deemed to be the same with that chief one mentioned in the dimensions of Solomon's temple; if the word at least be there so to be rendered, whereof some also make doubt. This therefore unless better ground could be produced, will hardly here help us. Some other therefore have recourse to the fabric of the pillars. These pillars, or columns, says a learned writer, consisted of five parts, a square table at the bottom, rundle or round basis upon that, the shaft, or main body; the head, or Chapiter, and the crown, or pomel. Unto which five I suppose a sixth may well be added, the square border on which the pomegranates were: whereof see on verse 23. Now, says this learned man, the shaft or the main body of the pillar was of eighteen cubits mentioned in the one place: the square table and round basis below, together with the chapiter and coronet above, made out between them the other seventeen; and these altogether with the shaft, make up the thirty five related in the other. The Jewish doctors go a third way. The one place, say they, speaks of either pillar apart; which were either of them of eighteen cubits, in the shaft or main body; besides the chapiters, the measure whereof is reported by itself, 1 Kings 7:16. the other place speaks of them jointly together, as they were cast at first in one entire body, though after divided into two; and one cubit, say they is not expressed in the whole number, because it was divided between them, and went with either to the making up of the chapiter on the top, and to back this their opinion, they press the word of length used in the text: for it says not, say they, the height of the pillars, as in other places, where they are spoken of as they stood, but the length of them, because he speaks of them as lying yet along on the ground in the place where they were at first cast. Either of these two last seem to carry some good probability with them.
{and a line of twelve cubits did compass it,} Heb. a thred (as Genesis 14:23. rendered a line, 1 Kings 7:15. a cord, Eccles. 4:12.) of twelve cubits will, or would, or might compasse it: the verb in a potential notion: as, it will, (for, it would, or could) contain, 1 Kings 7:25.
{and the thickness thereof, was four fingers: it was hollow} Before was the perimeter, or compass, (says a learned annotator) here the diameter or bredth, of the pillar: and here, says he, the scribes must of necessity be out: for four fingers cannot make a diametient of eight cubits in a column. But I doubt that this learned man is herein himself rather much mistaken: the purpose of the writer hereof, whoever he was, being not, as I conceive it, to give the diameter, or breadth, of the main body of the pillar, (what needed that when he had related the exact compass of it before, from whence the diameter might be easily gathered?) but to acquaint the reader with the thicknesse of the brass throughout the main body of the column; which though it were not entirely solid and massive, but hollow within, yet was the brass of it four fingers thick, which the diametient makes nothing at all. And this appears plainly by what is said of the sea, 1 Kings 7:26. & 2 Chron. 4:5. the thicknesse of it was an hand breadth: the very term here used though the measure a finger's breadth more in that than in this here, whereas both the perimeter and the diameter, or compass and breadth had been distinctly before mentioned, v. 23. in the one place, v. 2. in the other.
V. 22. {And a Chapiter of brass was upon it, and the height of one Chapiter was five cubits} The word rendered Chapiter signifies properly a crown or coronet; and so divers render it: that which is here said of it, however we shall term it, and its measure agrees with the dimensions thereof reported, 1 Kings 7:16. But 2 Kings 25:17. where the same story with this is related: this work Chapiter or coronet is said to be three cubits high, which falls two cubits short of this. This seeming difference the Jewish commenters thus reconcile: the chapiters, say they, were divided into two parts, the upper and the lower; the lower part next to the shaft of the pillar had no figures on it; the upper part above that was set out with figures and much curious workmanship: and this upper part only is respected in the latter story of the Kings, being of three cubits height: the lower of two cubits being let pass as belonging to the shaft. Some of ours more exactly divide the whole work above the shaft into three parts, the chapiter the table, and the coronet: and they assign to the chapiter one cubit, to the Table one and three to the Coronet: which therefore say they, considered together with the table, has four assigned it, 1 Kings 7:19. Others again divide it into the Table, or square, the belly and the crown: which I conceive to be the better division, and suppose, that the square or table with its rise, until it closed with the middle part, termed the belly, was of two cubits, omitted for that cause which the Jewish doctors give, as comprehended in the pillar, and the belly with the crown to make up the three cubits between them mentioned in the place parallel to this.
{with network and Pomegranates upon the Chapiters round about, all of brass: the second Pillar also, and the Pomegranates were like unto these.} Heb. and; for with; as c. 27:2. Ezek. 23:40. Of this net-work, or wreathed work; as it is rendered in the record of Kings: as also of these Pomegranates, see 1 Kings 7:17, 18. 2 Kings 25:17. and hereafter v. 23.
V. 23. {And there were ninety and six Pomegranates on a side, and all the Pomegranates upon the network were an hundred in all.} There are here again some seeming differences both about the sum in gross, between this text and some others; and about the sums themselves here mentioned. Concerning the former we find it said, 1 Kings 7:19. that the Pomegranates were in rowes two hundred about upon either Chapiter, and 2 Chronicles 4:13. that there were four hundred Pomegranates upon the two wreaths; two rowes upon either wreath. But these seeming differences, for the sum in gross, are by general agreement thus reconciled; that there were two rowes of them on the top-works of either pillar, one over another and an hundred in either row, as is here said, and this place therefore to be understood, as if it were said, an hundred all in one row: and consequently, two hundred. as the former place says, in the two rows upon the one; foure hundred as the latter has it on both. There is a little more difficulty about making the two sums here mentioned to agree; for according to the words here thus rendered it might seem, that there were ninety six Pomegranates on each side of either Chapiter, or Coronet above mentioned, which would rise to the sum of three hundred eighty and four in all, for each either chapiter or row, which none of the former sums would admit: and whereas there is mention in the after sum of an hundred only: Unto this the common answer is, that the four that should go to make up the hundred that was in each row were out of sight, by reason that the pillar stood close to the wall, either of the porch, or the house; and the writer here mentions those alone that were in sight. Thus both the Jewish, and others: which yet seems not very satisfactory: for neither is it probable, that two such goodly columns erected, not to bear up ought, but for a grace and ornament to the house, should be situated so close to the wall, that the curious workmanship of them might not be conspicuous on every side: Nor again, do they take notice, either of the translation, or of the text, which may seem to raise the computation to such an excessive sum as was hinted before. In the Hebrew text, for that which is here rendered on a side, it is word, for word Winde-ward: That is, toward the four winds, or quarters of the world: as the word wind is used, 1 Chr. 9:24. Chap. 49:36. Ezek. 42:20. whence it may well be deemed that the table, or border on which the pomegranates were engraved, was square; albeit that the belly or main body of the chapiters were round; as the borders of the bases on which the lavers stood; set out with the like imagery, were square, although the mouth and main body of the bases were round, 1 Kings 7:29, 31. and that the pomegranates stood twenty and four on each side, to which number the four corner ones added to the number here mentioned, make up the sum of an hundred hereafter subjoined, and understood as before. And this I conceive to be the most probable way of reconcilement. For as for that apprehension of the late learned annotator, who would make but two sides of them, and would have ninety six in each row on either of those sides, which with the two parting ones in each row, being eight in all should make up the 400. neither does it suit well with the term of wind, unless we make but two winds: nor will it with that addition of those eight, make up that entire sum, unless four more be added.
V. 24. {And the Captain of the guard took Seraiah the chief Priest, and Zephaniah the second Priest, and the three Keepers of the door.} The historian returns from the spoils carried away, to some persons of note, that Nebuzaradan took away from Jerusalem, at his return from thence to Riblah, where by Nebuchadrezzar's appointment they were slain. Those mentioned in this verse, he took out of the temple; those in the next, out of the city. Seraiah, the son of Azariah, 1 Chr. 6:14. the chief Priest: another from him of that name mentioned Chap. 51:59. and Zephaniah; of whom, Chap. 21:1. & 29:25. the second Priest: the next in place to the chief priest, who upon any extraordinary occurrent restraining or disabling him, was to supply his place, Chap. 21:1. 1 Chr. 5:12. 2 Kings 23:4. and three (not the three, for there were many more of them) Keepers of the door. Heb, threshold. See Chap. 35:4. three select ones of those, it may be, that used to attend at the three gates, the east-gate, 2 Kings 11:6. 2 Chr. 23:5. Ezek. 44:1, 3. & 46:1. and the north and south gates Ezek. 36:7. which seem to have been the chief, and of most use. See the same, 2 Kings 25:18.
V. 25. {He took also out of the city an eunuch which had the charge of the men of war,} Heb. And out of the city (for the former out of the temple, Verse 24.) he took an Eunuch, or, officer; as Gen. 39:1. Esay 39:7. one, as chap. 51:60. who was overseer of the men of war; or, the Muster-Master.
{and seven men of them that were near the Kings person,} Heb. that saw the face of the King; as near attendants, standing before such, usually do. See the manner of speech, Matt. 18:10. In 2 Kings 25:19. there is mention of five only. But Joseph the Jew, lib. 10. cap. 11. has, as it is here, seven: two of them might be men of less note, and in that regard it may be, there omitted. Some of the Jewish masters say, that they were the two scribes, that belonged to the judges. But for this assertion they give no ground.
{which were found in the city;} Either were taken there; as Chapter 50:7, 24. or, simply, that were abiding there: as Esth. 1:4.
{and the principal Scribe of the host,} So the old Latin; but others rather with the Jewish commenter, the Scribe of the Captain of the host, or the general: the office that Joab had under David, 1 Chr. 27:34. alluded to Josh. 5:14.
{who mustered the people of the land,} Heb. that hosted, or, armied, if we might so speak: that made an host, or army of them, This some refer to the commander, that framed the people into an army, and so led them out to service: others, to the scribe, that enrolled and listed them for service: and this latter seems the right. See the like office, Esay 33:18.
{and threescore men of the people of the land that were found in the midst of the city.} Or, that were (as before, and Chap. 41:3.) in the city; as it is 2 Kings 25:19. the like see Chap. 51:7. & 50:8. Ezek. 3:24.
V. 26. {So Nebuzaradan the captain of the guard took them; and brought them to the King of Babylon to Riblah.} Heb. And. as verse 5. See the same, 2 Kings 25:20.
V. 27. {And the King of Babylon smote them, and put them to death in the land of Hamath:} See Verse 10. and the same, 2 Kings 25:21.
{Thus Judah was carried away captive out of his own land.} Heb. And. as Chap. 51:4. But the copulative may well be retained here; or else it must have reference to what was before related, Verse 15. but this seems rather to look further backward than so, as appears, Verse 28. and to be in nature of an introduction, used as a passage to a new discourse, concerning such as either had been before, or were at this time carried away captive, containing the sum in general of the ensuing relation, Verse 28—30.
V. 28. {This is the people whom Nebuchadrezzar carried away captive in the seventh year, three thousand Jews and three and twenty.} This was done in the short reign of Jehojacin related, 2 Kings 24:12, 14, 16. But there seems some difference between the relation of it here and there: for first what is said to have been done in Nebuchadnezzar's seventh yeare here, is said to have been done in his eighth year there. That which may easily be reconciled, as being transacted in the latter end of his seventh year, and about the beginning of his eighth: and so verse 29. the like thereunto, see 1 Kings 15:25, 28. and on Chap. 25:1. Another difference more difficult is in the number, which are but three thousand, and odd here, but ten thousand there, 2 Kings 24:14. and seven thousand, if not eight thousand, as may seem more to them, Verse 16. for it is there said; and all the men of might seven thousand, and craftsmen and smiths, a thousand: Which some so reconcile, as if the first number included the two latter; to wit, that of the ten thousand, seven thousand were men of arms, and a thousand of them cunning workmen: and this seems not improbable; because they were mentioned together with the gross sum in the same verse before. But for the reconciling of this and the former, both the Jewish writers and others give jointly this answer, that of that ten thousand, the three thousand and odd, were of the tribe of Judah, Jewes strictly so termed, the residue of the tribe of Benjamin, and some other that adhered unto them; which for ought I see must be admitted, and stand for good, unless some error have by the scribe's default crept into the account.
V. 29. {In the eighteenth year of Nebuchadnezzar he carried away captive from Jerusalem eight hundred thirty and two persons.} That is, what time the city was taken in the eleventh year of Zedekiah, 2 Kings 25:2. said to be the nineteenth of Nebuchadnezzar, 2 Kings 25:8. from which place a learned writer would have to be corrected. But thereof there is no need: in the eighteenth expiring, and in the nineteenth then entering, may well stand together, as before, verse 28. Heb. souls, for, persons, as Exod. 1:5. Chap. 35:6. So after Verse 30.
V. 30. {In the three and twentieth year of Nebuchadrezzar, Nebuzaradan the captain of the guard carried away captive of the Jews seven hundred forty and five persons:} This seems to have been done after that barbarous murder of Gedaliah, chap. 41:2. 2 Kings 24:25. to prevent some new rebellion. Heb. souls, for, persons, again, as before, Verse 29. and so in the next clause.
{all the persons were four thousand, and six hundred.} The whole number made up exactly from the several ones before particularly recited.
V. 31. {And it came to passe} Or, Now so it was; as chap. 36:22, 23.
{in the seven and thirtieth year of the captivity of Jehojacin King of Judah} Or, after the deportation: so the particle seems here to import; as also, Esay 38:17. Ezek. 40:1. Dan. 11:6. six and twenty years after the dissolution of the Jewish state, 2 Kings 25:2, 8. when Jehojacin was now about fifty and five years old 2 Kings 24:8.
{in the twelfth month in the five and twentieth day of the month,} Here again comes some seeming difference between the relation of this passage here, and that in the history of the Kings: for what is said to be done on the five and twentieth day here, is said to be done on the twenty seventh there, 2 Kings 25:27. Now this to reconcile the Talmudists tell us a tale of Nebuchadnezzar and his son Evilmerodac; to wit, that when Nebuchadnezzar died and was buried, this son Evilmerodac was afraid to take the kingdom upon him, for fear lest his father should return, (either not being dead indeed, or risen again as he did before,) after his seven years' frenzy, Dan. 4:32, 36. and should then kill him, as he had done one of his sons before, whom he found then sitting upon his throne; though some of them say, (for they are not all in one tale neither) that it was this Evilmerodac that he found in his royal seat, and that he did but imprison him; but that he feared now, if he came again the second time, he would deal worse with him: and durst not therefore take the kingdom upon him, until he had seen his father's corpse taken out of the grave, and before his face cut in pieces and cast to the vultures, that flew away several ways with the gobbets of it; and that Jehojacin, (with whom he had been fellow-prisoner, whereby they were grown into some familiarity) then standing by him, told him that his father would then come again, when all those pieces of him, that the vultures flew away with, should meet together in that place again: and that thereupon he released him from his imprisonment: And thus after all this long tale told the knot is readily untied, and they will show you how: for, say they, Nebuchadnezzar died the five and twentieth day of the month, and was buried on the six and twentieth: (they made haste belike to be rid of him) and on the seven and twentieth day his corpse was taken up, and used as we have heard, to fulfill that prophecy of Esay 14:19. and Jehojacin withal released. And how helps all this, if all of it were true, to assoil the doubt? One of them therefore a little wiser than his fellows; though he relates their story too, tells us, this enlargement of Jehojacin was resolved upon, and order given for it on the twenty and fifth day, though not put in execution till the twenty seventh; and this our interpreters also approve: nor is it either unreasonable or incongruous to allow a day intervenient, for the fitting of one in such a condition for a suitable receipt.
{that Evil-Merodach King of Babylon, in the first year of his reign,} Heb, in the year of his Kingdom; that is, in the same year wherein he came to his kingdom: as, in his reigning, or, when he reigned; that is, when he began to reign, verse 1. and so it is, 2 Kings 25:27. in the year of his reigning: well rendered there, that he began to reign.
{lifted up the head of Jehojacin King of Judah,} To lift up the head, is sometime used for to advance, set up, or above: as thou liftest up the head, Psalm 3:3. & 18:43, 48. and he shall lift up the head, Psal. 110:7. but sometime it signifies to survey and take account of; or upon survey, to take special notice of, be it for good or evil. So it is said of Pharaoh, that making a solemn feast upon his birthday he took a list of his servants, and among the rest he lifted up the head of two of them then in restraint, that is, he took special notice of them both, but to contrary purposes, to release and restore the one of them to his former place, and to execute the other, Gen. 40:20—22. In the former sense the word is not here to be taken, (for he did not advance him before he released him) but in the latter taking a list or survey of such princes as his father Nebuchadnezzar had left under restraint at his decease, he took special notice of Jehojacin among the rest.
{and brought him forth out of prison.} Heb. out of the house of restraint; as Chapter 37:15. See verse 33. much dispute and debate there is among writers, what the reason should be why that Chaldean king should show Jehojacin this kindness: and the Jewish masters tell us, as was hinted before, because he and Jehojacin had been sometime fellow-prisoners: but that relation is of as much credit, as any other tales that they tell. Some other say it was done in regard of his voluntary yielding himself unto Nebuchadnezzar, 2 Kings 24:12. whereunto some add, that he did so by the advice of Jeremy, which God would hereby make to appear that he approved of. But neither do we read of any such advice given by Jeremy to Jeconiah, though to Zedekiah he so did, chap. 38:7, 8. But it may well be thought rather that he did it by his mother's direction, by whom he was in other things in likelihood too much led. Nor did Nebuchadnezzar, unto whom he so yielded himself, ever show him any such favor so long as he lived. Others would have it again so disposed by God's special providence to fulfill Jacob's prophecy, concerning the continuance of the scepter with Judah until the coming of the Messias, Gen. 49:10. which had failed, say they, had not Jeconiah been set at liberty to be head of the captivity, in which heads, him and his issue after him being of that stock, the government was continued. But what answer will these men then give to the Maccabee commanders, who were of another tribe, and yet that prophecy by their government not frustrated? Nor does this therefore give any satisfactory reason of this kindness showed by Evil-Merodac to Jehojacin. If conjectures may be given in a business so uncertain, I should suppose that Jehojacin being a youth of eighteen years when he was brought captive to Babylon, 2 Kings 24:8. and it may well be, well favored, and comely withal, and one that had been king of one of the kingdoms of special note and name in those times. Evil-Merodac being also but a young stripling then, might take some liking to him, and set his affection upon him: and howsoever, during his father's life, he could not in this kind show it, yet did it, when he had power so to do after his decease. But whatsoever the ground or occasion on man's part was, which is not easy to define, thus God made good, what the Psalmist, whosoever he were, with thankfulness, to the amplification of God's mercy to the people, acknowledges, that God gave him, and others of them at several times favor in the sight of those, with whom they were under restraint, Psalm 106:46. See chap. 15:11. Daniel 1:9. and 2:48, 49. and 3:30. and 6:2, 28. Nehe. 1:11. and 2:8. Acts 7:10. In the book of Kings, this is delivered in a more concise form, but in Scripture very frequent, he lifted up his head out of prison, for he lifted up his head and took or brought him out of prison: as more fully here we have it. So, thou hast loved, or affected my soul from the pit, for thou hast loved, or affected my soul and delivered it from the pit, Esay 38:17. See the like, v. 20.
V. 32. {And spake kindly unto him,} Heb. spake good things with him; as c. 12:6. So 2 Kings 25:8.
{and set his throne above the throne of the Kings that were with him in Babylon.} Divers whereof it seems Nebuchadnezzar his father had with him there; before whom he gave Jeconiah the precedency, as some think, in regard of the great fame of his ancestors David and Solomon; but might as well be out of some other private respect, or affection to his person.
V. 33. {And changed his prison garments:} Heb. the garments of his restraint; or, his garments of restraint: that is, of the house of restraint: as it was more fully, Verse 31. the prison. So 2 Kings 25:29. The like is said of Joseph, when he was to appear before Pharaoh, Genesis 41:14. because it was not fit for him to come into the king's presence in such sorry raiment as in the prison he wore. But there seems more than so implied in it here; to wit, that instead of such raiment, as had formerly been allowed him, while he was under restraint, he had apparel now allowed him suitable to the condition of one of his quality, a prince living at liberty: As is it said, of Joseph afterward, that the king put him into a vest of fine linnen, Gen. 41:42.
{and he did continually eat bread before him all the days of his life.} Either he mealed frequently with him; (so some) as did Crœsus with Cyrus: he was constantly at table with him, as was David with Saul, 1 Samuel 20:3, 27. or he had a table in the king's court prepared of course for him. See of Mephibosheth the like, 2 Sam. 9:7.
V. 34. {And,} or, for: the copulative in a causal notion, as Chapter, 51:22. because in these words is contained a further confirmation, and fuller explication of what before had been delivered verse 33.
{for his diet} Or, as concerning his provision: that is, the provision made for him, or assigned him: for it is a nominative absolute, as the like before, Verse 20, 21. The word signifies properly, that which the Latins call Viaticum, provisions for a journey; as does also the Latin commeatus; Whence our English meat: though restrained sometime to vitail; whence it is used for a meal, Proverbs 15:17. See on Chron. 40:5. here it may well be rendered provision: though, having reference chiefly to diet, yet including also all other ordinary accommodations together with it.
{there was a continual diet given him of the King of Babylon,} Heb. a provision of assiduity; that is, a daily, or constant provision: as a sacrifice of assiduity, for the daily, or set constant sacrifice, Ezra 3:5.
{every day a portion,} Heb. word, or matter, (as Chapter 38:27.) of a day in its day. See the very same forms, Exodus 5:13.
{until the day of his death, all the days of his life.} The like manner of forms of speech conceived in the positive and privative, or affirmative and negative conjoined, and both intimating one and the same thing, is in Scripture very rife, and adds some emphasis to the things so related. See Genesis 40:23. Deuteronomy 9:7. 1 Samuel 1:11. Psalm 118:17. John 1:3, 20. and 3:15, 16. 1 Thess. 5:6.